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as that the Wine is his blood:
as that the Wine is his blood:
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(12) sermon (DIV2)
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as it were in a bodie together.
as it were in a body together.
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and say that youth is euen the age of sinne.
and say that youth is even the age of sin.
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(26) sermon (DIV1)
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& this is loue, the bond of perfection.
& this is love, the bound of perfection.
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(28) sermon (DIV1)
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for at that time Christ had not any glorified bodie.
for At that time christ had not any glorified body.
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It is sayd, that Ieroboam made Israel to sinne;
It is said, that Jeroboam made Israel to sin;
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it is like Elias mantle, which diuided the waters: it is like Elias mantle, which divided the waters:
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(20) sermon (DIV1)
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and yet a longer, til we be arrested with death:
and yet a longer, till we be arrested with death:
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(26) sermon (DIV1)
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as it were a kind of blasphemie, or petie treason.
as it were a kind of blasphemy, or petie treason.
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lest his countenance or wordes should dash their sport;
lest his countenance or words should dash their sport;
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then thinke of this with thy selfe:
then think of this with thy self:
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Therefore this Scripture, and this time accorde well.
Therefore this Scripture, and this time accord well.
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therefore these are the diuels names.
Therefore these Are the Devils names.
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why doth hee speake so darkly? hee might haue spoken plainer.
why does he speak so darkly? he might have spoken plainer.
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because it is changed to an immortall bodie;
Because it is changed to an immortal body;
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because it is a seale which sealeth a curse or a blessing.
Because it is a seal which Sealeth a curse or a blessing.
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and thinks euerie houre too much that hee spendeth about it:
and thinks every hour too much that he spendeth about it:
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For when golden opportunitie is past, no time will fit for her.
For when golden opportunity is past, no time will fit for her.
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And when he had giuen thanks, he brake it, and said, Take, eat:
And when he had given thanks, he brake it, and said, Take, eat:
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Here Christ saith, that it was the fruit of the vine which hee drank;
Here christ Says, that it was the fruit of the vine which he drank;
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but when he hath found it, he would not lose it againe for al the worlde,
but when he hath found it, he would not loose it again for all the world,
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(16) sermon (DIV1)
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Thus their little Feast was made a great Feast:
Thus their little Feast was made a great Feast:
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and if it come not from the heart, hee repelles it as fast as it goes vp,
and if it come not from the heart, he repels it as fast as it Goes up,
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like the smoke which clymes towardes Heauen, but neuer comes there.
like the smoke which climbs towards Heaven, but never comes there.
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and transport them to God when the flesh is a sleepe.
and transport them to God when the Flesh is a sleep.
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I haue but one daye more to teach you all that you must learne of me,
I have but one day more to teach you all that you must Learn of me,
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therefore, as wine is tempered with water, so let discretion temper zeale.
Therefore, as wine is tempered with water, so let discretion temper zeal.
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So Shebna made his sepulchre in one Countrie, and was buryed in another:
So Shebna made his Sepulchre in one Country, and was buried in Another:
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for Gods care preserueth vs, and our owne care doth but trouble vs:
for God's care Preserveth us, and our own care does but trouble us:
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no sinne hath pulled so many down, as this which promised to set them vp.
no sin hath pulled so many down, as this which promised to Set them up.
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(25) sermon (DIV1)
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thou mayst say to thy soule: Soule thou hast no part herein;
thou Mayest say to thy soul: Soul thou hast no part herein;
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but he cannot say as God saith, I will make you vnderstand mine heart.
but he cannot say as God Says, I will make you understand mine heart.
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(28) sermon (DIV1)
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As Isaac gaue Iacob a double blessing, so Christ blesseth them againe:
As Isaac gave Iacob a double blessing, so christ Blesses them again:
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as if the ground should cōplaine of the seede which will not receiue the seede.
as if the ground should complain of the seed which will not receive the seed.
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You cannot tell how much it will profite you vntill you practise it:
You cannot tell how much it will profit you until you practise it:
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(34) sermon (DIV1)
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as the blade followeth the seede, and the eare the blade, and the corne the eare.
as the blade follows the seed, and the ear the blade, and the corn the ear.
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(35) sermon (DIV1)
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shall I hang my ioy, and my faith, and my hope, because I haue sinned,
shall I hang my joy, and my faith, and my hope, Because I have sinned,
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(38) sermon (DIV1)
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but it had neede of Prayer to strengthen it.
but it had need of Prayer to strengthen it.
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that the Prophesie might bee fulfilled: The names of the wicked shall rot:
that the Prophesy might be fulfilled: The names of the wicked shall rot:
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(39) sermon (DIV1)
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There was neuer any heretike which maintained treason but the Papist.
There was never any heretic which maintained treason but the Papist.
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(39) sermon (DIV1)
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Then you must not deceiue to grow rich, for this is the fashion of the world,
Then you must not deceive to grow rich, for this is the fashion of the world,
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(42) sermon (DIV1)
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& my heart of flint? Who am I that I should stand like a shrubbe,
& my heart of flint? Who am I that I should stand like a shrub,
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(46) sermon (DIV1)
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Therefore, Let him that thinketh he standeth, take heede lest he fall.
Therefore, Let him that Thinketh he Stands, take heed lest he fallen.
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this is my bodie which is broken for you, this doe ye in remembrance of me.
this is my body which is broken for you, this do you in remembrance of me.
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(11) sermon (DIV2)
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A TREATISE OF THE LORDS SVPPER, IN two Sermons.
A TREATISE OF THE LORDS SUPPER, IN two Sermons.
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THE FIRST SERMON. 1. Cor. 11. 23. 24. The Lord Iesus in the night that he was betraytooke bread:
THE FIRST SERMON. 1. Cor. 11. 23. 24. The Lord Iesus in the night that he was betraytooke bred:
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THe word, and the Sacraments are the two brests wherewith our Mother dooth nurse vs. Seeing euery one receiueth,
THe word, and the Sacraments Are the two breasts wherewith our Mother doth nurse us Seeing every one receiveth,
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and few vnderstād what they receiue; I thought it the necessariest doctrine to preach of the Sacrament;
and few understand what they receive; I Thought it the necessariest Doctrine to preach of the Sacrament;
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which is a witnes of Gods promises, a remembrance of Christs death, and a seale of our adoption:
which is a witness of God's promises, a remembrance of Christ death, and a seal of our adoption:
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therfore Christ hath not instituted this Sacrament for a fashion in his Church, to touch,
Therefore christ hath not instituted this Sacrament for a fashion in his Church, to touch,
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and feele, and see, as wee gaze vpon pictures in the windowes, but as the woman which had the bloodie issue, touching the hemme of Christs garment, drew vertue from Christ himselfe, because shee beleeued:
and feel, and see, as we gaze upon pictures in the windows, but as the woman which had the bloody issue, touching the hem of Christ garment, drew virtue from christ himself, Because she believed:
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so Christ would that wee touching these signes should draw vertue from himselfe, that is, all the graces which these signes represent.
so christ would that we touching these Signs should draw virtue from himself, that is, all the graces which these Signs represent.
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Therefore as the Leuites vnder the Law, were bound to prepare their brethren before they came to the Passe-ouer:
Therefore as the Levites under the Law, were bound to prepare their brothers before they Come to the Passover:
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So preachers of the Gospel should prepare their brethren before they come to the supper of the Lord.
So Preachers of the Gospel should prepare their brothers before they come to the supper of the Lord.
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For which purpose I haue chosen this place to the Corinthians, which is the clearest and fullest declaration of this Sacrament in all the Scripture.
For which purpose I have chosen this place to the Corinthians, which is the Clearest and Fullest declaration of this Sacrament in all the Scripture.
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The Lord Iesus in the night, &c. The summe of all these words is, the Institution, and vse of the Lords supper.
The Lord Iesus in the night, etc. The sum of all these words is, the Institution, and use of the lords supper.
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First, Paul sheweth the author of it, the Lord Iesus: then the time when it was instituted, in the night that he was betraied:
First, Paul shows the author of it, the Lord Iesus: then the time when it was instituted, in the night that he was betrayed:
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then the manner how he did institute it, he tooke bread, & when he had giuen thanks, he brake it,
then the manner how he did institute it, he took bred, & when he had given thanks, he brake it,
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and gaue vnto his disciples, &c. then the end why hee did institute it, for a remembrance of his death. and gave unto his Disciples, etc. then the end why he did institute it, for a remembrance of his death.
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Touching the Author, he which is signified by it, was the author of it.
Touching the Author, he which is signified by it, was the author of it.
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The Lord Iesus hath bid vs to supper, I am not woorthie (saith Iohn) to loose his shoo: so wee are not worthie to wait at his trencher,
The Lord Iesus hath bid us to supper, I am not worthy (Says John) to lose his shoo: so we Are not worthy to wait At his trencher,
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and yet hee will haue vs sit at his table.
and yet he will have us fit At his table.
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To him belongeth the power to ordaine Sacraments in his Church, because he fulfilled the Sacraments of the Law. To him belongeth the power to ordain Sacraments in his Church, Because he fulfilled the Sacraments of the Law.
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When Christ came, the Passeouer creased, because he is our Passeouer; that is, the Lambe by whose blood wee are saued.
When christ Come, the Passover creased, Because he is our Passover; that is, the Lamb by whose blood we Are saved.
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When Christ came, Circumcision ceased, because he is our circumcision, that is, the purifier and cleanser of our sinnes.
When christ Come, Circumcision ceased, Because he is our circumcision, that is, the purifier and cleanser of our Sins.
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Now these two Sacraments are fulfilled, he hath appointed two other Sacraments for them; Now these two Sacraments Are fulfilled, he hath appointed two other Sacraments for them;
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so doe the Libertines, and Epicures, and heretickes, as though they had learned at his schoole,
so do the Libertines, and Epicureans, and Heretics, as though they had learned At his school,
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in stead of the pascall Lambe, which the Iewes did eat, hee hath giuen vs another Lambe to eate, which Iohn calleth the Lambe of God, that is himselfe, vpon whome all doe feede, whosoeuer doe receiue this Sacrament with an assured faith that Christ died to possesse them of life.
in stead of the Pascal Lamb, which the Iewes did eat, he hath given us Another Lamb to eat, which John calls the Lamb of God, that is himself, upon whom all do feed, whosoever do receive this Sacrament with an assured faith that christ died to possess them of life.
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The breaking of the bread dooth signifie the wounding of the bodie: the pouring out of the wine doth signifie the shedding of his blood.
The breaking of the bred doth signify the wounding of the body: the pouring out of the wine does signify the shedding of his blood.
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The eating of the bread and drinking of the wine doth signifie that his flesh and blood doe nourish in vs life eternall,
The eating of the bred and drinking of the wine does signify that his Flesh and blood do nourish in us life Eternal,
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as the bread and wine doe nourish the life present.
as the bred and wine do nourish the life present.
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In stead of Circumcision, which began at Abraham, he hath ordeined Baptisme, which began at Iohn, a more liuely representation of the true circumcision of the heart,
In stead of Circumcision, which began At Abraham, he hath ordained Baptism, which began At John, a more lively representation of the true circumcision of the heart,
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because it representeth vnto vs the blood of Christ, which washeth our soules as the water in baptisme washeth our bodies.
Because it Representeth unto us the blood of christ, which washes our Souls as the water in Baptism washes our bodies.
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Touching the time, In the night (saith Paul, ) therefore this Sacrament is called the Lordes Supper, because it was instituted at night when they vsed to sup. Touching the time, In the night (Says Paul,) Therefore this Sacrament is called the lords Supper, Because it was instituted At night when they used to sup.
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But what night? Euen that night (saith Paule) when he was betraied: that night which he should haue cursed, as Iob did the day of his birth,
But what night? Even that night (Says Paul) when he was betrayed: that night which he should have cursed, as Job did the day of his birth,
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if hee had suffered against his will:
if he had suffered against his will:
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that night when he should haue thought to destroy men, as men conspired to destroy him.
that night when he should have Thought to destroy men, as men conspired to destroy him.
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That night (saith Paul) this Sacrament of grace, and peace, and life began: Euen that night when we betraied him.
That night (Says Paul) this Sacrament of grace, and peace, and life began: Even that night when we betrayed him.
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Many nights did he spend in watching, and praying for vs;
Many nights did he spend in watching, and praying for us;
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and is there a night now for vs to kill and betraie him? That was a darke night,
and is there a night now for us to kill and betray him? That was a dark night,
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when men went about to put out the Sunne which brought them light.
when men went about to put out the Sun which brought them Light.
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Who can but wonder, to see how Christ and they for whom Christ came, were occupied at one time? when they deuised mischiefe against him,
Who can but wonder, to see how christ and they for whom christ Come, were occupied At one time? when they devised mischief against him,
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and sought all meanes to destroy him, then hee consulted how to saue them, and instituted the same night this blessed sacrament, to conuey all his graces & blessings vnto them, Euen that night when they betraied him.
and sought all means to destroy him, then he consulted how to save them, and instituted the same night this blessed sacrament, to convey all his graces & blessings unto them, Even that night when they betrayed him.
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The reason why this action was deferred vntill night, is, because that was the time appointed by the Law to eate the Passe-ouer, which was like a predecessor of this Sacrament.
The reason why this actium was deferred until night, is, Because that was the time appointed by the Law to eat the Passover, which was like a predecessor of this Sacrament.
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The reason why he deferred it vntil his last night, was, because the Passe-ouer could not be ended before the fulnesse of time, The reason why he deferred it until his last night, was, Because the Passover could not be ended before the fullness of time,
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and the true Paschall Lambe were come to be slaine in stead of the other. Therefore how fitlie did Christ end the Passe-ouer, which was a signe of his suffering,
and the true Paschal Lamb were come to be slain in stead of the other. Therefore how fitly did christ end the Passover, which was a Signen of his suffering,
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so presently before his suffering? And beside, how sweetly did he confirme his Disciples faith,
so presently before his suffering? And beside, how sweetly did he confirm his Disciples faith,
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when as they should see that the next day performed before their eyes, which ouer night both in the Passe-ouer and in the Sacrament, was so liuely resembled vnto them? If anie man from this doe gather, that we ought to eate the Lordes Supper at night,
when as they should see that the next day performed before their eyes, which over night both in the Passover and in the Sacrament, was so lively resembled unto them? If any man from this do gather, that we ought to eat the lords Supper At night,
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as Christ did, he must vnderstand that we haue not the same cause to doe so which Christ had, because of the Passe-ouer.
as christ did, he must understand that we have not the same cause to do so which christ had, Because of the Passover.
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And therefore the Church which hath discretion of times and places, hath altered both the time and the place, vsing the Temples in sted of the chamber,
And Therefore the Church which hath discretion of times and places, hath altered both the time and the place, using the Temples in stead of the chamber,
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and the morning in sted of the euening: for indifferent things are ruled by order and decency.
and the morning in stead of the evening: for indifferent things Are ruled by order and decency.
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Touching the manner, He tooke bread, and when hee had giuen thankes, hee brake it, and gaue it vnto them.
Touching the manner, He took bred, and when he had given thanks, he brake it, and gave it unto them.
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Hee would not eate it, nor breake it, before he had giuen thankes to God.
He would not eat it, nor break it, before he had given thanks to God.
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What neede he which was God, giue thankes to God, but to shewe vs what wee should doe when we eate our selues? In all things giue thanks, (saith Paul:) whereby we declare that all things come from God:
What need he which was God, give thanks to God, but to show us what we should do when we eat our selves? In all things give thanks, (Says Paul:) whereby we declare that all things come from God:
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but the wicked beleeue easier that God doeth take, then that hee doth giue, and therefore they neuer praie hartily vnto him for anie thing,
but the wicked believe Easier that God doth take, then that he does give, and Therefore they never pray heartily unto him for any thing,
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nor feelingly thanke him for it. For which the Lord complaineth, saying:
nor feelingly thank him for it. For which the Lord Complaineth, saying:
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I haue loued you, yet ye say, wherein hast thou loued vs? Shewing that we are worse then the oxe, which knoweth his feeder. I have loved you, yet you say, wherein hast thou loved us? Showing that we Are Worse then the ox, which Knoweth his feeder.
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And if wee acknowledge all things from God, yet wee doe like Lot, Is it not a little one (saith he) when he craued to go vnto Zoar,
And if we acknowledge all things from God, yet we do like Lot, Is it not a little one (Says he) when he craved to go unto Zoar,
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as though it were not much which he asked: so we mince & extenuate the giftes of God, before we receiue them and after:
as though it were not much which he asked: so we mince & extenuate the Gifts of God, before we receive them and After:
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like them which haue a grace for dinner, and none for breakfast, as though they had their dinners from God, and breakfasts of their owne.
like them which have a grace for dinner, and none for breakfast, as though they had their dinners from God, and breakfasts of their own.
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Our example did not so, although it was but bread which hee receiued, yet hee was more thankfull for bread,
Our Exampl did not so, although it was but bred which he received, yet he was more thankful for bred,
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then many which burie the foules, and fishes, and beastes in their bellie: for if a count of all were kept, for one that praieth;
then many which bury the fowls, and Fish, and beasts in their belly: for if a count of all were kept, for one that Prayeth;
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Giue vs this day our daily bread, a hundred take their bread, and meat, and sleep too which neuer pray for it. Give us this day our daily bred, a hundred take their bred, and meat, and sleep too which never pray for it.
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After hee had giuen thankes, hee brake it, and gaue vnto them, and saide, Take eate, for when he had giuen thankes to God,After he had given thanks, he brake it, and gave unto them, and said, Take eat, for when he had given thanks to God,
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then it was sanctified, and blessed, and lawfull to eate. So when thou seruest God, then it is lawfull for thee to vse Gods blessinges,
then it was sanctified, and blessed, and lawful to eat. So when thou servest God, then it is lawful for thee to use God's blessings,
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then thou maiest eate and drinke as Christ did, but not before, for these thinges were created to serue them which serue God:
then thou Mayest eat and drink as christ did, but not before, for these things were created to serve them which serve God:
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if thou doest not serue him for them, thou encrochest vpon Gods blessinges, and stealest his creatures, which are no more thine,
if thou dost not serve him for them, thou encrochest upon God's blessings, and stealest his creatures, which Are no more thine,
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then thou art his, for the good God created all things for good men, as the diuels possessions are reserued for euill men.
then thou art his, for the good God created all things for good men, as the Devils possessions Are reserved for evil men.
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Therefore, as Christ would not breake the bread before hee had giuen thankes to the founder,
Therefore, as christ would not break the bred before he had given thanks to the founder,
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so know, that there is some thing to be done before thou receiue anie benefite of GOD,
so know, that there is Some thing to be done before thou receive any benefit of GOD,
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and presume not to vse his creatures with more libertie than his sonne did, which did not eate without giuing thankes,
and presume not to use his creatures with more liberty than his son did, which did not eat without giving thanks,
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nor rise againe without singing a Psalme. It followeth, This is my bodie. Here is the fruite of his thankes before;
nor rise again without singing a Psalm. It follows, This is my body. Here is the fruit of his thanks before;
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hee prayed that the bread and wine might be blessed, & they were blessed.
he prayed that the bred and wine might be blessed, & they were blessed.
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As Isaacks blessing shewed it selfe vpon Iacob whom he blessed, so Christ his blessing appeared straight vpon these mysteries: As Isaacs blessing showed it self upon Iacob whom he blessed, so christ his blessing appeared straight upon these Mysteres:
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for it could not be said before, This is my bodie, because it was meere bread:
for it could not be said before, This is my body, Because it was mere bred:
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but now it may be called his bodie, because his blessing hath infused that vertue into it, that it dooth not onely represent his bodie,
but now it may be called his body, Because his blessing hath infused that virtue into it, that it doth not only represent his body,
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but conuey his bodie and himselfe vnto vs. The efficacie of this blessing is in this Sacrament euer since, sanctifying it vnto vs as well as it did to the Apostles, euen as Christs praier staied Peters faith after Christ was dead.
but convey his body and himself unto us The efficacy of this blessing is in this Sacrament ever since, sanctifying it unto us as well as it did to the Apostles, even as Christ prayer stayed Peter's faith After christ was dead.
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Now ye haue heard the meaning of these words, He tooke bread, and blessed it, and brake it, and gaue it:
Now you have herd the meaning of these words, He took bred, and blessed it, and brake it, and gave it:
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you shall see with what a mysticall resemblance they vnite Christ and vs First, as Christ in the Supper tooke bread to feede vs:
you shall see with what a mystical resemblance they unite christ and us First, as christ in the Supper took bred to feed us:
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so in his birth he tooke our flesh to saue vs. Secondly, as Christ when he had taken the bread, blessed the bread to make it a spirituall food: so in his birth he took our Flesh to save us Secondly, as christ when he had taken the bred, blessed the bred to make it a spiritual food:
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so Christ, when he had taken our flesh, powred foorth most rich and precious graces into it, to make it food of life vnto vs. Thirdly,
so christ, when he had taken our Flesh, poured forth most rich and precious graces into it, to make it food of life unto us Thirdly,
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as Christ when hee had blessed the bread, brake the bread:
as christ when he had blessed the bred, brake the bred:
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so Christ when hee had filled his bodie with most precious graces, brake it vp like a rich treasure house, his handes by the nayles, his backe by the stripes, his head by the thornes, his side by the speare;
so christ when he had filled his body with most precious graces, brake it up like a rich treasure house, his hands by the nails, his back by the stripes, his head by the thorns, his side by the spear;
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that out of euerie hole a riuer of grace and goodnesse might issue & flow forth vnto vs. Lastly,
that out of every hold a river of grace and Goodness might issue & flow forth unto us Lastly,
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as Christ gaue the bread when he had broken it:
as christ gave the bred when he had broken it:
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so Christ (by a liuely faith) communicateth his bodie after he hath crucified it.
so christ (by a lively faith) Communicateth his body After he hath Crucified it.
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Hereby wee are taught, that when we see the Minister take the bread to feed vs, we must conceiue, that Christ (being God from euerlasting) tooke our flesh to saue vs. When we see the Minister blesse the bread to a holie vse, we must conceiue, that Christ (by vniting the Godhead vnto it) sanctified his flesh for our redemption.
Hereby we Are taught, that when we see the Minister take the bred to feed us, we must conceive, that christ (being God from everlasting) took our Flesh to save us When we see the Minister bless the bred to a holy use, we must conceive, that christ (by uniting the Godhead unto it) sanctified his Flesh for our redemption.
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When wee see the Minister breake the bread to sustaine our bodies, we must conceiue, that Christ in his death, brake his bodie to refresh our soules.
When we see the Minister break the bred to sustain our bodies, we must conceive, that christ in his death, brake his body to refresh our Souls.
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When wee see the Minister giue the bread to our handes, we must conceiue, that Christ as truly offereth himself to our faith to be receiued of vs.
When we see the Minister give the bred to our hands, we must conceive, that christ as truly Offereth himself to our faith to be received of us
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Because vpon these wordes the Papists ground their Transubstantiation, that is that the bread is changed into Christs flesh,
Because upon these words the Papists ground their Transubstantiation, that is that the bred is changed into Christ Flesh,
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& the wine is turned into Christes blood, whereby we eate the same bodie which dyed vpon the Crosse,
& the wine is turned into Christ's blood, whereby we eat the same body which died upon the Cross,
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& drinke the same blood which issued out of his side. That you may see the blindnes of this Popish dreame.
& drink the same blood which issued out of his side. That you may see the blindness of this Popish dream.
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I would haue you but marke euerie word of this scripture, how they make against transubstantiation, that ye may see them slaine like Goliah with their owne sworde.
I would have you but mark every word of this scripture, how they make against transubstantiation, that you may see them slain like Goliath with their own sword.
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Euen as God made Caiphas speak against himself; Even as God made Caiaphas speak against himself;
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so the scriptures which heretikes alledge, do make against thēselues, like the Baalites which wounded their owne flesh. so the Scriptures which Heretics allege, do make against themselves, like the Baalites which wounded their own Flesh.
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I may liken their allegations to Satans when he tempted Christ in the wildernesse, he alleadged but one sentence of scripture for himselfe, and that Psalme out of which hee borrowed it made so plaine against him, that he was faine to picke here a word and there a word, I may liken their allegations to Satan when he tempted christ in the Wilderness, he alleged but one sentence of scripture for himself, and that Psalm out of which he borrowed it made so plain against him, that he was feign to pick Here a word and there a word,
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and leaue out that which went before, and skip in the middest, and omit that which came after,
and leave out that which went before, and skip in the midst, and omit that which Come After,
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or else hee had marred his cause.
or Else he had marred his cause.
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the scripture is so holie, and pure, and true, that no word nor sillable thereof can make for the diuell,
the scripture is so holy, and pure, and true, that no word nor Syllable thereof can make for the Devil,
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or for sinners, or for heretikes: yet as the diuell alledged scripture, though it made not for him, but agaynst him;
or for Sinners, or for Heretics: yet as the Devil alleged scripture, though it made not for him, but against him;
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Now there is no sentence of the scripture, which the wiser Papists alleadge boldly for their Transubstantiation, but this, that Christ sayd, This is my bodie: by which they may proue as well, that Christ is a doore,
Now there is no sentence of the scripture, which the Wiser Papists allege boldly for their Transubstantiation, but this, that christ said, This is my body: by which they may prove as well, that christ is a door,
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because he saith, I am the doore: or a vine, because he saith, I am a vine: for his sayings are like.
Because he Says, I am the door: or a vine, Because he Says, I am a vine: for his sayings Are like.
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Figuratiue speeches must not be construed literally, but this is heretikes fashion.
Figurative Speeches must not be construed literally, but this is Heretics fashion.
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If you mark you shall see throughout, that all the testimonies which the Papists alledge for their heresies, are either tropes,
If you mark you shall see throughout, that all the testimonies which the Papists allege for their heresies, Are either tropes,
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or figures, or allegories, or parables, or allusions, or darke speeches;
or figures, or allegories, or parables, or allusions, or dark Speeches;
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which when they presume to expound allegoricallie, or literallie, without conference of other scriptures, then they wander and straie from the marke,
which when they presume to expound allegorically, or literally, without conference of other Scriptures, then they wander and stray from the mark,
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or else it is impossible that the truth should maintaine error, that is, that the scripture should speake for heresie, if it were not peruerted: therefore wee see that.
or Else it is impossible that the truth should maintain error, that is, that the scripture should speak for heresy, if it were not perverted: Therefore we see that.
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Eue neuer erred, vntill she corrupted the text. Eue never erred, until she corrupted the text.
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Now we will enter the lystes with our aduersaries, and see whether these wordes doe proue that the bread and wine are turned into Christs bodie, Paul saith, Iesus tooke bread: well then, yet it is bread:
Now we will enter the lists with our Adversaries, and see whither these words do prove that the bred and wine Are turned into Christ body, Paul Says, Iesus took bred: well then, yet it is bred:
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when he had taken it, then he blessed it; what did he blesse? the bread which hee tooke;
when he had taken it, then he blessed it; what did he bless? the bred which he took;
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well then, yet it is bread: when he had blessed it, then he brake it; what did he breake? the bread which hee blessed;
well then, yet it is bred: when he had blessed it, then he brake it; what did he break? the bred which he blessed;
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well then, yet it is bread: when hee had broken it, then hee gaue it; what did hee giue? the bread which he brake:
well then, yet it is bred: when he had broken it, then he gave it; what did he give? the bred which he brake:
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well then, yet it is bread: when he had giuen it, they did eate it; what did they eate? the bread which hee gaue them;
well then, yet it is bred: when he had given it, they did eat it; what did they eat? the bred which he gave them;
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well then, yet it is bread:
well then, yet it is bred:
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when they did eat it, then he sayd, This is my bodie; what did hee call his bodie? the bread which they did eat;
when they did eat it, then he said, This is my body; what did he call his body? the bred which they did eat;
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well then, yet it is bread. If it be bread all this while, when hee did take it, and blesse it,
well then, yet it is bred. If it be bred all this while, when he did take it, and bless it,
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and brake it, and gaue it, and they did eate it, when is it turned into his bodie? here they stand like the Sadduces, as mute as fishes.
and brake it, and gave it, and they did eat it, when is it turned into his body? Here they stand like the Sadducees, as mute as Fish.
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Now that ye may see, that not we only say it is bread and wine after the consecration;
Now that you may see, that not we only say it is bred and wine After the consecration;
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in the 27. verse, Christ himselfe doth cal it bread and wine after he had giuen it, as hee did before.
in the 27. verse, christ himself does call it bred and wine After he had given it, as he did before.
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And in Marke he saith, I will drinke no more of the fruit of the vine. And in Mark he Says, I will drink no more of the fruit of the vine.
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but his blood is not the fruit of vines, but wine, therefore wine was his drinke, and not blood.
but his blood is not the fruit of vines, but wine, Therefore wine was his drink, and not blood.
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Beside, if you would heare Paul expound Christ, hee sheweth that all our Fathers had the same substance of Christ in their Sacraments, that we haue in ours;
Beside, if you would hear Paul expound christ, he shows that all our Father's had the same substance of christ in their Sacraments, that we have in ours;
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for hee sayth, They all did eate the same spirituall meate, and al drinke the same spiritual drinke.
for he say, They all did eat the same spiritual meat, and all drink the same spiritual drink.
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Straight hee saith, that this meat and this drinke was Christ. Marke that he sayth not onely, They did eat the same meat that we eate;
Straight he Says, that this meat and this drink was christ. Mark that he say not only, They did eat the same meat that we eat;
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but he saith, that this meat was Christ:
but he Says, that this meat was christ:
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and not onely so, but to shew that Christ is not a corporall meate, as the Papists say; and not only so, but to show that christ is not a corporal meat, as the Papists say;
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he sayth, hee is a spirituall meate as we say: therefore you see that wee doe not eate him corporally, no more then our Fathers,
he say, he is a spiritual meat as we say: Therefore you see that we do not eat him corporally, no more then our Father's,
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but that as they did eate him spiritually, so do wee; for spirituall meate must be eaten spiritually, as corporall meate is eaten corporally.
but that as they did eat him spiritually, so do we; for spiritual meat must be eaten spiritually, as corporal meat is eaten corporally.
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Agayne, for the signes to bee turned into the thing signified by them, is vtterly against the nature of a Sacrament,
Again, for the Signs to be turned into the thing signified by them, is utterly against the nature of a Sacrament,
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and makes it no Sacrament, because there is no signe: for euerie Sacrament doth consist of a signe, and a thing signified:
and makes it no Sacrament, Because there is no Signen: for every Sacrament does consist of a Signen, and a thing signified:
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the signe is euer an earthlie thing, and that which it signifieth is a heauenly thing.
the Signen is ever an earthly thing, and that which it signifies is a heavenly thing.
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This shall appeare in al examples:
This shall appear in all Examples:
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As, in Paradise there was a very Tree for the signe, and Christ the thing signified by it:
As, in Paradise there was a very Tree for the Signen, and christ the thing signified by it:
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in Circumcision there was a cutting off of the skinne, and the cutting off of sinne: in Circumcision there was a cutting off of the skin, and the cutting off of sin:
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in the Passe-ouer there was a Lambe, & Christ: in the Sabboth there was a day of rest, and eternall rest:
in the Passover there was a Lamb, & christ: in the Sabbath there was a day of rest, and Eternal rest:
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in the sacrifices there was an offering of some beast, and the offering of Christ: in the Sanctuarie there was the holie place, and heauen: in the Sacrifices there was an offering of Some beast, and the offering of christ: in the Sanctuary there was the holy place, and heaven:
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in the Propitiatorie there was the golden couering, and Christ our couer: in the Wildernesse there was a Rocke yeelding water, and Christ yeelding his blood:
in the Propitiatory there was the golden covering, and christ our cover: in the Wilderness there was a Rock yielding water, and christ yielding his blood:
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in the Apparition there was a Doue, and the holy Ghost: in the Manna there was bread, and Christ: in the Apparition there was a Dove, and the holy Ghost: in the Manna there was bred, and christ:
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in Baptisme there is verie water which washeth vs, and Christs blood washing vs: so in the Supper of Christ there is verie bread and Wine for the signe,
in Baptism there is very water which washes us, and Christ blood washing us: so in the Supper of christ there is very bred and Wine for the Signen,
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and the bodie and blood of Christ for the thing signified, or else this Sacrament is against the nature of all other sacraments.
and the body and blood of christ for the thing signified, or Else this Sacrament is against the nature of all other Sacraments.
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Againe, there must bee a proportion betweene the Passe-ouer and the Lords Supper, because this was figured by the other.
Again, there must be a proportion between the Passover and the lords Supper, Because this was figured by the other.
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Nowe, the Iewes had in their Passe-ouer, Breade, and Wine, and a Lambe: So our sauiour Christ instituting his last Supper, left Bread, and Wine, and a Lambe:
Now, the Iewes had in their Passover, Bread, and Wine, and a Lamb: So our Saviour christ instituting his last Supper, left Bred, and Wine, and a Lamb:
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the which name is giuen to himselfe, because hee came like a Lambe, and died like a Lambe.
the which name is given to himself, Because he Come like a Lamb, and died like a Lamb.
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Againe, if Christs verie bodie were offered in the sacramēt, then it were not a sacrament,
Again, if Christ very body were offered in the sacrament, then it were not a sacrament,
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but a sacrifice, which two differ as much as giuing, and taking:
but a sacrifice, which two differ as much as giving, and taking:
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for in a sacrifice we giue, and in a sacrament wee receiue, and therefore wee say our sacrifice, and Christs sacrament.
for in a sacrifice we give, and in a sacrament we receive, and Therefore we say our sacrifice, and Christ sacrament.
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Againe, euery sacrifice was offered vpon the Altar.
Again, every sacrifice was offered upon the Altar.
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Now marke the wisedome of the holy-Ghost, least we should take this for a Sacrifice, hee neuer names Altar when hee speakes of it, Now mark the Wisdom of the Holy Ghost, lest we should take this for a Sacrifice, he never names Altar when he speaks of it,
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but, The Table of the Lord.
but, The Table of the Lord.
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Therefore it is no doubt but the diuell hath kept the name of Altar, that we might think it a sacrifice.
Therefore it is no doubt but the Devil hath kept the name of Altar, that we might think it a sacrifice.
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Againe, if the bread were Christes flesh, and the wine his blood, as these two are separate one from the other;
Again, if the bred were Christ's Flesh, and the wine his blood, as these two Are separate one from the other;
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so Christs flesh should be separate from his blood, but his bodie is not deuided, for then it were a dead bodie.
so Christ Flesh should be separate from his blood, but his body is not divided, for then it were a dead body.
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Againe, that which remaineth doth nourish the bodie, & relish in the mouth as it did before, which could not be,
Again, that which remains does nourish the body, & relish in the Mouth as it did before, which could not be,
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but that it is the same food which it was before.
but that it is the same food which it was before.
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Againe, I would aske, whose are this whitenesse, and hardnesse, and roundnes, and coldnesse? None of them say that it is the whitenesse,
Again, I would ask, whose Are this whiteness, and hardness, and roundness, and coldness? None of them say that it is the whiteness,
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and hardnesse, and roundnesse, and coldnesse of Christs body:
and hardness, and roundness, and coldness of Christ body:
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therefore it must needes bee the whitenesse, and hardnesse, and roundnesse, and coldnesse of the bread,
Therefore it must needs be the whiteness, and hardness, and roundness, and coldness of the bred,
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or else qualities should stand without substances, which is, as if one should tell you of a house without a foundation.
or Else qualities should stand without substances, which is, as if one should tell you of a house without a Foundation.
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Againe, as Christ dwelleth in vs, so hee is eaten of vs, but hee dwelleth in vs onely by faith, Ephe. 3. 17. Therfore he is eaten only by faith.
Again, as christ dwells in us, so he is eaten of us, but he dwells in us only by faith, Ephes 3. 17. Therefore he is eaten only by faith.
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Agayne, none can bee saued without the communion of the body of Christ:
Again, none can be saved without the communion of the body of christ:
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but if all should communicate with it corporally, then neither infants, nor any of our fathers, the patriarkes,
but if all should communicate with it corporally, then neither Infants, nor any of our Father's, the Patriarchs,
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or the prophets, should be saued, because they receiued it not so.
or the Prophets, should be saved, Because they received it not so.
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Againe, Christ sayth not, This wine, but This cup, and therefore by their conclusion, not onely the wine should bee turned into blood, but the cup too. Againe, Paul saith;
Again, christ say not, This wine, but This cup, and Therefore by their conclusion, not only the wine should be turned into blood, but the cup too. Again, Paul Says;
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but how doe they prooue it? If they contende it is a myracle, they must shewe vs a signe:
but how do they prove it? If they contend it is a miracle, they must show us a Signen:
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They which receiue vnwoorthilie, receiue their owne damnation, But if it were the flesh of Christ, they should rather receiue saluation then damnation, because Christ saith;They which receive unworthily, receive their own damnation, But if it were the Flesh of christ, they should rather receive salvation then damnation, Because christ Says;
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Hee that eateth my flesh, and drinketh my blood, hath life euerlasting, Iohn 6. 54. Againe, if they would heare an Angell from heauen:He that Eateth my Flesh, and Drinketh my blood, hath life everlasting, John 6. 54. Again, if they would hear an Angel from heaven:
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when Christs bodie was glorified, an Angell sayd to the woman, Hee is risen, and is not here, Mat. 28. as if he should say;
when Christ body was glorified, an Angel said to the woman, He is risen, and is not Here, Mathew 28. as if he should say;
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his body is but in one place at once, or else he might haue bene there though he was risen.
his body is but in one place At once, or Else he might have be there though he was risen.
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Againe, why doe they say in receiuing this Sacrament euer since the primitiue Church, Lift vp your hearts, if they haue al in their mouthes? To end this cōtrouersie, here wee may say as the Disciples said to Christ, Whither shall we go from thee? I meane wee neede not to go to any other expositor of Christ,
Again, why do they say in receiving this Sacrament ever since the primitive Church, Lift up your hearts, if they have all in their mouths? To end this controversy, Here we may say as the Disciples said to christ, Whither shall we go from thee? I mean we need not to go to any other expositor of christ,
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then Christ himselfe, therefore marke what he saith:
then christ himself, Therefore mark what he Says:
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at first, when Christ said that he was the bread of life, & that al which wold liue, must eate him, they murmured vntill he expoūded his words, At First, when christ said that he was the bred of life, & that all which would live, must eat him, they murmured until he expounded his words,
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& how did he expound his words? Thus, Hee that commeth vnto mee hath eaten,
& how did he expound his words? Thus, He that comes unto me hath eaten,
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and he that beleeueth in mee, hath drunke. and he that Believeth in me, hath drunk.
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After when hee instituted this Sacramēt, in like words they murmured not, which they would as before,
After when he instituted this Sacrament, in like words they murmured not, which they would as before,
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if hee had not resolued thē before, that to eat his body, and to drinke his blood, was nothing but to come to him, and beleeue in him.
if he had not resolved them before, that to eat his body, and to drink his blood, was nothing but to come to him, and believe in him.
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After hee had said so, they murmured not, because they did see some reason in it,
After he had said so, they murmured not, Because they did see Some reason in it,
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as it is plainlie said, This is my bodie, so it is plainlie saide, These words are spirite: that is, they must be vnderstood spirituallie, and not literallie.
as it is plainly said, This is my body, so it is plainly said, These words Are Spirit: that is, they must be understood spiritually, and not literally.
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But if it be flesh indeed, why doe they not satisfie the simple people how they may eate this flesh in Lent,
But if it be Flesh indeed, why do they not satisfy the simple people how they may eat this Flesh in Lent,
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when they forbid them to eate any flesh, they must needs eate it doubtfully, and he which doubteth, saith Iames, receiueth nothing:
when they forbid them to eat any Flesh, they must needs eat it doubtfully, and he which doubteth, Says James, receiveth nothing:
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therefore hee which eateth the masse, receiueth nothing.
Therefore he which Eateth the mass, receiveth nothing.
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I did not alleage the Fathers in my Sermon, but if any suspend his assent, till they bring in their verdit, let him heare thē make confession of their beleefe.
I did not allege the Father's in my Sermon, but if any suspend his assent, till they bring in their verdict, let him hear them make Confessi of their belief.
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Augustine saith, the Lord doubted not to say, This is my bodie, when hee gaue onely a signe, or Sacrament of his bodie.
Augustine Says, the Lord doubted not to say, This is my body, when he gave only a Signen, or Sacrament of his body.
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for euerie myracle may be seene, like all the myracles of Moses, and Christ, and the Apostles:
for every miracle may be seen, like all the Miracles of Moses, and christ, and the Apostles:
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Tertullian saith, This is my bodie, that is, a signe of my bodie. Ambrose saith, the bread and wine remain still the same thing that they were.
Tertullian Says, This is my body, that is, a Signen of my body. Ambrose Says, the bred and wine remain still the same thing that they were.
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Theodoret sayth, after the consecration, the mysticall signs doe not cast off their own nature, but abide still in their first substance and forme. Theodoret say, After the consecration, the mystical Signs do not cast off their own nature, but abide still in their First substance and Form.
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Origene sayth, the bread that is sanctified with the word of God, as touching the materiall substance thereof, goeth into the bellie and foorth againe like other meats.
Origen say, the bred that is sanctified with the word of God, as touching the material substance thereof, Goes into the belly and forth again like other Meats.
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Irenaeus saith, that it hath two things in it, one earthly, and the other heauenly. Cyril saith, our Sacraments auouch not the eating of a man. Irnaeus Says, that it hath two things in it, one earthly, and the other heavenly. Cyril Says, our Sacraments avouch not the eating of a man.
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Cyprian saith, the Lord calleth bread made of many graines, his bodie; and called wine made of many grapes, his blood.
Cyprian Says, the Lord calls bred made of many grains, his body; and called wine made of many grapes, his blood.
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Athanasius sayth, Christ made mention of his ascension into heauē, that he might withdraw his Disciples from corporall and fleshly eating.
Athanasius say, christ made mention of his Ascension into heaven, that he might withdraw his Disciples from corporal and fleshly eating.
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Chrysostome sayth, God giueth vs things spirituall, vnder things visible and naturall.
Chrysostom say, God gives us things spiritual, under things visible and natural.
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And againe, being sanctified, it is deliuered from the name of bread, and is exalted to the name of the Lords body, although the nature of the bread still remaine.
And again, being sanctified, it is Delivered from the name of bred, and is exalted to the name of the lords body, although the nature of the bred still remain.
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And because they beleeue that the Pope cannot erre, Pope Gelasius setteth too his hand, and sayth with the rest:
And Because they believe that the Pope cannot err, Pope Gelasius sets too his hand, and say with the rest:
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Neyther the substaunce of the bread, nor nature of the wine, cease to be more then they were before.
Neither the substance of the bred, nor nature of the wine, cease to be more then they were before.
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Tell vs Papist, do not these Fathers speake as plaine as we? Canst thou auouch Transubstantiation more flatlie then they denie it? How had this heresie bene chased,
Tell us Papist, do not these Father's speak as plain as we? Canst thou avouch Transubstantiation more flatly then they deny it? How had this heresy be chased,
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if the diuel had hatched it in their time?
if the Devil had hatched it in their time?
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Thus the Scriptures on the one side, and the Fathers on the other side, did so trouble three Archpapists, Biel, Tonstal,
Thus the Scriptures on the one side, and the Father's on the other side, did so trouble three Archpapists, Biel, Tonstal,
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and Fisher, that Gabriel Biel sayth, how the bodie of Christ is in the Sacrament, is not found in the Canon of the Bible.
and Fisher, that Gabriel Biel say, how the body of christ is in the Sacrament, is not found in the Canon of the bible.
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Tonstall saith, It had bene better to leaue euerie man to his owne coniecture, as they were before the Councell of Laterane,
Tunstall Says, It had be better to leave every man to his own conjecture, as they were before the Council of Lateran,
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than to bring in such a question.
than to bring in such a question.
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Fisher saith, No man can proue by the words of the Gospell, that any Priest in these dayes dooth consecrate the verie bodie and blood of Christ.
Fisher Says, No man can prove by the words of the Gospel, that any Priest in these days doth consecrate the very body and blood of christ.
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Here is fulfilled, Out of thine owne mouth I will condemne thee. But we will not carrie the matter so, because a Iudge must haue two eares, therefore now let them speake.
Here is fulfilled, Out of thine own Mouth I will condemn thee. But we will not carry the matter so, Because a Judge must have two ears, Therefore now let them speak.
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Because they cannot tell how the bread & wine should bee turned into flesh and blood, and yet appeare bread and wine still, they say it is a myracle:
Because they cannot tell how the bred & wine should be turned into Flesh and blood, and yet appear bred and wine still, they say it is a miracle:
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and therefore a myracle is called a signe, because it may be seene like a signe,
and Therefore a miracle is called a Signen, Because it may be seen like a Signen,
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and the word signifieth a wonder. And the Iewes crauing a myracle, sayd; Shew vs a myracle: as though they were taught to iudge of myracles by sight.
and the word signifies a wonder. And the Iewes craving a miracle, said; Show us a miracle: as though they were taught to judge of Miracles by sighed.
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All which doth shew that a myracle may be seene, but here no myracle is seene.
All which does show that a miracle may be seen, but Here no miracle is seen.
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Againe, a myracle (especially in the time of the Gospell) is an extraordinarie thing,
Again, a miracle (especially in the time of the Gospel) is an extraordinary thing,
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but they make this an ordinarie thing:
but they make this an ordinary thing:
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for if the bread and wine be turned into flesh & blood, then myracles are as common as Sacraments,
for if the bred and wine be turned into Flesh & blood, then Miracles Are as Common as Sacraments,
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and so because they haue Masse euerie day, they should worke myracles euerie day.
and so Because they have Mass every day, they should work Miracles every day.
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Lastly, this seemeth strange, that Augustin (whom they so much honour) gathered all the myracles which are written in the scripture,
Lastly, this seems strange, that Augustin (whom they so much honour) gathered all the Miracles which Are written in the scripture,
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and yet amongst all, speaks not of this: therefore then it was counted no myracle: but Paule speakes of lying myracles, and this is one of them.
and yet among all, speaks not of this: Therefore then it was counted no miracle: but Paul speaks of lying Miracles, and this is one of them.
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If they say that Christ can turne bread and wine into his bodie, and therefore hee doth.
If they say that christ can turn bred and wine into his body, and Therefore he does.
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First, they must proue that he wil, for they can doe many things themselues which they doe not, because they will not:
First, they must prove that he will, for they can do many things themselves which they do not, Because they will not:
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therefore it is an old answere, that from Can to Will no Argument followeth. The Leper did not say vnto Christ, If thou cāst, thou wilt:
Therefore it is an old answer, that from Can to Will no Argument follows. The Leper did not say unto christ, If thou Canst, thou wilt:
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but, If thou wilt thou canst. But the question which they think cannot be answered, like their inuincible Nauies, is this.
but, If thou wilt thou Canst. But the question which they think cannot be answered, like their invincible Navies, is this.
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If the bread be not his bodie, why doth he call it his bodie? Resolue this knot, and all is cleare. If the bred be not his body, why does he call it his body? Resolve this knot, and all is clear.
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Marke then, and we will loose it as well as we can: He saith, This is my bodie, as he saith after; Mark then, and we will lose it as well as we can: He Says, This is my body, as he Says After;
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which is broken for you, Why? his bodie was not broken before he suffered,which is broken for you, Why? his body was not broken before he suffered,
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how did he say then, which is broken, before it was broken? There is no sense of it but this, the bread was broken,
how did he say then, which is broken, before it was broken? There is no sense of it but this, the bred was broken,
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and signified that his body should be broken.
and signified that his body should be broken.
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Now, as the breaking of the bread did signifie the breaking of his bodie, so the bread must needes signifie his bodie:
Now, as the breaking of the bred did signify the breaking of his body, so the bred must needs signify his body:
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but as his bodie was not broken indeede when the bread was broken, so the bread could not be his bodie indeed,
but as his body was not broken indeed when the bred was broken, so the bred could not be his body indeed,
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for then his body should haue bin broken when the bread was broken: Yet let them obiect what they can.
for then his body should have been broken when the bred was broken: Yet let them Object what they can.
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If (say they) the bread and wine bee not changed into his bodie and blood,
If (say they) the bred and wine be not changed into his body and blood,
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I answere, though this seeme darke to Papists, yet it was not darke to the Apostles, they vnderstood his meaning well inough,
I answer, though this seem dark to Papists, yet it was not dark to the Apostles, they understood his meaning well enough,
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and all the rest for 1215. yeares after Christ before Transubstantiation was spoken of. If the Apostles had not vnderstood his meaning, they would not sticke to aske him,
and all the rest for 1215. Years After christ before Transubstantiation was spoken of. If the Apostles had not understood his meaning, they would not stick to ask him,
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as their manner was, vntill they were acquainted with Christs phrase, whensoeuer they doubted vpon any of his speeches, they were wont to come vnto him and say;
as their manner was, until they were acquainted with Christ phrase, whensoever they doubted upon any of his Speeches, they were wont to come unto him and say;
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Master, what is the meaning? but they were vsed to such phrases: Master, what is the meaning? but they were used to such phrases:
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for it was Christes manner to teach by similitudes, shewing one thing by another, which is the plainest manner of teaching,
for it was Christ's manner to teach by Similitudes, showing one thing by Another, which is the Plainest manner of teaching,
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and most vsed in holie scripture, especially in the types and shadowes of this Sacrament.
and most used in holy scripture, especially in the types and shadows of this Sacrament.
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For example, Christ calleth the Lambe the Passeouer, in place whereof this Sacrament succeeded, and therefore presentlie after they had eaten the Passe-ouer, Christ instituted this Sacrament to be vsed for it. For Exampl, christ calls the Lamb the Passover, in place whereof this Sacrament succeeded, and Therefore presently After they had eaten the Passover, christ instituted this Sacrament to be used for it.
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Christ (I say) called the Lambe the Passe-ouer, and yet the Passe-ouer was this,
christ (I say) called the Lamb the Passover, and yet the Passover was this,
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an angel passed ouer the houses of the Israelites, and stroke the Egyptians: this was not a Lambe;
an angel passed over the houses of the Israelites, and stroke the egyptians: this was not a Lamb;
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and yet because the Lambe was a signe of this Passe-ouer, as the bread and wine is of Christes bodie,
and yet Because the Lamb was a Signen of this Passover, as the bred and wine is of Christ's body,
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therefore Christ called the Lambe the Passeouer, as hee calleth the bread and wine his bodie.
Therefore christ called the Lamb the Passover, as he calls the bred and wine his body.
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Againe, Circumcision is called the Couenant, and yet Circumcision was nothing but the cutting away of a skinne:
Again, Circumcision is called the Covenant, and yet Circumcision was nothing but the cutting away of a skin:
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but the Couenant is, In Abrahams seede all Nations shall be blessed, I will be their God,
but the Covenant is, In Abrahams seed all nations shall be blessed, I will be their God,
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and they shall be my people, I will defend and saue them, & they shall serue and worship me. and they shall be my people, I will defend and save them, & they shall serve and worship me.
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This is not Circumcision, and yet as though circumcision were the couenant it selfe, it is called the couenant because it signifieth the Couenant:
This is not Circumcision, and yet as though circumcision were the Covenant it self, it is called the Covenant Because it signifies the Covenant:
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so bread and wine are called Christes bodie, because they signifie Christs bodie.
so bred and wine Are called Christ's body, Because they signify Christ body.
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Againe, Baptisme is called Regeneration, and yet Baptisme is a dipping of our bodies in water;
Again, Baptism is called Regeneration, and yet Baptism is a dipping of our bodies in water;
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but regeneration is the renuing of the minde to the image wherein it was created. but regeneration is the renewing of the mind to the image wherein it was created.
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This is not Baptisme, and yet as though Baptisme were Regeneration it selfe, it is called Regeneration, because it signifieth Regeneration:
This is not Baptism, and yet as though Baptism were Regeneration it self, it is called Regeneration, Because it signifies Regeneration:
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so the bread and wine are called Christs bodie, because they signifie Christs bodie. Againe, the Cup is called the new Testament;
so the bred and wine Are called Christ body, Because they signify Christ body. Again, the Cup is called the new Testament;
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If they saye, that they receiue his glorified bodie; then they must flie from this Text:
If they say, that they receive his glorified body; then they must fly from this Text:
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and yet the Cup is but a peece of mettall filled with wine: but the new Testament is, He which beleeueth in the Sonne, shall be saued.
and yet the Cup is but a piece of mettle filled with wine: but the new Testament is, He which Believeth in the Son, shall be saved.
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This is not a Cup, and yet as though the Cup were the new Testament it selfe, it is called the new Testament,
This is not a Cup, and yet as though the Cup were the new Testament it self, it is called the new Testament,
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because it signifieth the new Testament: so the bread and wine are called Christes body, because they signifie Christs bodie.
Because it signifies the new Testament: so the bred and wine Are called Christ's body, Because they signify Christ body.
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They which knewe that the Lambe is not the Passe-ouer, though Christ called it the Passe ouer;
They which knew that the Lamb is not the Passover, though christ called it the Pass over;
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that Circumcision is not the Couenant, though God calleth it the Couenant; that Baptisme is not Regeneration, though it be called Regeneration;
that Circumcision is not the Covenant, though God calls it the Covenant; that Baptism is not Regeneration, though it be called Regeneration;
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that the Cuppe is not the newe Testament, though Christ called it the newe Testament; could they not as well vnderstand, that the bread & wine were not Christs bodie,
that the Cup is not the new Testament, though christ called it the new Testament; could they not as well understand, that the bred & wine were not Christ body,
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though Christ called them his bodie? As they vnderstood these speeches, so they vnderstood this speech:
though christ called them his body? As they understood these Speeches, so they understood this speech:
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therefore they which say, that the bread and wine are Christes bodie, because Christ saith, This is my bodie; may as well say, that the Lambe is the Passe-ouer,
Therefore they which say, that the bred and wine Are Christ's body, Because christ Says, This is my body; may as well say, that the Lamb is the Passover,
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because Christ calleth it the Passe-ouer; that Baptisme is Regeneration, because Paule calleth it Regeneration; that the Cup is the new Testament, because Christ calleth it the newe Testament.
Because christ calls it the Passover; that Baptism is Regeneration, Because Paul calls it Regeneration; that the Cup is the new Testament, Because christ calls it the new Testament.
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If euerie Sacrament was called by the thing which it signified, and yet neuer anie Sacrament was taken for the thing it selfe;
If every Sacrament was called by the thing which it signified, and yet never any Sacrament was taken for the thing it self;
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what reason haue they to take this Sacrament for the thing it selfe, more than all the rest? It is the consent of all Writers, that a Sacrament is a signe, therefore not the thing signified:
what reason have they to take this Sacrament for the thing it self, more than all the rest? It is the consent of all Writers, that a Sacrament is a Signen, Therefore not the thing signified:
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no more than the bush at the doore is the wine in the seller.
no more than the bush At the door is the wine in the seller.
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If I call the Prince a Phoenix, the Vniuersitie a Fountaine, the Court a Peacocke, the Cittie a Sea, the Countrey an Hermite:
If I call the Prince a Phoenix, the university a Fountain, the Court a Peacock, the city a Sea, the Country an Hermit:
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why, can the Papistes vnderstand mee, and not vnderstand Christ?
why, can the Papists understand me, and not understand christ?
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What a darke, and straunge, and intricate, and incredible speech had this bene for them to vnderstand groslie,
What a dark, and strange, and intricate, and incredible speech had this be for them to understand grossly,
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and literallie? Would they thinke, that they did eate Christs bodie, when his bodie stood before them,
and literally? Would they think, that they did eat Christ body, when his body stood before them,
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and he had told them before that his bodie was like their bodie? Nay, this would haue required moe wordes, and made them come againe;
and he had told them before that his body was like their body? Nay, this would have required more words, and made them come again;
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with Master, what is the meaning? for they were not so instructed yet before the resurrection, to beleeue euerie thing without questioning,
with Master, what is the meaning? for they were not so instructed yet before the resurrection, to believe every thing without questioning,
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if it were contrarie to sense and reason:
if it were contrary to sense and reason:
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therefore they cannot receiue the mortall bodie, because Christ hath not a mortall bodie to giue vnto them.
Therefore they cannot receive the Mortal body, Because christ hath not a Mortal body to give unto them.
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but as they asked, who had giuen him anie meate, when he said that he had meate, & they could see none:
but as they asked, who had given him any meat, when he said that he had meat, & they could see none:
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so they would haue asked, what meate is this which we see not? How can euery one of vs eat his body,
so they would have asked, what meat is this which we see not? How can every one of us eat his body,
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& yet he hath but one bodie, & that body is whole when we eat it? Loe, he standeth before vs & saith, that his body is like vnto ours,
& yet he hath but one body, & that body is Whole when we eat it? Loe, he Stands before us & Says, that his body is like unto ours,
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& yet he takes bread & breaks it, & giues it vnto vs to eat,
& yet he Takes bred & breaks it, & gives it unto us to eat,
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& when we eate it, This is my body, & yet his body standeth before vs stil. If his body be like ours (as he saith) how can it be eaten,
& when we eat it, This is my body, & yet his body Stands before us stil. If his body be like ours (as he Says) how can it be eaten,
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& be there, for ours cannot? Thus they wold haue questioned, if they had not bene vsed to such phrases:
& be there, for ours cannot? Thus they would have questioned, if they had not be used to such phrases:
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but as they could vnderstand him, when he called himself a stone, a rock, a doore, a window, & a vine:
but as they could understand him, when he called himself a stone, a rock, a door, a window, & a vine:
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so they pickt out his meaning when hee sayd that bread was his bodie: for hee had told them before, that hee was the bread of eternall life.
so they picked out his meaning when he said that bred was his body: for he had told them before, that he was the bred of Eternal life.
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Now the bread of eternall life is not eaten with teeth, for the bodie cannot eate spiritually, no more then the soule can eate corporally,
Now the bred of Eternal life is not eaten with teeth, for the body cannot eat spiritually, no more then the soul can eat corporally,
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and therefore hee is such a bread as is eaten with faith, and so himselfe saith in the Gospell of Iohn.
and Therefore he is such a bred as is eaten with faith, and so himself Says in the Gospel of John.
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Marke this eating by faith, and all the strife is ended. Mark this eating by faith, and all the strife is ended.
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Flesh and blood indeede neede not faith to chew them, for the teeth can chew them well inough.
Flesh and blood indeed need not faith to chew them, for the teeth can chew them well enough.
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Therefore if the bread and wine were the bodie of Christ, then we neede not faith to eate it,
Therefore if the bred and wine were the body of christ, then we need not faith to eat it,
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but all which haue teeth might eate Christs bodie, yea the Myce might eate it as well as men,
but all which have teeth might eat Christ body, yea the Mice might eat it as well as men,
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for they eate the same bread that wee doe, as well after it is consecrated as before.
for they eat the same bred that we do, as well After it is consecrated as before.
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If this be not inough to batter the ruines of this vpstart Heresie, I will come to Interrogatories,
If this be not enough to batter the ruins of this upstarted Heresy, I will come to Interrogatories,
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and see whether they haue learned it by roate, or by reason.
and see whither they have learned it by roate, or by reason.
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If they grounde their Transubstantiation vpon these wordes of Christ, This is my bodie, which hee spake to his Disciples:
If they ground their Transubstantiation upon these words of christ, This is my body, which he spoke to his Disciples:
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I aske them, whether they receiue that bodie which was mortall, or that bodie which is glorified? because one of these bodies they must needes receiue, either his mortall bodie, or his glorified bodie.
I ask them, whither they receive that body which was Mortal, or that body which is glorified? Because one of these bodies they must needs receive, either his Mortal body, or his glorified body.
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If they say that it is his mortall bodie, the mortall bodie will not profite them: If they say that it is his Mortal body, the Mortal body will not profit them:
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for you see that mortall foode is but for this mortal life, neither hath Christ a mortall bodie now to communicate vnto them,
for you see that Mortal food is but for this Mortal life, neither hath christ a Mortal body now to communicate unto them,
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When this Sacrament was instituted, and Christ sayde, This is my bodie, his bodie was not glorified,
When this Sacrament was instituted, and christ said, This is my body, his body was not glorified,
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because the Sacrament was instituted before his death, and his body was glorified after his resurrection.
Because the Sacrament was instituted before his death, and his body was glorified After his resurrection.
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Therefore if they receiue the same body which the Apostles receiued, as they say they doe, they cannot receiue a glorified bodie,
Therefore if they receive the same body which the Apostles received, as they say they do, they cannot receive a glorified body,
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because then Christ had not a glorified bodie to communicate vnto them.
Because then christ had not a glorified body to communicate unto them.
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Thus the rockes and sandes are of both sides them, they receiue a bodie neither mortall nor immortall:
Thus the Rocks and sands Are of both sides them, they receive a body neither Mortal nor immortal:
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if Christ hath any such body, iudge you. Here they stande like a foole, which cannot tell on his tale:
if christ hath any such body, judge you. Here they stand like a fool, which cannot tell on his tale:
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Nabuchadnezzar dreamed a dreame and knew not what it meant.
Nebuchadnezzar dreamed a dream and knew not what it meant.
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Beside, I aske them to whom Christ spake when he said, This is my bodie? Marke sayth, hee spake to them, that is, to his Disciples: Beside, I ask them to whom christ spoke when he said, This is my body? Mark say, he spoke to them, that is, to his Disciples:
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well then, if these wordes, This is my bodie, were not spoken to the signes, but to the persons:
well then, if these words, This is my body, were not spoken to the Signs, but to the Persons:
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not to the bread and wine but to the Receiuers, as the words which follow, Doe this in remembrance of mee:
not to the bred and wine but to the Receivers, as the words which follow, Do this in remembrance of me:
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if these wordes were not spoken to the bread and wine, then it is plaine that they doe not change the nature of the Bread and Wine. if these words were not spoken to the bred and wine, then it is plain that they do not change the nature of the Bred and Wine.
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If the nature of them be not altered, then the substance remaineth, and then wee receiue no other substance with them,
If the nature of them be not altered, then the substance remains, and then we receive no other substance with them,
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because two substances can not be in one place.
Because two substances can not be in one place.
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What then, is there nothing in the sacrament but bread and wine, like a hungry nunscion? Nay, wee say not that the sacrament is nothing but a bare signe,
What then, is there nothing in the sacrament but bred and wine, like a hungry nunscion? Nay, we say not that the sacrament is nothing but a bore Signen,
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or that you receiue no more then you see: for Christ saith, that it is his body:
or that you receive no more then you see: for christ Says, that it is his body:
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and Paul saith, that it is the communion of Christs body and blood: Therefore there is more in sacramentall Bread, then in common bread;
and Paul Says, that it is the communion of Christ body and blood: Therefore there is more in sacramental Bred, then in Common bred;
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though the nature be not changed, yet the vse is chaunged:
though the nature be not changed, yet the use is changed:
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it dooth not onely nourish the body as it did before, but also it bringeth a Breade with it which nourisheth the soule:
it doth not only nourish the body as it did before, but also it brings a Bread with it which Nourishes the soul:
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for as sure as wee receiue breade, so sure wee receiue Christe; not onelie the benefites of Christ, but Christ:
for as sure as we receive bread, so sure we receive Christ; not only the benefits of christ, but christ:
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although not in a popish manner, yet we are so ioined vnto him, as though wee were but one bodie with him.
although not in a popish manner, yet we Are so joined unto him, as though we were but one body with him.
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As the spouse dooth not marrie with the landes and goods, but with the man himselfe,
As the spouse doth not marry with the Lands and goods, but with the man himself,
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and being partaker of him, is made partaker of them:
and being partaker of him, is made partaker of them:
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so the faithfull doe not onelie marrie with Christes benefites, but with Christ himselfe, and being partakers of him, they are made partakers of his benefites:
so the faithful do not only marry with Christ's benefits, but with christ himself, and being partakers of him, they Are made partakers of his benefits:
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for Christ may not be deuided from his benefites, no more then the Sunne from his light.
for christ may not be divided from his benefits, no more then the Sun from his Light.
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It is said, The Father gaue vs his Sonne, and so the sonne giueth vs himselfe.
It is said, The Father gave us his Son, and so the son gives us himself.
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For as the Breade is a signe of his bodie, so the giuing of the Bread, is a signe of the giuing of his bodie.
For as the Bread is a Signen of his body, so the giving of the Bred, is a Signen of the giving of his body.
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Thus he lieth before vs like a Pellicane, which letteth her yoong ones sucke her blood:
Thus he lies before us like a Pelican, which lets her young ones suck her blood:
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so that wee may say, the Lord inuited vs to supper, and hee himselfe was our meate.
so that we may say, the Lord invited us to supper, and he himself was our meat.
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But if you aske howe this is? I must aunswere. It is a mysterie: but if I coulde tell it, it were no mysterie.
But if you ask how this is? I must answer. It is a mystery: but if I could tell it, it were no mystery.
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Yet, as it is sayd, when three men walked in the midst of the furnace, One like the sonne of God walked amongst them:
Yet, as it is said, when three men walked in the midst of the furnace, One like the son of God walked among them:
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So, when the faithful receiue the Bread and Wine, one like the sonne of God seemeth to come vnto them, which fils them with peace,
So, when the faithful receive the Bred and Wine, one like the son of God seems to come unto them, which fills them with peace,
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and ioy, and grace, that they maruell what it was which they receiued besides bread and wine.
and joy, and grace, that they marvel what it was which they received beside bred and wine.
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For example, thou makest a bargaine with thy neighbour for house or land, and receyuest in earnest a peece of golde:
For Exampl, thou Makest a bargain with thy neighbour for house or land, and receivest in earnest a piece of gold:
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that which thou receiuest is but a peece of golde, but now it is a signe of thy bargaine,
that which thou receivest is but a piece of gold, but now it is a Signen of thy bargain,
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and if thou keepe not touch with him, happily it will claspe thee for all that thou art woorth:
and if thou keep not touch with him, happily it will clasp thee for all that thou art worth:
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so, that which thou receiuest is bread, but this bread is a signe of another matter which passeth bread.
so, that which thou receivest is bred, but this bred is a Signen of Another matter which passes bred.
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Againe, thou hast an obligation in thy hand, and I aske thee what hast thou there? and thou sayest, I haue here an hundred pounds:
Again, thou hast an obligation in thy hand, and I ask thee what hast thou there? and thou Sayest, I have Here an hundred pounds:
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why (say I) there is nothing but paper, inke, and waxe:
why (say I) there is nothing but paper, ink, and wax:
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Oh, but by this (sayest thou) I wil recouer an hundreth pounds, and that is as good.
O, but by this (Sayest thou) I will recover an Hundredth pounds, and that is as good.
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So beloued, this is as good, that vnder these signes, you receiue the vertue of Christs body and blood by faith,
So Beloved, this is as good, that under these Signs, you receive the virtue of Christ body and blood by faith,
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as if you did eate his bodie, and drinke his blood indeede, which is horrible to thinke that any should deuour their God, thinking thereby to worship him:
as if you did eat his body, and drink his blood indeed, which is horrible to think that any should devour their God, thinking thereby to worship him:
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neuer any heretike, nor Idolater, conceiued so grosly of their god before the Papist.
never any heretic, nor Idolater, conceived so grossly of their god before the Papist.
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We reade of a people which did eate men, but neuer of any people which did eat their God.
We read of a people which did eat men, but never of any people which did eat their God.
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Thirdly, it will follow, that his bodie is diuided from his soule, and consequentlie is a dead bodie,
Thirdly, it will follow, that his body is divided from his soul, and consequently is a dead body,
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All the Apostles say, that it was needfull that Christ should take our flesh: but no Apostle sayth, that it is needfull that we should take Christes flesh;
All the Apostles say, that it was needful that christ should take our Flesh: but no Apostle say, that it is needful that we should take Christ's Flesh;
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for all the blessinges of Christ are apprehended by faith, & nothing is fit to apprehend him whome wee see not, but fayth:
for all the blessings of christ Are apprehended by faith, & nothing is fit to apprehend him whom we see not, but faith:
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and therefore one of their owne pillars sayd, Beleeue, and thou hast eaten.
and Therefore one of their own pillars said, Believe, and thou hast eaten.
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Faith dooth more in religion then the mouth, or else we might say with the woman, Blessed are the breasts which gaue thee sucke, and so none should be blessed but Marie:
Faith doth more in Religion then the Mouth, or Else we might say with the woman, Blessed Are the breasts which gave thee suck, and so none should be blessed but Marie:
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but Marie was not blessed because Christ was in her bodie, but because Christ was in her heart:
but Marie was not blessed Because christ was in her body, but Because christ was in her heart:
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and least this should seeme incredible vnto you, because Marie is called blessed among women:
and lest this should seem incredible unto you, Because Marie is called blessed among women:
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when Christ heard the women say, Blessed are the breasts which gaue thee sucke, he replied vnto her, Blessed are they which heare the word of God and keepe it:
when christ herd the women say, Blessed Are the breasts which gave thee suck, he replied unto her, Blessed Are they which hear the word of God and keep it:
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these are my brethren, and sisters, and mother (sayth Christ) as though the rest were no kin to him in heauen,these Are my brothers, and Sisters, and mother (say christ) as though the rest were no kin to him in heaven,
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though they were kin in earth. Thus if Christ were in thy body, and thou shouldest say as this woman:
though they were kin in earth. Thus if christ were in thy body, and thou Shouldst say as this woman:
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Blessed is the bodie that hath thee in it, nay would Christ say, Blessed is the heart that hath me in it. Blessed is the body that hath thee in it, nay would christ say, Blessed is the heart that hath me in it.
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If Marie were no whit better for hauing Christ in her armes, nor for hauing her in her bodie,
If Marie were no whit better for having christ in her arms, nor for having her in her body,
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howe much better art thou for hauing him in thy bellie, where thou canst not see him? Must the sunne needs come to vs,
how much better art thou for having him in thy belly, where thou Canst not see him? Must the sun needs come to us,
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or else cannot his heate and light profite vs? nay it dooth vs more good,
or Else cannot his heat and Light profit us? nay it doth us more good,
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because it is so farre off:
Because it is so Far off:
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so this Sunne is gone from vs, that hee might giue more light vnto vs, which made him saie, It is good for you that I go from you:
so this Sun is gone from us, that he might give more Light unto us, which made him say, It is good for you that I go from you:
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therefore away with this carnall eating of spirituall things. Therefore away with this carnal eating of spiritual things.
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Manie daughters haue done vertuously, but thou (saith Salomon) surpassest them all. So, manie heretikes haue spoken absurdlie, Many daughters have done virtuously, but thou (Says Solomon) surpassest them all. So, many Heretics have spoken absurdly,
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but this surpasseth them all, that Christ must be applied like phisicke, as though his blood could not profite vs,
but this Surpasses them all, that christ must be applied like physic, as though his blood could not profit us,
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vnlesse we did drinke it, and swallow it as a potion.
unless we did drink it, and swallow it as a potion.
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Is this the Papists vnion with Christ? Is this the manner whereby wee are made one flesh with Christ, to eate his flesh? nay,
Is this the Papists Union with christ? Is this the manner whereby we Are made one Flesh with christ, to eat his Flesh? nay,
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when hee tooke our flesh vnto him, and was made man, then we were vnited to him in the flesh, and not now.
when he took our Flesh unto him, and was made man, then we were united to him in the Flesh, and not now.
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Christ tooke our flesh, we take not his flesh, but beleeue that he tooke ours, therefore if you would know whether Christs bodie be in the sacrament, I say vnto you as Christ said vnto Thomas, touch, feele, and see.
christ took our Flesh, we take not his Flesh, but believe that he took ours, Therefore if you would know whither Christ body be in the sacrament, I say unto you as christ said unto Thomas, touch, feel, and see.
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In visible things God hath appointed our eyes to be iudges, for as the spirite discerneth spirituall obiects,
In visible things God hath appointed our eyes to be judges, for as the Spirit discerneth spiritual objects,
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so sense discerneth of sensible obiects.
so sense discerneth of sensible objects.
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As Christ taught Thomas to iudge of his bodie, so may we, and so should they:
As christ taught Thomas to judge of his body, so may we, and so should they:
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therefore if you cannot see his body, nor feele his body, you may gather by Christes saying to Thomas, that hee would not haue you beleeue that it is his body, for my bodie (saith Christ) may be seene and felt.
Therefore if you cannot see his body, nor feel his body, you may gather by Christ's saying to Thomas, that he would not have you believe that it is his body, for my body (Says christ) may be seen and felt.
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And thus Transubstantiation is found a liar.
And thus Transubstantiation is found a liar.
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Nowe, if you aske mee why Christ calleth the signe by the name of the thing it selfe, I aske thee againe;
Now, if you ask me why christ calls the Signen by the name of the thing it self, I ask thee again;
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Mayst thou say when thou seest the picture of the Queene, this is the Queene; and when thou seest the picture of a Lyon, this is a Lyon:
Mayest thou say when thou See the picture of the Queen, this is the Queen; and when thou See the picture of a lion, this is a lion:
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and may not Christ say when he seeth a thing like his bodie, This is my bodie?
and may not christ say when he sees a thing like his body, This is my body?
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I shewed you before, that euery Sacrament is called by the name of the thing which it dooth signifie,
I showed you before, that every Sacrament is called by the name of the thing which it doth signify,
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and therefore why should we stumble at this more then the rest? The reason why the signes haue the name of the things, is to strike a deeper reuerēce in vs to receiue this sacrament of Christ reuerētly, sincerely,
and Therefore why should we Stumble At this more then the rest? The reason why the Signs have the name of the things, is to strike a Deeper Reverence in us to receive this sacrament of christ reverently, sincerely,
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and holily, as if Christ were there preset in body and blood himselfe.
and holily, as if christ were there preset in body and blood himself.
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And surely, as hee which defaceth the Queenes seale is conuicted of contempt and treason to her owne person:
And surely, as he which defaceth the Queens seal is convicted of contempt and treason to her own person:
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so he which prophaneth these seales of Christ, doth not worship Christ, but despise him, and that contempt shall be required of him, as if hee had contemned Christ himselfe.
so he which prophaneth these Seals of christ, does not worship christ, but despise him, and that contempt shall be required of him, as if he had contemned christ himself.
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This is the reason why Christ calleth the signes of his bodie his bodie, to make vs take this Sacrament reuerently,
This is the reason why christ calls the Signs of his body his body, to make us take this Sacrament reverently,
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because we are apt to contemne it, as the Iewes did their Manna. It followeth: Doe this in remembrance of me:
Because we Are apt to contemn it, as the Iewes did their Manna. It follows: Do this in remembrance of me:
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that is, these signes shall bee a remembrance of my death: when you breake the bread, you shall remember the wounding of my body:
that is, these Signs shall be a remembrance of my death: when you break the bred, you shall Remember the wounding of my body:
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and when you drinke the wine, you shall remember the sheading of my blood.
and when you drink the wine, you shall Remember the shedding of my blood.
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If wee doe this is remembraunce of Christs bodie, which was broken like the bread, it is ▪ an argument that his bodie is not there,
If we do this is remembrance of Christ body, which was broken like the bred, it is ▪ an argument that his body is not there,
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because remembrance is not of thinges present, but of things absent: we remember not.
Because remembrance is not of things present, but of things absent: we Remember not.
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but wee see that which is before vs. This might put the Papists in remembrance that Christ is not sacrificed now,
but we see that which is before us This might put the Papists in remembrance that christ is not sacrificed now,
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when we do but remember his sacrifice: this is not Christes sacrifice, but a remembrance of his sacrifice:
when we do but Remember his sacrifice: this is not Christ's sacrifice, but a remembrance of his sacrifice:
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he was sacrificed before, and now it is applied, lest his sacrifice should be in vaine.
he was sacrificed before, and now it is applied, lest his sacrifice should be in vain.
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This was done once reallie, when he offered himselfe vpon the crosse, therefore that offering was called a sacrifice, because he was sacrificed indeed;
This was done once really, when he offered himself upon the cross, Therefore that offering was called a sacrifice, Because he was sacrificed indeed;
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but this offering is called a Sacrament, because it is but a signe of his sacrifice.
but this offering is called a Sacrament, Because it is but a Signen of his sacrifice.
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If Christ in this Sacrament were offered indeede, then it should bee called a sacrifice as his once offering was:
If christ in this Sacrament were offered indeed, then it should be called a sacrifice as his once offering was:
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but because it is but a remembrance of his sacrifice, therefore it is called a Sacrament.
but Because it is but a remembrance of his sacrifice, Therefore it is called a Sacrament.
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This is not a sacrifice of Christ, but a sacrifice of our selues.
This is not a sacrifice of christ, but a sacrifice of our selves.
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Lest we shoulde take it to bee a sacrifice of Christ, Christ himselfe calleth it a remembrance of his sacrifice, Do this in my remembrance.
Lest we should take it to be a sacrifice of christ, christ himself calls it a remembrance of his sacrifice, Do this in my remembrance.
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Here is our worke, as Christ hath done, so must we doe, so we minister, and so you receiue:
Here is our work, as christ hath done, so must we do, so we minister, and so you receive:
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wee can giue you nothing but that which we haue receiued from him, as Paul saith.
we can give you nothing but that which we have received from him, as Paul Says.
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Therefore, if Christ did not giue his mortall bodie which stood before them, and could not profite them;
Therefore, if christ did not give his Mortal body which stood before them, and could not profit them;
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nor his glorified bodie, which was not glorified then, and when it was glorified, ascended vp vnto heauen, and there abideth:
nor his glorified body, which was not glorified then, and when it was glorified, ascended up unto heaven, and there Abideth:
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how can these iugling Priests make their God againe, which made them? They can no more turne wine into blood,
how can these juggling Priests make their God again, which made them? They can no more turn wine into blood,
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& bread into flesh, than they can commaund a gnat to become a camell: for it is a greater worke to make God, than to make the world. Therefore as Christ saith;
& bred into Flesh, than they can command a gnat to become a camel: for it is a greater work to make God, than to make the world. Therefore as christ Says;
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When they tell you here is Christ, and there is Christ, beleeue them not: When they tell you Here is christ, and there is christ, believe them not:
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So when they tell you that Christ is in heauen, and that Christ is in earth, in this place and that place, beleeue them not:
So when they tell you that christ is in heaven, and that christ is in earth, in this place and that place, believe them not:
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for Elias ascension was a figure of Christes ascension: when Elias was ascended, yet some sought for his bodie vpon earth:
for Elias Ascension was a figure of Christ's Ascension: when Elias was ascended, yet Some sought for his body upon earth:
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so though Christ be ascended, yet manie seeke his bodie vpon earth:
so though christ be ascended, yet many seek his body upon earth:
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but as they could not finde Elias bodie, so these cannot finde Christes bodie, although they haue sought three hundred yeares.
but as they could not find Elias body, so these cannot find Christ's body, although they have sought three hundred Years.
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But if his bodie were vpon earth, as they say, should we handle it, and touch it,
But if his body were upon earth, as they say, should we handle it, and touch it,
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because the bread is onely changed into his bodie, and not into his soule.
Because the bred is only changed into his body, and not into his soul.
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now it is glorified? After his resurrection he sayd vnto Marie, Touch me not, because his bodie was glorified:
now it is glorified? After his resurrection he said unto Marie, Touch me not, Because his body was glorified:
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that is, not to bee touched with fingers any more, but with faith.
that is, not to be touched with fingers any more, but with faith.
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Therefore we reade of none which touched his bodie (after it was risen) but onely Thomas, to settle his faith.
Therefore we read of none which touched his body (After it was risen) but only Thomas, to settle his faith.
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Thus you see wee neede to suborne no witnesses, for euerie word in this Text which they alleadge for Transubstantiation, doth make agaynst Transubstantiation, whereby if Antichrist doth signifie those which are against Christ, you see who may be called Antichrist.
Thus you see we need to suborn no Witnesses, for every word in this Text which they allege for Transubstantiation, does make against Transubstantiation, whereby if Antichrist does signify those which Are against christ, you see who may be called Antichrist.
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There is no question in Poperie (except Purgatorie the Popes publican and tasker) about which the Papistes are at such ciuill warres among themselues, as about this Transubstantiation.
There is no question in Popery (except Purgatory the Popes publican and tasker) about which the Papists Are At such civil wars among themselves, as about this Transubstantiation.
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They cannot tell when the chaunge beginneth, nor what manner of change it is, nor how long the change continueth:
They cannot tell when the change begins, nor what manner of change it is, nor how long the change Continueth:
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some hang one way, and some another, like the Midianites, which fought one against another. And no maruell though their consciences stagger about it:
Some hang one Way, and Some Another, like the midianites, which fought one against Another. And no marvel though their Consciences stagger about it:
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for to shew you the right father of it, it was one of the dreames of Innocentius the third, in the yeare of our Lorde 1215. so manie yeares passed before Transubstantiation was named,
for to show you the right father of it, it was one of the dreams of Innocentius the third, in the year of our Lord 1215. so many Years passed before Transubstantiation was nam,
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and then a Pope set it first on foote:
and then a Pope Set it First on foot:
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so it came out of Rome, the grandame of all heresies, and for want of scriptures, hath bene defended with fire and sword,
so it Come out of Room, the Grandmother of all heresies, and for want of Scriptures, hath be defended with fire and sword,
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and swallowed mo Martyrs than all the gulfs of the Papall sea beside.
and swallowed more Martyrs than all the gulfs of the Papal sea beside.
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Now, when the doctrines of men goe for scriptures, you shal see how many errors rush into the Church:
Now, when the doctrines of men go for Scriptures, you shall see how many errors rush into the Church:
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for graunt but this to Pope Innocentius as the Papists do, that the bread and wine are chaunged into Christes bodie.
for grant but this to Pope Innocentius as the Papists do, that the bred and wine Are changed into Christ's body.
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First it wil follow, that Christs body is not ascended vp to heauen, because it remaineth vpon earth,
First it will follow, that Christ body is not ascended up to heaven, Because it remains upon earth,
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and so one of the articles of our faith shalbe falsified, which saith, He is ascended into heauen:
and so one of the Articles of our faith shall falsified, which Says, He is ascended into heaven:
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or if he be ascended, and descended againe, another article will be falsified, which saith, That hee sitteth at the right hand of his father:
or if he be ascended, and descended again, Another article will be falsified, which Says, That he Sitteth At the right hand of his father:
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that is (as Peter saith) he abideth in heauen. Secondly, it will follow, that Christ hath not a true bodie, but a fantasticall bodie, that is (as Peter Says) he Abideth in heaven. Secondly, it will follow, that christ hath not a true body, but a fantastical body,
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because it may bee in manie places at one time:
Because it may be in many places At one time:
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for if his bodie be in the Sacrament, he must needes haue so many bodies as there bee Sacraments;
for if his body be in the Sacrament, he must needs have so many bodies as there be Sacraments;
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nay hee must haue so many bodies as there be bittes in euerie Sacrament.
nay he must have so many bodies as there be bittes in every Sacrament.
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Fourthly, it will follow, that the wicked, and prophane, & reprobate, may receiue Christ as well as the godlie,
Fourthly, it will follow, that the wicked, and profane, & Reprobate, may receive christ as well as the godly,
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because they haue a mouth to eate as well as the best.
Because they have a Mouth to eat as well as the best.
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Fiftly, it will followe, that Christes Sacrifice once for all, was not sufficient, because we must sacrifice him againe,
Fifty, it will follow, that Christ's Sacrifice once for all, was not sufficient, Because we must sacrifice him again,
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and breake his bodie, and shed his blood, as the Iewes crucified him vpon the Crosse.
and break his body, and shed his blood, as the Iewes Crucified him upon the Cross.
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Sixtly, it will follow, that the bread being turned into the bodie of our Redeemer, hath a part of our redemption as well as Christ Seuenthly, it wil follow, that Christ did eate his owne bodie:
Sixty, it will follow, that the bred being turned into the body of our Redeemer, hath a part of our redemption as well as christ Seuenthly, it will follow, that christ did eat his own body:
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for all the fathers saie, that hee did eate the same Bread which he gaue to his Disciples.
for all the Father's say, that he did eat the same Bred which he gave to his Disciples.
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Lastly, it will follow, that a Massing Priest shalbe the creator of his Creator, because hee makes him which made him.
Lastly, it will follow, that a Massing Priest shall the creator of his Creator, Because he makes him which made him.
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All these absurdities are hatched of Transubstantiation.
All these absurdities Are hatched of Transubstantiation.
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Thus when men deuise Articles of their owne, while they strike vppon the anuill, the sparkes flie in their face;
Thus when men devise Articles of their own, while they strike upon the anvil, the sparks fly in their face;
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and they are like the man which began to build, and could not finish it.
and they Are like the man which began to built, and could not finish it.
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When I see the Papist in so many absurdities for entertaing one errour, me thinks hee seemeth like a Collier, which is grymed with his owne coales.
When I see the Papist in so many absurdities for entertaing one error, me thinks he seems like a Collier, which is grymed with his own coals.
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Therefore, as in maners we should thinke of of Peters saying, Whether is it meete to obey God or men:
Therefore, as in manners we should think of of Peter's saying, Whither is it meet to obey God or men:
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So in doctrines we should thinke, whether it be meete to beleeue God or men.
So in doctrines we should think, whither it be meet to believe God or men.
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Thus haue you heard the Author of this Sacrament, The Lord Iesus; the time when it was instituted, in the night that he was betraied;
Thus have you herd the Author of this Sacrament, The Lord Iesus; the time when it was instituted, in the night that he was betrayed;
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the manner how it was instituted, after thankesgiuing: the end why it was instituted, for a remembrance of his death;
the manner how it was instituted, After thanksgiving: the end why it was instituted, for a remembrance of his death;
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and the discouerie of Transubstantiation, one of the last heresies which Babylon hatched.
and the discovery of Transubstantiation, one of the last heresies which Babylon hatched.
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Now, they which haue bene Patrons of it before, should doe like the father and mother of an idolater, that is, laie the first hand vpon him to shorten his life. Thus I end.
Now, they which have be Patrons of it before, should do like the father and mother of an idolater, that is, lay the First hand upon him to shorten his life. Thus I end.
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Thinke what account ye shall giue of that ye haue heard. The end of the first Sermon.
Think what account you shall give of that you have herd. The end of the First Sermon.
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A TREATISE OF THE Lords Supper. THE SECOND SERMON. 1. Cor. 11. 25. 26. 27. 28. 25 After the same manner also hee tooke the Cuppe when he had supped:
A TREATISE OF THE lords Supper. THE SECOND SERMON. 1. Cor. 11. 25. 26. 27. 28. 25 After the same manner also he took the Cup when he had supped:
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saying, This Cup is the New Testament in my blood, this doe as oft as yee drinke it in remembrance of me.
saying, This Cup is the New Testament in my blood, this do as oft as ye drink it in remembrance of me.
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26 For as often as yee shall eate this bread, and drinke this Cuppe, yee shewe the Lords death till he come.
26 For as often as ye shall eat this bred, and drink this Cup, ye show the lords death till he come.
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27 Wherefore, whosoeuer shall eate this bread, and drinke the Cuppe of the Lord vnworthily, shall be guiltie of the bodie and blood of the Lord.
27 Wherefore, whosoever shall eat this bred, and drink the Cup of the Lord unworthily, shall be guilty of the body and blood of the Lord.
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28 Let a man therefore examine himselfe, and so let him eate of this bread, and drinke of this Cuppe.
28 Let a man Therefore examine himself, and so let him eat of this bred, and drink of this Cup.
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HEere I am to speake of the second seruice, as it were, at the Lordes table,
Here I am to speak of the second service, as it were, At the lords table,
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and of that preparation, which is lyke the Wedding garment, that euerie man must bring to this Bāquet.
and of that preparation, which is like the Wedding garment, that every man must bring to this Banquet.
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These words are diuersly repeated of the Euangelists. Here it is sayd, This Cup is the New Testament in my blood.
These words Are diversely repeated of the Evangelists. Here it is said, This Cup is the New Testament in my blood.
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In Mathew & in Mark it is said, This Cup is my blood of the new Testament. In Matthew & in Mark it is said, This Cup is my blood of the new Testament.
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This is the first mētion which Christ makes of a Testament, as though now his promises deserued the name of a Testament,
This is the First mention which christ makes of a Testament, as though now his promises deserved the name of a Testament,
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because the seale is set vnto them, which before this Sacrament was not sealed, but like a bare writing without a singet.
Because the seal is Set unto them, which before this Sacrament was not sealed, but like a bore writing without a singet.
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This word Testament, dooth implie a promise, and therefore teacheth vs, that the Sacrament dooth confirme,
This word Testament, doth imply a promise, and Therefore Teaches us, that the Sacrament doth confirm,
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and strengthen, and nourish our faith, because it sealeth the promise which we should beleeue.
and strengthen, and nourish our faith, Because it Sealeth the promise which we should believe.
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Here is to be noted, that Christ doth not onely speake of a Testament, but hee calleth it a New Testament; which words neuer met together before,
Here is to be noted, that christ does not only speak of a Testament, but he calls it a New Testament; which words never met together before,
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as though the Law were for the olde man to mortifie him, and the Gospel for the new man to comfort him againe:
as though the Law were for the old man to mortify him, and the Gospel for the new man to Comfort him again:
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or, as if the olde Testament had so washt her face, and chaunged her apparell at Christes comming, that one would not thinke it the same,
or, as if the old Testament had so washed her face, and changed her apparel At Christ's coming, that one would not think it the same,
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but a newe Testament, because euen now she was shadowed with a thousand Ceremonies, and now they are gone from her,
but a new Testament, Because even now she was shadowed with a thousand Ceremonies, and now they Are gone from her,
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like a mist at the Sunne rising.
like a missed At the Sun rising.
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As Christ calleth Loue, A new Commandement, because hee renewed it like a Law worne out of memorie;
As christ calls Love, A new Commandment, Because he renewed it like a Law worn out of memory;
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so he calleth the promise of saluation, a New Testament, because as it was renewed to Sem,
so he calls the promise of salvation, a New Testament, Because as it was renewed to Sem,
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and after renewed to Abraham, and after renewed to Dauid, so now hee renewed it againe, which should bee alway new and fresh vnto vs. Euery Testament is confirmed with blood, the olde Testament was confirmed by the blood of Goates and Bullockes, and Rammes;
and After renewed to Abraham, and After renewed to David, so now he renewed it again, which should be always new and fresh unto us Every Testament is confirmed with blood, the old Testament was confirmed by the blood of Goats and Bullocks, and Rams;
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but the new Testament is confirmed by the blood of Christ: My blood (saith Christ) is the blood of the new Testament. but the new Testament is confirmed by the blood of christ: My blood (Says christ) is the blood of the new Testament.
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nay This Cup (saith Christ) is the new Testament. You may see then that they may gather as well out of Christs words, that the Cup is the new Testament,
nay This Cup (Says christ) is the new Testament. You may see then that they may gather as well out of Christ words, that the Cup is the new Testament,
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for Christ sayth, This Cup is the new Testament, as well as he saith, this Wine is my blood, or this bread is my bodie. Beside.
for christ say, This Cup is the new Testament, as well as he Says, this Wine is my blood, or this bred is my body. Beside.
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when Christ speakes of a new Testament, he implieth that the old Testament is fulfilled;
when christ speaks of a new Testament, he Implies that the old Testament is fulfilled;
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the sacrifices, and Ceremonies of the Lawe did signifie Christ before hee came, therefore they are fulfilled in his comming:
the Sacrifices, and Ceremonies of the Law did signify christ before he Come, Therefore they Are fulfilled in his coming:
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no moe Sacrifices, no mo Ceremonies, for the truth is come. Sacrifices and Ceremonies are honorablie buried with the Priesthood of Aaron, let them rest:
no more Sacrifices, no more Ceremonies, for the truth is come. Sacrifices and Ceremonies Are honorably buried with the Priesthood of Aaron, let them rest:
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it is not lawfull to violate the sepulchers of the dead, and take their bodies out of the earth,
it is not lawful to violate the sepulchers of the dead, and take their bodies out of the earth,
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as the witch would raise Samuel out of his graue.
as the witch would raise Samuel out of his graven.
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Therefore they which retaine ceremonies, which should be abrogated, reliques of Iudaisme, or reliques of Papisme, may be said to violate the sepulchers of the dead, Therefore they which retain ceremonies, which should be abrogated, Relics of Judaism, or Relics of Papism, may be said to violate the sepulchers of the dead,
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and disturbe the dece•sed, like the Witch, which presumed to raise Samuel out of his graue.
and disturb the dece•sed, like the Witch, which presumed to raise Samuel out of his graven.
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This Testament is called a Testament in blood, because the Testament and Will of a man is confirmed,
This Testament is called a Testament in blood, Because the Testament and Will of a man is confirmed,
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when the man is dead, so Christ confirmed his testament by his death. Moses saith, that life is in the blood;
when the man is dead, so christ confirmed his Testament by his death. Moses Says, that life is in the blood;
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so the blood of Christ is the life of this Testament. If Christes blood had not bene shed, this testament made vnto vs, had bene vnprofitable,
so the blood of christ is the life of this Testament. If Christ's blood had not be shed, this Testament made unto us, had be unprofitable,
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as the Testament of a Father is vnto his sonne, if the father should not die but liue:
as the Testament of a Father is unto his son, if the father should not die but live:
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therfore the Apostle saith, without shedding of blood, there is no remission of sinnes.
Therefore the Apostle Says, without shedding of blood, there is no remission of Sins.
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Therefore the Testament or Couenaunt of the remission of our sinnes, is called the Testament in blood:
Therefore the Testament or Covenant of the remission of our Sins, is called the Testament in blood:
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the blood of Christ is the seale of the Testament, which wee haue to shew vnto God for the remission of our sins,
the blood of christ is the seal of the Testament, which we have to show unto God for the remission of our Sins,
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and the two Sacraments are a seale of that blood, to witnesse that it was shed.
and the two Sacraments Are a seal of that blood, to witness that it was shed.
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Againe, this is a matter regarded in testaments and Willes;
Again, this is a matter regarded in Testaments and Wills;
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to the Testament of him that is dead, no man addeth or detracteth, but as the testator made it, so it standeth without alteration:
to the Testament of him that is dead, no man adds or detracteth, but as the testator made it, so it Stands without alteration:
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so should this testament of Christ, and this sacrament of Christ, no man should alter it now hee is dead,
so should this Testament of christ, and this sacrament of christ, no man should altar it now he is dead,
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for hee which addeth or detracteth, hath a curse in Gods booke.
for he which adds or detracteth, hath a curse in God's book.
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Therefore Christ when he instituted this Sacrament, commaunded, Doo this; that is, doo as I doo: Therefore christ when he instituted this Sacrament, commanded, Do this; that is, do as I do:
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least they should swarue one whit from his owne manner:
lest they should swerve one whit from his own manner:
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yet how many gaudes haue the Papists added to it, that he which had heard Christ say, Doe this in remembraunce of me, and should see how they handle the matter in their Masse, coulde see nothing to remember Christ by,
yet how many gaudes have the Papists added to it, that he which had herd christ say, Do this in remembrance of me, and should see how they handle the matter in their Mass, could see nothing to Remember christ by,
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but a vayle to hide Christ from him. Therefore this Commaundement was repeated againe, when hee gaue the Wine, Doe this, &c.
but a Vail to hide christ from him. Therefore this Commandment was repeated again, when he gave the Wine, Do this, etc.
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As hee commaunded them to eate the Bread in remembraunce of him, so hee commaundeth them to drinke the wine in remembraunce of him:
As he commanded them to eat the Bred in remembrance of him, so he commandeth them to drink the wine in remembrance of him:
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nay, hee speakes more precisely of the wine then of the bread;
nay, he speaks more precisely of the wine then of the bred;
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for hee saith of the wine, Drinke you all of this, which hee saith not of the breade.
for he Says of the wine, Drink you all of this, which he Says not of the bread.
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Surely, Christ did foresee that some proud heretikes would doe otherwise after him, euen as it is come to passe:
Surely, christ did foresee that Some proud Heretics would do otherwise After him, even as it is come to pass:
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for the Papist doth break this Commandement of Christ, as flatly as Saul brake the commaundement of Samuell.
for the Papist does break this Commandment of christ, as flatly as Saul brake the Commandment of Samuel.
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Samuell commanded him to kill the fat and the leane, Saul killed the leane but not the fat;
Samuel commanded him to kill the fat and the lean, Saul killed the lean but not the fat;
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so Christ commaundeth to receiue bread and wine: they teach to receiue breade, but not wine:
so christ commandeth to receive bred and wine: they teach to receive bread, but not wine:
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Christ sayth, Drinke you all of this: they say, drink not al of this: Christ gaue the bread and wine to all;
christ say, Drink you all of this: they say, drink not all of this: christ gave the bred and wine to all;
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they giue the bread to all, and the wine to some: their Priests receiue all but the people must content themselues with halfe:
they give the bred to all, and the wine to Some: their Priests receive all but the people must content themselves with half:
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the Priest eates and drinkes, but the people must not drinke for spilling on their cloathes.
the Priest eats and drinks, but the people must not drink for spilling on their clothes.
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Is this the Church which cannot erre? Doe they thinke to hemme Christ in their Masse, and shut his ordinaunce out of their Masse? The soldiors diuided Christes coate,
Is this the Church which cannot err? Do they think to hem christ in their Mass, and shut his Ordinance out of their Mass? The Soldiers divided Christ's coat,
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but these diuide his bodie, and separate the bread & wine which Christ hath ioyned. Pauls speaketh of Heretikes which taught, Touch not, tast not, handle not:
but these divide his body, and separate the bred & wine which christ hath joined. Paul's speaks of Heretics which taught, Touch not, taste not, handle not:
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so these saie, Touch not, tast not, handle not; when they should saie, Touch, and taste, and handle.
so these say, Touch not, taste not, handle not; when they should say, Touch, and taste, and handle.
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Of all heresies either olde or new, there is none so iniurious to the common people,
Of all heresies either old or new, there is none so injurious to the Common people,
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as the pasture of shauelings Poperie:
as the pasture of shavelings Popery:
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for, they may not read the scriptures, they may not come to Councels, they may not examine that which is taught them, they may not be buried without a mortuarie, they may not drinke at the Communion:
for, they may not read the Scriptures, they may not come to Counsels, they may not examine that which is taught them, they may not be buried without a mortuary, they may not drink At the Communion:
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as though their Priests were their Lords.
as though their Priests were their lords.
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Therefore wee may say as a Heathen did, There is no charitie in the Papistes Sacrament:
Therefore we may say as a Heathen did, There is no charity in the Papists Sacrament:
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because like Ananias, the Priests keepe backe that which they should distribute, and: Because like Ananias, the Priests keep back that which they should distribute, and:
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mangle the sacrifice, as though Ely his sonnes had left their hooke to the Massing Friers.
mangle the sacrifice, as though Ely his Sons had left their hook to the Massing Friars.
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Thus that ye may know who succeed the Pharisies, they haue fulfilled that which the Pharisies did, that is, By their owne commaundements, they haue made the commandement of God of no effect. Thus that you may know who succeed the Pharisees, they have fulfilled that which the Pharisees did, that is, By their own Commandments, they have made the Commandment of God of no Effect.
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For whereas the purpose of Christ was to tie our faith wholy to himself, that we should not seeke for any thing without him, knowing that the maintenance of this life hath need both of meate and drinke, to teach vs that all sufficiencie is in himselfe;
For whereas the purpose of christ was to tie our faith wholly to himself, that we should not seek for any thing without him, knowing that the maintenance of this life hath need both of meat and drink, to teach us that all sufficiency is in himself;
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by bread and wine he sheweth, that hee is in stead both of meat and drink, that is, in stead of all:
by bred and wine he shows, that he is in stead both of meat and drink, that is, in stead of all:
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which signification is taken awaye where the wine is not giuen as well as the bread.
which signification is taken away where the wine is not given as well as the bred.
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Therefore as it is said of a horrible and odious crime, Consider the matter and giue sentence:
Therefore as it is said of a horrible and odious crime, Consider the matter and give sentence:
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so I wish all to consider this innouation, and giue sentence of it.
so I wish all to Consider this innovation, and give sentence of it.
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Can there be any clearer contradiction to the worde, or bolder checke to Christ, then when hee saith; Drinke you all of this:
Can there be any clearer contradiction to the word, or bolder check to christ, then when he Says; Drink you all of this:
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to saie, drinke not all of this? It is euen as when God said, Ye shall die, the diuell said, ye shall not die. Shall we goe now to a Councell,
to say, drink not all of this? It is even as when God said, You shall die, the Devil said, you shall not die. Shall we go now to a Council,
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or a Father, or a Doctor, to enquire whether this doctrine bee like Christes doctrine, I doe verelie thinke that none is here so simple,
or a Father, or a Doctor, to inquire whither this Doctrine be like Christ's Doctrine, I do verily think that none is Here so simple,
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but that hee seeth, that if any thing can be contrarie to Christs speech, this is contrarie to it:
but that he sees, that if any thing can be contrary to Christ speech, this is contrary to it:
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but this is only their detraction from the sacrament.
but this is only their detraction from the sacrament.
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Now you shall heare their additions to the Sacrament ▪ looke vpon their vestures, and their gestures,
Now you shall hear their additions to the Sacrament ▪ look upon their vestures, and their gestures,
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and their altars, and their pix, and their incense, and their beckes, and their nods,
and their Altars, and their pix, and their incense, and their becks, and their nods,
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and their turnings, all this is more then Christ did, and therefore the Prophet may say againe, who hath required this of you? Did Christ commaund you to doe more then hee did,
and their turnings, all this is more then christ did, and Therefore the Prophet may say again, who hath required this of you? Did christ command you to do more then he did,
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and not doe as he did? Therfore let them which haue eyes to see, be thankfull for their light,
and not do as he did? Therefore let them which have eyes to see, be thankful for their Light,
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when they heare how blind they were whom God gaue ouer to be seduced.
when they hear how blind they were whom God gave over to be seduced.
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The fruite of this Sacrament is noted in these words, which is broken for you, which is shed for you, that is (as Mathew interpreteth) shed for the remission of sins.
The fruit of this Sacrament is noted in these words, which is broken for you, which is shed for you, that is (as Matthew interpreteth) shed for the remission of Sins.
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As all was made for vs, so all which Christ spake, he spake for vs, and all which Christ did, he did for vs, As all was made for us, so all which christ spoke, he spoke for us, and all which christ did, he did for us,
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and all which Christ suffered, hee suffered for vs, that the sinnes of men might bee forgiuen,
and all which christ suffered, he suffered for us, that the Sins of men might be forgiven,
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and yet so few apprehende this benefite, that the way to heauen is called A narrowe way, as though all these paines did ransome but a small number, and certaine order of men.
and yet so few apprehend this benefit, that the Way to heaven is called A narrow Way, as though all these pains did ransom but a small number, and certain order of men.
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All are not saued by Christs death, But all which are saued, are saued by Christes death:
All Are not saved by Christ death, But all which Are saved, Are saved by Christ's death:
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his death is sufficient to saue all, as the sunne is sufficient to lighten all: but if any man wink, 〈 … 〉 will not giue him light:
his death is sufficient to save all, as the sun is sufficient to lighten all: but if any man wink, 〈 … 〉 will not give him Light:
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so if any 〈 … 〉, and will not receiue, Christ will not thrust him into heauen,
so if any 〈 … 〉, and will not receive, christ will not thrust him into heaven,
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but euerie man shall haue that which hee chuseth, (as Dauid saith) Blessing to him that loueth blessing, and cursing to him which loueth cursing.
but every man shall have that which he chooseth, (as David Says) Blessing to him that loves blessing, and cursing to him which loves cursing.
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There wants not a hand to giue, but a hand to take.
There Wants not a hand to give, but a hand to take.
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I would, (saith Christ) but you would not. Strech foorth thy hande, and here is Christes hand, which takes Gods hand, I would, (Says christ) but you would not. Strech forth thy hand, and Here is Christ's hand, which Takes God's hand,
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and mans hand, and ioines them together, and then the remission of sinnes is sealed. This is the Will and Testament of Christ.
and men hand, and joins them together, and then the remission of Sins is sealed. This is the Will and Testament of christ.
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He had no goods, nor lands, nor monie to giue by his testament.
He had no goods, nor Lands, nor money to give by his Testament.
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A rich man when he dieth, bestoweth the monie which hee hath gathered, and forgiueth many debtes which are owing him,
A rich man when he Dieth, bestoweth the money which he hath gathered, and forgives many debts which Are owing him,
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but Christ hath nothing to giue, nor any thing to forgiue.
but christ hath nothing to give, nor any thing to forgive.
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The Lord of all had least of all, & he might say like his seruant Peter, gold and siluer haue I none, no not a graue to burie his bodie in, but the graue that Ioseph made for himselfe, serued to burie Christ.
The Lord of all had least of all, & he might say like his servant Peter, gold and silver have I none, no not a graven to bury his body in, but the graven that Ioseph made for himself, served to bury christ.
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His father was a Carpenter, but neuer made any house for himself: his mother lay in a stable for want of a chāber: His father was a Carpenter, but never made any house for himself: his mother lay in a stable for want of a chamber:
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his disciple was fain to borow xx. pēse for him of a fish: therfore when one offered, master I wil follow thee, thinking to gain by his seruice, like retainers to noble men;
his disciple was fain to borrow xx. pēse for him of a Fish: Therefore when one offered, master I will follow thee, thinking to gain by his service, like retainers to noble men;
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hee replyed vnto him 〈 … 〉 Foxes haue holes, and the fowles haue 〈 … 〉 the son of man hath not a house to hide his head:
he replied unto him 〈 … 〉 Foxes have holes, and the fowls have 〈 … 〉 the son of man hath not a house to hide his head:
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shewing that the beasts and fowles were richer then he, therfore when he had nothing to giue, he gaue himselfe,
showing that the beasts and fowls were Richer then he, Therefore when he had nothing to give, he gave himself,
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and when he had no debters to forgiue, he forgaue his enemies:
and when he had no debtors to forgive, he forgave his enemies:
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what then this is a poore & weake Testamēt, which gaue nothing? oh the goodliest testamēt that euer was made,
what then this is a poor & weak Testament, which gave nothing? o the Goodliest Testament that ever was made,
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so that if you call this Sacrament a shewe of Christes death, as it is called here, then it is not Christ;
so that if you call this Sacrament a show of Christ's death, as it is called Here, then it is not christ;
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for it bringeth to vs the remission of sinnes, is it such a matter to forgiue sinnes? Yea, the greatest benefite in all the world, nay, a greater benefit then all the world:
for it brings to us the remission of Sins, is it such a matter to forgive Sins? Yea, the greatest benefit in all the world, nay, a greater benefit then all the world:
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for thus it stood, thou hadst committed high treason against the Queens person, thou art detected, apprehended, accused, conuicted,
for thus it stood, thou Hadst committed high treason against the Queen's person, thou art detected, apprehended, accused, convicted,
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and condemned vpon it to be hanged, and drawne, and quartered, and thy quarters to bee set vp for a spectacle,
and condemned upon it to be hanged, and drawn, and quartered, and thy quarters to be Set up for a spectacle,
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like a carkasse which thou hast seen hanging vpon a gibber, and the crowes pecking vpon it.
like a carcase which thou hast seen hanging upon a gibber, and the crows pecking upon it.
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What a horror, and shaking to thy minde, to thinke of that day, when all these torments,
What a horror, and shaking to thy mind, to think of that day, when all these torments,
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and shame and feare shall surprise thee at once, which would make thee quake and tremble,
and shame and Fear shall surprise thee At once, which would make thee quake and tremble,
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if thou shouldest see but another so dismembred before thy face? Thou hast no comforte now but this,
if thou Shouldst see but Another so dismembered before thy face? Thou hast no Comfort now but this,
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when I haue suffered I shall be free, before to morrow at this time, all my paine will be past,
when I have suffered I shall be free, before to morrow At this time, all my pain will be passed,
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though my shame continue, and my children bee beggars.
though my shame continue, and my children be beggars.
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What grace, what fauour, what mercy, now to pardon thee all this, and saue thy life,
What grace, what favour, what mercy, now to pardon thee all this, and save thy life,
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and set thee at libertie, as though thou hadst neuer offended? So I and thou,
and Set thee At liberty, as though thou Hadst never offended? So I and thou,
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and euerie one here had committed treason against the king of kings, and stoode condemned for it, not to suffer,
and every one Here had committed treason against the King of Kings, and stood condemned for it, not to suffer,
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and then to be free, like them which breake the lawes of men:
and then to be free, like them which break the laws of men:
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but to suffer and suffer, and euer to suffer all that the diuels would heape vpon vs.
but to suffer and suffer, and ever to suffer all that the Devils would heap upon us
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Then came the mercie of God for Christ, which shedde his bloud, like an vmpire betweene God and vs,
Then Come the mercy of God for christ, which shed his blood, like an umpire between God and us,
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and saide as Esay saide to Hezechia, Thou shalt not dye but liue, loose him, let him goe, for hee is mine.
and said as Isaiah said to Hezekiah, Thou shalt not die but live, lose him, let him go, for he is mine.
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So we were staied like the widdowes sonne, when he was carried to his graue.
So we were stayed like the widow's son, when he was carried to his graven.
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This is the benefite of Christes death, and this Sacrament is the remembrance of it, and therefore whensoeuer we receiue it, this addition commeth with it, which is shed for the remission of sinnes:
This is the benefit of Christ's death, and this Sacrament is the remembrance of it, and Therefore whensoever we receive it, this addition comes with it, which is shed for the remission of Sins:
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our fault was so hainous and greeuous, that no ransome could counteruaile it, vnlesse God himselfe had suffered for vs. our fault was so heinous and grievous, that no ransom could countervail it, unless God himself had suffered for us
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Being in this extremitie, neither man, nor angel offered his life for vs, but the prince himselfe, which should haue crucified vs, came to be crucified of vs for vs, yt we might say with stedfast faith, I beleeue the remission of sinnes, not the satisfaction of sinnes, but the remission of sinnes.
Being in this extremity, neither man, nor angel offered his life for us, but the Prince himself, which should have Crucified us, Come to be Crucified of us for us, that we might say with steadfast faith, I believe the remission of Sins, not the satisfaction of Sins, but the remission of Sins.
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Marke this distinction against Popish merites of workes, or penance; Christ hath satisfied, and not we, we are remitted, and not Christ:
Mark this distinction against Popish merits of works, or penance; christ hath satisfied, and not we, we Are remitted, and not christ:
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therefore we say in our confession, I beleeue the remission of sinnes, which I may call the mercifull Article,
Therefore we say in our Confessi, I believe the remission of Sins, which I may call the merciful Article,
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because it is the quintessence, and sweetnesse of all the twelue.
Because it is the quintessence, and sweetness of all the twelue.
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Therefore who but Antichrist durst depraue it? If there be a satisfaction for our sinnes by our works,
Therefore who but Antichrist durst deprave it? If there be a satisfaction for our Sins by our works,
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or by our pilgrimages, or by our masses, or by our penance, let Christ neuer be called a forgiuer,
or by our Pilgrimages, or by our masses, or by our penance, let christ never be called a forgiver,
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but an exchanger, like the Pope, which selleth his pardons Wretched creatures which will not receiue the Lord, when he comes to their doore. Christ saith;
but an exchanger, like the Pope, which Selleth his Pardons Wretched creatures which will not receive the Lord, when he comes to their door. christ Says;
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Take for nothing, and they say no, we will not take, but buy. Take for nothing, and they say no, we will not take, but buy.
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Vile, base ▪ miserable men, disdaine to take grace of God without satisfaction, but they will cope with the Lord,
Vile, base ▪ miserable men, disdain to take grace of God without satisfaction, but they will cope with the Lord,
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and giue him so many pilgrimages, fast so many daies, heare so many masses, and paie so manie workes for it,
and give him so many Pilgrimages, fast so many days, hear so many masses, and pay so many works for it,
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vntill they haue done as much good as they haue done euill. Our sinnes are infinite, and God is infinit:
until they have done as much good as they have done evil. Our Sins Are infinite, and God is infinite:
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but our works are finite, in number and measure;
but our works Are finite, in number and measure;
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how can they answere then to that which exceedeth number and measure? Therefore be content with Iosephs brethren, to take your money againe, and say that you haue corne for nothing, that is, you are saued for nothing,
how can they answer then to that which exceeds number and measure? Therefore be content with Joseph's brothers, to take your money again, and say that you have corn for nothing, that is, you Are saved for nothing,
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or else when you say, I beleeue the remission of sinnes, you lie vnto God,
or Else when you say, I believe the remission of Sins, you lie unto God,
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because you doo not beleeue the remission of sinnes, but satisfaction for sinnes, like the Papists.
Because you do not believe the remission of Sins, but satisfaction for Sins, like the Papists.
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It followeth, As often as yee shall eate this bread, and drinke this cuppe, yee shall shewe the Lords death till he come.
It follows, As often as ye shall eat this bred, and drink this cup, ye shall show the lords death till he come.
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Here are three inuincible arguments against Popish transubstantiation, like the three witnesses, vnder which euerie word doth stand.
Here Are three invincible Arguments against Popish transubstantiation, like the three Witnesses, under which every word does stand.
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First we are sayd to eate bread, then it is not flesh, but bread.
First we Are said to eat bred, then it is not Flesh, but bred.
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Secondly, we are saide to shew the Lordes death, then it is but a shewe or representation of his death,
Secondly, we Are said to show the lords death, then it is but a show or representation of his death,
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Thirdly, it is said, vntill hee come, if hee be to come, then he is not come:
Thirdly, it is said, until he come, if he be to come, then he is not come:
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if he be come, how can we say, vntill hee come? The effect of this verse was shewed in these wordes, Doe this in remembrance of me.
if he be come, how can we say, until he come? The Effect of this verse was showed in these words, Do this in remembrance of me.
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For to say, Doe this in remembrance of me, and to say, So oft as you doe this, you shew my death, is much at one:
For to say, Do this in remembrance of me, and to say, So oft as you do this, you show my death, is much At one:
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or if you call it a remembraunce of Christ, as it is called there, yet it is not Christ,
or if you call it a remembrance of christ, as it is called there, yet it is not christ,
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but a shewe or remembrance of Christ:
but a show or remembrance of christ:
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but this is such a shew and remembrance, that the next verse saith, Whosoeuer receiueth it vnworthily, is guiltie of the bodie and bloud of Christ.
but this is such a show and remembrance, that the next verse Says, Whosoever receiveth it unworthily, is guilty of the body and blood of christ.
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Will yee know who receiueth vnworthely: In the nine and twentith verse Paul saith; he discerneth not the Lords bodie:
Will ye know who receiveth unworthily: In the nine and Twentieth verse Paul Says; he discerneth not the lords body:
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that is, which putteth no difference betweene this bread and other, but eateth like a childe, the meate which hee knoweth not:
that is, which putteth no difference between this bred and other, but Eateth like a child, the meat which he Knoweth not:
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and after the bread seemeth stones to him, and the wine poyson, because his conscience telleth him, I haue receiued vnwoorthelie,
and After the bred seems stones to him, and the wine poison, Because his conscience Telleth him, I have received vnwoorthelie,
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before I could say like Dauid, My hart is prepared. My sheepe (saith Christ) know my voyce: as they discerne Christs wordes,
before I could say like David, My heart is prepared. My sheep (Says christ) know my voice: as they discern Christ words,
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so they discerne Christes bodie, and therefore so often as they come to the Lordes table, they seeme to come into the Lords presence:
so they discern Christ's body, and Therefore so often as they come to the lords table, they seem to come into the lords presence:
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there they greete, and kisse, and embrace one another with affections, which none can know but they that feele,
there they greet, and kiss, and embrace one Another with affections, which none can know but they that feel,
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like Iohn, which leaped in the wombe, so soone as Christ came neare him.
like John, which leapt in the womb, so soon as christ Come near him.
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Will yee know beside, what it is to bee guiltie of the bodie and blood of Christ? euen as Iudas was guiltie for betraying him, Will ye know beside, what it is to be guilty of the body and blood of christ? even as Iudas was guilty for betraying him,
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and Pilate for deliuering him, and the Iewes for crucifying him:
and Pilate for delivering him, and the Iewes for crucifying him:
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so they are guiltie which receiue this Sacrament vnworthily, as Pilate and Caiphas and Iudas were. so they Are guilty which receive this Sacrament unworthily, as Pilate and Caiaphas and Iudas were.
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If they be guiltie of Christs death, they are guiltie of theyr owne death too; as if they had committed two murthers:
If they be guilty of Christ death, they Are guilty of their own death too; as if they had committed two murders:
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and therefore Paul saith after, that many of the Corinthians dyed, onely for the vnwoorthie receiuing of this Sacrament.
and Therefore Paul Says After, that many of the Corinthians died, only for the unworthy receiving of this Sacrament.
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As the Worde is the sauour of death to them which receiue it vnworthelie, so the Sacrament is the sauour of death to them which receiue it vnworthelie:
As the Word is the savour of death to them which receive it unworthily, so the Sacrament is the savour of death to them which receive it unworthily:
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it neuer goeth into their mouth, but they are traitors ipso facto, & may say to Hell, this day haue I taken possession of thee, because I am guiltie of Christes blood. it never Goes into their Mouth, but they Are Traitors ipso facto, & may say to Hell, this day have I taken possession of thee, Because I am guilty of Christ's blood.
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Therefore it followeth immediatlie, Let a man examine himselfe before hee eate of this bread, or drinke of this wine:
Therefore it follows immediately, Let a man examine himself before he eat of this bred, or drink of this wine:
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as if he should say, If he which receiueth this Sacrament vnworthely, bee guiltie of Christes death, like Iudas which hanged himselfe;
as if he should say, If he which receiveth this Sacrament unworthily, be guilty of Christ's death, like Iudas which hanged himself;
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if these signes be receiued to saluation or damnation, like the Word;
if these Signs be received to salvation or damnation, like the Word;
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the next lesson is, to examine your selues before you receiue, lest you receiue like the sonne of perdition, which swallowed the bread and the Diuell together.
the next Lesson is, to examine your selves before you receive, lest you receive like the son of perdition, which swallowed the bred and the devil together.
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Therefore, Let a man examine himselfe, and so let him eate: that is, let him examine first, and receiue after:
Therefore, Let a man examine himself, and so let him eat: that is, let him examine First, and receive After:
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for if wee should receiue the bread of the earth reuerentlie, how should we receiue the bread of heauen? When Iehonadab came to Iehu his chariot, hee sayd, Is thy heart vpright as my heart is toward thee? So when wee come to the Lordes table, hee would haue our hearts vpright to him,
for if we should receive the bred of the earth reverently, how should we receive the bred of heaven? When Jehonadab Come to Iehu his chariot, he said, Is thy heart upright as my heart is towards thee? So when we come to the lords table, he would have our hearts upright to him,
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as his heart is to vs:
as his heart is to us:
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for who feasteth his enemies and mockers? The golden Ring sitteth highest at our table,
for who feasteth his enemies and mockers? The golden Ring Sitteth highest At our table,
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but the Wedding garment sitteth highest at this table. It is safer eating with vnwashen handes, than with an vnwashen heart.
but the Wedding garment Sitteth highest At this table. It is safer eating with unwashen hands, than with an unwashen heart.
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The Iewes were taught to choose the Lambe of the Passe-ouer on the tenth daye of the first moneth, in which moneth they came out of Egypt, and on the fourteenth daye after they were taught to eate him:
The Iewes were taught to choose the Lamb of the Passover on the tenth day of the First Monn, in which Monn they Come out of Egypt, and on the fourteenth day After they were taught to eat him:
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so they had foure daies respite betweene the choosing and the killing, to prepare and sanctifie themselues for the Passe-ouer, which was a signe of the Lords Supper.
so they had foure days respite between the choosing and the killing, to prepare and sanctify themselves for the Passover, which was a Signen of the lords Supper.
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This admonished them, that the matter (now to be performed) was verie waightie, and therefore they were deeply to consider it:
This admonished them, that the matter (now to be performed) was very weighty, and Therefore they were deeply to Consider it:
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for now was the action and summe of al saluation in handling. If they did prepare themselues so, before they did receiue the figure of this Sacrament,
for now was the actium and sum of all salvation in handling. If they did prepare themselves so, before they did receive the figure of this Sacrament,
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how should wee bee prepared before we receiue the Sacrament it selfe? Therefore as Iosiah commaundeth the Leuites to prepare the people:
how should we be prepared before we receive the Sacrament it self? Therefore as Josiah commandeth the Levites to prepare the people:
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so Paul aduiseth the people to prepare themselues, that is, to examine whether they haue faith,
so Paul adviseth the people to prepare themselves, that is, to examine whither they have faith,
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and loue, and repentance, before they come to this feast. By this all may see:
and love, and Repentance, before they come to this feast. By this all may see:
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first, that Paule would haue euerie laie man skilfull in the scripture, that hee be able to examine himselfe by it;
First, that Paul would have every lay man skilful in the scripture, that he be able to examine himself by it;
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for this admonition is not to them which minister the Sacrament, but to all which receiue the Sacrament.
for this admonition is not to them which minister the Sacrament, but to all which receive the Sacrament.
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And the rule by which we must examine our selues, is the lawe which wee should obey:
And the Rule by which we must examine our selves, is the law which we should obey:
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therefore if the rule be vnknowen, the examination must be vndone. Our doctrine must bee examined by the doctrine of the Prophets and Apostles;
Therefore if the Rule be unknown, the examination must be undone. Our Doctrine must be examined by the Doctrine of the prophets and Apostles;
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our prayers must bee examined by the sixe petitions of Christes prayer; our beleefe must bee examined by the twelue Articles of faith; our Prayers must be examined by the sixe petitions of Christ's prayer; our belief must be examined by the twelue Articles of faith;
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our life must be examined by the ten Commaundements of the Law. Now, hee which hath his Touch-stone maye trie golde from copper;
our life must be examined by the ten commandments of the Law. Now, he which hath his Touchstone may try gold from copper;
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but hee which hath it not, takes one for the other:
but he which hath it not, Takes one for the other:
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therefore, before Paules Examine, you had neede to learne Christes Search, Search the Scriptures, and they will lighten you to search your selues.
Therefore, before Paul's Examine, you had need to Learn Christ's Search, Search the Scriptures, and they will lighten you to search your selves.
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This is the doctrine with which I will ende, and the necessarie poynt for which I chuse this Text, to teach you (if I could) that Christian Arte how to examine your selues.
This is the Doctrine with which I will end, and the necessary point for which I choose this Text, to teach you (if I could) that Christian Art how to examine your selves.
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Let a man examine himselfe before hee eate. Here is first an examination: secondly an examination of our selues: Let a man examine himself before he eat. Here is First an examination: secondly an examination of our selves:
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thirdly, an examination before we come to the Sacrament.
Thirdly, an examination before we come to the Sacrament.
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Touching the first, here Paul saith, Examine your selues, but in 2. Corinth. 13. hee doubleth his charge, Proue your selues; and againe at next word, Examine your selues: as if hee should say, this worke must be done when it is done,
Touching the First, Here Paul Says, Examine your selves, but in 2. Corinth. 13. he doubles his charge, Prove your selves; and again At next word, Examine your selves: as if he should say, this work must be done when it is done,
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because it is neuer throughly done; & therefore we must double our examinatiō, as Paul doubleth his counsell.
Because it is never thoroughly done; & Therefore we must double our examination, as Paul doubles his counsel.
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If a man suspect his enemie, hee will trye him with a question; if that wil not search him, he wil put forth another;
If a man suspect his enemy, he will try him with a question; if that will not search him, he will put forth Another;
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if that bee spyed, hee will moue another, like one which putteth diuers keyes into a locke vntill it open:
if that be spied, he will move Another, like one which putteth diverse keys into a lock until it open:
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So he which examineth, must trie and trie, prooue, and prooue, search and search:
So he which examineth, must try and try, prove, and prove, search and search:
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for the angell of darknesse is like an angell of light, and we haue no way to discouer him, for the angel of darkness is like an angel of Light, and we have no Way to discover him,
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but that of Iohn, Trie the spirites. God examineth with trials, the diuell examineth with temptations, the world examineth with persecutions:
but that of John, Try the spirits. God examineth with trials, the Devil examineth with temptations, the world examineth with persecutions:
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we which are thus examined, had neede to examine too.
we which Are thus examined, had need to examine too.
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If anie man skill not what Examining meaneth, the very word Examine is so pregnant, that it prompteth vs how we shuld examine:
If any man skill not what Examining means, the very word Examine is so pregnant, that it prompteth us how we should examine:
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for it signifieth to put our selues vnto the Touch-stone, as if we would trie gold from copper.
for it signifies to put our selves unto the Touchstone, as if we would try gold from copper.
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Therefore one sayth, that Examination is the eye of the soule, whereby she seeeth her selfe,
Therefore one say, that Examination is the eye of the soul, whereby she seeth her self,
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and her safetie, and her daunger, and her way which she walketh, and her pace which she holdeth,
and her safety, and her danger, and her Way which she walks, and her pace which she holds,
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and the end to which she tendeth:
and the end to which she tendeth:
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she lookes into her glasse and spieth euerie spot in her face, how all her graces are stayned;
she looks into her glass and spieth every spot in her face, how all her graces Are stained;
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then she takes the water of life, and washeth her blots away. After shee lookes againe, and beholdeth all her gifts, her fayth, feare, loue, patience, meekenesse,
then she Takes the water of life, and washes her blots away. After she looks again, and beholdeth all her Gifts, her faith, Fear, love, patience, meekness,
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and marketh how euerie one doth flourish or wither. If they fade and decay, that she feeleth a consumption;
and marks how every one does flourish or wither. If they fade and decay, that she feeleth a consumption;
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then she takes preseruatiues and restoratiues of praier, and counsaile, and repentance, before the sicknesse growe.
then she Takes preservatives and restoratives of prayer, and counsel, and Repentance, before the sickness grow.
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Thus euery day shee letteth downe a bucket into her heart, to see what water it bringeth vp,
Thus every day she lets down a bucket into her heart, to see what water it brings up,
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lest she should corrupt within, and perish sodainlie. To heare, and read, and pray, and fast, and communicate, is a worke of manie:
lest she should corrupt within, and perish suddenly. To hear, and read, and pray, and fast, and communicate, is a work of many:
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but to examine those workes is the fashion of few:
but to examine those works is the fashion of few:
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and therefore Ieremie complaineth, No man saith, what haue I done? as if hee should saie, No man examineth himselfe.
and Therefore Ieremie Complaineth, No man Says, what have I done? as if he should say, No man examineth himself.
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And therefore in all the Scripture it is sayd but of one, That hee feared all his workes:
And Therefore in all the Scripture it is said but of one, That he feared all his works:
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as though hee durst not thinke, nor speake, nor doe any thing before he had examined what it was, from whence it came, and whither it went:
as though he durst not think, nor speak, nor doe any thing before he had examined what it was, from whence it Come, and whither it went:
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so the more precious treasure is deeper hid in the ground.
so the more precious treasure is Deeper hid in the ground.
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The second point is, to Examine our selues; Paul saith, Trie all things, much more should we trie our selues. The second point is, to Examine our selves; Paul Says, Try all things, much more should we try our selves.
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The good sower doth sow his owne ground, but the bad sower dooth so we another mans ground ▪ as the diuell did. The good sour does sow his own ground, but the bad sour doth so we Another men ground ▪ as the Devil did.
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The Disciples of Christ said, Maister, is it I? not, Master is it he? The Disciples of Iohn asked, Master, what shall wee doe? not Master, what shall they doe? Wee must obey some,
The Disciples of christ said, Master, is it I? not, Master is it he? The Disciples of John asked, Master, what shall we do? not Master, what shall they do? we must obey Some,
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and heare others, & admonish others, and loue all; but examine our selues. That which we applie vnto others, the Apostle applieth vnto our selues:
and hear Others, & admonish Others, and love all; but examine our selves. That which we apply unto Others, the Apostle Applieth unto our selves:
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for when we speak of an examiner, we intend one which examineth other; when wee speake of an accuser, we intend one which accuseth other;
for when we speak of an examiner, we intend one which examineth other; when we speak of an accuser, we intend one which Accuseth other;
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when we speake of a Iudge, wee meane one which iudgeth others: but the scripture crieth, Examine thy selfe, accuse thy selfe, iudge thy selfe;
when we speak of a Judge, we mean one which Judgeth Others: but the scripture cries, Examine thy self, accuse thy self, judge thy self;
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that is, be not curious to search a moat in thy brothers eye, but pull out the beame which is in thine owne eye. that is, be not curious to search a moat in thy Brother's eye, but pull out the beam which is in thine own eye.
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This doth shew that they which sit in Gods chaire to iudge others, commonly haue greater faults themselues, then they whome they vse to iudge:
This does show that they which fit in God's chair to judge Others, commonly have greater Faults themselves, then they whom they use to judge:
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and therefore Christ calleth their fault a beame, and the others a moate.
and Therefore christ calls their fault a beam, and the Others a moat.
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This made Dauid saie, Examine thy heart: thy heart is thy owne heart, therefore thou must examine whether thou praie,
This made David say, Examine thy heart: thy heart is thy own heart, Therefore thou must examine whither thou pray,
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whether thou watche, whether thou fast;
whither thou watch, whither thou fast;
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& how to appose your hearts, that ye may be sure to iudge rightlie what ye are.
& how to appose your hearts, that you may be sure to judge rightly what you Are.
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and not whether he praie, whether hee watch, whether he fast, as the Pharisie examined the Publicane, least thou haue Peters checke,
and not whither he pray, whither he watch, whither he fast, as the Pharisee examined the Publican, lest thou have Peter's check,
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when he examined what Iohn should doe, Christ said, What is that to thee? follow thou me.
when he examined what John should do, christ said, What is that to thee? follow thou me.
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Thou art a priuat man and hast a priuate examination, therefore let thy question be, What haue I done? and make thy Anatomie of thy selfe.
Thou art a private man and hast a private examination, Therefore let thy question be, What have I done? and make thy Anatomy of thy self.
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See beloued, wee may not beleeue our selues, before we haue examined our selues:
See Beloved, we may not believe our selves, before we have examined our selves:
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for we are false hearted, and the notablest cousiner that deceiueth most, for one time that he deceiueth others, tenne times deceiueth himselfe.
for we Are false hearted, and the notablest cousiner that deceiveth most, for one time that he deceiveth Others, tenne times deceiveth himself.
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Because the flesh is a wilie seruaunt, and will lye like Gehezi to his master, and face him that it hath not sinned, when it commeth from sinne:
Because the Flesh is a wily servant, and will lie like Gehazi to his master, and face him that it hath not sinned, when it comes from sin:
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therefore as Elisha examined his seruant, so the soule must examine her seruaunt, that is, man must bee iealous of himselfe,
Therefore as Elisha examined his servant, so the soul must examine her servant, that is, man must be jealous of himself,
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and take himselfe for a liar, for a flatterer, for a dissembler, vntill he be throughlie acquainted with himselfe:
and take himself for a liar, for a flatterer, for a dissembler, until he be throughly acquainted with himself:
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for no man is so often beguiled as by himself, by trusting his double heart, and taking his own word without further trial.
for no man is so often beguiled as by himself, by trusting his double heart, and taking his own word without further trial.
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If Paul had bid vs examine others, we would haue sifted them like Sathan.
If Paul had bid us examine Others, we would have sifted them like Sathan.
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Sathan hath desired to sift thee (sayth Christ to Peter) so we haue a desire to sift others.Sathan hath desired to sift thee (say christ to Peter) so we have a desire to sift Others.
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Euen Peter which was sifted of sathan, longed to sift Iohn, & knowe what he should do,
Eve Peter which was sifted of sathan, longed to sift John, & know what he should do,
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before hee hearkened to his owne charge.
before he harkened to his own charge.
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Therefore the helpe of examination is a needfull preseruatiue, although we were as sound as Peter.
Therefore the help of examination is a needful preservative, although we were as found as Peter.
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They which are suspected of a crime, doe not examine themselues, but are examined of others, least they should be partiall:
They which Are suspected of a crime, do not examine themselves, but Are examined of Others, lest they should be partial:
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but a Christian must examine himselfe of his crime, and be his owne iudge, his owne accuser, and his owne condemner:
but a Christian must examine himself of his crime, and be his own judge, his own accuser, and his own condemner:
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for no man knoweth the spirite of man, but the spirit which is in man, which will condemne him if he be guiltie,
for no man Knoweth the Spirit of man, but the Spirit which is in man, which will condemn him if he be guilty,
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and tell him all that hee hath done, and with what minde he did it, and what he deserueth for it.
and tell him all that he hath done, and with what mind he did it, and what he deserves for it.
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This is the priuate araignment, or close sessions, when Conscience sits in her chaire to examine,
This is the private arraignment, or close sessions, when Conscience sits in her chair to examine,
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and accuse, and iudge, and condemne her selfe, because she will not bee condemned of God.
and accuse, and judge, and condemn her self, Because she will not be condemned of God.
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Thus holie men haue kept their sessions at home, and made their hearts the fore-man of the iurie,
Thus holy men have kept their sessions At home, and made their hearts the foreman of the jury,
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THE EXAMINATION OF VSVRIE.
THE EXAMINATION OF VSVRIE.
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and examined themselues as wee examined others, the feare of the Lord stood at the doore of their soules, to examine euerie thought before it went in,
and examined themselves as we examined Others, the Fear of the Lord stood At the door of their Souls, to examine every Thought before it went in,
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and at the dore of their lips, to examine euery word before it went out, wherby they escaped a thousand sinnes which we commit,
and At the door of their lips, to examine every word before it went out, whereby they escaped a thousand Sins which we commit,
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as though wee had no other worke. So thou shouldest sitte in iudgement of thy selfe, and call thy thoughts, and speeches,
as though we had no other work. So thou Shouldst sit in judgement of thy self, and call thy thoughts, and Speeches,
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and actions, to giue in euidence against thee, whether thou be a Christian, or an infidell, a sonne,
and actions, to give in evidence against thee, whither thou be a Christian, or an infidel, a son,
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or a bastard, a seruaunt, or a rebell, a Protestant, or an hypocrite:
or a bastard, a servant, or a rebel, a Protestant, or an hypocrite:
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if thou find not faith, nor feare, nor loue, nor zeale, when thou examinest thy selfe, let no man make thee beleeue that thou art holie, that thou art sanctified, that thou art a Christian, that thou art a beleeuer, that thou art a Gospeller,
if thou find not faith, nor Fear, nor love, nor zeal, when thou examinest thy self, let no man make thee believe that thou art holy, that thou art sanctified, that thou art a Christian, that thou art a believer, that thou art a Gospeler,
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because thou art worse then thou seemest thy selfe, for euery man is partiall to himselfe when he is most humbled.
Because thou art Worse then thou seemest thy self, for every man is partial to himself when he is most humbled.
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Therefore if my heart tell mee that I doe loue God, whome shall I beleeue before my selfe? As Salomon sayth:
Therefore if my heart tell me that I do love God, whom shall I believe before my self? As Solomon say:
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No man can search the heart of the king: No man can search the heart of the King:
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so Paul sayth, No man knoweth the spirite of any man, but the spirite which is in man:
so Paul say, No man Knoweth the Spirit of any man, but the Spirit which is in man:
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that is, no man feeleth the heart of man so wel as himself.
that is, no man feeleth the heart of man so well as himself.
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And yet himselfe, although hee haue liued with it euer since he was borne, doth not know his owne heart,
And yet himself, although he have lived with it ever since he was born, does not know his own heart,
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vnlesse hee examine it narrowlie, no more than hee knoweth his owne bones, or his veines,
unless he examine it narrowly, no more than he Knoweth his own bones, or his Veins,
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or his sinewes, or his arteries, or his muskles, how many are in his bodie, or where they lie, or what they doe.
or his sinews, or his arteries, or his muscles, how many Are in his body, or where they lie, or what they do.
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This seemes strange that a man should not know his owne heart: yet it is true that the best of all dooth not knowe his owne heart,
This seems strange that a man should not know his own heart: yet it is true that the best of all doth not know his own heart,
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though he hath dwelt with it from his mothers wombe.
though he hath dwelled with it from his mother's womb.
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For Christ saith to his Disciples, euen to his Disciples, you know not of what spirit you are, that is, you thinke better of your selues then you are,
For christ Says to his Disciples, even to his Disciples, you know not of what Spirit you Are, that is, you think better of your selves then you Are,
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and know not what the clocke striketh within. There is a zeale without knowledge, & there is a knowledge without zeale;
and know not what the clock striketh within. There is a zeal without knowledge, & there is a knowledge without zeal;
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there is a fayth without obedience, and there is an obedience without faith;
there is a faith without Obedience, and there is an Obedience without faith;
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there is a loue without feare, and there is a feare without loue, and both are hypocrites.
there is a love without Fear, and there is a Fear without love, and both Are Hypocrites.
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Therefore as Dalilah searched where Sampsons strength lay, so let euery man search where his weakenesse lieth,
Therefore as Delilah searched where Sampsons strength lay, so let every man search where his weakness lies,
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and alwaie be filling the emptie gap. Now this examination must goe before vs to the Sacrament.
and alway be filling the empty gap. Now this examination must go before us to the Sacrament.
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Euerie meate worketh according as it is digested, & this meate worketh according as it is receiued.
Every meat works according as it is digested, & this meat works according as it is received.
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Therefore when Christ had taught what we should doe in receiuing the Sacrament, now Paul sheweth what we should doe before wee receiue the Sacrament. Let a man examine himselfe.
Therefore when christ had taught what we should do in receiving the Sacrament, now Paul shows what we should do before we receive the Sacrament. Let a man examine himself.
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But some will come before they examine themselues:
But Some will come before they examine themselves:
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and therefore, as the Priestes of the lawe had authoritie to put by lame and blinde sacrifices,
and Therefore, as the Priests of the law had Authority to put by lame and blind Sacrifices,
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so the ministers of the Gospell haue power to put by lame and blind receiuers, and he which doth not so, giueth a sworde into their handes to kill themselues.
so the Ministers of the Gospel have power to put by lame and blind Receivers, and he which does not so, gives a sword into their hands to kill themselves.
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If the Pastor would vse this examination duly, it were the onely way to make euery one examine himselfe,
If the Pastor would use this examination duly, it were the only Way to make every one examine himself,
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least he be put by like Non proficients. As Iiphtah discerned the Ephramites, because when they should pronounce Shibboleth, they pronounced Sibboleth:
lest he be put by like Non proficients. As Iiphtah discerned the Ephraimites, Because when they should pronounce Shibboleth, they pronounced Sibboleth:
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so all which cannot pronounce Christ, that is, giue a reason of their faith, are to bee thrust from this table.
so all which cannot pronounce christ, that is, give a reason of their faith, Are to be thrust from this table.
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There is a hearing, & a preparatiue before hearing. There is a praying, and a preparatiue before praying.
There is a hearing, & a preparative before hearing. There is a praying, and a preparative before praying.
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There is a receiuing, and a preparatiue before receiuing; There is a receiving, and a preparative before receiving;
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which if it be wanting, the receiuer receiueth vncomfortablie, the prayer praieth idlely, the hearer heareth vnfruitfullie,
which if it be wanting, the receiver receiveth uncomfortably, the prayer Prayeth idly, the hearer hears unfruitfully,
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like those which doe eate before hunger, and drinke before thirst.
like those which do eat before hunger, and drink before thirst.
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This preparatiue before hearing, and praying, and receiuing dooth signifie that there is a kind of phisicke in these three,
This preparative before hearing, and praying, and receiving doth signify that there is a kind of physic in these three,
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for preparatiues are ministred alwaies before Phisicke, and as the preparatiue which goeth before, maketh way to the phisick,
for preparatives Are ministered always before Physic, and as the preparative which Goes before, makes Way to the physic,
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or els it would do no good but hurt:
or Else it would do no good but hurt:
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so vnlesse examination go before the sacrament, we seale vp the threatnings which are written against vs, in steade of the promises which are made vnto vs:
so unless examination go before the sacrament, we seal up the threatenings which Are written against us, in stead of the promises which Are made unto us:
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for the sacrament is a seale, and therefore sealeth good or euill, as euerie other seale doth.
for the sacrament is a seal, and Therefore Sealeth good or evil, as every other seal does.
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The preparatiue before wee receiue, is to Examine. As Iohn was the fore-runner of Christ,
The preparative before we receive, is to Examine. As John was the forerunner of christ,
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so examination is the fore-runner of the sacrament, like the Harbinger which rideth before to prepare the roome.
so examination is the forerunner of the sacrament, like the Harbinger which rides before to prepare the room.
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For, if Iob commaunded his sonnes to sanctifie themselues before they did come to his sacrifice, For, if Job commanded his Sons to sanctify themselves before they did come to his sacrifice,
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because it is the feast, to which whosoeuer commeth without his wedding garment, shall be cast into vtter darknesse;
Because it is the feast, to which whosoever comes without his wedding garment, shall be cast into utter darkness;
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how should we sanctifie our selues before we come to Christes sacrament, wherein we are commaunded to doe as the Lorde himselfe did which instituted it? It is sayd that the chamber wherein Christ did institute this sacrament, was trimmed;
how should we sanctify our selves before we come to Christ's sacrament, wherein we Are commanded to do as the Lord himself did which instituted it? It is said that the chamber wherein christ did institute this sacrament, was trimmed;
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the chamber wherein the Apostles receiued this sacrament, was trimmed.
the chamber wherein the Apostles received this sacrament, was trimmed.
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If Iudas chamber, his inner chamber had bene trimmed so too, he had receiued this Sacrament with as much comfort as the other disciples did:
If Iudas chamber, his inner chamber had be trimmed so too, he had received this Sacrament with as much Comfort as the other Disciples did:
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but because his heart was not trimmed: therefore he was the first which was condemned for the vnworthie receiuing of this Sacrament.
but Because his heart was not trimmed: Therefore he was the First which was condemned for the unworthy receiving of this Sacrament.
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Adam did not thinke that death had bene in an apple, so you would not thinke that death should bee in bread:
Adam did not think that death had be in an apple, so you would not think that death should be in bred:
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but as a coale hath fire in it, beside the coale it selfe, which fire dooth either warme, or burne;
but as a coal hath fire in it, beside the coal it self, which fire doth either warm, or burn;
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so this meate hath another meate in it, beside that which is seene, which dooth either saue, or destroy:
so this meat hath Another meat in it, beside that which is seen, which doth either save, or destroy:
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therefore he which commeth to this spiritual meat, must examine whether he haue a spirituall mouth,
Therefore he which comes to this spiritual meat, must examine whither he have a spiritual Mouth,
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as well as a carnall mouth, or else he shall receiue no more than he seeth,
as well as a carnal Mouth, or Else he shall receive no more than he sees,
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& that which he seeth not shall destroy him.
& that which he sees not shall destroy him.
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No man (saith Christ) putteth new wine into olde vessels, lest the vessels breake, and the wine leake. No man (Says christ) putteth new wine into old vessels, lest the vessels break, and the wine leak.
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This wine is new wine, therefore put it into new vessels, holie vessels, sanctified vessels,
This wine is new wine, Therefore put it into new vessels, holy vessels, sanctified vessels,
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or else it will leake foorth, and breake the vessell, and thou shalt haue no more taste of it,
or Else it will leak forth, and break the vessel, and thou shalt have no more taste of it,
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than while the relish of bread is in thy mouth. When Christ commeth to our house, shall we not looke whether our chamber be trimmed,
than while the relish of bred is in thy Mouth. When christ comes to our house, shall we not look whither our chamber be trimmed,
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as the chamber was trimmed against his comming to the Passe-ouer? But how shall we trimme it?
as the chamber was trimmed against his coming to the Passover? But how shall we trim it?
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When a man takes an office, hee examineth his substance; when he takes a trade, he examineth his skill:
When a man Takes an office, he examineth his substance; when he Takes a trade, he examineth his skill:
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when he goeth to fight, he examineth his strength: but these wants are no wants when hee goeth to the Sacrament.
when he Goes to fight, he examineth his strength: but these Wants Are no Wants when he Goes to the Sacrament.
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Wilt thou know now vpon what articles thou must inquire at that time, that is, how thou shouldest examine thy selfe?
Wilt thou know now upon what Articles thou must inquire At that time, that is, how thou Shouldst examine thy self?
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As some praier may be at all times, & some reioycing may be at all times;
As Some prayer may be At all times, & Some rejoicing may be At all times;
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so some examination is at all times.
so Some examination is At all times.
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Thus Iob examined himselfe euerie day, nay, euerie houre, because he scanned all that he did. Thus Job examined himself every day, nay, every hour, Because he scanned all that he did.
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But there is a speciall examination before the Sacrament, because it is the bread which is receiued to saluation, or damnation;
But there is a special examination before the Sacrament, Because it is the bred which is received to salvation, or damnation;
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Therefore hauing obserued that examination is the necessariest lesson in Christianitie, and lesse knowne than other, I haue studied since my Sermon to lay downe three examinations which you should vse at all times,
Therefore having observed that examination is the necessariest Lesson in Christianity, and less known than other, I have studied since my Sermon to lay down three examinations which you should use At all times,
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and a speciall examination, for the Communicants Catechisme, which leadeth immediatly to the Sacrament as a guest is handed to the Table.
and a special examination, for the Communicants Catechism, which leads immediately to the Sacrament as a guest is handed to the Table.
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In the first examination I will shew thee a rule how thou shalt trie others spirits,
In the First examination I will show thee a Rule how thou shalt try Others spirits,
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and how thou shalt trie thine owne.
and how thou shalt try thine own.
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Thou shalt trie straunge spirites by their manner of speaking, plainlie, or doubtfullie, boldlie, or fearefullie,
Thou shalt try strange spirits by their manner of speaking, plainly, or doubtfully, boldly, or fearfully,
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therefore we reade that the oracles of the heathen had a double meaning, and that the false Prophets neuer spake boldly,
Therefore we read that the oracles of the heathen had a double meaning, and that the false prophets never spoke boldly,
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but where their patrons were ready to flesh them. By the proportion of faith:
but where their Patrons were ready to Flesh them. By the proportion of faith:
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for euerie heresie is contrarie to some article of our beleef, as euery sinne is against some of the ten Commandements.
for every heresy is contrary to Some article of our belief, as every sin is against Some of the ten commandments.
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By the euent of their speeches:
By the event of their Speeches:
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for they take not effect, as it is sayd in the 18. chapter of Deuteronomie, and therefore they are called false Prophets. By their fruites:
for they take not Effect, as it is said in the 18. chapter of Deuteronomy, and Therefore they Are called false prophets. By their fruits:
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for none of the false Prophets were good men. By their successe: for if they be not of God they will come to nought as the Arrians,
for none of the false prophets were good men. By their success: for if they be not of God they will come to nought as the Arians,
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and Manichees, and Pelagians are vanished, as if they had neuer bene: so time shall weare out euerie doctrine that is not trueth.
and manichees, and Pelagians Are vanished, as if they had never be: so time shall wear out every Doctrine that is not truth.
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This is thy rule to trie others spirits.
This is thy Rule to try Others spirits.
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Thou shalt trie thine owne spirite by the motions that it hath to good or euill.
Thou shalt try thine own Spirit by the motions that it hath to good or evil.
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For as a good stomacke turneth all that it eates into good nutriment: and a bad stomack turneth all that it eates into raw humors:
For as a good stomach turns all that it eats into good nutriment: and a bad stomach turns all that it eats into raw humours:
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so likewise a good minde conuerteth all that it heareth, and all that it seeth, and all that it feeleth, vnto some profite:
so likewise a good mind Converts all that it hears, and all that it sees, and all that it feeleth, unto Some profit:
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but a bad minde maketh a temptation of euerie thing:
but a bad mind makes a temptation of every thing:
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therefore it is sayd, To the cleane all things are cleane, and so, to the vncleane nothing is cleane:
Therefore it is said, To the clean all things Are clean, and so, to the unclean nothing is clean:
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that is, they defile themselues with euerie thing. Secondly, by the first cause, or preparation which thou hadst vnto it: that is, they defile themselves with every thing. Secondly, by the First cause, or preparation which thou Hadst unto it:
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for whatsoeuer it be, thy thoughts will be where thou louest: to verifie that saying; Where a mans treasure is, there will be his heart:
for whatsoever it be, thy thoughts will be where thou love: to verify that saying; Where a men treasure is, there will be his heart:
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for lightlie, the beginning is a picture of the end, and the act is like the thought which set it a worke.
for lightly, the beginning is a picture of the end, and the act is like the Thought which Set it a work.
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Thirdlie, by the manner of the consolation in it, whether it be of knowledge, or ignorance,
Thirdly, by the manner of the consolation in it, whither it be of knowledge, or ignorance,
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whether it be constant, or mutable, calme, or boysterous, simple, or mixt: for as a cleare fountaine yeeldeth cleare streames, so a pure heart hath pure ioyes.
whither it be constant, or mutable, Cam, or boisterous, simple, or mixed: for as a clear fountain yields clear streams, so a pure heart hath pure Joys.
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Fourthlie, whether it bring to Christ, or take any thing from him to thy selfe,
Fourthly, whither it bring to christ, or take any thing from him to thy self,
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like all the parts of Poperie, which mangle his honor either to angels, or to saints,
like all the parts of Popery, which mangle his honour either to Angels, or to Saints,
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or to pope, or to images.
or to pope, or to Images.
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If it abide all these questions, and drawe thee not from anie good, then thou mayst say it is from God, water the seede, O Lord, which thou hast sowen.
If it abide all these questions, and draw thee not from any good, then thou Mayest say it is from God, water the seed, Oh Lord, which thou hast sown.
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This is the fruite of thy first examination.
This is the fruit of thy First examination.
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In the second, by making thee discerne whether another be a Christian, I will teach thee to knowe whether thy selfe be a Christian;
In the second, by making thee discern whither Another be a Christian, I will teach thee to know whither thy self be a Christian;
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which that thou maist reach too, obserue this direction, and thou shalt see of what side thou art.
which that thou Mayest reach too, observe this direction, and thou shalt see of what side thou art.
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It must needes be, that they which walke to contrarie endes, should goe diuers wayes:
It must needs be, that they which walk to contrary ends, should go diverse ways:
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therefore there be moe differences betweene the children of God and the children of the worlde,
Therefore there be more differences between the children of God and the children of the world,
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than there bee betweene men and beasts.
than there be between men and beasts.
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First, they are distinguished in will: for the wicked striue to bring Gods will to theyr will,
First, they Are distinguished in will: for the wicked strive to bring God's will to their will,
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like Balaam, which when he had an answere, stayed for another; but the faithfull labour to bring their will to Gods will, like Christ, which sayd;
like balaam, which when he had an answer, stayed for Another; but the faithful labour to bring their will to God's will, like christ, which said;
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Not as I will, but as thou wilt. Not as I will, but as thou wilt.
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They are distinguished in Faith: All men haue not faith (saith Paul) but the iust liue by faith;
They Are distinguished in Faith: All men have not faith (Says Paul) but the just live by faith;
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as if he should say, the iust beleeue, and the vniust beleeue not. The iust beleeue, and applie that they beleeue to themselues: as if he should say, the just believe, and the unjust believe not. The just believe, and apply that they believe to themselves:
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the wicked may beleeue like the diuels, but their faith is like a gadding henne, which carrieth her egges to other, and neuer laieth at home;
the wicked may believe like the Devils, but their faith is like a gadding hen, which Carrieth her eggs to other, and never Layeth At home;
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so they beleeue that other shall be saued, but not themselues.
so they believe that other shall be saved, but not themselves.
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They are distinguished in Hope: for because the wicked hope not for any mends of God,
They Are distinguished in Hope: for Because the wicked hope not for any mends of God,
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therefore they neuer defer their reward;
Therefore they never defer their reward;
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but if they doe any good, they are trumpets of it themselues, for feare it should not bee blazed enough:
but if they do any good, they Are trumpets of it themselves, for Fear it should not be blazed enough:
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and therefore Christ sayd, that the Pharisies had their rewarde alreadie, because they were boasters of their workes: and Therefore christ said, that the Pharisees had their reward already, Because they were boaster's of their works:
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and if they doe not good but euill, yet they would bee magnified as much for euill, as other are for good. and if they do not good but evil, yet they would be magnified as much for evil, as other Are for good.
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But the faithfull are likened to handmaides, which waite their reward;
But the faithful Are likened to handmaidens, which wait their reward;
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Their left handseeth not when their right hand doth well, and they are afraide to take honor of men, Their left handseeth not when their right hand does well, and they Are afraid to take honour of men,
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for loosing their honour with God, like Iohn Baptist, which made his vertues meaner then they were,
for losing their honour with God, like John Baptist, which made his Virtues meaner then they were,
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& debased himselfe, when hee might gaue got a name aboue his Lord.
& debased himself, when he might gave god a name above his Lord.
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They are distinguished in obedience: therefore Christ teacheth vs to iudge men by their fruite, as an vnfallible rule:
They Are distinguished in Obedience: Therefore christ Teaches us to judge men by their fruit, as an unfallible Rule:
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for the euill tree will bring forth euill fruite, and the good tree good fruite,
for the evil tree will bring forth evil fruit, and the good tree good fruit,
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and neither can change his propertie, although the euill fruite is sometimes beautifull, and the good fruite sometime blasted.
and neither can change his property, although the evil fruit is sometime beautiful, and the good fruit sometime blasted.
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All slip, but in the wicked, one sinne teacheth another, and in the faithfull one sin preuenteth another.
All slip, but in the wicked, one sin Teaches Another, and in the faithful one since preventeth Another.
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They are distinguished in Repentance: for the wicked doe but weepe for their sins past, but the godlie purpose to sinne no more:
They Are distinguished in Repentance: for the wicked doe but weep for their Sins past, but the godly purpose to sin no more:
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so Pharaoh, Saul, and Iudas sayd, I haue sinned; but Shadrach, Meshach, and Abednego sayd, We will not sinne: therefore the heart of the godly is called a contrite heart, but the heart the wicked is called a heart that cannot repent.
so Pharaoh, Saul, and Iudas said, I have sinned; but Shadrach, Meshach, and Abednego said, We will not sin: Therefore the heart of the godly is called a contrite heart, but the heart the wicked is called a heart that cannot Repent.
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Beside, as Christ cast out a legion of diuels at once, so the godly would be purged of all their sinnes together: Beside, as christ cast out a legion of Devils At once, so the godly would be purged of all their Sins together:
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but the wicked neuer consent to leaue all, but as Naaman sayd, Let the Lord spare me in this, so euer hee excepteth one sinne, which is his beloued sin;
but the wicked never consent to leave all, but as Naaman said, Let the Lord spare me in this, so ever he excepteth one sin, which is his Beloved since;
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like Herod, which reformed many things, & yet would not leaue his brothers wife. They are distinguished in Charitie: for ye shall neuer see the wicked loue their enemies;
like Herod, which reformed many things, & yet would not leave his Brother's wife. They Are distinguished in Charity: for you shall never see the wicked love their enemies;
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and therefore when the Pharisies could not loue their enemies, they taught that men might hate their enemies:
and Therefore when the Pharisees could not love their enemies, they taught that men might hate their enemies:
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and Christ speaking of Publicans and sinners, exhorteth his Disciples not to loue like them, because they loued none but their friends.
and christ speaking of Publicans and Sinners, exhorteth his Disciples not to love like them, Because they loved none but their Friends.
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They are distinguished in Prayer: for the wicked cannot praie, therefore Dauid saith, They call not vpon the Lord;
They Are distinguished in Prayer: for the wicked cannot pray, Therefore David Says, They call not upon the Lord;
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as if they had not the spirite of prayer: and therefore Christ calleth their prayers, babling, for they thinke not of God when they speake vnto him. as if they had not the Spirit of prayer: and Therefore christ calls their Prayers, babbling, for they think not of God when they speak unto him.
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They are distinguished in Patience: no hypocrite can beare the Crosse, but saith lyke Cain, It is heauier than I can suffer: They Are distinguished in Patience: no hypocrite can bear the Cross, but Says like Cain, It is Heavier than I can suffer:
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but Paul and Silas sing in prison:
but Paul and Silas sing in prison:
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for a faithfull man would haue something to humble him, & reioyceth to beare his maisters markes, because the wounds of a louer are sweete. for a faithful man would have something to humble him, & rejoices to bear his masters marks, Because the wounds of a lover Are sweet.
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They are distinguished in the vse of aduersitie: for this is a proper and peculiar mark of Gods children, to profite by affliction:
They Are distinguished in the use of adversity: for this is a proper and peculiar mark of God's children, to profit by affliction:
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and therefore we reade not in all the punishments of the wicked, that one of them said like Dauid, It is good for mee that I haue bene afflicted.
and Therefore we read not in all the punishments of the wicked, that one of them said like David, It is good for me that I have be afflicted.
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They are distinguished in Humilitie: for the wicked are not hūbled before the crosse, like Pharaoh that neuer sorrowed, but when hee suffered:
They Are distinguished in Humility: for the wicked Are not humbled before the cross, like Pharaoh that never sorrowed, but when he suffered:
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but the Apostles learned humilitie of their Maister, before their persecution came.
but the Apostles learned humility of their Master, before their persecution Come.
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They are distinguished in their iudgement of the word: for to the wicked it seemeth the hardest,
They Are distinguished in their judgement of the word: for to the wicked it seems the Hardest,
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and simplest, & vnpleasantest booke that is: and therefore Paul saith, that it is foolishnes vnto them.
and simplest, & unpleasantest book that is: and Therefore Paul Says, that it is foolishness unto them.
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But to the godly, it seemeth the wisest, and eloquentest, and sweetest, and easiest booke of all other,
But to the godly, it seems the Wisest, and eloquentest, and Sweetest, and Easiest book of all other,
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as though God did sodainely bring the vnderstanding of it to them, as Iacob sayde of his venison:
as though God did suddenly bring the understanding of it to them, as Iacob said of his venison:
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according to that, Hee that will doe his will, shall know his doctrime.
according to that, He that will do his will, shall know his Doctrine.
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They are distinguished in their Iudgement of God: the wicked are persuaded now and then of Gods mercie for the present time while they feele it,
They Are distinguished in their Judgement of God: the wicked Are persuaded now and then of God's mercy for the present time while they feel it,
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as the Iewes praised him alwaies, when hee did as they woulde haue him;
as the Iewes praised him always, when he did as they would have him;
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but they cannot persuade themselues, that God will be mercifull to them still, like Iob, which said, Though the Lord kill mee,
but they cannot persuade themselves, that God will be merciful to them still, like Job, which said, Though the Lord kill me,
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yet will I trust in him: yet will I trust in him:
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therefore the hope of the righteous is called hope in death. Beside, if the wicked loue God, it is but for his benefites, as Saul loued him for his kingdome.
Therefore the hope of the righteous is called hope in death. Beside, if the wicked love God, it is but for his benefits, as Saul loved him for his Kingdom.
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And this is alwaies to be noted, that in the wicked, the feare of hell is greater then is their hope of Heauen:
And this is always to be noted, that in the wicked, the Fear of hell is greater then is their hope of Heaven:
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but in the faithfull, the hope of heauen is greater then their feare of hell.
but in the faithful, the hope of heaven is greater then their Fear of hell.
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They are distinguished in their Delights: for the sport of the vngodly is follie, like Belshazzers;
They Are distinguished in their Delights: for the sport of the ungodly is folly, like Belshazzar's;
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and therefore when they are sicke or troubled, they neuer runne to the Word for comfort,
and Therefore when they Are sick or troubled, they never run to the Word for Comfort,
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as though Gods promises pertained not to them; but to feasts or tables, or tales, or musicke, as Saul did to the harpe.
as though God's promises pertained not to them; but to feasts or tables, or tales, or music, as Saul did to the harp.
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But all the delights of the godlie are like Dauids daunce about the Arke; they are neuer merrie, but when they are dooing well;
But all the delights of the godly Are like David dance about the Ark; they Are never merry, but when they Are doing well;
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nor at peace, but when their praiers haue ouercome God, like Iacob. They are distinguished in their opinions of death:
nor At peace, but when their Prayers have overcome God, like Iacob. They Are distinguished in their opinions of death:
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for the faithfull long to bee dissolued, & although they might liue euer in continuall prosperitie, for the faithful long to be dissolved, & although they might live ever in continual Prosperity,
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yet they would not staie so long out of heauen:
yet they would not stay so long out of heaven:
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but the wicked would neuer be dissolued, because death comes alwaies vnto them like a iailor to hale vnto prison, as Ahab sayd to Michaiah, That he neuer prophesied good to him.
but the wicked would never be dissolved, Because death comes always unto them like a jailor to hale unto prison, as Ahab said to Michaiah, That he never prophesied good to him.
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Hereby a man shall know whether hee haue faith: for if hee doe beleeue the promises, hee will be glad to receiue them.
Hereby a man shall know whither he have faith: for if he do believe the promises, he will be glad to receive them.
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They are distinguished in their sense of sinne, Wicked men feele the lothsomnesse of their vices,
They Are distinguished in their sense of sin, Wicked men feel the loathsomeness of their vices,
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but none but the faithfull feele the defects of their righteousnesse. The naturall man neuer complaineth of his good workes, but vaunteth of them:
but none but the faithful feel the defects of their righteousness. The natural man never Complaineth of his good works, but vaunteth of them:
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but a godly man findeth fault with his praiers, and his almes, and his watches, like Isaiah, that sayde, his righteousnes was like a menstruous cloth.
but a godly man finds fault with his Prayers, and his alms, and his watches, like Isaiah, that said, his righteousness was like a menstruous cloth.
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As Christ met the tempter in the wildernesse, a place of prayer, and fasting, and meditation:
As christ met the tempter in the Wilderness, a place of prayer, and fasting, and meditation:
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so a godly man meeteth the tempter in his praiers, and in his fasts, and in his meditations, that is, he finds some lette,
so a godly man meeteth the tempter in his Prayers, and in his fasts, and in his meditations, that is, he finds Some let,
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or spotte, or want in all his deuotions.
or spot, or want in all his devotions.
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Therefore, vnlesse thy righteousnesse mislike thee as well as thy prophanenes, know that yet thou art no further than the wicked.
Therefore, unless thy righteousness mislike thee as well as thy profaneness, know that yet thou art no further than the wicked.
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They are distinguished in their Endes, for the children of God propose the glorie of God,
They Are distinguished in their Ends, for the children of God propose the glory of God,
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and leuell all their thoughts and speeches, and actions, as if they were messengers sent to carrie him presents of honor.
and level all their thoughts and Speeches, and actions, as if they were messengers sent to carry him presents of honour.
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Thus did Dauid when hee sayd, All that is within me, praise the Lord.
Thus did David when he said, All that is within me, praise the Lord.
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As though himselfe had rather bee without praise, then his master, but the children of the world, set vp their owne glorie for their marke,
As though himself had rather be without praise, then his master, but the children of the world, Set up their own glory for their mark,
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like Nabuchadnezzar, which sayd, For the honour of my Maiestie.
like Nebuchadnezzar, which said, For the honour of my Majesty.
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Dan. 4. 27. Therfore they speake, and looke, and walke, as if they did say to their tongue,
Dan. 4. 27. Therefore they speak, and look, and walk, as if they did say to their tongue,
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and eyes, and feet, and apparell, as Saul said to Samuel, Honour me before this people.
and eyes, and feet, and apparel, as Saul said to Samuel, Honour me before this people.
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Lastly, they are distinguished in Perseuerance, for the zeale of the wicked lasteth not, and therefore God sayth, They are soone turned out of the way:
Lastly, they Are distinguished in Perseverance, for the zeal of the wicked lasteth not, and Therefore God say, They Are soon turned out of the Way:
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but the zeale of the faithful was represented by the fire of the Temple, which neuer went out.
but the zeal of the faithful was represented by the fire of the Temple, which never went out.
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By these differences thou maist see how much thou doost differ from the wicked, or whether thou be of their band.
By these differences thou Mayest see how much thou dost differ from the wicked, or whither thou be of their band.
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Then come to the third examination:
Then come to the third examination:
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as the diuell tempteth thee, to see what thou wilt do for him, so thou must tempt thy self, and get of thy soule what it would doe for God, as the Devil tempts thee, to see what thou wilt do for him, so thou must tempt thy self, and get of thy soul what it would do for God,
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and what it would suffer for him, which hath suffered death for it. Therefore here we will set downe certain interrogatories, wherof thou shalt examine it.
and what it would suffer for him, which hath suffered death for it. Therefore Here we will Set down certain interrogatories, whereof thou shalt examine it.
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First, whether thou hast the heart of Ioshua to worship God as boldlie as thou doest, though all the world did renounce him,
First, whither thou hast the heart of Ioshua to worship God as boldly as thou dost, though all the world did renounce him,
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and euerie one did mocke thee as they did Noah, while he built the Arke?
and every one did mock thee as they did Noah, while he built the Ark?
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Whether thou wouldst not denie Christ as Peter did, if thou were in Peters straights, and nothing to succour thee but thy policie?
Whither thou Wouldst not deny christ as Peter did, if thou were in Peter's straights, and nothing to succour thee but thy policy?
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Whether thou wouldst not steale, if thou didst see a bootie as fit as Achan, which thou mightest catch vp,
Whither thou Wouldst not steal, if thou didst see a booty as fit as achan, which thou Mightest catch up,
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and no man spie thee?
and no man spy thee?
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Whether thou wouldst refuse a bribe like Elisha, if thou didst meet with one which were as willing and able to giue it as Naaman?
Whither thou Wouldst refuse a bribe like Elisha, if thou didst meet with one which were as willing and able to give it as Naaman?
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Whether thou wouldst not deceiue, if thou were in such an office as the false Steward, whose master referred all vnto him,
Whither thou Wouldst not deceive, if thou were in such an office as the false Steward, whose master referred all unto him,
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& knew not when he kept any thing backe?
& knew not when he kept any thing back?
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Whether thou wouldst not fulfill thy lust as Dauid did, if thou haddest his oportunitie and allurement,
Whither thou Wouldst not fulfil thy lust as David did, if thou Hadst his opportunity and allurement,
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and mightest doe it without danger of law like a king, as Dauid might?
and Mightest do it without danger of law like a King, as David might?
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Whether thou wouldst not tell a lie, as Abraham did, if it stood vpon thy life, which made him twice dissemble that his wife was his sister, least he should die for her beautie?
Whither thou Wouldst not tell a lie, as Abraham did, if it stood upon thy life, which made him twice dissemble that his wife was his sister, lest he should die for her beauty?
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Finally, if it should be said vnto thee, as the diuell said to Christ, All these will I giue thee,
Finally, if it should be said unto thee, as the Devil said to christ, All these will I give thee,
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if thou will fall downe and worship me: if thou will fallen down and worship me:
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that is no more, but if thou wilt sinne, whether thou wouldest yeeld or no?
that is no more, but if thou wilt sin, whither thou Wouldst yield or no?
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If thou hast sinned thus and thus before, I will not say, therefore the Lord wil not heare thee, but Dauid sayth, If I regard wickednesse in my heart, the Lord will not heare me, that is,
If thou hast sinned thus and thus before, I will not say, Therefore the Lord will not hear thee, but David say, If I regard wickedness in my heart, the Lord will not hear me, that is,
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if for any cause a man purpose and carie a minde to sinne when he is tempted, the Lord is so farre from helping him, that he wil stand like Baal,
if for any cause a man purpose and carry a mind to sin when he is tempted, the Lord is so Far from helping him, that he will stand like Baal,
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as though hee did not heare him;
as though he did not hear him;
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for he hath a traytors mind as deepe as any, which thinkes, for a Dukedome I would betray my prince,
for he hath a Traitors mind as deep as any, which thinks, for a Dukedom I would betray my Prince,
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though he neuer playe the traitor in his life.
though he never play the traitor in his life.
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Thus you haue heard how to trie spirits, and how to discerne a Christian from an hypocrite,
Thus you have herd how to try spirits, and how to discern a Christian from an hypocrite,
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Now wee come to that examination, which is the Epitome or abridgement of all these, for memorie is short, and all are not of one strength:
Now we come to that examination, which is the Epitome or abridgement of all these, for memory is short, and all Are not of one strength:
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but some runne, and some goe, and some creepe, and all do well, so long as they striue to perfection.
but Some run, and Some go, and Some creep, and all do well, so long as they strive to perfection.
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The matters wherof principallie the mind should be examined before the sacrament, are these.
The matters whereof principally the mind should be examined before the sacrament, Are these.
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First, whether thou haue faith, not only to beleeue that Christ died, but that he died for thee: First, whither thou have faith, not only to believe that christ died, but that he died for thee:
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for as the scripture called him a redeemer, so Iob calleth him his Redeemer. for as the scripture called him a redeemer, so Job calls him his Redeemer.
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The second article is, whether thou bee in charitie, not whether thou loue thē which loue thee,
The second article is, whither thou be in charity, not whither thou love them which love thee,
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but whether thou loue them which hate thee: for Christ commandeth vs, To loue our enemies.
but whither thou love them which hate thee: for christ commands us, To love our enemies.
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The third article is, whether thou repent, not for thy open & grosse sinnes, but for thy secret sinnes,
The third article is, whither thou Repent, not for thy open & gross Sins, but for thy secret Sins,
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and pettie sinnes, because Christ saith, That we must giue account for euerie idle word.
and Petty Sins, Because christ Says, That we must give account for every idle word.
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The fourth article is, whether thou resolue not to sinne againe for anie cause, but to amend thy euill life, not when age commeth,
The fourth article is, whither thou resolve not to sin again for any cause, but to amend thy evil life, not when age comes,
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or for a spurt, but to begin now, and last till death, for Christ is Alpha and Omega, both the beginning,
or for a spurt, but to begin now, and last till death, for christ is Alpha and Omega, both the beginning,
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and the end, as well in our liuing, as in our being, which hath made no promise to them which begin, but to them which perseuere.
and the end, as well in our living, as in our being, which hath made no promise to them which begin, but to them which persevere.
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The last article is, whether thou canst finde in thy heart to die for Christ, as Christ died for thee: The last article is, whither thou Canst find in thy heart to die for christ, as christ died for thee:
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for we are bid not only to followe him, but to beare his Crosse: and therefore we are called seruaunts, to shew how we should obey;
for we Are bid not only to follow him, but to bear his Cross: and Therefore we Are called Servants, to show how we should obey;
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and we are called souldiers, to shew how we should suffer. and we Are called Soldiers, to show how we should suffer.
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These are the receiuers articles, whereof his conscience must be examined before hee receiue this Sacrament:
These Are the Receivers Articles, whereof his conscience must be examined before he receive this Sacrament:
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happie is hee which can say, All these haue I kept: for the Doue was not so welcome to Noah, as this man is to Christ.
happy is he which can say, All these have I kept: for the Dove was not so welcome to Noah, as this man is to christ.
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But if thou find not these affections within, but a neast of vices, leaue thine offering at the Altar,
But if thou find not these affections within, but a nest of vices, leave thine offering At the Altar,
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and returne to thine examination againe:
and return to thine examination again:
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for thou art not a fit guest to sup with the Lord, vntill thou haue on this Wedding garment.
for thou art not a fit guest to sup with the Lord, until thou have on this Wedding garment.
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How is it then, that some regard their other garments more then this? Paul sayth, Examine your selues, and they examine their apparell,
How is it then, that Some regard their other garments more then this? Paul say, Examine your selves, and they examine their apparel,
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THE FIRST SERMON. Psal. 15. verse 1. & 5.
THE FIRST SERMON. Psalm 15. verse 1. & 5.
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if they haue new cloathes in the countrie, then they are readie to receiue. I haue knowne manie kept from the Sacrament a whole yeare together by their maisters,
if they have new clothes in the country, then they Are ready to receive. I have known many kept from the Sacrament a Whole year together by their masters,
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for nothing, but for want of a new sute to set thē foorth with their fellowes.
for nothing, but for want of a new suit to Set them forth with their Fellows.
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Others respect whether it be a faire daye, that they may walke after seruice, making that day, vpō which they receiue,
Others respect whither it be a fair day, that they may walk After service, making that day, upon which they receive,
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like a scholers Thursdaie, which hee loues better then all the daies in the weeke, onely because it is his play-day.
like a Scholars Thursday, which he loves better then all the days in the Week, only Because it is his playday.
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Thus like the Iewes, They sitte downe to eate, and rise vp to plaie, that as Christ calleth the Pharisies praier Babling, Matth. 6. 7. so their receiuing may bee called dallying.
Thus like the Iewes, They sit down to eat, and rise up to play, that as christ calls the Pharisees prayer Babbling, Matthew 6. 7. so their receiving may be called dallying.
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When they haue the Sacrament in their bellie, they thinke that all is well, as Micah,
When they have the Sacrament in their belly, they think that all is well, as micah,
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when hee had a Leuite in his house, thought that God loued him, but as the Leuit did not profit him, because he receiued nothing but the Leuit,
when he had a Levite in his house, Thought that God loved him, but as the Levit did not profit him, Because he received nothing but the Levit,
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so the bread and wine dooth them no good, because they receiue nothing but bread and wine for want of faith.
so the bred and wine doth them no good, Because they receive nothing but bred and wine for want of faith.
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Maruell not then if you haue not felt that comfort after the Sacrament, which you looked for,
Marvel not then if you have not felt that Comfort After the Sacrament, which you looked for,
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for it is comfortable to none, but to them which prepare their hearts and examine themselues before,
for it is comfortable to none, but to them which prepare their hearts and examine themselves before,
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because it is not the mouth, but the heart which receiueth comfort.
Because it is not the Mouth, but the heart which receiveth Comfort.
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Now it may be that the most which are here haue brought a mouth, and not a heart, these go away from the Sacrament to despight Christ, as Iudas went from the sacrament to betraie him.
Now it may be that the most which Are Here have brought a Mouth, and not a heart, these go away from the Sacrament to despite christ, as Iudas went from the sacrament to betray him.
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The other goe awaie like one which hath receiued a chearefull countenaunce of the Prince, all his thoughts are ioy,
The other go away like one which hath received a cheerful countenance of the Prince, all his thoughts Are joy,
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and the countenance of the Prince is still in his eye. As he which hath eaten sweete meate, hath a sweete breath:
and the countenance of the Prince is still in his eye. As he which hath eaten sweet meat, hath a sweet breath:
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so they which haue eaten Christ, all their sayings, and doings, are sweete, like a perfume to men, and incense to God:
so they which have eaten christ, all their sayings, and doings, Are sweet, like a perfume to men, and incense to God:
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their peace of conscience, and ioy of heart, and desire to doe good, will tell them whether they haue receiued the bare signes, or the thing signified.
their peace of conscience, and joy of heart, and desire to do good, will tell them whither they have received the bore Signs, or the thing signified.
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Euerie one which receiueth this Sacrament, shall feele himselfe better after it, lyke the Apostles: or else hee shall finde himselfe worse after it, like Iudas.
Every one which receiveth this Sacrament, shall feel himself better After it, like the Apostles: or Else he shall find himself Worse After it, like Iudas.
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Heereby ye shall knowe whether ye haue receiued like the Apostles, or like Iudas. Thus we haue ended the doctrine of the Lordes Supper.
Hereby you shall know whither you have received like the Apostles, or like Iudas. Thus we have ended the Doctrine of the lords Supper.
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Now if you cannot remember all that I haue sayd, yet remember the Text: that is, Examine your selues before you receiue this Sacrament hereafter. FINIS.
Now if you cannot Remember all that I have said, yet Remember the Text: that is, Examine your selves before you receive this Sacrament hereafter. FINIS.
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1 Lord, who shall dwell in thy Tabernacle? Who shall rest in thine holy mountaine?
1 Lord, who shall dwell in thy Tabernacle? Who shall rest in thine holy mountain?
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5 He that giueth not his mony to vsurie.
5 He that gives not his money to Usury.
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THese two verses must be considered together, because one is the question, and the other is the answere:
THese two Verses must be considered together, Because one is the question, and the other is the answer:
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Dauid demaundes who shall come to heauen? and God tels him that Vsurers shall not come thither:
David demands who shall come to heaven? and God tells him that Usurers shall not come thither:
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as if he should say, they goe to hell.
as if he should say, they go to hell.
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Therefore as Paul taught Timothie to warne them which are rich, as though they had more neede to bee warned than other:
Therefore as Paul taught Timothy to warn them which Are rich, as though they had more need to be warned than other:
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so this sentence seemeth to be penned for a warning to the rich, because it strikes vpon the rich mans vice.
so this sentence seems to be penned for a warning to the rich, Because it strikes upon the rich men vice.
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I haue spoken of Briberie, and Symonie, and now I must speake of their sister Vsurie.
I have spoken of Bribery, and Simony, and now I must speak of their sister Usury.
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Many times haue I thought to speake of this Theame, but the arguments which are alleadged for it, haue made me doubtfull what to say in it,
Many times have I Thought to speak of this Theme, but the Arguments which Are alleged for it, have made me doubtful what to say in it,
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because it hath gone as it were vnder protection.
Because it hath gone as it were under protection.
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At last you see it falleth into my text, and therefore now I cannot bauke it any longer.
At last you see it falls into my text, and Therefore now I cannot bauke it any longer.
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Therefore if anie heere haue fauoured this occupation before, let him now submit his thoughts to Gods thoughts,
Therefore if any Here have favoured this occupation before, let him now submit his thoughts to God's thoughts,
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for I will alleadge nothing against it, but that which is built vpon the rocke.
for I will allege nothing against it, but that which is built upon the rock.
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Vsurie is the sin which God will trie now whether you loue better than his word:
Usury is the since which God will try now whither you love better than his word:
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that is, whether you will leaue it if hee forbid it.
that is, whither you will leave it if he forbid it.
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For if he flatly forbid it, and yet you wilfullie retaine it, then you loue Vsurie better than Gods word.
For if he flatly forbid it, and yet you wilfully retain it, then you love Usury better than God's word.
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Therefore one saith well, that our Vsurers are Heretikes, because after manie admonitions, yet they maintaine their errour,
Therefore one Says well, that our Usurers Are Heretics, Because After many admonitions, yet they maintain their error,
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and persist in it obstinately as Papists do in Poperie.
and persist in it obstinately as Papists do in Popery.
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For this cause I am glad, that I haue anie occasion to gripple with this sinne where it hath made so manie spoiles,
For this cause I am glad, that I have any occasion to gripple with this sin where it hath made so many spoils,
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& where it hath so manie patrones:
& where it hath so many patroness:
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for it is sayd, that there be moe of this profession in this Citie, then there be in all the Land beside.
for it is said, that there be more of this profession in this city, then there be in all the Land beside.
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There be certaine sinnes, which are like an vnreasonable enemie, which will not bee reconciled to death;
There be certain Sins, which Are like an unreasonable enemy, which will not be reconciled to death;
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and this is one of these euerlasting sinnes, which liue and dye with a man.
and this is one of these everlasting Sins, which live and die with a man.
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For when he hath resigned his pride, and his enuie, and his lust, yet Vsurie remaineth with him,
For when he hath resigned his pride, and his envy, and his lust, yet Usury remains with him,
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and hee saith as Naaman saide;
and he Says as Naaman said;
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Let the Lord be mercifull vnto me in this, let mee haue a dispensation for this; Let the Lord be merciful unto me in this, let me have a Dispensation for this;
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as though this were a necessarie sinne, and he could not liue without it.
as though this were a necessary sin, and he could not live without it.
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There be three sinnes which are counted no sinnes, and yet they doe more hurt then all their fellowes; There be three Sins which Are counted no Sins, and yet they do more hurt then all their Fellows;
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and those are, Briberie, Nonresidencie, and Vsurie: these three (because they are gainfull) are turned from sinnes to occupations.
and those Are, Bribery, Non-residency, and Usury: these three (Because they Are gainful) Are turned from Sins to occupations.
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How manie of this Citie for all that they are vsurers, yet wold be counted honest men,
How many of this city for all that they Are usurers, yet would be counted honest men,
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and would faine haue Vsurie esteemed as a trade:
and would feign have Usury esteemed as a trade:
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whereas, if it were not so gainefull, it would be counted as great a sinne as anie othe,
whereas, if it were not so gainful, it would be counted as great a sin as any other,
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and so it is counted of all but them which liue by it.
and so it is counted of all but them which live by it.
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This is the nature of pleasure and profite, to make sinnes seeme no sinnes if we gaine anie thing by them:
This is the nature of pleasure and profit, to make Sins seem no Sins if we gain any thing by them:
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but the more gainfull a sinne is, the more dangerous it is; and the more gainefull vsurie is, the more dangerous it is.
but the more gainful a sin is, the more dangerous it is; and the more gainful Usury is, the more dangerous it is.
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I will speake the more of it, because happely you shall not heare of this matter againe.
I will speak the more of it, Because happily you shall not hear of this matter again.
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First I will define what Vsurie is: Secondly, I will shew you what Vsurie doth signifie:
First I will define what Usury is: Secondly, I will show you what Usury does signify:
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Thirdly, I will shew the vnlawfulnesse of it: Fourthly, I will shew the kindnes of it:
Thirdly, I will show the unlawfulness of it: Fourthly, I will show the kindness of it:
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Fiftly, I will shewe the arguments which are alleadged for it:
Fifty, I will show the Arguments which Are alleged for it:
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Sixtly, I wil shew the punishment of it: Seuenthly, I will shew you what opinion we should holde of them, which doo not lend vpon Vsurie, but borrow vpon Vsurie:
Sixty, I will show the punishment of it: Seuenthly, I will show you what opinion we should hold of them, which do not lend upon Usury, but borrow upon Usury:
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Lastly, I will shew you what they should do which haue got their riches by Vsurie.
Lastly, I will show you what they should do which have god their riches by Usury.
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Touching the first, Vsurie is that gayne which is gotten by lending, for the vse of the thing which a man lendeth, couenaunting before with the borrower, to receiue more then was borrowed:
Touching the First, Usury is that gain which is got by lending, for the use of the thing which a man dares, covenanting before with the borrower, to receive more then was borrowed:
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and therfore one cals the Vsurer a legall theefe, because before he steale he tels the partie how much he will steale,
and Therefore one calls the Usurer a Legal thief, Because before he steal he tells the party how much he will steal,
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as though he stoale by lawe.
as though he stoale by law.
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This word more, comes in like a sixt finger, which makes a monster, because it is more then should bee. This word more, comes in like a sixt finger, which makes a monster, Because it is more then should be.
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Another defining vsurie, calleth it the contrarie to Charitie:
another defining Usury, calls it the contrary to Charity:
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for Paul saith, Loue seeketh not her owne, but vsurie seeketh anothers that is not her owne;
for Paul Says, Love seeks not her own, but Usury seeks another's that is not her own;
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therefore Vsurie is farre from loue: but God is loue saith Iohn, therfore Vsurie is farre from God too.
Therefore Usury is Far from love: but God is love Says John, Therefore Usury is Far from God too.
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Now, all the Commaundements of God are fulfilled by loue;
Now, all the commandments of God Are fulfilled by love;
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which Christ noteth, when hee draweth all the commaundements to one commaundement, which is, Loue God aboue all things,
which christ notes, when he draws all the Commandments to one Commandment, which is, Love God above all things,
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and thy neighbour as thy selfe: and thy neighbour as thy self:
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as if hee should say, hee which loueth God, will keepe all the Commandements which respect God,
as if he should say, he which loves God, will keep all the commandments which respect God,
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and he which loueth his neighbour, will keepe all the Commandements which respect his neighbour:
and he which loves his neighbour, will keep all the commandments which respect his neighbour:
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therefore, to maintaine loue, God forbiddeth all things which hinder this loue, and amongst the rest here he forbiddeth Vsurie,
Therefore, to maintain love, God forbiddeth all things which hinder this love, and among the rest Here he forbiddeth Usury,
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as one of her deadliest enemies.
as one of her deadliest enemies.
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For a man cannot loue and be a Vsurer, because Vsurie is a kind of crueltie,
For a man cannot love and be a Usurer, Because Usury is a kind of cruelty,
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and a kinde of extortion, and a kinde of persecution, and therefore the want of loue doth make vsurers:
and a kind of extortion, and a kind of persecution, and Therefore the want of love does make usurers:
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for if there were Loue, there would be no vsurie, no deceipt, no extortion, no slaundering, no reuenging, no oppression:
for if there were Love, there would be no Usury, no deceit, no extortion, no slandering, no revenging, no oppression:
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but we should liue in peace, and ioy, and contentment like the Angels; whereby you see that all our sinnes are against our selues:
but we should live in peace, and joy, and contentment like the Angels; whereby you see that all our Sins Are against our selves:
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for if there were no deceipt, then we should not be deceiued: if there were no slaunder, then wee should not be slaundered;
for if there were no deceit, then we should not be deceived: if there were no slander, then we should not be slandered;
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if there were no enuie, then wee should not be enuied; if there were no extortion, then wee should not be iniured;
if there were no envy, then we should not be envied; if there were no extortion, then we should not be injured;
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if there were no vsurie, then we should not be oppressed. Therefore Gods law had bene better for vs than our owne law:
if there were no Usury, then we should not be oppressed. Therefore God's law had be better for us than our own law:
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for if his law did stand, then we should not be deceiued, nor slaundered, nor enuied, nor iniured, nor oppressed.
for if his law did stand, then we should not be deceived, nor slandered, nor envied, nor injured, nor oppressed.
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God hath commaunded euerie man to lende freely, and who would not borrow freely? Therfore they which brought in vsurie, brought in a law against themselues.
God hath commanded every man to lend freely, and who would not borrow freely? Therefore they which brought in Usury, brought in a law against themselves.
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The first Vsurers which we reade of, were the Iewes, which were forbidden to be Vsurers:
The First Usurers which we read of, were the Iewes, which were forbidden to be Usurers:
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yet for want of faith and loue, Ezechiel and Nehemiah doe shew, how the Iewes, yet for want of faith and love, Ezechiel and Nehemiah do show, how the Iewes,
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euen the Iewes which receiued this law from God himselfe, did swarue from it, as they did from the rest.
even the Iewes which received this law from God himself, did swerve from it, as they did from the rest.
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First, they did lend vpon vsurie to strangers, after they began to lende vpon vsurie to their brethren:
First, they did lend upon Usury to Strangers, After they began to lend upon Usury to their brothers:
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and now there be no such vsurers vpon earth, as the Iewes which were forbidden to be vsurers:
and now there be no such usurers upon earth, as the Iewes which were forbidden to be usurers:
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whereby you may see, how the malice of man hath turned mercie into crueltie.
whereby you may see, how the malice of man hath turned mercy into cruelty.
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For whereas lending was commaunded for the benefite of men, vsurie hath turned it to the vndoing of men: For whereas lending was commanded for the benefit of men, Usury hath turned it to the undoing of men:
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It is an easie matter (if a man be disposed) to speake something for euerie vice,
It is an easy matter (if a man be disposed) to speak something for every vice,
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for they take when they seeme to giue, they hurt when they seeme to helpe, they damage when they seeme to vantage:
for they take when they seem to give, they hurt when they seem to help, they damage when they seem to vantage:
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therefore it is well noted, that vsurie hath her name of byting: and she may well signifie biting, for many haue not onely bene bitten by it,
Therefore it is well noted, that Usury hath her name of biting: and she may well signify biting, for many have not only be bitten by it,
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but deuoured by it, that is, consumed al that they haue.
but devoured by it, that is, consumed all that they have.
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Therefore, as the Apostle saith, If you bite one another, take heed you bee not deuoured one of another: Therefore, as the Apostle Says, If you bite one Another, take heed you be not devoured one of Another:
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so I may say, If you be Vsurers one to another, take heed you bee not deuoured one of another, for Vsurers are byters.
so I may say, If you be Usurers one to Another, take heed you be not devoured one of Another, for Usurers Are biters.
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As the name of the deuill dooth declare what an enemie hee is; so the name of vsurie dooth declare what an enemie shee is.
As the name of the Devil doth declare what an enemy he is; so the name of Usury doth declare what an enemy she is.
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That you may know vsurie for a byter, her name dooth signifie byting.
That you may know Usury for a byter, her name doth signify biting.
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If there were one byting vsurie, and another healing vsurie, then vsurie should haue two names, one of byting, and another of healing:
If there were one biting Usury, and Another healing Usury, then Usury should have two names, one of biting, and Another of healing:
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but all vsurie signifieth byting, to shew that all vsurie is vnlawfull.
but all Usury signifies biting, to show that all Usury is unlawful.
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Now you haue heard what vsurie is, and of what it is deriued, you shall heare the vnlawfulnesse of it.
Now you have herd what Usury is, and of what it is derived, you shall hear the unlawfulness of it.
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First, it is against the lawe of charitie, because charitie biddeth vs to giue euery man his owne, and to require no more then our owne:
First, it is against the law of charity, Because charity bids us to give every man his own, and to require no more then our own:
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but vsurie requireth more then her owne, & giues not to other their owne.
but Usury requires more then her own, & gives not to other their own.
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Charitie reioyceth to communicate her goods to other, and Vsurie reioiceth to gather other mens goods to her selfe.
Charity rejoices to communicate her goods to other, and Usury Rejoiceth to gather other men's goods to her self.
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Secondly, it is against the Law of Nations:
Secondly, it is against the Law of nations:
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for euerie Nation hath some lawe against vsurie, and some restraint against vsurers, as you shall heare when we speake of the punishment.
for every nation hath Some law against Usury, and Some restraint against usurers, as you shall hear when we speak of the punishment.
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Thirdly, as it is against the law of Nations, so it is against the lawe of Nature, that is, the naturall compassion which should be among men.
Thirdly, as it is against the law of nations, so it is against the law of Nature, that is, the natural compassion which should be among men.
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You see a riuer when it goeth by an emptie place, it will not passe vntill it hath filled that emptie place, You see a river when it Goes by an empty place, it will not pass until it hath filled that empty place,
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& then it goeth forward to another emptie place and filleth it, and so to another emptie place and filleth it, alwaies filling the places which are emptie:
& then it Goes forward to Another empty place and fills it, and so to Another empty place and fills it, always filling the places which Are empty:
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so should wee, the rich should fill the poore, the full should fill the hungrie, they which abound should fill them which want,
so should we, the rich should fill the poor, the full should fill the hungry, they which abound should fill them which want,
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for the rich are but Gods Amners, & their riches are committed to them of God to distribute and doe goods as God dooth himselfe.
for the rich Are but God's Amners, & their riches Are committed to them of God to distribute and do goods as God doth himself.
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As the water is charitable after a sort, so is the aire: for it goeth to emptie places too, and filleth them as the water doth.
As the water is charitable After a sort, so is the air: for it Goes to empty places too, and fills them as the water does.
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Nature cannot abide that anie place should bee emptie, and therefore the aire though it be a light bodie,
Nature cannot abide that any place should be empty, and Therefore the air though it be a Light body,
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and so naturally ascendeth vpward, yet rather then any place in the earth should be emptie, the aire will discend as it were from his throne,
and so naturally Ascendeth upward, yet rather then any place in the earth should be empty, the air will descend as it were from his throne,
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& go into caues, into dens, & into dungeous, to fill them.
& go into caves, into dens, & into dungeous, to fill them.
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If the rich were so good to their emptie brethren, as the aire and water are to other emptie things:
If the rich were so good to their empty brothers, as the air and water Are to other empty things:
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as there is no emptie place in the world, so there shold be no emptie person in the world:
as there is no empty place in the world, so there should be no empty person in the world:
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that is, the rich in Israel would fill the poore in Israel. But the rich make the poore to fill them:
that is, the rich in Israel would fill the poor in Israel. But the rich make the poor to fill them:
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for Vsurers feed vpon the poore, euen as great fishes deuour the small.
for Usurers feed upon the poor, even as great Fish devour the small.
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Therefore he which said, Let there not bee a begger in Israel, said too, Let there not bee a Vsurer in Israel;
Therefore he which said, Let there not be a beggar in Israel, said too, Let there not be a Usurer in Israel;
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for if there be Vsurers in Israel, there will be beggars in Israell, for Vsurers make beggers, euen as Lawyers make quarrellers.
for if there be Usurers in Israel, there will be beggars in Israel, for Usurers make beggars, even as Lawyers make quarrellers.
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Fourthly, it is against the lawe of God.
Fourthly, it is against the law of God.
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First, it is forbidden in Exodus 22. where it is said, If thou lend monie vnto my people, that is, to the poore with thee, thou shalt not oppresse them with Vsurie: here is Vsurie called oppression;
First, it is forbidden in Exodus 22. where it is said, If thou lend money unto my people, that is, to the poor with thee, thou shalt not oppress them with Usury: Here is Usury called oppression;
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therefore if oppression be a sin, Vsurie is a sin too. Secondly, it is forbidden in Leuiticus 25. 26. where it is said.
Therefore if oppression be a since, Usury is a since too. Secondly, it is forbidden in Leviticus 25. 26. where it is said.
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Thou shalt not giue thy monie to Vsurie, nor lend thy vittailes for increase: Thou shalt not give thy money to Usury, nor lend thy victuals for increase:
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here you may see, that men may be Vsurers of vittailes and other things, as well as of monie.
Here you may see, that men may be Usurers of victuals and other things, as well as of money.
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Thirdly, it is forbidden in the 23. chapter of Deuteronomium, where it is said, Thou shalt not lend vnto thy brother vpon Vsurie.
Thirdly, it is forbidden in the 23. chapter of Deuteronomy, where it is said, Thou shalt not lend unto thy brother upon Usury.
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And least you should say, that hee meaneth but one kind of vsurie, hee sheweth that hee meaneth all kinds of vsurie:
And lest you should say, that he means but one kind of Usury, he shows that he means all Kinds of Usury:
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for after in verse 19. hee sayth;
for After in verse 19. he say;
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As vsurie of monie vsurie of vittailes, vsurie of corne, or vsurie of any thing that is giuen to vsurie: As Usury of money Usury of victuals, Usury of corn, or Usury of any thing that is given to Usury:
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because some are not vsurers of monie, but some are vsurers of vittailes, some are vsurers of cloth, some are vsurers of corne, some are vsurers of wine, some are vsurers of oyle,
Because Some Are not usurers of money, but Some Are usurers of victuals, Some Are usurers of cloth, Some Are usurers of corn, Some Are usurers of wine, Some Are usurers of oil,
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and some of one thing, and some of another, and none woulde be counted vsurers but they which lend monie vpon vsurie;
and Some of one thing, and Some of Another, and none would be counted usurers but they which lend money upon Usury;
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therefore God forbiddeth so precisely vsurie of anie thing, shewing that al vsurie is vnlawfull.
Therefore God forbiddeth so precisely Usury of any thing, showing that all Usury is unlawful.
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Of a stranger (saith God) thou maiest take Vsurie: but thou takest vsurie of thy brother;Of a stranger (Says God) thou Mayest take Usury: but thou Takest Usury of thy brother;
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It is a miserable occupation to liue by sinne, and a great comfort to a man when he looketh vpon his gold and siluer, & his heart telleth him;
It is a miserable occupation to live by sin, and a great Comfort to a man when he looks upon his gold and silver, & his heart Telleth him;
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all this is well gotten, and when he lieth vpon his death-bed, and must leaue all to his children, hee can say vnto them, I leaue you mine own:
all this is well got, and when he lies upon his deathbed, and must leave all to his children, he can say unto them, I leave you mine own:
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but the Vsurer cannot say, I leaue you mine owne, but I leaue you other mens;
but the Usurer cannot say, I leave you mine own, but I leave you other men's;
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therefore the Vsurer can neuer die in peace, because if he die before hee make restitution, he dieth in his sinne.
Therefore the Usurer can never die in peace, Because if he die before he make restitution, he Dieth in his sin.
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When Christ raised Lazarus from death, after he had laine foure daies in the graue, hee wept so ouer his Sepulchre, that the standers about said one to another: See how he loued him:
When christ raised Lazarus from death, After he had lain foure days in the graven, he wept so over his Sepulchre, that the standers about said one to Another: See how he loved him:
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As it may be said of Christ, see how hee loueth vs, so it should bee said of vs, see how they loue one another.
As it may be said of christ, see how he loves us, so it should be said of us, see how they love one Another.
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For Christ said to his Disciples: Loue one another as I haue loued you:
For christ said to his Disciples: Love one Another as I have loved you:
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but it may be said of the Vsurer, see how he hateth other, & loueth himselfe.
but it may be said of the Usurer, see how he hates other, & loves himself.
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For when he sayth that he lendeth for compassion, hee meaneth for compassion of himselfe, that he may gaine by his pittie.
For when he say that he dares for compassion, he means for compassion of himself, that he may gain by his pity.
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The Vsurer loueth the borrower, as the Iuie loueth the Oke:
The Usurer loves the borrower, as the Ivy loves the Oak:
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the Iuie loueth the Oke to grow vp by it, so the vsurer loueth the borrower to growe rich by him.
the Ivy loves the Oak to grow up by it, so the usurer loves the borrower to grow rich by him.
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The Iuie claspeth the Oke like a louer, but it claspeth out all the iuice and sap, that the Oke cannot thriue after:
The Ivy claspeth the Oak like a lover, but it claspeth out all the juice and sap, that the Oak cannot thrive After:
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so the vsurer lendeth like a friend, but he couenanteth like an enemie, for he claspeth the borrower with such bands, that euer after he diminisheth,
so the usurer dares like a friend, but he Covenanteth like an enemy, for he claspeth the borrower with such bans, that ever After he diminisheth,
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as fast as the vsurer encreaseth. Christ expounding the commaundement which forbiddeth to steale, saith; Lend freely, shewing that vsurie because she lendeth not freelie, is a kind of theft,
as fast as the usurer increases. christ expounding the Commandment which forbiddeth to steal, Says; Lend freely, showing that Usury Because she dares not freely, is a kind of theft,
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and the Vsurers a kind of theeues, for else this exposition were not right.
and the Usurers a kind of thieves, for Else this exposition were not right.
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Therefore Zacheus, as though hee had stolne other mens goods, when hee began to repent, he restored them againe foure folde,
Therefore Zacchaeus, as though he had stolen other men's goods, when he began to Repent, he restored them again foure fold,
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euen as theeues are enioined to restore foure fold for that which they haue stolne, so Zacheus restored foure folde, as though, hee had stolne.
even as thieves Are enjoined to restore foure fold for that which they have stolen, so Zacchaeus restored foure fold, as though, he had stolen.
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It seemeth that Zacheus was no great theefe, because he restored foure folde for all that he had gotten wrongfullie, for he got but the fourth port of his goods wrongfullie at the most, It seems that Zacchaeus was no great thief, Because he restored foure fold for all that he had got wrongfully, for he god but the fourth port of his goods wrongfully At the most,
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or else he could not haue restored foure folde againe.
or Else he could not have restored foure fold again.
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But now, if some should restore four fold for al that they haue gotten wrongfully, they should restore more then they haue,
But now, if Some should restore four fold for all that they have got wrongfully, they should restore more then they have,
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because all which vsurers get, they get wrongfully: for their occupation is a sinne, and therefore one saith:
Because all which usurers get, they get wrongfully: for their occupation is a sin, and Therefore one Says:
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Because they cannot restore foure fold here, they shall suffer an hundred fold hereafter.
Because they cannot restore foure fold Here, they shall suffer an hundred fold hereafter.
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Amaziah is forbidden to strengthen himselfe with the armies of Israell, onely because Israel had offended God;
Amaziah is forbidden to strengthen himself with the armies of Israel, only Because Israel had offended God;
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If Amaziah might not ioine the armies of Israel with his armies to strengthen him, darest thou ioine the goods of the poore with thy goods to inrich thee? When God set Adam his worke, hee said;
If Amaziah might not join the armies of Israel with his armies to strengthen him, Darest thou join the goods of the poor with thy goods to enrich thee? When God Set Adam his work, he said;
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In the sweat of thy browes thou shalt liue: not in the sweat of his browes, but in the sweate of thy browes: In the sweat of thy brows thou shalt live: not in the sweat of his brows, but in the sweat of thy brows:
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but the Vsurer liueth in the sweat of his browes, and her browes;
but the Usurer lives in the sweat of his brows, and her brows;
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that is, by the paines, and cares, and labours of another, for he taketh no paines himselfe,
that is, by the pains, and Cares, and labours of Another, for he Takes no pains himself,
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but onely expecteth the time when his interrest will come in, like the bellie which dooth no worke,
but only Expects the time when his Interest will come in, like the belly which doth not work,
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and yet eateth all the meat.
and yet Eateth all the meat.
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When God had finished his Creation, hee saide vnto man, and vnto beasts, and vnto fishes, Encrease and multiplie, but hee neuer sayde vnto money, encrease and multiplie,
When God had finished his Creation, he said unto man, and unto beasts, and unto Fish, Increase and multiply, but he never said unto money, increase and multiply,
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because it is a dead thing, which hath no seed, & therfore is not fit to ingender.
Because it is a dead thing, which hath not seed, & Therefore is not fit to engender.
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Therefore he which saith to his money, Increase and multiplie, begetteth a monstrous birth, like Anah, which deuised a creature which God had not created before.
Therefore he which Says to his money, Increase and multiply, begetteth a monstrous birth, like Anah, which devised a creature which God had not created before.
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Christ saith to his Disciples, If you loue but them which loue you, what are you better then the Publicanes? for they loue their brethren:
christ Says to his Disciples, If you love but them which love you, what Are you better then the Publicans? for they love their brothers:
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so I may say, if you will lend to none but to them which wil paie you vsurie for it, what are you better then the Iewes? for the Iewes woulde lende for vsurie;
so I may say, if you will lend to none but to them which will pay you Usury for it, what Are you better then the Iewes? for the Iewes would lend for Usury;
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and if you be no better then the Iewes, then you shall speed no better then they.
and if you be no better then the Iewes, then you shall speed no better then they.
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For as Christ said, Except your righteousnesse do exceed the righteousnesse of the Pharisies, your reward shall not exceed the rewarde of the Pharisies: For as christ said, Except your righteousness do exceed the righteousness of the Pharisees, your reward shall not exceed the reward of the Pharisees:
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so except your charitie doe exceed the charitie of the Iewes, your reward shall not exceede the reward of the Iewes.
so except your charity do exceed the charity of the Iewes, your reward shall not exceed the reward of the Iewes.
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shewing, that wee should not lye downe vpon such clothes, that is, we should not vse or wear the thing which is laide to pledge.
showing, that we should not lie down upon such clothes, that is, we should not use or wear the thing which is laid to pledge.
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Some will take no Vsurie, but they will take a pawne which is better then the money which they lend,
some will take no Usury, but they will take a pawn which is better then the money which they lend,
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All this dooth shewe, that the Vsurer is like Esau, of whome God saide, Esaw haue I hated. Now in the 112 Psalme, you shall see who is like Iacob, of whome God saith, Iacob haue I loued: for there Dauid sayth, A good man is mercifull and lendeth, and straight vpon it hee setteth this crowne, He shall neuer bee mooued,
All this doth show, that the Usurer is like Esau, of whom God said, Esau have I hated. Now in the 112 Psalm, you shall see who is like Iacob, of whom God Says, Iacob have I loved: for there David say, A good man is merciful and dares, and straight upon it he sets this crown, He shall never be moved,
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but bee had in perpetuall remembrance: as if hee should say, this is the good mans vsurie, this is his increase,but be had in perpetual remembrance: as if he should say, this is the good men Usury, this is his increase,
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euen a good name, and euerlasting ioy.
even a good name, and everlasting joy.
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Againe, in the 23. of Exodus it is said, Lend vnto him which wanteth without Vsurie, that the Lord may blesse thee:
Again, in the 23. of Exodus it is said, Lend unto him which Wants without Usury, that the Lord may bless thee:
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as if he should say, let the Lord paie the increase, feare not to be loosers by dooing good, as if he should say, let the Lord pay the increase, Fear not to be Losers' by doing good,
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for God hath giuen his word to requite it himselfe.
for God hath given his word to requite it himself.
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As he saith to them which were afraide to paie tithes and offer sacrifice, Try me if I will not powre downe a blessing vpon you:
As he Says to them which were afraid to pay Tithes and offer sacrifice, Try me if I will not pour down a blessing upon you:
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so hee seemeth to saie vnto them which are afraid to lend, Try me if I wil not powre down a blessing vpon you.
so he seems to say unto them which Are afraid to lend, Try me if I will not pour down a blessing upon you.
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Whom will you trust, if you doo not trust your Creator, your Father, your Redeemer, your Preseruer, and your Sauiour?
Whom will you trust, if you do not trust your Creator, your Father, your Redeemer, your Preserver, and your Saviour?
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Now you haue heard the vnlawfulnesse of Vsurie, you shall heare how manie kindes there be of it.
Now you have herd the unlawfulness of Usury, you shall hear how many Kinds there be of it.
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As other Crafts are called Mysteries, so I maie fitlie call it, The Mysterie of Vsurie;
As other Crafts Are called Mysteres, so I may fitly call it, The Mystery of Usury;
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for they haue deuised moe sorts of Vsurie, than there be trickes at cardes:
for they have devised more sorts of Usury, than there be tricks At cards:
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I cannot reckon halfe, and I am afraid to shew you all, least I should teach you to be Vsurers,
I cannot reckon half, and I am afraid to show you all, lest I should teach you to be Usurers,
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while I disswade you from Vsurie. Yet I will bring foorth some; and the same reasons which are alleadged against these, shall condemne all the rest.
while I dissuade you from Usury. Yet I will bring forth Some; and the same Reasons which Are alleged against these, shall condemn all the rest.
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Some will not take Vsurie, but they will haue the vse of your pasture, or your land,
some will not take Usury, but they will have the use of your pasture, or your land,
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or your orchard, or your teame, or your kine, vntill you pay the money againe, which in that time wil grow to a greater gaine to the Vsurer,
or your orchard, or your term, or your kine, until you pay the money again, which in that time will grow to a greater gain to the Usurer,
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and a greater losse to the borrower, than if he had paide more money than other Vsurers are wont to take.
and a greater loss to the borrower, than if he had paid more money than other Usurers Are wont to take.
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Some will not take vsurie, but they will take plate, and vessell, and tapistrie, and bedding & other houshold stuffe, to vse & weare vntil their money come home, which wil lose more in the wearing,
some will not take Usury, but they will take plate, and vessel, and tapestry, and bedding & other household stuff, to use & wear until their money come home, which will loose more in the wearing,
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than the interest of the money would come to. This vsurie is forbidden in the 2. of Amos, where God complaineth, saying;
than the Interest of the money would come to. This Usury is forbidden in the 2. of Amos, where God Complaineth, saying;
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They lye downe vpon the cloathes which are laide to pledge: They lie down upon the clothes which Are laid to pledge:
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and then they wil couenant, that if he bring not the money again by such a day, hee forfetteth his pawne:
and then they will Covenant, that if he bring not the money again by such a day, he forfetteth his pawn:
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Which day the Vsurer knoweth that the poore man is not able to keepe, and so keepeth the pawne for his money, which is worth twise his money.
Which day the Usurer Knoweth that the poor man is not able to keep, and so Keepeth the pawn for his money, which is worth twice his money.
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This Vsurie is forbidden in Leuit. 25. where it is saide;
This Usury is forbidden in Levites 25. where it is said;
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Thou shalt not take Vsurie, or vauntage, As if hee should say, thou shalt not take the forfeyture,Thou shalt not take Usury, or vantage, As if he should say, thou shalt not take the forfeiture,
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for then thou takest vantage, when thou takest more then thou lendest. Some will not take Vsurie, but they will buy some thing at a small price,
for then thou Takest vantage, when thou Takest more then thou lendest. some will not take Usury, but they will buy Some thing At a small price,
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and then couenant with the Borrower, that hee buy the same againe of the same price at such a daie:
and then Covenant with the Borrower, that he buy the same again of the same price At such a day:
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which day the Vsurer knoweth that the borrower is not able to keepe, and so hee getteth for a little, that which the other might haue solde for much more.
which day the Usurer Knoweth that the borrower is not able to keep, and so he gets for a little, that which the other might have sold for much more.
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This vsurie is condemned in the first Chapter to the Thessalonians, the fourth verse, where it is saide, Let no man defraude, or circumuent his brethren in any thing.
This Usury is condemned in the First Chapter to the Thessalonians, the fourth verse, where it is said, Let no man defraud, or circumvent his brothers in any thing.
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Some will not take Vsurie, but they will lende out their money to occupiers, vpon condition to be partakers in their gaines, but not in their losses:
some will not take Usury, but they will lend out their money to occupiers, upon condition to be partakers in their gains, but not in their losses:
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So one takes all the paines, and abideth all the venture, and the other that takes no paines, reapeth halfe the profit.
So one Takes all the pains, and Abideth all the venture, and the other that Takes no pains, reapeth half the profit.
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This Vsurie is forbidde in 2. Thess. chap. 3. vers. 10. where it is said; Hee which will not worke, let him not eate.
This Usury is forbid in 2. Thess chap. 3. vers. 10. where it is said; He which will not work, let him not eat.
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Some will not take Vsurie, but if he be a Labourer, or a Mason, or a Carpenter, which borroweth of him, he will couenant with him for so manie daies worke, he shall labour with him so many daies,
some will not take Usury, but if he be a Labourer, or a Mason, or a Carpenter, which borroweth of him, he will Covenant with him for so many days work, he shall labour with him so many days,
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or so many weekes for nomoney, but the loane of money.
or so many weeks for nomoney, but the loan of money.
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This vsurie is condemned in Luke 10. 7. where it is sayd, The labourer is worthie of his hire.
This Usury is condemned in Lycia 10. 7. where it is said, The labourer is worthy of his hire.
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Some will not take vsurie, but if you haue not present money to pay for their wares, they will set a high price of them,
some will not take Usury, but if you have not present money to pay for their wares, they will Set a high price of them,
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for the forbearing of the time, and so they doe not only sell their wares, but they sell time too:
for the forbearing of the time, and so they do not only fell their wares, but they fell time too:
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that is, they doe not onely sell their owne, but they sell Gods owne.
that is, they do not only fell their own, but they fell God's own.
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Therefore one saith of these, when he selleth the day, he selleth the light, and when he selleth the night, he selleth rest:
Therefore one Says of these, when he Selleth the day, he Selleth the Light, and when he Selleth the night, he Selleth rest:
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therefore when hee would haue the light of heauen, and the rest of Paradice, it shalbe said vnto him, that he hath sold both alreadie.
Therefore when he would have the Light of heaven, and the rest of Paradise, it shall said unto him, that he hath sold both already.
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For he solde light when hee solde the day, and he solde rest when he solde the night;
For he sold Light when he sold the day, and he sold rest when he sold the night;
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and therfore now he can haue neither light, nor rest. Hereafter let not the Londoners say, that they giue time, but that they sell time.
and Therefore now he can have neither Light, nor rest. Hereafter let not the Londoners say, that they give time, but that they fell time.
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There be other Vsurers which wil not lend themselues, but giue leaue to their wiues,
There be other Usurers which will not lend themselves, but give leave to their wives,
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and they play like hucksters, that is euerie moneth a peny for a shilling, which is one hundreth for another in the yeare.
and they play like hucksters, that is every Monn a penny for a shilling, which is one Hundredth for Another in the year.
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But that I was informed of them since this Sermon was preached, I had left out our capitall Vsurers, which will not lend anie money,
But that I was informed of them since this Sermon was preached, I had left out our capital Usurers, which will not lend any money,
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because they dare not require so much gaine as they would haue;
Because they Dare not require so much gain as they would have;
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but if you would borrow an hundred pound, they wil giue you wares worth threescore pound,
but if you would borrow an hundred pound, they will give you wares worth threescore pound,
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and you shall answere them an hundred pounde for it.
and you shall answer them an hundred pound for it.
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These are the Vsurers generall, which lurke about the Citie like Rattes, and Wesels, and Fulmers, of whome may bee saide the same which is saide of the diuels, They seeke whom they may deuoure.
These Are the Usurers general, which lurk about the city like Rats, and Weasels, and Fulmers, of whom may be said the same which is said of the Devils, They seek whom they may devour.
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There be other cousins to Vsurers, which are not counted Vsurers; such as take money for that which they should giue freely;
There be other cousin's to Usurers, which Are not counted Usurers; such as take money for that which they should give freely;
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such as take as much for a counterfeite as for the best; such as take a fee of a Client, and do him no pleasure:
such as take as much for a counterfeit as for the best; such as take a fee of a Client, and do him no pleasure:
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such as take money for Masses, and Dirges, and Trentals, and Pardons, and such like drugges, which doo no more good than fire out of the chimney.
such as take money for Masses, and Dirges, and Trentals, and Pardons, and such like drug, which do no more good than fire out of the chimney.
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This is a kinde of vsurie and deceipt beside, which one daie they will cast away,
This is a kind of Usury and deceit beside, which one day they will cast away,
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as Iudas did his thirtie pence.
as Iudas did his thirtie pence.
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Now haue you heard the kindes of Vsurie, you shall heare the Arguments which are deuised for Vsurie.
Now have you herd the Kinds of Usury, you shall hear the Arguments which Are devised for Usury.
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Sinne is neuer compleat vntill it be excused:
Sin is never complete until it be excused:
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this is the vantage which the diuell getteth by euery sinne, whensoeuer hee can fasten any temptation vppon vs, we giue him a sinne for it,
this is the vantage which the Devil gets by every sin, whensoever he can fasten any temptation upon us, we give him a sin for it,
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& an excuse to boot, as Adam our father did. First he sinned, and then hee excused:
& an excuse to boot, as Adam our father did. First he sinned, and then he excused:
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so first we sinne, and then we excuse, first a Vsurer, and then an excuser:
so First we sin, and then we excuse, First a Usurer, and then an excuser:
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Therfore euerie Vsurer will defende vsurie with his tongue though he condemne it with his conscience.
Therefore every Usurer will defend Usury with his tongue though he condemn it with his conscience.
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If the Image-makers of Ephesus had not liued by Images, they would haue spoken for Images no more than the rest:
If the Image-makers of Ephesus had not lived by Images, they would have spoken for Images no more than the rest:
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for none stood for Images, but the Image-makers:
for none stood for Images, but the Image-makers:
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so if the Vsurers did not liue by vsurie, they woulde speake for vsurie no more than the rest:
so if the Usurers did not live by Usury, they would speak for Usury no more than the rest:
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for none standes for vsurie, but Vsurers.
for none Stands for Usury, but Usurers.
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as some defend the stewes, some defend Nonresidencie, some defend swearing by my faith, some defend bowling vpon the Sabaoth, and some defend Vsurie:
as Some defend the Stews, Some defend Non-residency, Some defend swearing by my faith, Some defend bowling upon the Sabaoth, and Some defend Usury:
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but, will you pleade for Baal? (saith Ioash) that is, Will you plead for sinne which will pleade against you? A sinne is a sinne when it is defended:
but, will you plead for Baal? (Says Joash) that is, Will you plead for sin which will plead against you? A sin is a sin when it is defended:
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nay, a sinne is two sinnes when it is defended:
nay, a sin is two Sins when it is defended:
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for, Hee which breaketh one of the least Commaundements, (saith Christ) and teacheth others to doo so, is the least in the Kingdome of Heauen. for, He which breaks one of the least commandments, (Says christ) and Teaches Others to do so, is the least in the Kingdom of Heaven.
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A Squire of lowe degree, is a Squire of no degree: so the least in the Kingdome of Heauen, is none of the Kingdome of Heauen.
A Squire of low degree, is a Squire of no degree: so the least in the Kingdom of Heaven, is none of the Kingdom of Heaven.
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Who then is the least in the Kingdome of Heauen? not hee which breaketh the least of the Commaundements,
Who then is the least in the Kingdom of Heaven? not he which breaks the least of the commandments,
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but hee which teacheth others to do so:
but he which Teaches Others to do so:
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that is, he which by defending, and excusing, and mincing, and extenuating his sinne, incourageth others to sinne too.
that is, he which by defending, and excusing, and mincing, and extenuating his sin, Encourageth Others to sin too.
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To defend Vsurie, they distinguish vpon it, as they distinguish of lying.
To defend Usury, they distinguish upon it, as they distinguish of lying.
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As they say, there is a pernicious lye, and an officious lye, and a merrie lye, and a godlie lye:
As they say, there is a pernicious lie, and an officious lie, and a merry lie, and a godly lie:
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so they saie, there is the Merchants vsurie, and the Strangers vsurie, and the Widowes vsurie,
so they say, there is the Merchant's Usury, and the Strangers Usury, and the Widows Usury,
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and the Orphans vsurie, and the poore mans vsurie, and the byting vsurie, and the charitable vsurie, and the necessarie vsurie.
and the Orphans Usury, and the poor men Usury, and the biting Usury, and the charitable Usury, and the necessary Usury.
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As God said, Ye shall dye; and the Woman saide, peraduenture yee shall dye; and the Serpent saide, ye shall not dye: so there be three opinions of vsurie.
As God said, You shall die; and the Woman said, Peradventure ye shall die; and the Serpent said, you shall not die: so there be three opinions of Usury.
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Some say like God, thou shalt dye; they thinke that Vsurie is vtterlie vnlawfull, because God hath vtterlye forbid it:
some say like God, thou shalt die; they think that Usury is utterly unlawful, Because God hath utterly forbid it:
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some saye like to the Woman, peraduenture thou shalt dye; they doubt whether Vsurie bee vtterlye vnlawfull or no,
Some say like to the Woman, Peradventure thou shalt die; they doubt whither Usury be utterly unlawful or no,
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because it is so much tollerated; some saie like the Serpent, thou shalt not dye; they thinke that Vsurie is lawfull,
Because it is so much tolerated; Some say like the Serpent, thou shalt not die; they think that Usury is lawful,
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because it is gainfull, as Saul thought, that the Idolaters beastes should not be killed, because they were fatte.
Because it is gainful, as Saul Thought, that the Idolaters beasts should not be killed, Because they were fat.
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But, as hee was commanded to kill the fatte beastes, as well as the leane:
But, as he was commanded to kill the fat beasts, as well as the lean:
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so wee are commaunded to kill fat sinnes as well as leane sinnes, gainful sinnes as well as prodigall sinnes.
so we Are commanded to kill fat Sins as well as lean Sins, gainful Sins as well as prodigal Sins.
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They which plead for Vsurie, obiect these Arguments. First they say, God doth allow some kinde of Vsurie;
They which plead for Usury, Object these Arguments. First they say, God does allow Some kind of Usury;
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for in Deut. 23. it is said, Of a straunger thou maist take Vsurie. I perceiue no scripture speaketh for Vsurers. for in Deuteronomy 23. it is said, Of a stranger thou Mayest take Usury. I perceive no scripture speaks for Usurers.
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therefore this condemneth thee, because thou vsest thy brother like a stranger. Here stranger doth signifie the Iewes enemies, whome they were commaunded to destroy:
Therefore this Condemneth thee, Because thou usest thy brother like a stranger. Here stranger does signify the Iewes enemies, whom they were commanded to destroy:
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therefore marke how much this maketh against vsurie, which they obiect for vsurie.
Therefore mark how much this makes against Usury, which they Object for Usury.
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God doth not license the Iewes to take vsurie of any but their enemies, whom they might kill.
God does not license the Iewes to take Usury of any but their enemies, whom they might kill.
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They might not be Vsurers vnto anie, but to them of whome they might be destroyers;
They might not be Usurers unto any, but to them of whom they might be destroyers;
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whome they might slaie, of them onely they might take vsurie:
whom they might slay, of them only they might take Usury:
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shewing that Vsurie is a kind of punishment, and such a kinde of punishment, as if we are to kill a man, it were a verie fitte punishment for him:
showing that Usury is a kind of punishment, and such a kind of punishment, as if we Are to kill a man, it were a very fit punishment for him:
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and therefore the Iewes might take vsurie of none, but them whom they might kill. I hope vsurers will alleadge this Scripture no more.
and Therefore the Iewes might take Usury of none, but them whom they might kill. I hope usurers will allege this Scripture no more.
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Secondly, they say they lend for compassion, and so make Vsurie a worke of Charitie.
Secondly, they say they lend for compassion, and so make Usury a work of Charity.
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This were charitie not to be partakers in our gaines, but to be partakers in our losses:
This were charity not to be partakers in our gains, but to be partakers in our losses:
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but vsurers will bee partakers in our gaines, but not in our losses: nay, though we loose, yet they will gaine.
but usurers will be partakers in our gains, but not in our losses: nay, though we lose, yet they will gain.
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Is this charitie? It is vsurers charitie.
Is this charity? It is usurers charity.
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Thirdly they say, if he gaine and I gaine too, is not this well? may hee not consider my friendship,
Thirdly they say, if he gain and I gain too, is not this well? may he not Consider my friendship,
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and bee thankfull? Yes, hee may be thankfull:
and be thankful? Yes, he may be thankful:
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but no man is bound to be thankfull, but when he hath receiued a good turne,
but no man is bound to be thankful, but when he hath received a good turn,
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then hee is tried whether hee will bee thankeful or no, and if he requite thy courtesie, then he is thankfull;
then he is tried whither he will be thankful or no, and if he requite thy courtesy, then he is thankful;
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but if thou bind him to requite it, then thou art couetous.
but if thou bind him to requite it, then thou art covetous.
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Fourthly they say, Vsurie is necessarie for Orphanes, and Widowes, and Straungers, which haue no other way to get their liuing,
Fourthly they say, Usury is necessary for Orphans, and Widows, and Strangers, which have no other Way to get their living,
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and therefore some vsurie must be tolerated.
and Therefore Some Usury must be tolerated.
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If Vsurie be necessarie for vs, how did the Iewes without it? Did God thinke it good for the state of their Common-weale to bee without Vsurers:
If Usury be necessary for us, how did the Iewes without it? Did God think it good for the state of their Commonweal to be without Usurers:
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and is it good for the state of our Common-weale to haue vsurers: this is wisdome against God.
and is it good for the state of our Commonweal to have usurers: this is Wisdom against God.
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Fiftlie they saie, if I may not gaine by the money which I lend, I will lend no more,
Fiftly they say, if I may not gain by the money which I lend, I will lend no more,
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but keepe my money to my selfe:
but keep my money to my self:
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nay, that is as bad to keepe thy money from them which neede, as to lend thy money for vsurie;
nay, that is as bad to keep thy money from them which need, as to lend thy money for Usury;
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For Christ saith, From him which borroweth, turne not away thy face: therefore thou art bounde to lend.
For christ Says, From him which borroweth, turn not away thy face: Therefore thou art bound to lend.
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As he hath a curse in Pro. 11. which keepeth his corne when hee should sell it to them which hunger;
As he hath a curse in Pro 11. which Keepeth his corn when he should fell it to them which hunger;
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so he hath a curse in Ezec. 18. which keepeth his money when hee should lend it to them which want.
so he hath a curse in Ezekiel 18. which Keepeth his money when he should lend it to them which want.
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Sixtly they say, because Vsurie comes of biting, the biting vsurie is onely forbidden, and none but the biting vsurie:
Sixty they say, Because Usury comes of biting, the biting Usury is only forbidden, and none but the biting Usury:
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why then all vsurie is forbidden, for all vsurie commeth of biting, so the wise God hath giuen it a name to condemne it.
why then all Usury is forbidden, for all Usury comes of biting, so the wise God hath given it a name to condemn it.
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Lastly, they alleage the lawe of the lande for it, and say, the Queenes statute dooth allowe vs to take vpon Vsurie ten in the hundred.
Lastly, they allege the law of the land for it, and say, the Queens statute doth allow us to take upon Usury ten in the hundred.
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These are like the Iewes, which said, We haue a law, & by our law he shall die:
These Are like the Iewes, which said, We have a law, & by our law he shall die:
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when they could not saie by Gods law he shall die, then they saide, by our law hee shall die:
when they could not say by God's law he shall die, then they said, by our law he shall die:
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so when they cannot saie by Gods law we maie take Vsurie, they saie by mans lawe wee may take vsurie, this is the poorest defence of all the rest:
so when they cannot say by God's law we may take Usury, they say by men law we may take Usury, this is the Poorest defence of all the rest:
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for if Gods law forbid thee, can any law of man excuse thee? As it would not serue Adam to saie, The woman bad me, so it will not serue the vsurer to say, the law doth license me:
for if God's law forbid thee, can any law of man excuse thee? As it would not serve Adam to say, The woman bade me, so it will not serve the usurer to say, the law does license me:
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for though peraduenture our law doe tollerate more then should be tollerated, yet I would haue you know, that our law doth not allow ten in the hundred,
for though Peradventure our law do tolerate more then should be tolerated, yet I would have you know, that our law does not allow ten in the hundred,
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nor fiue in the hundred, nor one in the hundred, nor any vsurie at all:
nor fiue in the hundred, nor one in the hundred, nor any Usury At all:
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but there is a restraint in our law, that no vsurer take aboue ten in the hundred;
but there is a restraint in our law, that no usurer take above ten in the hundred;
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it doth not allow ten in the hundred, but punisheth that tirant which exacteth aboue ten in the hundred.
it does not allow ten in the hundred, but Punisheth that tyrant which exacteth above ten in the hundred.
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It is much like that tolleration which we reade of diuorces:
It is much like that toleration which we read of divorces:
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for the hardnes of mens heartes, Christ saith that Moses did suffer the man & wife to part asunder:
for the hardness of men's hearts, christ Says that Moses did suffer the man & wife to part asunder:
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so for the hardnes of mēs hearts, our Moses, our Prince is faine to suffer as it were a kind of vsurie,
so for the hardness of men's hearts, our Moses, our Prince is feign to suffer as it were a kind of Usury,
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because otherwise no men would lend.
Because otherwise no men would lend.
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These are the best excuses which our vsurers haue to pleade for themselues, against they come before the tribunall of God,
These Are the best excuses which our usurers have to plead for themselves, against they come before the tribunal of God,
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and if their reasons wil not stand before men, nor their own conscience, how wil they stand before the Lord? and yet hee which speaketh to these, maketh himselfe a mocke.
and if their Reasons will not stand before men, nor their own conscience, how will they stand before the Lord? and yet he which speaks to these, makes himself a mock.
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Christ preached manie Sermons, and was neuer scorned at any, but when he preached against couetousnesse, then it is saide, that hee was mocked:
christ preached many Sermons, and was never scorned At any, but when he preached against covetousness, then it is said, that he was mocked:
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shewing, that these kinde of men are most incorrigible, and wedded to their sinne til death make them part.
showing, that these kind of men Are most incorrigible, and wedded to their sin till death make them part.
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Yet (for their greater condemnation) we are commaunded to speake to them which will not heare:
Yet (for their greater condemnation) we Are commanded to speak to them which will not hear:
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of which number, is euerie reader of this Sermon, if he be a Vsurer after. Now you long to heare what the vsurer is like. of which number, is every reader of this Sermon, if he be a Usurer After. Now you long to hear what the usurer is like.
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To what shall I liken this generation? They are like a Butlers boxe;
To what shall I liken this generation? They Are like a Butlers box;
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for as all the counters at last come to the Butler, so all the money at last commeth to the vsurer: ten after ten,
for as all the counters At last come to the Butler, so all the money At last comes to the usurer: ten After ten,
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and ten after ten, and ten to ten, till at last he receiue not only ten for an hundred, but an hundred for ten:
and ten After ten, and ten to ten, till At last he receive not only ten for an hundred, but an hundred for ten:
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this is the onely difference, that the Butler can receiue no more then he deliuered, but the Vsurer receiueth more then hee deliuereth. They are like a Moath;
this is the only difference, that the Butler can receive no more then he Delivered, but the Usurer receiveth more then he Delivereth. They Are like a Moath;
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euen as a Moath eateth a hole in cloath, so vsurie eateth a hole in siluer.
even as a Moath Eateth a hold in cloth, so Usury Eateth a hold in silver.
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If you haue a peece of siluer which is as much as an hundred pounds, in one yeare vsurie will eate a hole in it as big as ten pounds:
If you have a piece of silver which is as much as an hundred pounds, in one year Usury will eat a hold in it as big as ten pounds:
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in two yeares she will eat a hole as bigge as twentie pounds, in three yeares she will eate a hole as bigge as thirtie pounds.
in two Years she will eat a hold as big as twentie pounds, in three Years she will eat a hold as big as thirtie pounds.
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Nay, now they say, hee is but a bad husband, which cannot eate a hole as bigge as fiftie poundes in a yeare:
Nay, now they say, he is but a bad husband, which cannot eat a hold as big as fiftie pounds in a year:
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that is, which cannot gaine half in halfe:
that is, which cannot gain half in half:
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how many holes haue these moths eaten in poore mens garments? they are like Nonresidents, that is, such bad members, that no man speaketh for but themselues:
how many holes have these moths eaten in poor Mens garments? they Are like Nonresidents, that is, such bad members, that no man speaks for but themselves:
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as no man standeth for nonresidencie, but he which is a Nonresident, or he which would be a Nonresident,
as no man Stands for Non-residency, but he which is a Nonresident, or he which would be a Nonresident,
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so no man standeth for vsurie, but he which is an vsurer, or he which would be an vsurer.
so no man Stands for Usury, but he which is an usurer, or he which would be an usurer.
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They are like Iesabell, which said, Let mee alone, I haue a way.
They Are like Jezebel, which said, Let me alone, I have a Way.
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If there bee no waie to liue (sayth the false Steward) I know what to doe, I will deceiue:
If there be no Way to live (say the false Steward) I know what to do, I will deceive:
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so if there be no way to liue (saith the vsurer) I know what to doe, I will oppresse.
so if there be no Way to live (Says the usurer) I know what to do, I will oppress.
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If I cānot liue by buying, nor by selling, nor by flattering, nor by laboring, I will liue by oppression.
If I cannot live by buying, nor by selling, nor by flattering, nor by labouring, I will live by oppression.
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But as one in his Comment speakes to the false Steward;
But as one in his Comment speaks to the false Steward;
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Thou saist, I know what to doe, but doest thou know what thou shalt suffer? So I say to vsurers, you say you knowe what to doe,
Thou Sayest, I know what to do, but dost thou know what thou shalt suffer? So I say to usurers, you say you know what to do,
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therfore, though I may not take more than I lended, yet I may giue more than I borrowed.
Therefore, though I may not take more than I lended, yet I may give more than I borrowed.
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but do you know what you shal suffer? Indeed he knoweth not what to doe, which knoweth not to doe well:
but do you know what you shall suffer? Indeed he Knoweth not what to do, which Knoweth not to do well:
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and therfore Christ said of his persecutors, That they knew not what they did. Here I wil end the first daies examination.
and Therefore christ said of his persecutors, That they knew not what they did. Here I will end the First days examination.
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Now I may conclude with Paul, I haue not spoken, but the Lord: and therfore as the Lord said vnto Saul that he persecuted him;
Now I may conclude with Paul, I have not spoken, but the Lord: and Therefore as the Lord said unto Saul that he persecuted him;
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so they which resist this doctrine, do contemne him, and not me. The end of the first Sermon. so they which resist this Doctrine, do contemn him, and not me. The end of the First Sermon.
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THE EXAMINATION OF VSVRIE. THE SECOND SERMON. IT remaineth that we speake of the Vsurers punishment:
THE EXAMINATION OF VSVRIE. THE SECOND SERMON. IT remains that we speak of the Usurers punishment:
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Then, what may be thought of them which do not take vsurie, but giue vsurie. Lastly what they should doe, which haue got their riches by vsurie.
Then, what may be Thought of them which do not take Usury, but give Usury. Lastly what they should do, which have god their riches by Usury.
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To begin with the punishment, not onely Gods law, but euen the Cannon law, doth so condemne vsurie, that first it doth excommunicate him from the Church,
To begin with the punishment, not only God's law, but even the Cannon law, does so condemn Usury, that First it does excommunicate him from the Church,
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as though he had no communion with Saints.
as though he had no communion with Saints.
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Secondlie, it dooth detaine him from the sacraments, as though he had no communion with Christ.
Secondly, it doth detain him from the Sacraments, as though he had no communion with christ.
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Thirdlie, it dooth depriue him of his Sepulchre, and wil not suffer him to be buried,
Thirdly, it doth deprive him of his Sepulchre, and will not suffer him to be buried,
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as though hee were not worthie to lie in the earth, but to lie in hell.
as though he were not worthy to lie in the earth, but to lie in hell.
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Lastlie, it maketh his will to be no will, as though his goods were not his owne:
Lastly, it makes his will to be no will, as though his goods were not his own:
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For nothing is ours, but that which wee haue rightlie got: and therefore we say, It is mine by right, as though it were not ours,
For nothing is ours, but that which we have rightly god: and Therefore we say, It is mine by right, as though it were not ours,
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vnlesse it be ours by right. This is the iudgement of mans law. Now you shall heare the iudgement of Gods law.
unless it be ours by right. This is the judgement of men law. Now you shall hear the judgement of God's law.
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A Vsurer dooth receiue two incomes, one of the borrower, and another of the reuenger: of the borrower he lookes for gaine, but of the reuenger he lookes for punishment.
A Usurer doth receive two incomes, one of the borrower, and Another of the revenger: of the borrower he looks for gain, but of the revenger he looks for punishment.
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Therfore all the Scripture prophecieth euill vnto him, as Michaiah did to Achab. Salomon saith:
Therefore all the Scripture Prophesieth evil unto him, as Michaiah did to Ahab Solomon Says:
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He which encreaseth his riches by Vsurie, gathereth for them which will be mercifull to the poore. He which increases his riches by Usury, gathereth for them which will be merciful to the poor.
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As if hee should saie, when he hath loden himselfe like a Cart, hee shall be vnloden like a Cart againe,
As if he should say, when he hath laden himself like a Cart, he shall be vnloden like a Cart again,
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and they shall inherit his monie, for whom he did neuer gather it.
and they shall inherit his money, for whom he did never gather it.
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For he which is vnmercifull to the poore, meaneth not to gather for them which will bee mercifull to the poore. But Salomon saith:
For he which is unmerciful to the poor, means not to gather for them which will be merciful to the poor. But Solomon Says:
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That they shall be his heires, which will be mercifull, as hee was vnmercifull.
That they shall be his Heirs, which will be merciful, as he was unmerciful.
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if anie may be allowed, those are they:
if any may be allowed, those Are they:
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Now marke whether this prophesie of Salomon be true, I know not how many in this Cittie doe encrease by vsurie,
Now mark whither this prophesy of Solomon be true, I know not how many in this city do increase by Usury,
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but this prophesie seemeth to be verified of many:
but this prophesy seems to be verified of many:
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for it is noted, that the riches & lands of Aldermen and Merchants, and other in London, do not last so long,
for it is noted, that the riches & Lands of Aldermen and Merchant's, and other in London, do not last so long,
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nor indure so well, as the riches and lands of other in the countrie, and that their children doe not prooue so well as others,
nor endure so well, as the riches and Lands of other in the country, and that their children do not prove so well as Others,
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nor come to that place in the Common weele, which for their wealth their parents looked that they should come to.
nor come to that place in the Common weel, which for their wealth their Parents looked that they should come to.
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I can giue no reason for it, but the reason of Salomon, Hee which increaseth by Vsurie, gathereth for them which will bee mercifull to the poore.
I can give no reason for it, but the reason of Solomon, He which increases by Usury, gathereth for them which will be merciful to the poor.
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That is, their riches shall go from their heires to Gods heires, according to that, The riches of the sinner is layd vp for the righteous:
That is, their riches shall go from their Heirs to God's Heirs, according to that, The riches of the sinner is laid up for the righteous:
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that is, the righteous shall enioie that which the wicked gathereth. All riches are vncertaine, but the riches which are euill gotten, are most vncertaine:
that is, the righteous shall enjoy that which the wicked gathereth. All riches Are uncertain, but the riches which Are evil got, Are most uncertain:
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They may be called moueable goods, for they are verie moueable, like the clowdes which neuer rest till they fall as they climed.
They may be called moveable goods, for they Are very moveable, like the Clouds which never rest till they fallen as they climbed.
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God sayth, that he will smite the Vsurer with his fist, not with the palme of his hand,
God say, that he will smite the Usurer with his fist, not with the palm of his hand,
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but with his fist, which giueth a greater blow.
but with his fist, which gives a greater blow.
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As his handes were shut against the poore, so Gods handes shall be shutte against him, that his punishment may be like his sinne.
As his hands were shut against the poor, so God's hands shall be shut against him, that his punishment may be like his sin.
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But if you will heare their finall sentence. Dauid saith heere; That they shall not dwell in Gods Temple, nor rest in his holie mountaine.
But if you will hear their final sentence. David Says Here; That they shall not dwell in God's Temple, nor rest in his holy mountain.
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Then we will seeke no more punishments, for this punishment is all punishments.
Then we will seek no more punishments, for this punishment is all punishments.
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If they shall not come to heauen, whose then shall those riches be? Nay, whose then shall the honour be when that day commeth? If hee shall not rest in heauen,
If they shall not come to heaven, whose then shall those riches be? Nay, whose then shall the honour be when that day comes? If he shall not rest in heaven,
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then he shall rest in hell, where no rest is. Then, saith one, the Vsurer shall crie vnto his children, Cursed bee you my Children,
then he shall rest in hell, where no rest is. Then, Says one, the Usurer shall cry unto his children, Cursed be you my Children,
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because you were the cause of these torments:
Because you were the cause of these torments:
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for least you should be poore I was an Vsurer, and robbed other, to leaue riches vnto you.
for lest you should be poor I was an Usurer, and robbed other, to leave riches unto you.
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To whom the children shall replie againe, nay, cursed be you father, for you were the cause of our torments,
To whom the children shall reply again, nay, cursed be you father, for you were the cause of our torments,
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for if you had not left vs other mens goods, we had not kept other mens goods.
for if you had not left us other men's goods, we had not kept other men's goods.
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Thus when they are cursed of God, they shall curse one another:
Thus when they Are cursed of God, they shall curse one Another:
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curse the Lord for condemning them, curse their sinnes for accusing them, curse their Parents for begetting them,
curse the Lord for condemning them, curse their Sins for accusing them, curse their Parents for begetting them,
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and curse themselues because they cannot helpe themselues.
and curse themselves Because they cannot help themselves.
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As they which are blessed doe nothing but blesse, so they which are accursed, do nothing but curse.
As they which Are blessed do nothing but bless, so they which Are accursed, do nothing but curse.
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This is the second vsurie which the Vsurer shall receiue of God, after hee hath receiued vsurie of men:
This is the second Usury which the Usurer shall receive of God, After he hath received Usury of men:
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then the name of Vsurie shalbe fulfilled, as it signifieth biting;
then the name of Usury shall fulfilled, as it signifies biting;
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so when it hath bitten other, it shall bite the Vsurer too, and neuer rest biting;
so when it hath bitten other, it shall bite the Usurer too, and never rest biting;
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then they shall wish that they could restore againe as Zacheus did, and shall not restore, because their money is gone.
then they shall wish that they could restore again as Zacchaeus did, and shall not restore, Because their money is gone.
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Therefore if Christ be come to your hearts, as he came to Zacheus house, restore now as Zacheus did, and escape this iudgement.
Therefore if christ be come to your hearts, as he Come to Zacchaeus house, restore now as Zacchaeus did, and escape this judgement.
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This is the end of the Vsurer and his money, if they stay together till death,
This is the end of the Usurer and his money, if they stay together till death,
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yet at last there shalbe a diuision. The diuell shall take his soule;
yet At last there shall a division. The Devil shall take his soul;
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the earth shall take his bodie, the strangers shal take his goods, & the mourners shall reioyce vnder their blacks, the earth shall take his body, the Strangers shall take his goods, & the mourners shall rejoice under their blacks,
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and say, Wickednesse is come to the graue.
and say, Wickedness is come to the graven.
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Therefore, if thou wouldest not be counted an vsurer then, refrain to be a vsurer now,
Therefore, if thou Wouldst not be counted an usurer then, refrain to be a usurer now,
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for they which are vsurers now, shalbe counted Vsurers then. Thus you haue heard the Vsurers payment.
for they which Are usurers now, shall counted Usurers then. Thus you have herd the Usurers payment.
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Now if you will know whether it be vnlawful to giue vsurie, as it is vnlawfull to take vsurie, I wish that you could resolue your selues that I might not speake of it:
Now if you will know whither it be unlawful to give Usury, as it is unlawful to take Usury, I wish that you could resolve your selves that I might not speak of it:
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for I haue heard some Preachers say, that there be some truths which they would be loath to preach:
for I have herd Some Preachers say, that there be Some truths which they would be loath to preach:
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and so there be some truthes which I would be loath to preach, because manie heare by halues,
and so there be Some truths which I would be loath to preach, Because many hear by halves,
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and some, for malice or ignorance, will take thinges otherwise then they are spoken, yet because I haue promised, I wil speak somthing of it.
and Some, for malice or ignorance, will take things otherwise then they Are spoken, yet Because I have promised, I will speak something of it.
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Well then, may we neither take vsurie, nor giue vsurie? I know that Ieremie saith, I haue not lent vpon vsurie to others,
Well then, may we neither take Usury, nor give Usury? I know that Ieremie Says, I have not lent upon Usury to Others,
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neither haue others lent vpon vsurie to mee: as though both were vnlawfull, not onely to take vsurie, but to giue vsurie. neither have Others lent upon Usury to me: as though both were unlawful, not only to take Usury, but to give Usury.
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But thereby Ieremie doth signifie that hee was no medler in the worlde, whereby they should enuie him like other men, But thereby Ieremie does signify that he was no meddler in the world, whereby they should envy him like other men,
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and therefore hee cleareth himselfe chieflie from Vsurie, because Vsurers were most enuied.
and Therefore he cleareth himself chiefly from Usury, Because Usurers were most envied.
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And to shewe that hee was not an Vsurer, he saith that he was not a borrower, which is more lawfull than to be a Vsurer:
And to show that he was not an Usurer, he Says that he was not a borrower, which is more lawful than to be a Usurer:
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like a man which saith, I doe neither hate him nor know him.
like a man which Says, I do neither hate him nor know him.
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Why it was lawfull to know him, but to proue that he did not hate him, hee saith, hee doeth not know him.
Why it was lawful to know him, but to prove that he did not hate him, he Says, he doth not know him.
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So Ieremie, to proue that hee had not lent vpon vsurie, doeth saie, that hee neuer borrowed vpon Vsurie, which manie will doe that will not lende.
So Ieremie, to prove that he had not lent upon Usury, doth say, that he never borrowed upon Usury, which many will do that will not lend.
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The best Expositors giue this sence of it.
The best Expositors give this sense of it.
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I knowe beside, that Christ did cast foorth the buyers out of the Temple, as wel as the sellers:
I know beside, that christ did cast forth the buyers out of the Temple, as well as the sellers:
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But that was not for buying, but for buying in the Temple, where they should not buy, but praie: But that was not for buying, but for buying in the Temple, where they should not buy, but pray:
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or else it was as lawfull to buy anie thing, as it is lawfull to vse it.
or Else it was as lawful to buy any thing, as it is lawful to use it.
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I know beside, that it is a common saying, if there were no buyers, there would be no sellers,
I know beside, that it is a Common saying, if there were no buyers, there would be no sellers,
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if there were no bribe-giuers, there would be no bribe-takers.
if there were no bribe-givers, there would be no bribe-takers.
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But in this case it may be rather saide, if there were no takers, there would be no giuers: But in this case it may be rather said, if there were no takers, there would be no givers:
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for the giuer doth not make the receiuer to take, but the receiuer dooth make the giuer to giue,
for the giver does not make the receiver to take, but the receiver doth make the giver to give,
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because hee will not lende, vnlesse the other wil giue him for the loane: therefore as we say the receiuer makes the theefe:
Because he will not lend, unless the other will give him for the loan: Therefore as we say the receiver makes the thief:
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so I may say, the receiuer of Vsurie, makes the giuer of Vsurie. Therefore I would be loth to compare them which are constrained to borrow vpon vsurie,
so I may say, the receiver of Usury, makes the giver of Usury. Therefore I would be loath to compare them which Are constrained to borrow upon Usury,
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vnto them which did buy in the Temple, and were not constrained more then they which solde in the Temple.
unto them which did buy in the Temple, and were not constrained more then they which sold in the Temple.
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Much lesse may I compare them which giue vsurie, vnto them which take vsurie: for there is as great oddes betweene them, as there is betweene giuing and taking,
Much less may I compare them which give Usury, unto them which take Usury: for there is as great odds between them, as there is between giving and taking,
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or betweene couetousnesse and necessitie, for one is couetousnesse, and the other is necessitie.
or between covetousness and necessity, for one is covetousness, and the other is necessity.
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He which lendeth for vsurie, lendeth for couetousnesse, but he which borroweth vpon vsury, borroweth for necessitie.
He which dares for Usury, dares for covetousness, but he which borroweth upon Usury, borroweth for necessity.
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Now, for necessitie God hath allowed manie things;
Now, for necessity God hath allowed many things;
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as, for necessitie it was lawfull for Adams sonnes to marrie with Adams daughters, because there were no other women;
as, for necessity it was lawful for Adams Sons to marry with Adams daughters, Because there were no other women;
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for necessitie it was lawfull for Dauid to eate the shew-bread, because hee had no other foode; for necessity it was lawful for David to eat the shewbread, Because he had no other food;
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for necessitie it was lawfull to worke, and heale, and fight vpon the Sabaoth, which was not lawfull but for necessitie:
for necessity it was lawful to work, and heal, and fight upon the Sabaoth, which was not lawful but for necessity:
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therefore for necessitie why may not a man paie more then hee borrowed? seeing no scripture doth forbid vs to paie more then we borrowed,
Therefore for necessity why may not a man pay more then he borrowed? seeing no scripture does forbid us to pay more then we borrowed,
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but to require more then we lend.
but to require more then we lend.
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Some doo thinke, that as God did vse the ambition of Absalon, and the malice of Pharao,
some do think, that as God did use the ambition of Absalom, and the malice of Pharaoh,
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and the trecherie of Iudas vnto good;
and the treachery of Iudas unto good;
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so men may vse the couetousnes of Vsurers vnto good, that is, to helpe at a need when a man is like to be vndone,
so men may use the covetousness of Usurers unto good, that is, to help At a need when a man is like to be undone,
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and his children cast away, and his lease forfeited, & many inconueniences beside like to ensue, which you know better then I,
and his children cast away, and his lease forfeited, & many inconveniences beside like to ensue, which you know better then I,
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vnlesse hee haue present money at some time to preuent a mischiefe. For example hereof, I may alleadge how Iacob did vse the sinne of Laban.
unless he have present money At Some time to prevent a mischief. For Exampl hereof, I may allege how Iacob did use the sin of Laban.
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Laban did euill in swearing by idols, but Iacob did not euill in receiuing such an oath of him,
Laban did evil in swearing by Idols, but Iacob did not evil in receiving such an oath of him,
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though it was an vnlawfull oath:
though it was an unlawful oath:
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so though the Vsurer do euill in taking vsurie, yet a man doth not euill in giuing Vsurie.
so though the Usurer do evil in taking Usury, yet a man does not evil in giving Usury.
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Beside, I may alleadge the example of Abraham and Abimelech: Abraham made a couenant with Abimelech; Beside, I may allege the Exampl of Abraham and Abimelech: Abraham made a Covenant with Abimelech;
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to confirme this couenant, Abraham sware, and Abimelech sware: Abraham sware by the true God, but Abimelech sware by his false Gods;
to confirm this Covenant, Abraham sware, and Abimelech sware: Abraham sware by the true God, but Abimelech sware by his false God's;
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and yet Abraham did receiue this oath and sinned not.
and yet Abraham did receive this oath and sinned not.
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So, if her Maiestie and the Turke should make a couenant, the Turke woulde not sweare as the Queene woulde sweare;
So, if her Majesty and the Turk should make a Covenant, the Turk would not swear as the Queen would swear;
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for the Queene would sweare by the Lord: but the Turke would sweare by Mahomet.
for the Queen would swear by the Lord: but the Turk would swear by Mahomet.
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If it be lawfull then to receiue such an oath, though it be an vnlawfull oath,
If it be lawful then to receive such an oath, though it be an unlawful oath,
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why may it not be lawful for me to giue more than I borrowed, though it be vnlawful for the vsurer to take more then hee lended? Beside, a Prince may not pardon a wilfull murtherer,
why may it not be lawful for me to give more than I borrowed, though it be unlawful for the usurer to take more then he lended? Beside, a Prince may not pardon a wilful murderer,
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yet I thinke that no man will say in hast, that hee which hath committed murther may not take a pardon.
yet I think that no man will say in haste, that he which hath committed murder may not take a pardon.
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As this vnlawfull giuing doth not make the taking vnlawfull; so the other vnlawfull taking doth not make the giuing vnlawfull.
As this unlawful giving does not make the taking unlawful; so the other unlawful taking does not make the giving unlawful.
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Besides, it is lawfull to suffer iniurie, though it be vnlawfull to offer iniurie: it is lawfull to suffer iniurie, as Christ paide tribute, which was iniurie;
Beside, it is lawful to suffer injury, though it be unlawful to offer injury: it is lawful to suffer injury, as christ paid tribute, which was injury;
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but it is not lawfull to offer iniurie; because there are six commandements against it. Now, to take vsurie, is (as it were) to offer iniurie;
but it is not lawful to offer injury; Because there Are six Commandments against it. Now, to take Usury, is (as it were) to offer injury;
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but to giue Vsurie, is (as it were) to suffer iniurie;
but to give Usury, is (as it were) to suffer injury;
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Moreouer, I may compare giuing of vsurie, to swearing: if a man sweare without a cause, hee sinneth;
Moreover, I may compare giving of Usury, to swearing: if a man swear without a cause, he Sinneth;
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but if hee sweare as the Word teacheth him to sweare, hee sinneth not:
but if he swear as the Word Teaches him to swear, he Sinneth not:
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so, if a man borrowe vpon vsurie, and borrow without cause, he sinneth, because he feedeth the Vsurer;
so, if a man borrow upon Usury, and borrow without cause, he Sinneth, Because he feeds the Usurer;
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but else, as a man may sweare in some case, so in some case a man may borrow vpon vsurie that is, in case of necessitie,
but Else, as a man may swear in Some case, so in Some case a man may borrow upon Usury that is, in case of necessity,
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when a man must needes borrow, and can borrow of none but Vsurers.
when a man must needs borrow, and can borrow of none but Usurers.
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Lastly, I may alledge, that vsurie & vsurer, are neuer read in the scripture, but they signifie him that takes vsurie, not him which giues vsurie:
Lastly, I may allege, that Usury & usurer, Are never read in the scripture, but they signify him that Takes Usury, not him which gives Usury:
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and therfore the scripture seemeth to forbid taking, but not giuing.
and Therefore the scripture seems to forbid taking, but not giving.
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Many reasons more are alleadged, which I cannot refute, and therefore I will not contradict them:
Many Reasons more Are alleged, which I cannot refute, and Therefore I will not contradict them:
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yet I meane not to decide the question, because I will not be mistaken.
yet I mean not to decide the question, Because I will not be mistaken.
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But if some should come vnto mee in that necessitie and extremitie which I can imagine, and aske;
But if Some should come unto me in that necessity and extremity which I can imagine, and ask;
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May I borrowe money of these Vsurers to saue my life, or my credite, or my liuing, seeing no man will lende me freely? I woulde answere him as the Prophet answered Naaman:
May I borrow money of these Usurers to save my life, or my credit, or my living, seeing no man will lend me freely? I would answer him as the Prophet answered Naaman:
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neither doo, nor doo not, but goe in peace. I will not forbid thee, nor I will not condemne thee,
neither do, nor do not, but go in peace. I will not forbid thee, nor I will not condemn thee,
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but if thy conscience condemne thee not, I thinke thy sinne one of the least sinnes:
but if thy conscience condemn thee not, I think thy sin one of the least Sins:
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and as Naaman praied, Lord be mercifull vnto mee in this, so I thinke the Lorde will be mercifull vnto thee in this.
and as Naaman prayed, Lord be merciful unto me in this, so I think the Lord will be merciful unto thee in this.
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But if thy conscience goe against it, then doo it not;
But if thy conscience go against it, then do it not;
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for it is sinne to thee, though it be free for another, because whatsoeuer is not done of faith, is sinne.
for it is sin to thee, though it be free for Another, Because whatsoever is not done of faith, is sin.
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I charge you in the feare of God, that you doo not mistake that which is said,
I charge you in the Fear of God, that you do not mistake that which is said,
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for I know no learned Preacher, nor learned writer of other mind.
for I know no learned Preacher, nor learned writer of other mind.
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Yet least you shuld mistake the matter, as I distinguished of lenders, so I will distinguish of borrowers.
Yet lest you should mistake the matter, as I distinguished of lenders, so I will distinguish of borrowers.
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If some may borrow vpon Vsurie, it doth not follow that all may borrow vpon Vsurie,
If Some may borrow upon Usury, it does not follow that all may borrow upon Usury,
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because all haue not the like cause:
Because all have not the like cause:
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therefore doo not say that I teach you to borrow vpon Vsurie, for I thinke that the most in this Cittie which borrow vpon vsurie, should not borrowe as they doo,
Therefore do not say that I teach you to borrow upon Usury, for I think that the most in this city which borrow upon Usury, should not borrow as they do,
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because they rather maintaine vsurie, then supplie their necessitie. Some I know borrow for meere necessitie;
Because they rather maintain Usury, then supply their necessity. some I know borrow for mere necessity;
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but there is a kinde of borrowers in this Cittie, which feede vsurers as the bellowes kindle the fire,
but there is a kind of borrowers in this city, which feed usurers as the bellows kindle the fire,
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so they haue no need to borrow but because they would be rich, and richer, & richest of all:
so they have no need to borrow but Because they would be rich, and Richer, & Richest of all:
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therefore they will imploy all the money which they can borrow, thinking to get more by the vse of it,
Therefore they will employ all the money which they can borrow, thinking to get more by the use of it,
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then the vsurie of it doth come to.
then the Usury of it does come to.
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This maketh them sell their wares so deare, because they must not onelie gaine the price,
This makes them fell their wares so deer, Because they must not only gain the price,
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but the interest beside, and more then the interest too, or else they gaine nothing. These borrowers are in another predicament then those which borrow for necessitie:
but the Interest beside, and more then the Interest too, or Else they gain nothing. These borrowers Are in Another predicament then those which borrow for necessity:
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and therefore if they bee not old enough to answer for themselues, I am too yong to answer for them.
and Therefore if they be not old enough to answer for themselves, I am too young to answer for them.
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There are other borowers (as I haue heard) which for some secret cause would seeme barer & needier then they are, either because they would not bee charged deepely with subsidies,
There Are other borrowers (as I have herd) which for Some secret cause would seem barer & needier then they Are, either Because they would not be charged deeply with subsidies,
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or els because they would compound with their Creditors for a little:
or Else Because they would compound with their Creditors for a little:
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therefore they will haue alwaies something for Vsurie, that their Creditors may thinke them bare of monie,
Therefore they will have always something for Usury, that their Creditors may think them bore of money,
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or that other may pittie them in their charges.
or that other may pity them in their charges.
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These are like those Foxes which haue wealth ynough to pay their debts, and yet lie in prison because they would defraud their Creditors.
These Are like those Foxes which have wealth enough to pay their debts, and yet lie in prison Because they would defraud their Creditors.
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I doubt not but there bee more sorts then I know, I cannot hunt euerie corner, because I want experience.
I doubt not but there be more sorts then I know, I cannot hunt every corner, Because I want experience.
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But this is my conclusion, I would haue no man paie interest vnto Vsurers but for necessitie, But this is my conclusion, I would have no man pay Interest unto Usurers but for necessity,
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euen as a trauailer giueth his purse vnto a theefe, because he cannot chuse.
even as a traveler gives his purse unto a thief, Because he cannot choose.
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Thus you haue heard what I can say of them which take vsurie, and thē which giue vsurie.
Thus you have herd what I can say of them which take Usury, and them which give Usury.
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Now you would vnderstand the last question;
Now you would understand the last question;
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if you haue bene vsurers alredie, what you should doe with that money which you haue gained by Vsurie? Surely, if you have be usurers already, what you should do with that money which you have gained by Usury? Surely,
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euen as Zacheus did, restore it againe.
even as Zacchaeus did, restore it again.
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If you cannot say as Samuell sayd, Whose goods haue I taken? then you must say as Zacheus sayde, Whose goods haue I kept? The best thing is to do no man wrong;
If you cannot say as Samuel said, Whose goods have I taken? then you must say as Zacchaeus said, Whose goods have I kept? The best thing is to do no man wrong;
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but the next to that is, to make him amends. This God signifieth when hee saith, Put awaie the execrable thing from you:
but the next to that is, to make him amends. This God signifies when he Says, Put away the execrable thing from you:
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Zacheus did not feare how hee should liue, but Zacheus did feare to offend: Zacchaeus did not Fear how he should live, but Zacchaeus did Fear to offend:
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you haue found little peace in the world, you shall finde great peace in conscience.
you have found little peace in the world, you shall find great peace in conscience.
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that is, Let no vnlawfull thing staie in your hands, like the wedge of Achan, which hee had got by sinne, the same law serueth for all which is got wrongfullie, which was instituted against theeues, Restore it againe: the reason of this lawe is,
that is, Let no unlawful thing stay in your hands, like the wedge of achan, which he had god by sin, the same law serveth for all which is god wrongfully, which was instituted against thieves, Restore it again: the reason of this law is,
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because the sinne is not remitted, vntill the debt be restored. For as humilitie is the repentance of pride, and abstinence is the repentance of surfet,
Because the sin is not remitted, until the debt be restored. For as humility is the Repentance of pride, and abstinence is the Repentance of surfeit,
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and alms is the repentance of couetousnesse, and forgiuenesse is the repentance of malice; so restitution is the repentance of vsurie.
and alms is the Repentance of covetousness, and forgiveness is the Repentance of malice; so restitution is the Repentance of Usury.
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As hee which is not humble, dooth not repent his pride; he which doth not abstaine, dooth not repent his gluttonie;
As he which is not humble, doth not Repent his pride; he which does not abstain, doth not Repent his gluttony;
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he which doth not forgiue, doth not repent his malice; so he which doth not restore, doth not repent his vsurie:
he which does not forgive, does not Repent his malice; so he which does not restore, does not Repent his Usury:
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for how can he be said to repent for his Vsurie, which liueth by vsurie still? therefore Daniel saith to Nabuchadnezzar, Breake off thy sinnes by righteousnesse, shewing, that nothing but righteousnesse can breake vnrighteousnesse.
for how can he be said to Repent for his Usury, which lives by Usury still? Therefore daniel Says to Nebuchadnezzar, Break off thy Sins by righteousness, showing, that nothing but righteousness can break unrighteousness.
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As diseases are healed by the contrarie, so pride is healed by humilitie, gluttonie by abstinence, malice by forgiuenesse, couetousnesse by almes, and vsurie by restoring.
As diseases Are healed by the contrary, so pride is healed by humility, gluttony by abstinence, malice by forgiveness, covetousness by alms, and Usury by restoring.
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This Paul calleth, The reuenge of a Christian, when he takes reuenge vpon his sinnes,
This Paul calls, The revenge of a Christian, when he Takes revenge upon his Sins,
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and punisheth his lusts, so that hee maketh them doe contrary to that which they would do.
and Punisheth his Lustiest, so that he makes them do contrary to that which they would do.
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Therfore you must restore that which you haue got by vsurie, or else you doe not repent of your vsurie.
Therefore you must restore that which you have god by Usury, or Else you do not Repent of your Usury.
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As a Cammell when hee comes home casteth off his burden at the doore, that hee may enter into his stable,
As a Camel when he comes home Cast off his burden At the door, that he may enter into his stable,
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so they which are laden with other mens goods, when they goe to Heauen, must leaue their burthen where they had it,
so they which Are laden with other men's goods, when they go to Heaven, must leave their burden where they had it,
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least they be too grosse to get in at the narrow gate. But as the Disciples of Christ said, This is a hard speech:
lest they be too gross to get in At the narrow gate. But as the Disciples of christ said, This is a hard speech:
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so to them which haue got most that they haue by vnlawfull meanes, this is a hard speech, to bid them restore it againe:
so to them which have god most that they have by unlawful means, this is a hard speech, to bid them restore it again:
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there bee two great rubs in the way.
there be two great rubs in the Way.
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First, the losse which they shall sustaine, if they restore againe all which they haue got vniustlie;
First, the loss which they shall sustain, if they restore again all which they have god unjustly;
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Then the difficultie to restore it againe to the right parties.
Then the difficulty to restore it again to the right parties.
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If you aske me as Amaziah asked the prophet, How shall wee doe for those hundred talents? How shall I liue when all is gone that I haue got wrong fullie? I can say no more then the Prophet said to him, The Lord is able to giue thee more then this.
If you ask me as Amaziah asked the Prophet, How shall we do for those hundred Talents? How shall I live when all is gone that I have god wrong Fully? I can say no more then the Prophet said to him, The Lord is able to give thee more then this.
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so thou shouldest not feare to restore other mens goods, but thou shouldest feare to keep other mens goods:
so thou Shouldst not Fear to restore other men's goods, but thou Shouldst Fear to keep other men's goods:
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and as Zacheus liued when he had restored, so thou shalt liue whē thou hast restored.
and as Zacchaeus lived when he had restored, so thou shalt live when thou hast restored.
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He which sayth, Trie mee if I will not powre downe a blessing, trye him whether hee will not poure downe a blessing; He which say, Try me if I will not pour down a blessing, try him whither he will not pour down a blessing;
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for hee hath promised to blesse the Lender as well as the Sacrificer. Hee which is the Lorde of all, can giue thee more wealth then thou needest,
for he hath promised to bless the Lender as well as the Sacrificer. He which is the Lord of all, can give thee more wealth then thou Needest,
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but if you cannot restore to the owner, nor to his heires, then giue it to the poore,
but if you cannot restore to the owner, nor to his Heirs, then give it to the poor,
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for they are the next heires, and repent that thou hast kept it so long:
for they Are the next Heirs, and Repent that thou hast kept it so long:
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but in no wise thou maist keep it to thy selfe, because it is none of thine.
but in no wise thou Mayest keep it to thy self, Because it is none of thine.
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When Hezechia was like to die, Esay said vnto him, Set thy things in order before thou die.
When Hezekiah was like to die, Isaiah said unto him, Set thy things in order before thou die.
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That which hee aduised him, he aduiseth all, set your things in order before you die.
That which he advised him, he adviseth all, Set your things in order before you die.
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What is this to set things in order, but to restore vnto euerie one his owne? When thou bequeathest thy bodie to the earth,
What is this to Set things in order, but to restore unto every one his own? When thou bequeathest thy body to the earth,
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then thy bodie is set in order: when thou bequeathest thy soule to God, then thy soule is set in order:
then thy body is Set in order: when thou bequeathest thy soul to God, then thy soul is Set in order:
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when thou bequeathest thy goods to the owners: then thy goods are set in order:
when thou bequeathest thy goods to the owners: then thy goods Are Set in order:
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therefore if thou die with other mens goods in thy hand, then thou diest before thou hast set things in order,
Therefore if thou die with other men's goods in thy hand, then thou Dies before thou hast Set things in order,
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and then thou diest in thy sinnes, and then no promise in all the scripture appertaineth vnto thee,
and then thou Dies in thy Sins, and then no promise in all the scripture appertaineth unto thee,
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because nothing is promised vnto sinners, but vnto penitent sinners.
Because nothing is promised unto Sinners, but unto penitent Sinners.
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Therefore that you may not die in your sinnes, it is necessarie to make restitution before you die,
Therefore that you may not die in your Sins, it is necessary to make restitution before you die,
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or else you die in your sinne, and are crossed out of all the ioyes of Heauen.
or Else you die in your sin, and Are crossed out of all the Joys of Heaven.
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Wherefore as Abner sayd to Ioab;
Wherefore as Abner said to Ioab;
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Knowest thou not that it will be bitternesse in the latter end? So remember whether this course will be sweet or bitter in the end. Knowest thou not that it will be bitterness in the latter end? So Remember whither this course will be sweet or bitter in the end.
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If they be condemned which giue not their owne goods to them which neede, like the rich glutton,
If they be condemned which give not their own goods to them which need, like the rich glutton,
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how can they bee saued which drawe other mens goods from them, that haue more need of theirs?
how can they be saved which draw other men's goods from them, that have more need of theirs?
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Thus you haue heard the definition of Vsurie, and the deriuation of it, and the vnlawfulnes of it,
Thus you have herd the definition of Usury, and the derivation of it, and the unlawfulness of it,
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and the kinds of it, and the punishment of it, and the arguments which are alleaged for it,
and the Kinds of it, and the punishment of it, and the Arguments which Are alleged for it,
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and what may bee thought of them which doe not take vsurie, but giue vsurie, and what they should doe which haue got their liuing by vsurie.
and what may be Thought of them which do not take Usury, but give Usury, and what they should do which have god their living by Usury.
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Now seeing you may not bee Vsurers to men, let euerie man hereafter be an vsurer to God, which promiseth;
Now seeing you may not be Usurers to men, let every man hereafter be an usurer to God, which promises;
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If thou leaue father or mother, or wife, or children, or house, or land for him;
If thou leave father or mother, or wife, or children, or house, or land for him;
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not ten in the hundred, but an hundred for ten, nay an hundred for one, and in the world to come life euerlasting:
not ten in the hundred, but an hundred for ten, nay an hundred for one, and in the world to come life everlasting:
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that is, a thousand for one.
that is, a thousand for one.
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That wee may receiue this vsurie, let vs pray that the words which we haue heard out of this Psalme, may dwell with vs till we dwell in heauen. FINIS.
That we may receive this Usury, let us pray that the words which we have herd out of this Psalm, may dwell with us till we dwell in heaven. FINIS.
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1424
THE BENEFITE OF Contentation. 1. Tim. 6. 6. Godlinesse is great gaine, if a man be content with that he hath.
THE BENEFIT OF Contentation. 1. Tim. 6. 6. Godliness is great gain, if a man be content with that he hath.
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BEcause when wee preach, wee know not whether we shall preach againe, my care is to chuse fit and proper texts to speake that which I would speak,
Because when we preach, we know not whither we shall preach again, my care is to choose fit and proper texts to speak that which I would speak,
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1426
and that which is necessarie for you to heare.
and that which is necessary for you to hear.
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1427
Therefore, thinking with my selfe what doctrine were fittest for you, I sought for a text which speaks against couetousnes, which I may cal the Londoners sinne.
Therefore, thinking with my self what Doctrine were Fittest for you, I sought for a text which speaks against covetousness, which I may call the Londoners sin.
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1428
Although God hath giuen you more then other, which should turne couetousnes into thankefulnesse, yet as the Iuie groweth with the Oke,
Although God hath given you more then other, which should turn covetousness into thankfulness, yet as the Ivy grows with the Oak,
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1429
so couetousnesse hath growne with riches, euerie man wisheth the Philosophers stone, and who is within these walles, that thinkes he hath enough,
so covetousness hath grown with riches, every man wishes the Philosophers stone, and who is within these walls, that thinks he hath enough,
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1430
though there be so manie that haue too much? As the Israelits murmured as much whē they had Manna, as when they were without it, so they which haue riches, couet as much as they which are without them:
though there be so many that have too much? As the Israelites murmured as much when they had Manna, as when they were without it, so they which have riches, covet as much as they which Are without them:
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1431
that conferring your minds and your wealth together, I may truely say, this Cittie is rich if it were not couetous.
that conferring your minds and your wealth together, I may truly say, this city is rich if it were not covetous.
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1432
This is the diuell which bewitcheth you, to thinke that you haue not inough, whē you haue more then you neede.
This is the Devil which bewitches you, to think that you have not enough, when you have more then you need.
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1433
If you cannot choose but couet riches, I will shewe you riches which you may couet, Godlinesse is great riches.
If you cannot choose but covet riches, I will show you riches which you may covet, Godliness is great riches.
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1434
In which wordes, as Iacob craued of his wiues, and his seruants, to giue him their Idols, that he might burie them:
In which words, as Iacob craved of his wives, and his Servants, to give him their Idols, that he might bury them:
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1435
so Paule craueth your couetousnes, that he might bury it. And that ye might be no losers, hee offereth you the vantage:
so Paul craveth your covetousness, that he might bury it. And that you might be no losers, he Offereth you the vantage:
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1436
in stead of gaine, hee proposeth great gaine.
in stead of gain, he Proposeth great gain.
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1437
Godlinesse is great gaine, as if he should say, Wil you couet litle gaine before great? You haue found little ioy in money, you shall find great ioy in the holy ghost:Godliness is great gain, as if he should say, Will you covet little gain before great? You have found little joy in money, you shall find great joy in the holy ghost:
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1439
Thus seeing the worlde striue for the worlde, like beggers thrusting at a dole, Lawyer against Lawyer, brother against brother, neighbour against neighbour,
Thus seeing the world strive for the world, like beggars thrusting At a dole, Lawyer against Lawyer, brother against brother, neighbour against neighbour,
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1440
for the golden Apple, that poore Naboth cannot hold his owne, because so manie Achabs are sicke for this vineyard:
for the golden Apple, that poor Naboth cannot hold his own, Because so many Ahab's Are sick for this vineyard:
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1441
when he had found the disease, like a skilfull Physition, hee goeth about to picke out the greedie worme which maketh men so hungrie,
when he had found the disease, like a skilful physician, he Goes about to pick out the greedy worm which makes men so hungry,
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1442
and setteth such a glasse before them, that will make a shilling seeme as great as a pound, a cottage seeme as faire as a pallace,
and sets such a glass before them, that will make a shilling seem as great as a pound, a cottage seem as fair as a palace,
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1443
& a plough seeme as goodly as a diadem, that he which hath but twentie poundes shal be as merrie as hee which hath an hundred:
& a plough seem as goodly as a diadem, that he which hath but twentie pounds shall be as merry as he which hath an hundred:
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1444
and he which hath an hundred, shal be as iocund as he which hath a thousand:
and he which hath an hundred, shall be as jocund as he which hath a thousand:
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1445
and he which hath a thousand, shal be well contented as hee which hath a million:
and he which hath a thousand, shall be well contented as he which hath a million:
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1446
euen as Daniel did thriue with water and pulse, as well as the rest did with their wine and iunkets.
even as daniel did thrive with water and pulse, as well as the rest did with their wine and junkets.
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1447
This is the vertue and operation of these words;
This is the virtue and operation of these words;
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1448
If you heare them with the same spirite that Paul wrote them, they will so worke vpon your hearts, that you shall goe away euerie man contented with that which hee hath, like Zacheus, which before he had seene Christ, knew nothing but to scrape;
If you hear them with the same Spirit that Paul wrote them, they will so work upon your hearts, that you shall go away every man contented with that which he hath, like Zacchaeus, which before he had seen christ, knew nothing but to scrape;
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1449
but as soone as he had heard Christ, all his mind was set vpon giuing.
but as soon as he had herd christ, all his mind was Set upon giving.
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1450
This was not the first day that Zacheus seemed rich to others, but this was the first daie that Zacheus seemed rich vnto himselfe,
This was not the First day that Zacchaeus seemed rich to Others, but this was the First day that Zacchaeus seemed rich unto himself,
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1451
when riches seemed dung, and godlines seemed riches.
when riches seemed dung, and godliness seemed riches.
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1452
Christ doth not will other to giue all their goods away to the poor as he bad the yong man, to see what he would do, christ does not will other to give all their goods away to the poor as he bade the young man, to see what he would do,
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1453
but hee which forbad him to keepe his riches, forbids vs to loue riches, which makes our riches seem pouertie.
but he which forbade him to keep his riches, forbids us to love riches, which makes our riches seem poverty.
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1454
When ye contemne riches ye shal seem rich, because no man hath inough but hee which is contented:
When you contemn riches you shall seem rich, Because no man hath enough but he which is contented:
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1455
but if ye couet, & groue, & thrist, as Iacob gaue Ruben a blessing, but said, Thou shalt not be excellent, so God may giue you riches, but if you covet, & grove, & thrist, as Iacob gave Reuben a blessing, but said, Thou shalt not be excellent, so God may give you riches,
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1456
but he saith, You shall not be satisfied: for ye wil be couetous vntil ye be religious.
but he Says, You shall not be satisfied: for you will be covetous until you be religious.
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1457
He that will haue contentation, must leaue his couetousnes in pawne for it.
He that will have contentation, must leave his covetousness in pawn for it.
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1458
This is the spirit which we would cast out, if ye will leaue but this one sinne behind, you shall depart out of the Church,
This is the Spirit which we would cast out, if you will leave but this one sin behind, you shall depart out of the Church,
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1459
like Naaman out of Iordan, as if you had bene washed, and all your sins swept away like the scales from Paules eyes.
like Naaman out of Iordan, as if you had be washed, and all your Sins swept away like the scales from Paul's eyes.
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1460
For what hath brought Vsury, simonie, briberie, crueltie, subtiltie, enuy, strife, and deceit, into this Citie: For what hath brought Usury, simony, bribery, cruelty, subtlety, envy, strife, and deceit, into this city:
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1461
and made euerie house an inne, & euery shop a market of lyes and fraud,
and made every house an inn, & every shop a market of lies and fraud,
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1462
but the superfluous loue of money? Name couetousnes, and thou hast named the mother of all these mischiefes:
but the superfluous love of money? Name covetousness, and thou hast nam the mother of all these mischiefs:
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1463
other sinnes are but hirelings vnto this sinne.
other Sins Are but hirelings unto this sin.
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1464
Vsurie, and briberie, and simony, and extortion, & deceit, and lyes, and oathes, are factors to couetousnesse:
Usury, and bribery, and simony, and extortion, & deceit, and lies, and Oaths, Are Factors to covetousness:
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1465
and serue for Potters to fetch and bring her liuing in.
and serve for Potters to fetch and bring her living in.
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1466
As the Receiuer maketh a theefe, so Couetousnesse maketh an Vsurer, and Extortioner, and Deceiuer, because shed receiueth the bootie which they steale.
As the Receiver makes a thief, so Covetousness makes an Usurer, and Extortioner, and Deceiver, Because shed receiveth the booty which they steal.
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1467
Euen as Rachel cryed to her husband, Giue me children or else I dye;
Eve as Rachel cried to her husband, Give me children or Else I die;
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1468
so Couetousnesse crieth vnto Vsurie, and Briberie, and Simonie, and Crueltie, and Deceit, and Lies, Giue mee riches or else I dye: so Covetousness cries unto Usury, and Bribery, and Simony, and Cruelty, and Deceit, and Lies, Give me riches or Else I die:
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1469
how they may saue a little, and how they may get much, and how they may prolong life, is euerie mans dreame, from sunne to sunne,
how they may save a little, and how they may get much, and how they may prolong life, is every men dream, from sun to sun,
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1470
so long as they haue a knee to bow vnto Baal:
so long as they have a knee to bow unto Baal:
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1471
so many vices budde out of this one, that it is called The roote of all euill, as if hee would saie, the Spawne of all sines.
so many vices bud out of this one, that it is called The root of all evil, as if he would say, the Spawn of all sines.
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1472
Take away couetousnesse, and he will sell his wares as cheape as he; he will bring vp his children as vertuouslie as hee;
Take away covetousness, and he will fell his wares as cheap as he; he will bring up his children as virtuously as he;
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1473
hee will refuse bribes as earnestly as hee; he will succour the poore as hartely as hee;
he will refuse Bribes as earnestly as he; he will succour the poor as heartily as he;
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1474
hee will come to the Church as lightlie as hee.
he will come to the Church as lightly as he.
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1475
If ye could feele the pulse of euerie heart, what makes Gehezi to take the bribe which Elisha refused? What makes Demetrius to speake for images, which Paul condemned? What makes Naball deny Dauid that which Abigail gaue him? What makes Iudas grudge the oyle which Marie tendered? Nothing but Couetousnesse.
If you could feel the pulse of every heart, what makes Gehazi to take the bribe which Elisha refused? What makes Demetrius to speak for Images, which Paul condemned? What makes Nabal deny David that which Abigail gave him? What makes Iudas grudge the oil which Marie tendered? Nothing but Covetousness.
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1476
When thou shouldest giue, she saith it is too much; when thou shouldest receiue, she saith it is too little;
When thou Shouldst give, she Says it is too much; when thou Shouldst receive, she Says it is too little;
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1477
when thou shouldest remitte, she saith it is too great ▪ when thou shouldest repent, she saith it is too soone;
when thou Shouldst remit, she Says it is too great ▪ when thou Shouldst Repent, she Says it is too soon;
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1478
when thou shouldest heare, shee saith it is too farre:
when thou Shouldst hear, she Says it is too Far:
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1479
like Pharaoh, which founde one businesse or other to occupie the Iewes, when they should serue God.
like Pharaoh, which found one business or other to occupy the Iewes, when they should serve God.
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1480
Thus euerie labour hath an end, but couetousnesse hath none;
Thus every labour hath an end, but covetousness hath none;
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1481
like a suter in law, which thinkes to haue an end this Tearme and that Tearme,
like a suitor in law, which thinks to have an end this Term and that Term,
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1543
These lessons are for Paul himselfe. These Lessons Are for Paul himself.
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1482
and the Lawyer which should procure his peace, prolongeth his strife; because he hath an action to his purse, as his aduersarie hath to his land:
and the Lawyer which should procure his peace, prolongeth his strife; Because he hath an actium to his purse, as his adversary hath to his land:
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1483
so hee which is set on coueting, doth drinke brine, which makes him thrist more, and seeth no hauen till he arriue at death:
so he which is Set on coveting, does drink brine, which makes him thrist more, and sees no Haven till he arrive At death:
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when hee hath lyed, hee is readie to lye againe; when hee hath sworne, hee is readie to sweare againe;
when he hath lied, he is ready to lie again; when he hath sworn, he is ready to swear again;
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when he hath deceiued, hee is readie to deceiue againe; when the day is past, he would it were to begin again;
when he hath deceived, he is ready to deceive again; when the day is past, he would it were to begin again;
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when the Tearme is ended, hee wisheth it were to come againe;
when the Term is ended, he wishes it were to come again;
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and though his house bee full, and his shop full, and his coffers full, and his purse full;
and though his house be full, and his shop full, and his coffers full, and his purse full;
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yet his heart is not full, but lanke & emptie, like the disease which we call the Wolfe, that is alwaies eating,
yet his heart is not full, but lank & empty, like the disease which we call the Wolf, that is always eating,
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and yet keepes the bodie leane.
and yet keeps the body lean.
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The Ant doth eate the food which she findeth, the Lion doth refresh him selfe with the praie that hee taketh:
The Ant does eat the food which she finds, the lion does refresh him self with the pray that he Takes:
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but the couetous man lyeth by his money, as a sicke man sits by his meate,
but the covetous man lies by his money, as a sick man sits by his meat,
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and hath no power to take it, but to looke vpon it, like the Prince to whom Elisha sayde, that hee should see the corne with his eyes,
and hath no power to take it, but to look upon it, like the Prince to whom Elisha said, that he should see the corn with his eyes,
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but none should come within his mouth.
but none should come within his Mouth.
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Thus the couetous man makes a foole, of himselfe, hee coueteth to couet, hee gathereth to gather, hee laboureth to labour, he careth to care;
Thus the covetous man makes a fool, of himself, he covets to covet, he gathereth to gather, he Laboureth to labour, he Careth to care;
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as though his office were to fill a coffer full of Angels, and then to dye;
as though his office were to fill a coffer full of Angels, and then to die;
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like an Asse which carrieth treasures on his backe all day, and at night they are taken from him, which did him no good but loade him.
like an Ass which Carrieth treasures on his back all day, and At night they Are taken from him, which did him no good but load him.
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How happie were some, if they knewe not gold from leade? If thou be wise (saith Salomon) thou shalt be wise for thy selfe:
How happy were Some, if they knew not gold from lead? If thou be wise (Says Solomon) thou shalt be wise for thy self:
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but he which is couetous, is couetous against himselfe.
but he which is covetous, is covetous against himself.
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For what a plague is this (vnlesse one would kill himselfe) for a man to spende all his life in carking,
For what a plague is this (unless one would kill himself) for a man to spend all his life in carking,
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and pining, and scraping, (as though hee should do nothing but gather in this world, to spend in the next) vnlesse he be sure that he shall come againe when hee is dead, to eate those scraps which hee hath gotten with all this stirre? Therefore couetousnesse may well bee called miserie, and the couetous miserable: for they are miserable indeede.
and pining, and scraping, (as though he should do nothing but gather in this world, to spend in the next) unless he be sure that he shall come again when he is dead, to eat those scraps which he hath got with all this stir? Therefore covetousness may well be called misery, and the covetous miserable: for they Are miserable indeed.
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Of them which seeme to bee wise, there be no such fooles in the world, as they which loue money better than themselues:
Of them which seem to be wise, there be no such Fools in the world, as they which love money better than themselves:
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As Christ sayth, All doe not receiue this Word, so all do not count this gaine but losse.
As christ say, All do not receive this Word, so all do not count this gain but loss.
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but this is the iudgement of God, that they which deceiue others deceiue themselues, and liue like Cain which was a vagabond vpon his owne lande;
but this is the judgement of God, that they which deceive Others deceive themselves, and live like Cain which was a vagabond upon his own land;
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so they are beggers in the middest of their wealth: so they Are beggars in the midst of their wealth:
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for though they haue vnderstanding to know riches, and a mind to seeke them, and wit to finde them,
for though they have understanding to know riches, and a mind to seek them, and wit to find them,
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and policie to keepe them, and life to possesse them;
and policy to keep them, and life to possess them;
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yet they haue such a false sight and bleare eye, that when their riches lye before them, they seeme pouertie,
yet they have such a false sighed and blear eye, that when their riches lie before them, they seem poverty,
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and hee which hath not halfe so much, seemeth farre richer than they.
and he which hath not half so much, seems Far Richer than they.
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Will you knowe how this commeth to passe? To shewe that the couetous men belong to Hell, they are like Hell while they liue.
Will you know how this comes to pass? To show that the covetous men belong to Hell, they Are like Hell while they live.
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Hell is neuer filled, and they are neuer satisfied:
Hell is never filled, and they Are never satisfied:
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but as the Hors-leach crieth, Giue, giue; so their hearts crye, Bring, bring: and though the Tempter should saye to them as hee said to Christ, All these I will giue thee, yet all will not content them, no more than heauen contentented him. but as the Horseleech cries, Give, give; so their hearts cry, Bring, bring: and though the Tempter should say to them as he said to christ, All these I will give thee, yet all will not content them, no more than heaven contented him.
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But as the Glutton in Hell desired a droppe of Water, and yet a whole Riuer woulde not satisfie him:
But as the Glutton in Hell desired a drop of Water, and yet a Whole River would not satisfy him:
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for if a drop had bene graunted him, hee would haue desired a drop more, and a drop more, and a drop to that;
for if a drop had be granted him, he would have desired a drop more, and a drop more, and a drop to that;
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so they will lye, and sweare, and deceiue, for a drop of riches.
so they will lie, and swear, and deceive, for a drop of riches.
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The Diuell neede not offer them all, as hee did to Christ, for they will serue him for lesse:
The devil need not offer them all, as he did to christ, for they will serve him for less:
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but if he could giue them all, all would not content them, no more than the world contented Alexander:
but if he could give them all, all would not content them, no more than the world contented Alexander:
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for it is against the name and nature of couetousnesse, to be content, as it is against the name and nature of Contentation, to be couetous.
for it is against the name and nature of covetousness, to be content, as it is against the name and nature of Contentation, to be covetous.
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Therefore one saith, that no mans heart is like the couetous mans heart, for his heart is without a bottome.
Therefore one Says, that no men heart is like the covetous men heart, for his heart is without a bottom.
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A Prentise is bound but for nine yeares, and then he is free: but if the couetous might liue longer than Methushelah, yet they would neuer be free-men,
A Prentice is bound but for nine Years, and then he is free: but if the covetous might live longer than Methuselah, yet they would never be freemen,
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but bounde prentises to the worlde, while they haue a foote out of the graue. It is a wonder to see:
but bound prentices to the world, while they have a foot out of the graven. It is a wonder to see:
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as the Diuell compasseth about, seeking whom hee maye deuore: so men compasse about, seeking what they may deuoure.
as the devil Compasseth about, seeking whom he may devour: so men compass about, seeking what they may devour.
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Such loue is betweene men and money, that they which professe good will vnto it with their hearts, will not take so much paines for their life, as they take for gaine:
Such love is between men and money, that they which profess good will unto it with their hearts, will not take so much pains for their life, as they take for gain:
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therefore no maruell if they haue no leasure to sanctifie themselues, which haue no leasure at anie time to refresh themselues.
Therefore no marvel if they have no leisure to sanctify themselves, which have no leisure At any time to refresh themselves.
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Christ knew what he spake when he sayd, No man can serue two maisters: meaning, God and the world; because each would haue all.
christ knew what he spoke when he said, No man can serve two masters: meaning, God and the world; Because each would have all.
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As the Angel and the diuel stroue for Moses body, not who should haue a part,
As the Angel and the Devil strove for Moses body, not who should have a part,
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but who should haue the whole; so they striue stil for our soules, who shall haue all.
but who should have the Whole; so they strive still for our Souls, who shall have all.
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Therefore the Apostle saith, The loue of this world is enmity to God:
Therefore the Apostle Says, The love of this world is enmity to God:
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signifying such emulation betweene these two, that God cannot abide the world should haue a part,
signifying such emulation between these two, that God cannot abide the world should have a part,
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and the world on the other side cannot abide that God should haue a part.
and the world on the other side cannot abide that God should have a part.
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Therefore the loue of the world must needes be enmitie to God, and therefore the louers of the world must needs bee enemies to God:
Therefore the love of the world must needs be enmity to God, and Therefore the lovers of the world must needs be enemies to God:
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and so no couetous man is Gods seruant, but Gods enemie.
and so no covetous man is God's servant, but God's enemy.
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For this cause Paul in the fifth chapter of his Epistle to the Ephesians and fifth verse, calleth couetousnesse Idolatrie, which is the most contrarie sinne to God;
For this cause Paul in the fifth chapter of his Epistle to the Ephesians and fifth verse, calls covetousness Idolatry, which is the most contrary sin to God;
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because as treason setteth vp another King in the Kings place, so Idolatrie setteth vp another God in Gods place.
Because as treason sets up Another King in the Kings place, so Idolatry sets up Another God in God's place.
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This word doth signifie that the couetous make so much of money, that they euen worship it in their hearts,
This word does signify that the covetous make so much of money, that they even worship it in their hearts,
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and would do as much for it as the Idolaters doe for their Idols. Paul seeing such sinnes committed, and such paines taken for gaine, thought with himselfe;
and would do as much for it as the Idolaters do for their Idols. Paul seeing such Sins committed, and such pains taken for gain, Thought with himself;
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If they could bee perswaded that Godlinesse is gaine, it is like they would take as much pains for godlinesse, as they take for gaine:
If they could be persuaded that Godliness is gain, it is like they would take as much pains for godliness, as they take for gain:
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therefore hee taketh vpon him to prooue this strange Paradox, that Godlines is gaine, against all them in the verse before, which hold that Gaine is Godlinesse.
Therefore he Takes upon him to prove this strange Paradox, that Godliness is gain, against all them in the verse before, which hold that Gain is Godliness.
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These two opinions are verie contrarie, and here are many against one.
These two opinions Are very contrary, and Here Are many against one.
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A man would thinke that Paul should be verie eloquent and sharpe witted, and that he had neede to vse some Logicke,
A man would think that Paul should be very eloquent and sharp witted, and that he had need to use Some Logic,
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for hee hath chosen a hard Text. What Paul? will you prooue that Godlinesse is gaine? You shal haue moe opponents against you then Micaiah had when he forbad Achab to fight.
for he hath chosen a hard Text. What Paul? will you prove that Godliness is gain? You shall have more opponents against you then Micaiah had when he forbade Ahab to fight.
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If you had taken the former verse, which sayth that Gaine is Godlines, then you should haue had matters and examples inough: If you had taken the former verse, which say that Gain is Godliness, then you should have had matters and Examples enough:
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the Merchant, and Mercer, and Lawyer, and Landlord, and Patron, and all, would come in and speake for gaine, as the Ephesians cried for Diana:
the Merchant, and Mercer, and Lawyer, and Landlord, and Patron, and all, would come in and speak for gain, as the Ephesians cried for Diana:
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but if you will be crosse to al, and preach, Godlinesse is gaine, to them which account Gaine godlinesse, men will thinke of you as Festus did, that you speake you know not what.
but if you will be cross to all, and preach, Godliness is gain, to them which account Gain godliness, men will think of you as Festus did, that you speak you know not what.
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We count him rich which hath his barns full like the Churle, his coffers full like the Glutton, his table full like Belshazzar, his stable full like Salomon, his groūds full like Iob, his purse full like Craesus.
We count him rich which hath his Barns full like the Churl, his coffers full like the Glutton, his table full like Belshazzar, his stable full like Solomon, his grounds full like Job, his purse full like Croesus.
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You speake against your master, for Christ sent word vnto Iohn, that the poore receiue the gospell,
You speak against your master, for christ sent word unto John, that the poor receive the gospel,
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as though the godly were of the poorer sort, and Dauid calleth the wicked rich, They prosper and flourish, sayth he, their seede blasteth not, their Cow casteth not:
as though the godly were of the Poorer sort, and David calls the wicked rich, They prosper and flourish, say he, their seed blasteth not, their Cow Cast not:
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as if he should say, It is not as you take it Paul, that Godlines doth make men rich;
as if he should say, It is not as you take it Paul, that Godliness does make men rich;
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for this I haue obserued in my time, that the wicked be the wealthiest, and good Lazarus is the poore man,
for this I have observed in my time, that the wicked be the Wealthiest, and good Lazarus is the poor man,
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and wicked Diues is the rich man.
and wicked Diues is the rich man.
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Againe, we reade, that the Officers were asked, which of the Pharisies or of the Rulers did follow Christ,
Again, we read, that the Officers were asked, which of the Pharisees or of the Rulers did follow christ,
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yet these were counted rich men though they had no godlinesse:
yet these were counted rich men though they had no godliness:
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and if we should examine your owne selfe, it seemes you were no great rich man for all your Godlinesse,
and if we should examine your own self, it seems you were no great rich man for all your Godliness,
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when you did worke with your hands for your liuing:
when you did work with your hands for your living:
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therefore if Godlinesse be such gaine, how happeneth it that your share is no better? So they which are like Nicodemus,
Therefore if Godliness be such gain, how Happeneth it that your share is no better? So they which Are like Nicodemus,
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when Christ sayth, that they must be borne againe;
when christ say, that they must be born again;
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thinke that hee can haue no other meaning, but that they must returne againe into their Mothers wombe: think that he can have no other meaning, but that they must return again into their Mother's womb:
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and when he calles himselfe Bread, that he must needs meane such bread as they dine with. and when he calls himself Bred, that he must needs mean such bred as they dine with.
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As the Iewes hearing the Prophet speake so often of Christes kingdome, and call him a King, looked for a temporall King, that should bring them peace,
As the Iewes hearing the Prophet speak so often of Christ's Kingdom, and call him a King, looked for a temporal King, that should bring them peace,
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and ioy, and glorie, and make them like Kings themselues:
and joy, and glory, and make them like Kings themselves:
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so the carnall eares, when they heare of a kingdome, & treasures, and riches, straight their mindes run vpon earthly,
so the carnal ears, when they hear of a Kingdom, & treasures, and riches, straight their minds run upon earthly,
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and worldly, and transitorie things, such as they loue, to whome Paul answereth as Christ answered his Disciples, I haue another meate which you know not of:
and worldly, and transitory things, such as they love, to whom Paul Answers as christ answered his Disciples, I have Another meat which you know not of:
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so there are other riches which you knowe not of. so there Are other riches which you know not of.
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I sayd no•, that Godlinesse is earthly, or worldlie, or transitorie gaine, but great gaine. He will not onely prooue Godlinesse to bee gaine, but great gaine: as if hee should saie, more gainfull then your wares and rents, and fines, and interest;
I said no•, that Godliness is earthly, or worldly, or transitory gain, but great gain. He will not only prove Godliness to be gain, but great gain: as if he should say, more gainful then your wares and rends, and fines, and Interest;
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as though he would make the Lawyer, and Merchant, and Mercer, and Draper, and Patron,
as though he would make the Lawyer, and Merchant, and Mercer, and Draper, and Patron,
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It is naught, it is not worth the price which ye aske:It is nought, it is not worth the price which you ask:
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and Landlord, and all the men of riches beleeue, that Godlinesse will make them rich farre sooner then Couetousnesse.
and Landlord, and all the men of riches believe, that Godliness will make them rich Far sooner then Covetousness.
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I feare this saying may be renewed, If a man tel you, ye wil not beleeue it:
I Fear this saying may be renewed, If a man tell you, you will not believe it:
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nay if God tell you, yet you will not beleeue it. nay if God tell you, yet you will not believe it.
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As the Lorde looked downe vpon earth, to see if any did regard him, and sayth, There is not one, so this sentence may go from Court to Cittie, from cittie to countrie,
As the Lord looked down upon earth, to see if any did regard him, and say, There is not one, so this sentence may go from Court to city, from City to country,
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and say there is sacrce one in a town that wil subscribe vnto it. Manie (saith Dauid) aske who will shewe vs any good? meaning riches,
and say there is sacrce one in a town that will subscribe unto it. Many (Says David) ask who will show us any good? meaning riches,
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and honor, & pleasure, which are not good.
and honour, & pleasure, which Are not good.
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But when he came to goodnes it selfe, he leaues out Many, & prayeth in his owne person, Lord lift vp the light of thy countenaunce vpon vs, as though none would ioyne with him.
But when he Come to Goodness it self, he leaves out Many, & Prayeth in his own person, Lord lift up the Light of thy countenance upon us, as though none would join with him.
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Yet wisdome is iustified of her owne children, and the godly count godlinesse gaine. Yet Wisdom is justified of her own children, and the godly count godliness gain.
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To make vs loue godlinesse, he calleth it by the name of that wee loue most, that is, Gaine; as the father calleth his sonne which he would loue more then the rest, by his own name, to put him in mind of such a loue as he beareth to himselfe.
To make us love godliness, he calls it by the name of that we love most, that is, Gain; as the father calls his son which he would love more then the rest, by his own name, to put him in mind of such a love as he bears to himself.
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Here we may see, that God doth not commaund men to bee godlye onely because it makes for his glorie,
Here we may see, that God does not command men to be godly only Because it makes for his glory,
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but because godlines is profitable to vs. For godlines is not called gaine, in respect of God, but in respect of vs:
but Because godliness is profitable to us For godliness is not called gain, in respect of God, but in respect of us:
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it is gaine to vs, but it is dutie to him.
it is gain to us, but it is duty to him.
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So it is not called a health in respect of vs, because it is the health of our soules:
So it is not called a health in respect of us, Because it is the health of our Souls:
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so it is not called a kingdome in respect of God, but in respect of vs, because wee are intituled to the kingdome by this difference from the reprobates.
so it is not called a Kingdom in respect of God, but in respect of us, Because we Are entitled to the Kingdom by this difference from the Reprobates.
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Put all the good things in the world together, & the goodnes of all is found in godlines:
Put all the good things in the world together, & the Goodness of all is found in godliness:
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and therefore godlines is called by the names of those things that men count best, to shew that the godly are as well,
and Therefore godliness is called by the names of those things that men count best, to show that the godly Are as well,
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as merrie, as content with their loue toward God, and Gods loue toward them, as other are with health, and wealth, and pleasures.
as merry, as content with their love towards God, and God's love towards them, as other Are with health, and wealth, and pleasures.
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Therefore it is sayd of the godlie; The feare of the Lord is his treasure. Therefore saith Ieremie, The Lord is my portion, as though he desired nothing else.
Therefore it is said of the godly; The Fear of the Lord is his treasure. Therefore Says Ieremie, The Lord is my portion, as though he desired nothing Else.
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And therefore it is said of Moses; That he esteemed the rebuke of Christ greater riches then all the treasures of Egypt.
And Therefore it is said of Moses; That he esteemed the rebuke of christ greater riches then all the treasures of Egypt.
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but when he hath bought it, so soone as he is gone he boasteth of his peni worths,
but when he hath bought it, so soon as he is gone he boasts of his peni worths,
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If crosses be riches, as Moses thought, what riches are in godlines? But is this all the haruest? shall godlinesse be all the godlie mans riches? Nay (saith Paul) Godlines hath the promises of this life, and of the life to come: If Crosses be riches, as Moses Thought, what riches Are in godliness? But is this all the harvest? shall godliness be all the godly men riches? Nay (Says Paul) Godliness hath the promises of this life, and of the life to come:
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that is, the godlie shall doe well in heauen and here too.
that is, the godly shall do well in heaven and Here too.
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And therefore Christ saith, First seeke the kingdome of God, & all the rest shall be cast vpon you, euen as the sheaues fell before Ruth:
And Therefore christ Says, First seek the Kingdom of God, & all the rest shall be cast upon you, even as the sheaves fell before Ruth:
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so riches shal fall in your way, as they did to Abraham, and Lot, and Iacob, so riches shall fallen in your Way, as they did to Abraham, and Lot, and Iacob,
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and Iob, and Ioseph, riches were cast to them, they knew not how, but as if God had sayd, bee rich, and they were rich straight.
and Job, and Ioseph, riches were cast to them, they knew not how, but as if God had said, be rich, and they were rich straight.
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For al good things were created for the good, and therefore they are called good because the good God created them for good men, to good purposes:
For all good things were created for the good, and Therefore they Are called good Because the good God created them for good men, to good Purposes:
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and therfore as Iacob got the blessing, so he got the inheritance also:
and Therefore as Iacob god the blessing, so he god the inheritance also:
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to shew, that as the faithfull haue the inward blessing, so they haue the outward blessing too,
to show, that as the faithful have the inward blessing, so they have the outward blessing too,
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when they are good for them.
when they Are good for them.
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For (saith Dauid) They which seeke the Lord shall want nothing that is good.
For (Says David) They which seek the Lord shall want nothing that is good.
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Now God knowes better then wee what is good for vs: as the Nurse knoweth better then the child, when the milke is readie for it. Now God knows better then we what is good for us: as the Nurse Knoweth better then the child, when the milk is ready for it.
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Therefore Christ saith in Mathew 6. 32, Your heauenly Father knoweth what you haue need of.
Therefore christ Says in Matthew 6. 32, Your heavenly Father Knoweth what you have need of.
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He sayth not, that we know what we haue neede of, but that our Father knoweth:
He say not, that we know what we have need of, but that our Father Knoweth:
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as if hee should say, When you haue neede of health, your Father will send you health:
as if he should say, When you have need of health, your Father will send you health:
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when you haue neede of riches, your Father will send you riches: when you haue neede of libertie, your Father will send you libertie:
when you have need of riches, your Father will send you riches: when you have need of liberty, your Father will send you liberty:
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for hee sayth not onely that his Father knoweth what wee haue neede of, but that Hee will giue vs the things which wee neede. Matth. 7. Verse 11.
for he say not only that his Father Knoweth what we have need of, but that He will give us the things which we need. Matthew 7. Verse 11.
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Therfore as children take no care for their apparell, what cloathes they shall weare, nor for their victuals, what meat they shall eate,
Therefore as children take no care for their apparel, what clothes they shall wear, nor for their victuals, what meat they shall eat,
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but leaue this care for their father, so sayth Christ, Take you no care, for my father careth for you.
but leave this care for their father, so say christ, Take you no care, for my father Careth for you.
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He was not content to cal Godlinesse gaine, but he calleth it Great gaine, as if hee woulde say, gaine, and more then gaine: He was not content to call Godliness gain, but he calls it Great gain, as if he would say, gain, and more then gain:
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riches, and better then riches, a kingdome, and greater then a kingdome.
riches, and better then riches, a Kingdom, and greater then a Kingdom.
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and saith it is better than his money. So godlines, before a man haue it, hee saith it is not worth his labour,
and Says it is better than his money. So godliness, before a man have it, he Says it is not worth his labour,
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As when the Prophets would distinguish betweene the idoll Gods, and the liuing God, they call him the Great God: so the gaine of godlines, is called Great gaine. The riches of the world are called earthlie, transitorie, snares, thornes, dung,
As when the prophets would distinguish between the idol God's, and the living God, they call him the Great God: so the gain of godliness, is called Great gain. The riches of the world Are called earthly, transitory, snares, thorns, dung,
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as though they were not worthie to be counted riches:
as though they were not worthy to be counted riches:
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and therfore to draw the earnest loue of men from them, the holy-Ghost brings them in with such names of disdaine, to disgrace them with their louers: and Therefore to draw the earnest love of men from them, the Holy Ghost brings them in with such names of disdain, to disgrace them with their lovers:
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but when hee comes to Godlines, which is the riches of the soule, hee calleth it great riches, heauenly riches, vnsearchable riches, euerlasting riches, with al the names of honor,
but when he comes to Godliness, which is the riches of the soul, he calls it great riches, heavenly riches, unsearchable riches, everlasting riches, with all the names of honour,
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and al the names of pleasure, and all the names of happinesse.
and all the names of pleasure, and all the names of happiness.
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1610
As a woman trimmes and deckes her selfe with an hundred ornaments, onely to make her amiable,
As a woman trimmes and decks her self with an hundred Ornament, only to make her amiable,
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so the holy-Ghost setteth out godlinesse with names of honor, & names of pleasure, and names of happines,
so the Holy Ghost sets out godliness with names of honour, & names of pleasure, and names of happiness,
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as it were in her Iewels, with letters of commendation, to make her to bee beloued.
as it were in her Jewels, with letters of commendation, to make her to be Beloved.
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Lest anie riches should compare with godlinesse, he giues it a name aboue other, and calleth it great riches,
Lest any riches should compare with godliness, he gives it a name above other, and calls it great riches,
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as if hee would make a distinction betweene riches and riches: betweene the gaine of couetousnes, & the gaine of godlines:
as if he would make a distinction between riches and riches: between the gain of covetousness, & the gain of godliness:
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the peace of the world, and the peace of conscience: the ioy of riches, and the ioy of the holy Ghost.
the peace of the world, and the peace of conscience: the joy of riches, and the joy of the holy Ghost.
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1616
The worldly men haue a kinde of peace, and ioy, and riches, but I cannot call it great,
The worldly men have a kind of peace, and joy, and riches, but I cannot call it great,
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because they haue not inough, they are not contented as the godlie are, therefore onely godlinesse hath this honour, to be called great riches.
Because they have not enough, they Are not contented as the godly Are, Therefore only godliness hath this honour, to be called great riches.
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The gaine of couetousnesse is nothing but wealth: but the gaine of godlinesse is wealth, and peace, and ioy, and loue of God,
The gain of covetousness is nothing but wealth: but the gain of godliness is wealth, and peace, and joy, and love of God,
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and the remission of sinnes, and euerlasting life:
and the remission of Sins, and everlasting life:
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Therefore onely godlines hath this honour to be called Great gaine. Riches make bate, but godlines makes peace:
Therefore only godliness hath this honour to be called Great gain. Riches make bore, but godliness makes peace:
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riches breede couetousnesse, but godlines brings contentation: riches make men vnwilling to dye, but godlines makes men readie to dye:
riches breed covetousness, but godliness brings contentation: riches make men unwilling to die, but godliness makes men ready to die:
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riches often hurt the owner, but godlines profiteth the owner and other: Therefore onely godlines hath this honour, to be called great riches.
riches often hurt the owner, but godliness profiteth the owner and other: Therefore only godliness hath this honour, to be called great riches.
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such gayne, such ioy, such peace is in godlinesse, and yet no man couets it:
such gain, such joy, such peace is in godliness, and yet no man covets it:
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for this is the qualitie of vertue, it seemeth nothing vnto a man vntill he hath it,
for this is the quality of virtue, it seems nothing unto a man until he hath it,
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as Salomon saith of the buyer, while hee is in buying hee dispraiseth the thing which hee buyeth, and sayth;
as Solomon Says of the buyer, while he is in buying he dispraiseth the thing which he buyeth, and say;
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because hee is nowe come to that which followeth; To be contented with that he hath.
Because he is now come to that which follows; To be contented with that he hath.
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Heere Paule sheweth with what a man should bee contented, not with a thousande poundes, nor a hundred pounds, nor twentie poundes, but with that hee hath:
Here Paul shows with what a man should be contented, not with a thousande pounds, nor a hundred pounds, nor twentie pounds, but with that he hath:
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and there is great reason why hee should so; because no man knoweth what is fit for him, so well as his Caruer.
and there is great reason why he should so; Because no man Knoweth what is fit for him, so well as his Carver.
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And therefore euerie one should esteeme so reuerently of God, that hee thinke nothing better for him (for that present time) than that which God measureth forth vnto him.
And Therefore every one should esteem so reverently of God, that he think nothing better for him (for that present time) than that which God measureth forth unto him.
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For when Christ had no money, hee was contented, and when hee wanted money to paie tribute, hee sent for no more than hee needed:
For when christ had no money, he was contented, and when he wanted money to pay tribute, he sent for no more than he needed:
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1636
hee might haue commanded twentie poundes, as well as twentie pence.
he might have commanded twentie pounds, as well as twentie pence.
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But to shewe that we should desire no more than will serue our turne, hee would haue no more than serued his turne.
But to show that we should desire no more than will serve our turn, he would have no more than served his turn.
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Now, because Contentation is of such a nature, that it can please it selfe with pouertie, as well as riches.
Now, Because Contentation is of such a nature, that it can please it self with poverty, as well as riches.
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Therefore it is called the great gaine, as though it had all, which it wanted.
Therefore it is called the great gain, as though it had all, which it wanted.
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And this Contentment (saith the Apostle Paul) we owe to Godlines, because it is not possible for a wicked man to be contented:
And this Contentment (Says the Apostle Paul) we owe to Godliness, Because it is not possible for a wicked man to be contented:
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for as he is not satisfied with sinne, so he is satisfied with nothing. Riches come, and yet the man is not pleased:
for as he is not satisfied with sin, so he is satisfied with nothing. Riches come, and yet the man is not pleased:
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honor comes, and yet the man is not pleased: libertie comes, & yet the man is not pleased:
honour comes, and yet the man is not pleased: liberty comes, & yet the man is not pleased:
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pleasure comes, and yet the man is not pleased, vntill God come, and then he saith, My cup is full.
pleasure comes, and yet the man is not pleased, until God come, and then he Says, My cup is full.
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Shewe vs thy Father (sayth Phillip) and it sufficeth, Iohn 14. 7. Nay shewe vs thy trueth, and it sufficeth.Show us thy Father (say Philip) and it Suffices, John 14. 7. Nay show us thy truth, and it Suffices.
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Now my soule (sayth the Churle) take thy rest: Nay, now my soule take thy rest,Now my soul (say the Churl) take thy rest: Nay, now my soul take thy rest,
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for thou hast laide vp for many yeares. The godly man hath foūd that which al the world doth seeke, that is, inough.
for thou hast laid up for many Years. The godly man hath found that which all the world does seek, that is, enough.
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1647
Euery word may bee defined, and euerie thing may bee measured, but inough cannot bee measured,
Every word may be defined, and every thing may be measured, but enough cannot be measured,
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nor defined, it changeth euerie yeare:
nor defined, it changes every year:
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when we had nothing, we thought it inough if we might obtaine lesse than wee haue:
when we had nothing, we Thought it enough if we might obtain less than we have:
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1650
when we came to more, we thought of another inough: now we haue more, we dreame of another inough:
when we Come to more, we Thought of Another enough: now we have more, we dream of Another enough:
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1651
so inough is alwaies to come, though too much be there alreadie.
so enough is always to come, though too much be there already.
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For as oyle kindleth the fire which it seemes to quench, so riches come as though they would make a man contented,
For as oil kindleth the fire which it seems to quench, so riches come as though they would make a man contented,
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1653
and make a man more couetous.
and make a man more covetous.
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Therefore seeing Contentation was neuer found in riches, the Apostle reacheth to seeke it in godlinesse, saying;
Therefore seeing Contentation was never found in riches, the Apostle reaches to seek it in godliness, saying;
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Godlinesse is riches: as though it did not onely make a man contented, but make a man contented with it selfe.Godliness is riches: as though it did not only make a man contented, but make a man contented with it self.
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Hee speakes as though hee had found a newe kinde of riches, which the world neuer thoght of, that are of such a nature, that they will satisfie a man like the water that Christ spake of, Hee that drinkes of this water shall thirst no more:
He speaks as though he had found a new kind of riches, which the world never Thought of, that Are of such a nature, that they will satisfy a man like the water that christ spoke of, He that drinks of this water shall thirst no more:
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so they that tast of these riches shal couet no more:
so they that taste of these riches shall covet no more:
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but as the holie Ghost filled all the house, so the grace, and peace, and ioy of the holie Ghost filleth all the heart, that as Ioseph had no neede of Astronomie, because he had the Spirite of prophecie; but as the holy Ghost filled all the house, so the grace, and peace, and joy of the holy Ghost fills all the heart, that as Ioseph had no need of Astronomy, Because he had the Spirit of prophecy;
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so he which hath Contentation, hath litle neede of riches, hee thinkes not of the Philosophers Stone,
so he which hath Contentation, hath little need of riches, he thinks not of the Philosophers Stone,
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1660
nor the golde of Ophyr, nor the mynes of India;
nor the gold of Ophyr, nor the mines of India;
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but he hath his quietus est, without suite of law, for hee retaineth a peace-maker within, which would make all lawyers preachers,
but he hath his quietus est, without suit of law, for he retaineth a peacemaker within, which would make all Lawyers Preachers,
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if men were so wise to take counsell of it.
if men were so wise to take counsel of it.
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When the lawe is ended, if the man be not content, hee is in trouble still;
When the law is ended, if the man be not content, he is in trouble still;
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when his disease is cured, if hee be not content, hee is sicke still; when his want is supplied, if he be not content, he is in want still;
when his disease is cured, if he be not content, he is sick still; when his want is supplied, if he be not content, he is in want still;
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when bondage is turned into libertie, if hee be not content, hee is in bondage still;
when bondage is turned into liberty, if he be not content, he is in bondage still;
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but though hee be in law, and sicknesse, and pouertie, and bondage, yet if he be content, he is free,
but though he be in law, and sickness, and poverty, and bondage, yet if he be content, he is free,
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and rich, and merrie, and quiet: euen as Adam was warme, though he had no cloathes.
and rich, and merry, and quiet: even as Adam was warm, though he had no clothes.
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Such a commander is Contentation, that wheresoeuer she setteth foote, an hundred blessings waite vpon her:
Such a commander is Contentation, that wheresoever she sets foot, an hundred blessings wait upon her:
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in euerie disease she is a Phisition, in euerie strife shee is a Lawyer, in euerie doubt she is a Preacher, in euerie griefe she is a comforter:
in every disease she is a physician, in every strife she is a Lawyer, in every doubt she is a Preacher, in every grief she is a comforter:
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like a sweete perfume, which taketh away the euill sent, and leaueth a pleasant sent for it.
like a sweet perfume, which Takes away the evil sent, and Leaveth a pleasant sent for it.
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1671
As the Vnicorne dippeth his horne in the fountaine, and maketh the waters which were corrupt and noisome, cleare and wholesome vpon the sodaine:
As the Unicorn dippeth his horn in the fountain, and makes the waters which were corrupt and noisome, clear and wholesome upon the sudden:
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1672
so, whatsoeuer estate Godlines comes vnto, it saith like the Apostles, Peace be to this house, peace bee to this heart, peace be to this man.
so, whatsoever estate Godliness comes unto, it Says like the Apostles, Peace be to this house, peace be to this heart, peace be to this man.
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1673
I may liken it to the fiue loaues and two fishes wherewith Christ fed fiue thousande persons, and yet there were twelue baskets full of that which was left, which could not fill one basket when it was whole.
I may liken it to the fiue loaves and two Fish wherewith christ fed fiue thousande Persons, and yet there were twelue baskets full of that which was left, which could not fill one basket when it was Whole.
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1675
so the godly, though they haue but little for themselues, yet they haue something for other,
so the godly, though they have but little for themselves, yet they have something for other,
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1676
like the Widowes Myte, that they may say as the Disciples said to Christ, they want nothing, though they haue nothing.
like the Widows Myte, that they may say as the Disciples said to christ, they want nothing, though they have nothing.
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1677
Contentation wanteth nothing, and a good heart is woorth all.
Contentation Wants nothing, and a good heart is worth all.
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1678
For if shee want bread, shee can say as Christ sayd, I haue another bread: if she want riches, she can say, I haue other riches:
For if she want bred, she can say as christ said, I have Another bred: if she want riches, she can say, I have other riches:
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1679
if she want strength, she can say, I haue other strength: if shee want friends, she can say, I haue other friends.
if she want strength, she can say, I have other strength: if she want Friends, she can say, I have other Friends.
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1680
Thus the godlie finde all within, that the godlesse seeke without.
Thus the godly find all within, that the godless seek without.
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1681
Therefore, if you see a man contented with that which he hath, it is a great sign that godlines is entered into him:
Therefore, if you see a man contented with that which he hath, it is a great Signen that godliness is entered into him:
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1682
for the heart of man was made a Temple of God, & nothing can fill it but God alone.
for the heart of man was made a Temple of God, & nothing can fill it but God alone.
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1683
Therefore Paul saith after his conuersion, that which hee could neuer saie before his conuersion, I haue learned to be content. Therefore Paul Says After his conversion, that which he could never say before his conversion, I have learned to be content.
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1684
First he learned godlinesse, then godlines taught him cōtentation.
First he learned godliness, then godliness taught him contentation.
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1685
Now (sayth Paul) I haue learned to be content, as though this were a lesson for euery Christian to learn, to be content. For thus hee must thinke, that as God sayd to Moses,
Now (say Paul) I have learned to be content, as though this were a Lesson for every Christian to Learn, to be content. For thus he must think, that as God said to Moses,
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1686
when hee could not obtaine leaue to goe to Canaan. Let this suffice thee to see Canaan:
when he could not obtain leave to go to Canaan. Let this suffice thee to see Canaan:
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1687
so, whatsoeuer hee giueth, hee giueth this charge with it, Let this suffice thee. As Ieremie saith, This is my sorrow, and I will beare it;
so, whatsoever he gives, he gives this charge with it, Let this suffice thee. As Ieremie Says, This is my sorrow, and I will bear it;
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1688
so thou must say, This is my portion, and I will take it.
so thou must say, This is my portion, and I will take it.
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1689
This is the signe whether godlines be in a man, if he haue ioy of that which hee hath;
This is the Signen whither godliness be in a man, if he have joy of that which he hath;
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1690
for the things that God giueth to the righteous, Paul saith he giueth thē to enioy, that is,
for the things that God gives to the righteous, Paul Says he gives them to enjoy, that is,
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1691
if he haue much, he can say with Paul, I haue learned to abound: if he haue litle, he can say with Paul, I haue learned to want:
if he have much, he can say with Paul, I have learned to abound: if he have little, he can say with Paul, I have learned to want:
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1692
that is, if he haue much, as Abraham, & Lot, & Iacob, & Iob, & Ioseph,
that is, if he have much, as Abraham, & Lot, & Iacob, & Job, & Ioseph,
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1693
yet it cannot corrupt his minde;
yet it cannot corrupt his mind;
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1694
but as the net was full of fishes, & yet did not rent, because they cast it at Christs commandement:
but as the net was full of Fish, & yet did not rend, Because they cast it At Christ Commandment:
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1695
so though the godly be full of riches, his hart is not rent, his minde not troubled, his countenance not changed,
so though the godly be full of riches, his heart is not rend, his mind not troubled, his countenance not changed,
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1696
because he remembreth, these things were giuen him to do good, as Hester thoght of her honor:
Because he Remember, these things were given him to do good, as Esther Thought of her honour:
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1697
if he haue litle, it is like the oyle which serued the widow as litle as it was:
if he have little, it is like the oil which served the widow as little as it was:
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1698
for a little to the righteous (saith Dauid) is better than great riches to the vngodlie: for a little to the righteous (Says David) is better than great riches to the ungodly:
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1699
for when a man hath founde the heauenly riches, hee careth not for earthly riches, no more than hee that walketh in the Sunne, thinkes whether the Moone shine, for when a man hath found the heavenly riches, he Careth not for earthly riches, no more than he that walks in the Sun, thinks whither the Moon shine,
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1700
or no, because hee hath no neede of her light.
or no, Because he hath no need of her Light.
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1701
Therefore wee conclude with Christ, Blessed are they which thirst after righteousnesse, for they shall be satisfied: Therefore we conclude with christ, Blessed Are they which thirst After righteousness, for they shall be satisfied:
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1702
not they which thirst after riches, nor they which thirst after honor, nor they which thirst after pleasure;
not they which thirst After riches, nor they which thirst After honour, nor they which thirst After pleasure;
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1703
they shall not be satisfied but thirst more, as the ambitious, voluptuous and couetous do,
they shall not be satisfied but thirst more, as the ambitious, voluptuous and covetous doe,
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1704
but they that thirst after righteousnes, shall be satisfied, though they haue no riches, nor honour, nor pleasure.
but they that thirst After righteousness, shall be satisfied, though they have no riches, nor honour, nor pleasure.
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1705
If ye aske like the Virgin, How can this be? I answere, euen as Adam was warme without cloathes;
If you ask like the Virgae, How can this be? I answer, even as Adam was warm without clothes;
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1706
so God doth satisfie manie men without riches.
so God does satisfy many men without riches.
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1707
Though he was naked, yet hee did not see his nakednesse, so long as he was innocent:
Though he was naked, yet he did not see his nakedness, so long as he was innocent:
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1708
but, when hee began to rebell, than hee began to want cloathes;
but, when he began to rebel, than he began to want clothes;
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1709
so though a man bee poore, yet hee doth not see his pouertie, so long as he is contented:
so though a man be poor, yet he does not see his poverty, so long as he is contented:
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1710
but when hee begins to couet, then he begins to want riches, and from that daye the curse (in the first of Agge. 6.) takes holde vpon him, Ye eate, but you haue not inough;
but when he begins to covet, then he begins to want riches, and from that day the curse (in the First of Age. 6.) Takes hold upon him, You eat, but you have not enough;
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1711
yee drinke, but you are not satisfied; yee cloath your selues, but you are not warme. ye drink, but you Are not satisfied; ye cloth your selves, but you Are not warm.
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1712
Indeed the couetous man seemeth to drawe the world to him with cords, his coffers are of load-stones, his hands like nets, his fingers like lime-twigs, here it comes, and there it comes;
Indeed the covetous man seems to draw the world to him with cords, his coffers Are of loadstones, his hands like nets, his fingers like lime-twigs, Here it comes, and there it comes;
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1713
one would think that this man shold be happie one day.
one would think that this man should be happy one day.
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1714
When the churles barnes were full, hee bad his soule rest, thinking to gaine rest by couetousnes, that he might say, Riches gaine rest as well as Godlines: but see what happened;
When the churls Barns were full, he bade his soul rest, thinking to gain rest by covetousness, that he might say, Riches gain rest as well as Godliness: but see what happened;
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1715
that night when hee began to take his rest, riches, and rest, and soule, and all, were taken from him.
that night when he began to take his rest, riches, and rest, and soul, and all, were taken from him.
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1716
Did hee not gaine faire? would he haue taken such paines if hee had thought of such rest? Couetousnes may gaine riches, but it cannot gaine rest:
Did he not gain fair? would he have taken such pains if he had Thought of such rest? Covetousness may gain riches, but it cannot gain rest:
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1717
ye may thinke like this Churle to rest, when your barnes, and shops, and coffers are full:
you may think like this Churl to rest, when your Barns, and shops, and coffers Are full:
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1718
but ye shall finde it true which Esay saith, There is no rest to the vngodlie.
but you shall find it true which Isaiah Says, There is no rest to the ungodly.
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1719
Therefore the Wise man to preuent any hope of rest, or honour, or profit, by sinne, speakes as though hee had tried, A man cannot bee established by iniquitie:
Therefore the Wise man to prevent any hope of rest, or honour, or profit, by sin, speaks as though he had tried, A man cannot be established by iniquity:
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1720
therefore he cannot bee quieted nor satisfied by the gaine of deceipt, or bribes, or lies, or vsurie, which is iniquitie;
Therefore he cannot be quieted nor satisfied by the gain of deceit, or Bribes, or lies, or Usury, which is iniquity;
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1721
therefore blessed is the man whom godlines doth make rich, For When the blessing of the Lorde maketh rich (saith Salomon) hee dooth adde no sorrow to it, but (saith hee) the reuenewes of the wicked is trouble;
Therefore blessed is the man whom godliness does make rich, For When the blessing of the Lord makes rich (Says Solomon) he doth add no sorrow to it, but (Says he) the revenues of the wicked is trouble;
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1722
as though his mony were care.
as though his money were care.
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1723
Wherfore let Patron, and Landlord, and Lawyer, and all say nowe, that Paule hath chosen the better riches, which thiefe,
Wherefore let Patron, and Landlord, and Lawyer, and all say now, that Paul hath chosen the better riches, which thief,
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1724
nor moath, nor canker can corrupt:
nor moath, nor canker can corrupt:
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1725
these are the riches at last which we must dwell with, when all the rest which we haue lyed for,
these Are the riches At last which we must dwell with, when all the rest which we have lied for,
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1726
and sworne for, and fretted for, and couzened for, and broken our sleepe for, & lost many Sermons for, forsake vs,
and sworn for, and fretted for, and cozened for, and broken our sleep for, & lost many Sermons for, forsake us,
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1727
like seruants which change their masters:
like Servants which change their Masters:
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1728
then Godlinesse shall seeme as great gaine to vs as it did to Paule, and he which loued the world most, would giue all that he hath for a dram of faith, that he might be sure to go to heauen when he is dead,
then Godliness shall seem as great gain to us as it did to Paul, and he which loved the world most, would give all that he hath for a dram of faith, that he might be sure to go to heaven when he is dead,
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1729
though he went towardes hell so long as he liued.
though he went towards hell so long as he lived.
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1730
Here then is an answere to them which aske, What profit is it to serue God? Howe happie was Barzillai that would not be exalted? What quiet had the Shunamite, which cared not for preferment? When did the Disciples seeme so rich,
Here then is an answer to them which ask, What profit is it to serve God? How happy was Barzillai that would not be exalted? What quiet had the Shunamite, which cared not for preferment? When did the Disciples seem so rich,
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1731
as when they were willing to leaue all? This shall be your gaine, when you are Vsurers of godlinesse.
as when they were willing to leave all? This shall be your gain, when you Are Usurers of godliness.
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1732
Is not the word gone foorth yet, which hath killed couetousnesse, that I may end my Sermon? Either you goe away contented,
Is not the word gone forth yet, which hath killed covetousness, that I may end my Sermon? Either you go away contented,
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1733
or else you goe away condemned of your owne conscience. Before you were vexed with couetousnes, but now the word shall vexe you too;
or Else you go away condemned of your own conscience. Before you were vexed with covetousness, but now the word shall vex you too;
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for you shall neuer couet, nor lye, nor deceiue hereafter, but a sergeant shall arrest you vpon it,
for you shall never covet, nor lie, nor deceive hereafter, but a Sergeant shall arrest you upon it,
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1735
and some sentence which you haue heard, shall gnaw you at the heart with a Memorandum of hell, that yee shall wish;
and Some sentence which you have herd, shall gnaw you At the heart with a Memorandum of hell, that ye shall wish;
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1736
Oh that I could abandon this sinne, or else that I had neuer heard that warning, that makes it a corrosiue vnto mee before I can leaue it.
O that I could abandon this sin, or Else that I had never herd that warning, that makes it a corrosive unto me before I can leave it.
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1759
If you be couetous you shall neuer haue enough, though you haue too much, but whē ye pray, Thy kingdome come, ye shall wish, my kingdome come. If you be covetous you shall never have enough, though you have too much, but when you pray, Thy Kingdom come, you shall wish, my Kingdom come.
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1737
If they which are greedie still, could see what peace, and rest, and ioye go home with them which are contented (although they may say with Peter, Gold and siluer haue I none ) euerie man would be a suter to Godlinesse, that he might haue the dowrie of contentation.
If they which Are greedy still, could see what peace, and rest, and joy go home with them which Are contented (although they may say with Peter, Gold and silver have I none) every man would be a suitor to Godliness, that he might have the dowry of contentation.
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1738
If anie here be couetous still, let him alway thinke why Dauid prayeth, Turne my heart vnto thy law, and not vnto couetousnes; he might haue named pride, or anger, or lust:
If any Here be covetous still, let him always think why David Prayeth, Turn my heart unto thy law, and not unto covetousness; he might have nam pride, or anger, or lust:
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1739
but to shewe that no sinne did so keepe his thoughts from the law, as couetousnes when it came vpon him, he saith, Turne my hart vnto thy law,
but to show that no sin did so keep his thoughts from the law, as covetousness when it Come upon him, he Says, Turn my heart unto thy law,
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1740
& not vnto couetousnes, as though a man could not be couetous, & haue leisure to thinke vpon any good.& not unto covetousness, as though a man could not be covetous, & have leisure to think upon any good.
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1741
But, as Iohn baptized with water, so I cā but teach you with words. But, as John baptised with water, so I can but teach you with words.
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1742
Now you haue heard what Contentation is, you must pray to another to giue it you.
Now you have herd what Contentation is, you must pray to Another to give it you.
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1743
It is said of this Citie, that many Citizens of London haue good wils, but bad deedes;
It is said of this city, that many Citizens of London have good wills, but bad Deeds;
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1744
that is, you doe no good vntill ye die.
that is, you do not good until you die.
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1745
First, ye are vngodly, that you may be rich, and then you part from some of your riches, to excuse for your vngodlinesse.
First, you Are ungodly, that you may be rich, and then you part from Some of your riches, to excuse for your ungodliness.
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1746
It may bee, that some here haue sette downe in their wils;
It may be, that Some Here have Set down in their wills;
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1747
When I die, I bequeath 100 pounds to a Colledge, & 100 pounds to an hospitall,
When I die, I Bequeath 100 pounds to a College, & 100 pounds to an hospital,
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1748
and 100 gownes to poore men.
and 100 gowns to poor men.
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1749
I do maruell that you giue no more when you are at that point, for Iudas when he died returned all againe: I do marvel that you give no more when you Are At that point, for Iudas when he died returned all again:
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1750
so yee die, and thinke when ye are gone, that God will take this for a quittance.
so ye die, and think when you Are gone, that God will take this for a quittance.
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1751
Bee not deceiued, for God doth not looke vpon that which you doe for feare, but vpon that which ye doe for loue.
Bee not deceived, for God does not look upon that which you do for Fear, but upon that which you do for love.
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1752
If you can find in your heart to do good while you are in health, as Zacheus did,
If you can find in your heart to do good while you Are in health, as Zacchaeus did,
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1753
then God hath respect to your offering;
then God hath respect to your offering;
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1754
but before God hearken how you giue your riches, first he examins how ye came by them:
but before God harken how you give your riches, First he examins how you Come by them:
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1755
for a man may be hanged for stealing the monie which he giueth to the poore,
for a man may be hanged for stealing the money which he gives to the poor,
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1756
because if hee should count Godlines gaine, much more should he care to gaine by godlie meanes.
Because if he should count Godliness gain, much more should he care to gain by godly means.
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1757
Thus you see the fruits of Godlinesse, and the fruits of Couetousnes, to stay Balaam posting for a bribe,
Thus you see the fruits of Godliness, and the fruits of Covetousness, to stay balaam posting for a bribe,
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1758
and the sonnes of Zebede suing for preferment, least seeking for asses, they lose a better kingdome then Saul found.
and the Sons of Zebedee suing for preferment, least seeking for asses, they loose a better Kingdom then Saul found.
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1928
As the soule of man may bee called, The Temple of the holie Ghost, which is the third person:
As the soul of man may be called, The Temple of the holy Ghost, which is the third person:
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1760
If ye be godlie, ye shall haue enough, though yee seeme to haue nothing: like the Smyrnians, of whom God said;
If you be godly, you shall have enough, though ye seem to have nothing: like the Smyrnians, of whom God said;
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1761
I know thy pouertie: but thou art rich. I know thy poverty: but thou art rich.
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1762
Therefore what counsel shall I giue you, but as Christ coūselled his Disciples, Be not friends to riches,
Therefore what counsel shall I give you, but as christ counseled his Disciples, Be not Friends to riches,
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1763
but make you friends of riches, & know this, that if ye cannot say as Paul saith;
but make you Friends of riches, & know this, that if you cannot say as Paul Says;
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1764
I haue learned to be content, Godlinesse is not yet come to your house: I have learned to be content, Godliness is not yet come to your house:
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1765
for the companion of godlines is contentation, which (when she comes) wil bring you all things. Therfore as Christ saith;
for the Companion of godliness is contentation, which (when she comes) will bring you all things. Therefore as christ Says;
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1766
If the sonne make you free, you shall be free indeed: so I say, if godlines make you rich, ye shall be rich indeede. If the son make you free, you shall be free indeed: so I say, if godliness make you rich, you shall be rich indeed.
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1767
The Lord Iesus make you doers of that yee haue heard. FINIS.
The Lord Iesus make you doers of that ye have herd. FINIS.
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1768
THE AFFINITIE OF THE FAITHFVL. Luke 8. 19 Then came to him his Mother, & his Brethren, and could not come neare him for the prease.
THE AFFINITIE OF THE FAITHFUL. Luke 8. 19 Then Come to him his Mother, & his Brothers, and could not come near him for the press.
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1769
20 And it was told him by certaine which sayd, thy mother and thy brethren stand without, and would see thee.
20 And it was told him by certain which said, thy mother and thy brothers stand without, and would see thee.
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1770
21 But he answered, and said vnto them, My Mother & my brethren are these which heare the word of God, and do it.
21 But he answered, and said unto them, My Mother & my brothers Are these which hear the word of God, and do it.
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1771
HEre is Christ preaching, a great prease hearing, his mother and his friends interrupting, & Christ againe withstanding the interruption, with a comfortable doctrine of his mercies toward them which heare the word of God, and doe it.
Here is christ preaching, a great press hearing, his mother and his Friends interrupting, & christ again withstanding the interruption, with a comfortable Doctrine of his Mercies towards them which hear the word of God, and do it.
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1772
When Christ was about a good worke, and many were gathered together to heare him, the Diuell thought with him selfe as the Priestes and Sadduces did in the fourth of the Acts;
When christ was about a good work, and many were gathered together to hear him, the devil Thought with him self as the Priests and Sadducees did in the fourth of the Acts;
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1773
If I let him alone thus, all the world will follow him, and I shall be like Rachel without children:
If I let him alone thus, all the world will follow him, and I shall be like Rachel without children:
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1774
therefore deuising the likeliest pollicie to frustrate & disgrace but one of his Sermons, thereby to make the people more vnwilling to heare him againe;
Therefore devising the likeliest policy to frustrate & disgrace but one of his Sermons, thereby to make the people more unwilling to hear him again;
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1775
as he set Eue vpon Adam, and made Iobs wife his instrument, when hee could not fit it himselfe: as he Set Eue upon Adam, and made Jobs wife his Instrument, when he could not fit it himself:
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1776
so he sendeth Christs Mother, and putteth in the mind of his kinsmen to come vnto him at that instant,
so he sends Christ Mother, and putteth in the mind of his kinsmen to come unto him At that instant,
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1777
when he was in this holy exercise, & call vpon him while he was preaching, to come away, and go with them.
when he was in this holy exercise, & call upon him while he was preaching, to come away, and go with them.
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1778
Christ seeing the serpents dealing, how he had made his mother his tempter, that all his Auditorie might go away emptie, and say, where they came;
christ seeing the Serpents dealing, how he had made his mother his tempter, that all his Auditory might go away empty, and say, where they Come;
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1779
We heard the man which is called Iesus, and he began to preach vnto vs, with such words,
We herd the man which is called Iesus, and he began to preach unto us, with such words,
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1780
as though he would carie vs to Heauen;
as though he would carry us to Heaven;
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1781
but in the middest of his Sermon came his Mother and Brethren to him, that it might be knowen what a Kinsman they had:
but in the midst of his Sermon Come his Mother and Brothers to him, that it might be known what a Kinsman they had:
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1782
and so soone as hee heard that they were come, suddenly he brake off his Sermon and slipt away from vs, to go and make merrie with them.
and so soon as he herd that they were come, suddenly he brake off his Sermon and slipped away from us, to go and make merry with them.
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1783
Christ, I say, seeing this traine laid by Sathan to disgrace him, (as he doth all his Ministers) did not leaue off speaking, as they thought he would:
christ, I say, seeing this train laid by Sathan to disgrace him, (as he does all his Ministers) did not leave off speaking, as they Thought he would:
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1784
but, as if God had appointed all this to credite and renowne him;
but, as if God had appointed all this to credit and renown him;
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1785
that which was noysed here to interrupt his doctrine, he taketh for an occasion to teach another doctrine, that there is a nearer Coniunction betweene Christ and the faithfull,
that which was noised Here to interrupt his Doctrine, he Takes for an occasion to teach Another Doctrine, that there is a nearer Conjunction between christ and the faithful,
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1786
then betweene the mother and the sonne, which are one flesh.
then between the mother and the son, which Are one Flesh.
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1787
Therefore, when they say, Thy mother and thy brethren are come to speake with thee, hee pointeth to his hearers and saith;
Therefore, when they say, Thy mother and thy brothers Are come to speak with thee, he pointeth to his hearers and Says;
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1788
These are my mother and my brethren, which heare the word of God and doe it: These Are my mother and my brothers, which hear the word of God and do it:
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1789
as if hee should saie, I haue a Mother indeede which brought me foorth, but in respect of them which heare the word of God,
as if he should say, I have a Mother indeed which brought me forth, but in respect of them which hear the word of God,
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1790
and doe it, she is like a stepmother, and these are like a naturall mother.
and do it, she is like a stepmother, and these Are like a natural mother.
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1791
With this wise answer hee quieted the Auditors, and made them heare him better then they did before.
With this wise answer he quieted the Auditors, and made them hear him better then they did before.
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1792
For now they thought with themselues, what man is this which loueth vs more then his mother? his mother called him,
For now they Thought with themselves, what man is this which loves us more then his mother? his mother called him,
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1793
and yet he would not go from vs: his brethren stay for him, and he maketh as if he did not know them, but saith;
and yet he would not go from us: his brothers stay for him, and he makes as if he did not know them, but Says;
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1794
Who is my mother? who are my brethren? Thus Christ stood vp as it were in an indignation against Sathan, and saide;Who is my mother? who Are my brothers? Thus christ stood up as it were in an Indignation against Sathan, and said;
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1795
Sathan, this Sermon was not begun for thee, neither shall it end for thee:
Sathan, this Sermon was not begun for thee, neither shall it end for thee:
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1796
this worke was not done for my mother, neither shall it be left for my mother.
this work was not done for my mother, neither shall it be left for my mother.
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1797
Thus he caught the diuell with his owne baite, and made the people more louing and attentiue towardes him, by that which Satan thought to disgrace him.
Thus he caught the Devil with his own bait, and made the people more loving and attentive towards him, by that which Satan Thought to disgrace him.
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1798
He was so armed with the Spirite, that let the diuell tempt him, or the woman tempt him,
He was so armed with the Spirit, that let the Devil tempt him, or the woman tempt him,
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1799
or princes tempt him, all is one. Here are two doubtes: the first is, the difference betweene the Euangelists:
or Princes tempt him, all is one. Here Are two doubts: the First is, the difference between the Evangelists:
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1800
For Mathew saith that one brought this message: Marke and Luke attribute it to mo; both may stand:
For Matthew Says that one brought this message: Mark and Luke attribute it to more; both may stand:
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1801
for the word which his mother gaue of calling him foorth, was receiued of the rest, for the word which his mother gave of calling him forth, was received of the rest,
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1802
and so passed amongst many till it came to Christ: so that one may be sayd to bring this message, because one noysed it first:
and so passed among many till it Come to christ: so that one may be said to bring this message, Because one noised it First:
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1803
and many may be sayd to bring this message, because many noysed it after. The second doubt is, because Christ had no brethren, how they said;
and many may be said to bring this message, Because many noised it After. The second doubt is, Because christ had no brothers, how they said;
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1804
Thy brethren would speake with thee? Thy brothers would speak with thee?
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1805
You must vnderstand, that they which are heere called Christes brethren, were his Cosens by the mothers side: that is, her sisters children:
You must understand, that they which Are Here called Christ's brothers, were his Cosens by the mother's side: that is, her Sisters children:
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1806
for there were three Maries, and these three were sisters:
for there were three Mary's, and these three were Sisters:
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1807
Marie the virgin, Marie the mother of Iames, & Marie the daughter of Cleophas, whose sonnes these were:
Marry the Virgae, Marry the mother of James, & marry the daughter of Cleophas, whose Sons these were:
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1808
their names were Iames, Ioseph, Iudas, and Simon; and they are called the Lordes brethren, because they were kinne vnto him.
their names were James, Ioseph, Iudas, and Simon; and they Are called the lords brothers, Because they were kin unto him.
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1809
Therefore note that in holie Scripture there be foure sortes of brethren: Brethren by nature, so Esau and Iacob were called brethren, because they had one father, and one mother:
Therefore note that in holy Scripture there be foure sorts of brothers: Brothers by nature, so Esau and Iacob were called brothers, Because they had one father, and one mother:
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1810
Brethren by nation, so all the Iewes are called brethren, because they were of one Countrey:
Brothers by Nation, so all the Iewes Are called brothers, Because they were of one Country:
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1811
Brethren by consanguinitie, so all are called brethren which are of one familie, and so Abraham called Lot his brother,
Brothers by consanguinity, so all Are called brothers which Are of one family, and so Abraham called Lot his brother,
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1812
and Sarah his sister, because they were of one line: Brethren by profession, so all Christians are called Brethren, because they are of one Religion:
and Sarah his sister, Because they were of one line: Brothers by profession, so all Christians Are called Brothers, Because they Are of one Religion:
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1813
These were Brethren of the third order, that is of Consanguinitie, because they were of one Familie.
These were Brothers of the third order, that is of Consanguinity, Because they were of one Family.
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1814
Now when his Mother, and his Brethren were come to see him, it is sayd, that they could not come neare him for the prease. Here were Auditors inough:
Now when his Mother, and his Brothers were come to see him, it is said, that they could not come near him for the press. Here were Auditors enough:
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1815
Christ flowed now with Disciples, that his mother coulde haue no roome to heare him, but after a while it was low water againe.
christ flowed now with Disciples, that his mother could have no room to hear him, but After a while it was low water again.
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1816
When the shepheard was stroken, the sheepe were scattered:
When the shepherd was stroken, the sheep were scattered:
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1817
when he preached in the Streetes, and in the Temple, and in the Fieldes, then manie flocked after him:
when he preached in the Streets, and in the Temple, and in the Fields, then many flocked After him:
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1818
but when he preached vpon the Crosse, then they left him, which sayd they would neuer forsake him:
but when he preached upon the Cross, then they left him, which said they would never forsake him:
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1819
then there was as great a prease to see him dye, as there was heere to heare him preach:
then there was as great a press to see him die, as there was Here to hear him preach:
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1820
and many of these which seemed like Bretheren, and Sisters, were his betrayers, and his accusers, and many of these which seemed like Brethren, and Sisters, were his betrayers, and his accusers,
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1821
and his persecutors, so inconstant we are in our zeale, more than in any thing else.
and his persecutors, so inconstant we Are in our zeal, more than in any thing Else.
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1822
Thus much of their comming and calling to Christ, now to the doctrine which lieth in it. Heere be two Speakers:
Thus much of their coming and calling to christ, now to the Doctrine which lies in it. Here be two Speakers:
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1823
one sayth, Thy Mother and thy Brethren are come to speake with thee: the other saith, These are my Mother, and Brethren, which heare the worde of God, and doe it.
one say, Thy Mother and thy Brothers Are come to speak with thee: the other Says, These Are my Mother, and Brothers, which hear the word of God, and do it.
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1824
The scope of the Euangelist is this: First, that Christ would not hinder his doctrine for mother, or brethren, or any kinsman:
The scope of the Evangelist is this: First, that christ would not hinder his Doctrine for mother, or brothers, or any kinsman:
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1825
Then, to shewe that there is a nearer coniunction between our Sauiour Christ and the Faithfull,
Then, to show that there is a nearer conjunction between our Saviour christ and the Faithful,
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1826
than betweene the mother and the sonne. The first is written for our instruction, and the latter is written for our comfort.
than between the mother and the son. The First is written for our instruction, and the latter is written for our Comfort.
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1827
Touching the first, he which teacheth vs to honor our father and mother, doth not teach vs here to contemne father and mother,
Touching the First, he which Teaches us to honour our father and mother, does not teach us Here to contemn father and mother,
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1828
because hee speakes of another mother: for it is said;
Because he speaks of Another mother: for it is said;
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1829
That he was obedient to his parents, in Luke 2. This he sheweth, when being found in the temple among the Doctors, hee left all to goe with his mother, because she sought him: That he was obedient to his Parents, in Luke 2. This he shows, when being found in the temple among the Doctors, he left all to go with his mother, Because she sought him:
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1830
so he honoured her, that hee left all for her.
so he honoured her, that he left all for her.
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1831
This hee shewed againe at his death, being vpon the crosse, he was not vnmindfull of her:
This he showed again At his death, being upon the cross, he was not unmindful of her:
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1832
for pointing vnto Iohn, hee said; Behold thy mother: and pointing vnto her, he said; Woman behold thy sonne: so he commended her to his beloued Disciple before he dyed.
for pointing unto John, he said; Behold thy mother: and pointing unto her, he said; Woman behold thy son: so he commended her to his Beloved Disciple before he died.
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1833
Therefore this is not a doctrine of disobedience, but a rule how to obey.
Therefore this is not a Doctrine of disobedience, but a Rule how to obey.
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1834
As he taught his Disciples to giue vnto Caesar that which is Caesars, and to God that which is Gods:
As he taught his Disciples to give unto Caesar that which is Caesars, and to God that which is God's:
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1835
so hee teacheth vs here, to giue vnto parents that which is parents, & to the Lord, that which is the Lordes. so he Teaches us Here, to give unto Parents that which is Parents, & to the Lord, that which is the lords.
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1836
When God saide, Honour thy father and thy mother, hee did not giue a commaundement agaynst himselfe: and therefore he saith;
When God said, Honour thy father and thy mother, he did not give a Commandment against himself: and Therefore he Says;
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1837
Honour me, before hee saith Honour them. The first commandement is Honour God, and the fift commandement is nour thy Parents; least you should honor your Parents before God.Honour me, before he Says Honour them. The First Commandment is Honour God, and the fift Commandment is nou_r_ thy Parents; lest you should honour your Parents before God.
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1838
When Salomon bad his mother aske him anie thing, he signified that the mother should be obeied in many things; When Solomon bade his mother ask him any thing, he signified that the mother should be obeyed in many things;
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1839
but whē he denied his Mother that one thing which she asked, he sheweth that the Mother should not be obeied in al things.
but when he denied his Mother that one thing which she asked, he shows that the Mother should not be obeyed in all things.
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1840
Whē Christ saide, You haue but one Father, and one Master, he speakes of Faith and Religion, shewing;
When christ said, You have but one Father, and one Master, he speaks of Faith and Religion, showing;
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1841
that when it concerneth our Faith and Religion, we should respect but one Father and one master, which is the giuer of our faith and the master of our Religion.
that when it concerns our Faith and Religion, we should respect but one Father and one master, which is the giver of our faith and the master of our Religion.
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1929
so it may be called the wombe of the Sonne, which is the second person.
so it may be called the womb of the Son, which is the second person.
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1842
When Paule said, Children obey your Parents in the Lord, hee meaneth not that wee shoulde obeye them against the Lorde;
When Paul said, Children obey your Parents in the Lord, he means not that we should obey them against the Lord;
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1843
As when hee saith, Obey Princes for conscience sake, hee meaneth not that wee should obey them against conscience.
As when he Says, Obey Princes for conscience sake, he means not that we should obey them against conscience.
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1844
Therefore when it commeth to this, that the earthly father commaundeth one thing, and the heauenly Father commaundeth another thing;
Therefore when it comes to this, that the earthly father commandeth one thing, and the heavenly Father commandeth Another thing;
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1845
then as Peter answered the Rulers, so maiest thou answere thy Parents;
then as Peter answered the Rulers, so Mayest thou answer thy Parents;
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1846
Whether is it meete to obey God, or you? Then these are the hands which thou must cut off,Whither is it meet to obey God, or you? Then these Are the hands which thou must Cut off,
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1847
then these are the eyes which thou must pull out: or else they should be as deare vnto thee, as thy hand or thine eye.
then these Are the eyes which thou must pull out: or Else they should be as deer unto thee, as thy hand or thine eye.
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1848
In the nineteenth of Mathew, A man must forsake his father & his mother, to dwel with his wife.
In the nineteenth of Matthew, A man must forsake his father & his mother, to dwell with his wife.
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1849
In the sixteenth of Luke, he must forsake father, & mother, & wife too, to dwel with Christ:
In the sixteenth of Luke, he must forsake father, & mother, & wife too, to dwell with christ:
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1850
For He which forsaketh father or mother for me, shall receiue more, saith our Sauiour.
For He which Forsaketh father or mother for me, shall receive more, Says our Saviour.
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1851
Nay, He which doth not hate father, or mother, or wife for me, can not be my Disciple. Nay, He which does not hate father, or mother, or wife for me, can not be my Disciple.
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1852
Shewing, that our loue toward God should be so great, that in respect of it, our loue towards men should seeme but hatred.
Showing, that our love towards God should be so great, that in respect of it, our love towards men should seem but hatred.
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1853
Thus he which obeyed his parents more than we, yet would haue some rule, some sentence, some example in Scripture of not obeying them too,
Thus he which obeyed his Parents more than we, yet would have Some Rule, Some sentence, Some Exampl in Scripture of not obeying them too,
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1854
because it is such a hard point, to know how farre they are to be obeyed, which are set in authoritie ouer vs.
Because it is such a hard point, to know how Far they Are to be obeyed, which Are Set in Authority over us
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1855
As none but God speaks alwaies aright, so none but God must alwayes be obeyed:
As none but God speaks always aright, so none but God must always be obeyed:
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1856
we are not called onely the sonnes of men, but we are called the sonnes of God. Therefore,
we Are not called only the Sons of men, but we Are called the Sons of God. Therefore,
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1857
as Christ answered his mother, when she would haue him turne water into wine, Woman, what haue I to do with thee? so wee should answere father,
as christ answered his mother, when she would have him turn water into wine, Woman, what have I to do with thee? so we should answer father,
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and mother, and brethren, and sisters, and rulers, and maisters, and wife too, when they will vs to do that which is not meete, What haue I to do with you? For to leaue doing good,
and mother, and brothers, and Sisters, and Rulers, and masters, and wife too, when they will us to do that which is not meet, What have I to do with you? For to leave doing good,
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1859
and do euill, were not to turne water into wine, but to turne wine into water.
and do evil, were not to turn water into wine, but to turn wine into water.
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1860
Peter was not Sathan, but when he tempted Christ like Sathan, Christ answered him as he answered Sathan, Come behind me Sathan: shewing, that we should giue no more attention vnto father,
Peter was not Sathan, but when he tempted christ like Sathan, christ answered him as he answered Sathan, Come behind me Sathan: showing, that we should give no more attention unto father,
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1861
or mother, or master, or wife, when they tempt vs to euill, than we would giue vnto Sathan,
or mother, or master, or wife, when they tempt us to evil, than we would give unto Sathan,
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1862
if he should tempt vs himselfe. Three things children receiue of their parents; life, maintenance, and instruction.
if he should tempt us himself. Three things children receive of their Parents; life, maintenance, and instruction.
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1863
For these three they owe other three: for life, they owe loue; for maintenance, they owe obedience; for instruction, they owe reuerence;
For these three they owe other three: for life, they owe love; for maintenance, they owe Obedience; for instruction, they owe Reverence;
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1864
for life, they must be loued as fathers; for maintenance, they must be obeyed as maisters;
for life, they must be loved as Father's; for maintenance, they must be obeyed as masters;
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1865
for instruction, they must be reuerenced as Tutors. But as there is a king of kings, which must be obeyed aboue kings:
for instruction, they must be reverenced as Tutors. But as there is a King of Kings, which must be obeyed above Kings:
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1866
so there is a father of fathers, which must be obeyed aboue fathers;
so there is a father of Father's, which must be obeyed above Father's;
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1867
therfore, sometime you must answer like the sonne, when he was bid go into his fathers vineyard, I will go: and sometime you must answer as Christ answered, I must go about my Fathers businesse.
Therefore, sometime you must answer like the son, when he was bid go into his Father's vineyard, I will go: and sometime you must answer as christ answered, I must go about my Father's business.
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1868
When two milch kine did carrie the Arke of the Lord to Bethshemesh, their calues were shut vp at home,
When two milch kine did carry the Ark of the Lord to Bethshemesh, their calves were shut up At home,
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1869
because the kine shuld not stay, when they heard their calues crie after them:
Because the kine should not stay, when they herd their calves cry After them:
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1870
so when thou goest about the Lordes businesse, thou shalt heare a crie of thy Father,
so when thou goest about the lords business, thou shalt hear a cry of thy Father,
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1871
and thy Mother and thy brethren, and thy Sisters, and thy Kinred, to staie thee; but then thou must thinke of another father, as Christ thought of another Mother:
and thy Mother and thy brothers, and thy Sisters, and thy Kindred, to stay thee; but then thou must think of Another father, as christ Thought of Another Mother:
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1872
and so as these Kine went on till the Lord brought thē where the Arke should rest;
and so as these Kine went on till the Lord brought them where the Ark should rest;
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1873
so thou shalt go on till the Lord bring thee where thou shalt rest.
so thou shalt go on till the Lord bring thee where thou shalt rest.
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1874
It is better to flie from our friends, as Abraham did, then to stay with some friends, as Sampson did with Dalila.
It is better to fly from our Friends, as Abraham did, then to stay with Some Friends, as Sampson did with Delilah.
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1875
I may say, Beware of Kinsmen, as well as our Sauiour said, Beware of men. For this respect of cousenage made Eli his sons Priests;
I may say, Beware of Kinsmen, as well as our Saviour said, Beware of men. For this respect of cozenage made Eli his Sons Priests;
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1876
and this respect of cousenage hath made manie like Priestes in Englande: and this respect of cozenage hath made many like Priests in England:
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1877
this respect of cousenage made Samuels sonnes Iudges, and this respect of cousenage hath made manie like Iudges in England:
this respect of cozenage made Samuels Sons Judges, and this respect of cozenage hath made many like Judges in England:
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1878
this respect of cousenage brought Tobias into the Leuits chamber & this respect of cousenage hath brought manie Gentlemen into Preachers liuinges, which will not out againe.
this respect of cozenage brought Tobias into the Leuits chamber & this respect of cozenage hath brought many Gentlemen into Preachers livings, which will not out again.
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1879
As Christ preferred his spirituall kinsmen, so we preferre our earthly kinsmen.
As christ preferred his spiritual kinsmen, so we prefer our earthly kinsmen.
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1880
Manie priuiledges, many offices, and many benefices haue stooped to this voice, Thy Mother calleth thee,
Many privileges, many Offices, and many Benefices have stooped to this voice, Thy Mother calls thee,
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1881
or thy Kinsmen would haue thee.
or thy Kinsmen would have thee.
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1882
As this voice came to Christ while he was labouring, so many voyces come to vs while we are labouring.
As this voice Come to christ while he was labouring, so many voices come to us while we Are labouring.
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1996
Iohn was not onely called, The voyce of a Crier, Luke the seuenth Chapter and two & twentieth verse,
John was not only called, The voice of a Crier, Lycia the Seventh Chapter and two & twentieth verse,
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1883
One saith, Pleasure would speake with you: another saith, profit would speake with you: another saith, Ease would speake with you:
One Says, Pleasure would speak with you: Another Says, profit would speak with you: Another Says, Ease would speak with you:
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1884
another saith, a Deanrie would speake with you: another saith; a Bishopricke would speake with you:
Another Says, a Deanery would speak with you: Another Says; a Bishopric would speak with you:
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1885
another saith, the Court woulde speake with you.
Another Says, the Court would speak with you.
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1886
When a man is in a good way, and studieth the Scriptures, to bee a teacher in the Church;
When a man is in a good Way, and studieth the Scriptures, to be a teacher in the Church;
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1887
a voyce commeth to his eare, as this came to Christs, and faith;
a voice comes to his ear, as this Come to Christ, and faith;
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1888
Thy frends would haue thee studie the Lawe, for by Diuinitie thou shalt attaine to no preferment;
Thy Friends would have thee study the Law, for by Divinity thou shalt attain to no preferment;
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1889
& thine owne Flocke wil vexe thee, or the Bishop wil stop thy mouth.
& thine own Flock will vex thee, or the Bishop will stop thy Mouth.
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1890
This wind somtime turneth Ionas his sailes from Niniue to Tharshish, & makes him burie his talent.
This wind sometime turns Ionas his sails from Nineveh to tarshish, & makes him bury his talon.
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1891
If he be a Diuine alreadie, and preach his conscience, a voyce commeth vnto him againe,
If he be a Divine already, and preach his conscience, a voice comes unto him again,
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1892
as this did to Christ, and saith;
as this did to christ, and Says;
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1893
Thy friendes would haue thee be quiet, or there bee Spies which note what thou sayest,
Thy Friends would have thee be quiet, or there be Spies which note what thou Sayest,
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1894
or there be fellowes which lye in wayte for thy Liuing: so sometimes (with a little intreatie) he beginneth to drawe vp his hand,
or there be Fellows which lie in wait for thy Living: so sometime (with a little intreaty) he begins to draw up his hand,
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1895
and lay his finger on his mouth, and preach peace when he is sent with warre.
and lay his finger on his Mouth, and preach peace when he is sent with war.
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1896
Thus we are cumbred like our master, before our Sermons, and in our Sermons, and after our Sermons,
Thus we Are cumbered like our master, before our Sermons, and in our Sermons, and After our Sermons,
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1897
euen of them sometime, which should encourage vs: and therefore as Christ saith, Beware of men, so say I, Beware of kinsmen.
even of them sometime, which should encourage us: and Therefore as christ Says, Beware of men, so say I, Beware of kinsmen.
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1898
So soone as the Children bee borne, their Parents bring them to the Temple, and baptise them, & offer them to God:
So soon as the Children be born, their Parents bring them to the Temple, and baptise them, & offer them to God:
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1899
but so soone as they be able to serue him, they tempt them away from him, to Lawe,
but so soon as they be able to serve him, they tempt them away from him, to Law,
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1900
or Phisicke, or Merchandise, or Husbandrie, and had rather they should be of any Tribe, thā of the Tribe of Leui, which serueth in the Temple.
or Physic, or Merchandise, or Husbandry, and had rather they should be of any Tribe, than of the Tribe of Levi, which serveth in the Temple.
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1901
Hee which will be hindred, shall haue blockes inough: but we must learne to leape ouer all, as Christ leaped ouer this.
He which will be hindered, shall have blocks enough: but we must Learn to leap over all, as christ leapt over this.
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1902
If we should leaue Father, and Mother, and Wife, and Children for Christ; much lesse should wee care for labour, or losse, or shame, or trouble, or displeasure;
If we should leave Father, and Mother, and Wife, and Children for christ; much less should we care for labour, or loss, or shame, or trouble, or displeasure;
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1903
for wee woulde aduenture these for our friendes. Thus much of his naturall kindred: now of his spirituall kindred.
for we would adventure these for our Friends. Thus much of his natural kindred: now of his spiritual kindred.
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1904
Here is another genealogie of Christ, which Mathew and Luke neuer spake of. As Christ saith.
Here is Another genealogy of christ, which Matthew and Luke never spoke of. As christ Says.
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1905
I haue another bread which you knowe not: so he saith, I haue other kinsmen which you know not. I have Another bred which you know not: so he Says, I have other kinsmen which you know not.
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1906
Saint Iohn writing to a Ladie, which brought vp her children in the feare of God, calleth her the elect Ladie:
Saint John writing to a Lady, which brought up her children in the Fear of God, calls her the elect Lady:
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1907
shewing, that the chiefest honour of Ladies, and Lordes, and Princes, is to be elect of God.
showing, that the chiefest honour of Ladies, and lords, and Princes, is to be elect of God.
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1908
Saint Luke speaking of certaine Beroeans, which receiued the word of God with loue, calleth them More noble than the rest:
Saint Lycia speaking of certain Beroeans, which received the word of God with love, calls them More noble than the rest:
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1909
shewing, that God counteth none noble, but such as are of a noble Spirite. As Iohn calleth none elect, but the vertuous;
showing, that God counteth none noble, but such as Are of a noble Spirit. As John calls none elect, but the virtuous;
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1910
and Luke calleth none noble, but the religious: so Christ calleth none his kinsmen, but the righteous:
and Lycia calls none noble, but the religious: so christ calls none his kinsmen, but the righteous:
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1911
and of those onelie hee saieth, These are my Mother, and my Brethren, which heare the word of God, and doe it.
and of those only he Saith, These Are my Mother, and my Brothers, which hear the word of God, and do it.
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1912
As Abrahams Children are not counted Children after the flesh, but Children after the spirite: so Christes Kindred are not counted Kindred after the flesh, but kindred after the Spirite;
As Abrahams Children Are not counted Children After the Flesh, but Children After the Spirit: so Christ's Kindred Are not counted Kindred After the Flesh, but kindred After the Spirit;
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1913
for the flesh was not made after the Image of God, but the spirit was made after his Image: for the Flesh was not made After the Image of God, but the Spirit was made After his Image:
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1914
therefore God is not called the Father of bodies, but the Father of Spirites.
Therefore God is not called the Father of bodies, but the Father of Spirits.
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1915
Now, God (which is a Spirite) preferreth them which are a kinne to him in the Spirite.
Now, God (which is a Spirit) preferreth them which Are a kin to him in the Spirit.
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1916
Therefore Esau was not blessed, because hee was of Isaacks flesh, but Iacob was blessed, because he was of Isaacks Spirite.
Therefore Esau was not blessed, Because he was of Isaacs Flesh, but Iacob was blessed, Because he was of Isaacs Spirit.
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1917
As wee loue in the flesh, so Christ loueth in the spirit, therefore he calleth none his kinsemen,
As we love in the Flesh, so christ loves in the Spirit, Therefore he calls none his kinsmen,
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1918
but them which heare the word of God, and do it. It seemeth that Paule thought of this saying, when he said;
but them which hear the word of God, and do it. It seems that Paul Thought of this saying, when he said;
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1919
Till Christ be formed in you. If Christ be formed in vs, as Paule saith, then we are Christs mother:Till christ be formed in you. If christ be formed in us, as Paul Says, then we Are Christ mother:
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euerie one which wil haue Christ his sauiour, must be Christs mother.
every one which will have christ his Saviour, must be Christ mother.
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1921
The virgin asked the angel how she could beare Christ seeing she had not knowen a man? Luke Chapter 1. Verse 24. so you may aske how you can beare Christ, seeing he is borne alreadie?
The Virgae asked the angel how she could bear christ seeing she had not known a man? Luke Chapter 1. Verse 24. so you may ask how you can bear christ, seeing he is born already?
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1922
As there is a second comming of Christ, so there is a second birth of Christ.
As there is a second coming of christ, so there is a second birth of christ.
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1923
When we are borne againe, then Christ is borne againe:
When we Are born again, then christ is born again:
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1924
the virgin was his mother by the flesh, & the faithfull are his mother by the spirit:
the Virgae was his mother by the Flesh, & the faithful Are his mother by the Spirit:
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1925
the holy Ghost doth conceiue him in them: hee was in her wombe, and he is in their hearts: the holy Ghost does conceive him in them: he was in her womb, and he is in their hearts:
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1926
shee did beare him, and they doe beare him: shee did nurse him, and they do nurse him.
she did bear him, and they do bear him: she did nurse him, and they do nurse him.
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1927
This is the second birth of Christ.
This is the second birth of christ.
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1930
Before these words it is saide, that Christ asked, Who are my brethren? as if hee should say, you thinke that I am affected to my kinsmen, as you are:
Before these words it is said, that christ asked, Who Are my brothers? as if he should say, you think that I am affected to my kinsmen, as you Are:
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1931
but I tell you that I count them my kinsmen, which heare the word of God and do it.
but I tell you that I count them my kinsmen, which hear the word of God and do it.
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1932
To shewe that Christ loueth vs with an euerlasting Loue, hee sheweth that hee doth not loue vs for anie Temporall things,
To show that christ loves us with an everlasting Love, he shows that he does not love us for any Temporal things,
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1933
but for that which doth endure for euer.
but for that which does endure for ever.
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1934
If Christ loued vs, as Isaack loued Esau, for venison, then we might misse the blessing as Esau did: But as Iohn saith;
If christ loved us, as Isaac loved Esau, for venison, then we might miss the blessing as Esau did: But as John Says;
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1935
He loued in the truth, so Christ loueth in the truth. To loue in the truth, is the true loue:He loved in the truth, so christ loves in the truth. To love in the truth, is the true love:
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1936
euerie loue but this at one time or other hath turned into hatred, as the truth ouercommeth falshood.
every love but this At one time or other hath turned into hatred, as the truth Overcometh falsehood.
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1937
Nowe for this loue, Christ calleth them by all the names of loue, his father, and his brethren, and his sisters.
Now for this love, christ calls them by all the names of love, his father, and his brothers, and his Sisters.
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1938
In Rom. 6. they are called his seruants. If that be not enough, in the fifteēth of Iohn they are called his friends.
In Rom. 6. they Are called his Servants. If that be not enough, in the fifteēth of John they Are called his Friends.
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1939
If that be not enough, in the third of Marke they are called his kinsmen.
If that be not enough, in the third of Mark they Are called his kinsmen.
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1940
If that be not enough, in the foure & twentith of Luke they are called his brethren.
If that be not enough, in the foure & Twentieth of Luke they Are called his brothers.
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1941
If that be not enough, in Mark 1. they are called his children. If that be not enough, here they are called his mother.
If that be not enough, in Mark 1. they Are called his children. If that be not enough, Here they Are called his mother.
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1942
If that be not enough, in Cantic. 5. they are called his Spouse, to shewe that hee loued them with all loues;
If that be not enough, in Cantic. 5. they Are called his Spouse, to show that he loved them with all loves;
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1943
the Mothers loue, the Brothers loue, the Sisters loue, the Masters loue, and the Friends loue.
the Mother's love, the Brother's love, the Sisters love, the Masters love, and the Friends love.
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1944
If all these Loues could be put together, yet the loue of Christ exceedeth them all:
If all these Loves could be put together, yet the love of christ exceeds them all:
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1945
and the Mother, and the Brother, and the Sister, and the Childe, and the kinsmen,
and the Mother, and the Brother, and the Sister, and the Child, and the kinsmen,
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1946
and the Friende, and the Seruant, would not do, and suffer so much among them all,
and the Friend, and the Servant, would not do, and suffer so much among them all,
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1947
as Christ hath done, and suffered for vs alone.
as christ hath done, and suffered for us alone.
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1948
Such a loue we kindle in Christ, when we heare his word, and do it, that wee are as deare vnto him, as all his kinred together.
Such a love we kindle in christ, when we hear his word, and do it, that we Are as deer unto him, as all his kindred together.
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1949
Now as wee are his Mother, so should we carrie him in our heartes, as his mother did in her armes.
Now as we Are his Mother, so should we carry him in our hearts, as his mother did in her arms.
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1950
As wee are his Bretheren, so wee should preferre him, as Ioseph did Beniamin, Genesis, Chapter fortie three, Verse fortie three.
As we Are his Brethren, so we should prefer him, as Ioseph did Benjamin, Genesis, Chapter fortie three, Verse fortie three.
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1951
As we are his Spouse, so should we imbrace him as Isaac did Rebecca: if thou be a kinsman, do like a kinsman.
As we Are his Spouse, so should we embrace him as Isaac did Rebecca: if thou be a kinsman, do like a kinsman.
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2075
he which is a spirite, requires the spirite, and delights to dwell in the hearts of men. he which is a Spirit, requires the Spirit, and delights to dwell in the hearts of men.
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1952
Now wee come to the markes of these kinsmen, which I may call the Armes of his house: As Christ saith;
Now we come to the marks of these kinsmen, which I may call the Arms of his house: As christ Says;
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1953
By this all men shall knowe my Disciples, if they loue one another, so hee saith;By this all men shall know my Disciples, if they love one Another, so he Says;
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1954
By this shall all men knowe my kinsmen, if they heare the word of God, and doe it.
By this shall all men know my kinsmen, if they hear the word of God, and do it.
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1955
As there is a kindred by the Fathers side, and a kindred by the Mothers side,
As there is a kindred by the Father's side, and a kindred by the Mother's side,
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1956
so there is a kindred of Hearers, and a kindred of dooers.
so there is a kindred of Hearers, and a kindred of doers.
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1957
In Matthew it is saide, Hee which heareth the Wil of my Father, and doth it:
In Matthew it is said, He which hears the Will of my Father, and does it:
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1958
Here it is saide, Hee which heareth the worde of God and dooth it: both are one;
Here it is said, He which hears the word of God and doth it: both Are one;
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1959
For his word is his will, and therefore it is called his will. Psalme 119.
For his word is his will, and Therefore it is called his will. Psalm 119.
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1960
As he spake there of dooing, so hee speaketh here of a certaine rule, which hee calleth the worde of God, whereby all mens workes must be squared:
As he spoke there of doing, so he speaks Here of a certain Rule, which he calls the word of God, whereby all men's works must be squared:
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1961
For if I do all the workes that I can, to satisfie an others will, or mine owne will;
For if I do all the works that I can, to satisfy an Others will, or mine own will;
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1962
it auaileth mee nothing with God, because I doe it not for GOD.
it avails me nothing with God, Because I do it not for GOD.
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1963
Therefore, hee which alwaies before followed his owne will, when hee was stricken downe and beganne to repent, cried out:
Therefore, he which always before followed his own will, when he was stricken down and began to Repent, cried out:
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1964
Lorde, what wilt thou haue mee to doe? as if hee should say, I will doe no more as men woulde haue mee,Lord, what wilt thou have me to do? as if he should say, I will do no more as men would have me,
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1965
or as the Diuell would haue mee, or as the flesh would haue mee, but as thou wouldst haue me.
or as the devil would have me, or as the Flesh would have me, but as thou Wouldst have me.
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1966
So Dauid prayed, Teach mee O Lord to doe thy will:
So David prayed, Teach me Oh Lord to do thy will:
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1967
not my will, for wee neede not to bee taught to doe our owne will, no more than a Cuckoe, to sing Cuckoe her owne name.
not my will, for we need not to be taught to do our own will, no more than a Cuckoo, to sing Cuckoo her own name.
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1968
Euerie man can goe to hell without a guide.
Every man can go to hell without a guide.
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1969
Here is the rule nowe, if you liue by it, then are you kinne to Christ:
Here is the Rule now, if you live by it, then Are you kin to christ:
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1970
as other kinreds go by birth, and marriage, so this kinred goes by faith and obedience.
as other kindreds go by birth, and marriage, so this kindred Goes by faith and Obedience.
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1971
Hearers are but halfe kin, as it were in a farre degree;
Hearers Are but half kin, as it were in a Far degree;
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1972
but they that heare and do, are called his Mother, which is the nearest kinred of all.
but they that hear and do, Are called his Mother, which is the nearest kindred of all.
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1973
Therfore if you haue the deed, then you are kin indeed; there is no promise made to hearers, nor to speakers, nor to readers:
Therefore if you have the deed, then you Are kin indeed; there is no promise made to hearers, nor to Speakers, nor to Readers:
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1974
but all promises are made to beleeuers, or doers. If you aske God who shall dwell in the holie Mountaine;
but all promises Are made to believers, or doers. If you ask God who shall dwell in the holy Mountain;
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1975
he saith, The man which walketh vprightly. Here are none but dooers: If you aske Christ who shall enter into the kingdome of heauen, he saith; he Says, The man which walks uprightly. Here Are none but doers: If you ask christ who shall enter into the Kingdom of heaven, he Says;
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1976
Not they which crie Lord, Lord, (though they crie twise Lord) but they which do the will of my father: here are none but dooers.Not they which cry Lord, Lord, (though they cry twice Lord) but they which do the will of my father: Here Are none but doers.
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1977
If you aske him againe, howe you may come to heauen, hee saith, Keepe the Commaundements: here are none but doers.
If you ask him again, how you may come to heaven, he Says, Keep the commandments: Here Are none but doers.
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1978
If you aske him againe, who are blessed? he saith; Blessed are they that heare the word of God and do it: here are none but doers.
If you ask him again, who Are blessed? he Says; Blessed Are they that hear the word of God and do it: Here Are none but doers.
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1979
If you aske an Angell, who are blessed, he saith; Blessed are they which keepe the words of this booke: here are none but dooers.
If you ask an Angel, who Are blessed, he Says; Blessed Are they which keep the words of this book: Here Are none but doers.
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1980
If you aske Dauid, who are blessed? he saith; The man is blest which keepeth iudgement, and doeth righteousnes: here are none but doers.
If you ask David, who Are blessed? he Says; The man is blessed which Keepeth judgement, and doth righteousness: Here Are none but doers.
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1981
If you aske Salomon, who are blessed? hee saith; The man is blessed which keepeth the law: here are none but doers.
If you ask Solomon, who Are blessed? he Says; The man is blessed which Keepeth the law: Here Are none but doers.
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1982
If you aske Esay, who are blessed? he saith; Hee which doeth this is blessed: here are none but doers:
If you ask Isaiah, who Are blessed? he Says; He which doth this is blessed: Here Are none but doers:
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1983
If you aske Iames who are blessed? he saith; The doer of the word is blessed in his deede: heere are none but dooers.
If you ask James who Are blessed? he Says; The doer of the word is blessed in his deed: Here Are none but doers.
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1984
Thus blessing and dooing runne together.
Thus blessing and doing run together.
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1985
Least any man should looke to be blessed without obedience, Christ calleth Loue the greatest commaundement:
lest any man should look to be blessed without Obedience, christ calls Love the greatest Commandment:
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1986
but Salomon calleth Obedience the end of all, as though without obedience all were to no end. but Solomon calls obedience the end of all, as though without Obedience all were to no end.
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1987
When Michah had got a Leuite into his house, Now (saith hee) I know the Lord will be good vnto mee, seeing I haue a Leuite in my house:
When Micah had god a Levite into his house, Now (Says he) I know the Lord will be good unto me, seeing I have a Levite in my house:
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1988
So many thinke, when they haue gotten a Preacher into their parish;
So many think, when they have got a Preacher into their parish;
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1989
Now the Lorde will be good vnto vs, now Christ will loue vs, now we are good sonnes, seeing we maintain a Preacher amongst vs. But Michah was not blessed for a Leuite, nor you for a Preacher:
Now the Lord will be good unto us, now christ will love us, now we Are good Sons, seeing we maintain a Preacher among us But Micah was not blessed for a Levite, nor you for a Preacher:
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1990
but as you would haue vs do as we teach, so God woulde haue you doe as you heare:
but as you would have us do as we teach, so God would have you do as you hear:
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1991
for you shalbe no more saued for hearing, than we are for speaking. When God created the Tree, hee commanded it to bring foorth fruite:
for you shall no more saved for hearing, than we Are for speaking. When God created the Tree, he commanded it to bring forth fruit:
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1992
so when he createth Faith, he commaundeth it to bring foorth workes: and therefore it is called a liuely Faith.
so when he Createth Faith, he commandeth it to bring forth works: and Therefore it is called a lively Faith.
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1993
VVhen our Sauiour woulde prooue him selfe vnto Iohn, to be the true Messias indeed, he sayd to his Disciples, Tell Iohn what things you haue heard and seene:
When our Saviour would prove him self unto John, to be the true Messias indeed, he said to his Disciples, Tell John what things you have herd and seen:
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1994
Matth. 11. 4. not onely heard, but seene:
Matthew 11. 4. not only herd, but seen:
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1995
So if wee will prooue our selues to be Christes kinsmen indeede, we must worke that thing which may be seene as well as heard.
So if we will prove our selves to be Christ's kinsmen indeed, we must work that thing which may be seen as well as herd.
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1997
but, Aburning Lampe, Mathew chap. 3. verse 3. which might be seene: so all which are crying voyces, must be burning Lampes.
but, Aburning Lamp, Matthew chap. 3. verse 3. which might be seen: so all which Are crying voices, must be burning Lamps.
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1998
Iames dooth not say, Let me heare thy faith, but Let me see thy faith. As the Angels put on the shape of men, that Abraham might see them:
James doth not say, Let me hear thy faith, but Let me see thy faith. As the Angels put on the shape of men, that Abraham might see them:
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1999
so faith must put on works, that the world may see it.
so faith must put on works, that the world may see it.
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2000
The workes which I do (saith Christ) beare witnesse of me: So the workes which wee doe, should beare witnesse of vs. Therefore Christ linketh Faith and Repentance together. Repent and beleeue the Gospell. The works which I do (Says christ) bear witness of me: So the works which we do, should bear witness of us Therefore christ linketh Faith and Repentance together. repent and believe the Gospel.
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2001
Marke the first chapter, verse fifteene. Therefore I conclude, That which Christ hath ioyned, let no man separate. Marke chap. 10. ver. 9.
Mark the First chapter, verse fifteene. Therefore I conclude, That which christ hath joined, let no man separate. Mark chap. 10. ver. 9.
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2002
Thus I haue shewed you Christ preaching, a great prease hearing, his Friends and Kinsfolke interrupting,
Thus I have showed you christ preaching, a great press hearing, his Friends and Kinsfolk interrupting,
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2003
and Christ againe withstanding the interruption: By this you may see what a spirite the diuell hath to hinder one Sermon,
and christ again withstanding the interruption: By this you may see what a Spirit the Devil hath to hinder one Sermon,
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2004
therfore no maruell though he cause so many to be put to silence; no maruell though he stand so against a learned Ministerie;
Therefore no marvel though he cause so many to be put to silence; no marvel though he stand so against a learned Ministry;
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2005
no maruell though he raise vp such slaunders vpon Preachers; no maruell though he write so manie bookes against the Christian Gouernment in the Church;
no marvel though he raise up such slanders upon Preachers; no marvel though he write so many books against the Christian Government in the Church;
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2006
no maruel though he make so manie Non-residents; no maruel though he ordain so many dumbe Priestes;
no marvel though he make so many Nonresidents; no marvel though he ordain so many dumb Priests;
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2007
for these make him the God of this world.
for these make him the God of this world.
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2008
The Diuell is afrayde that one Sermon will conuert vs, and we are not moued with twentie:
The devil is afraid that one Sermon will convert us, and we Are not moved with twentie:
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2009
So the diuell thinketh better of vs than we are. Againe, by this you may learne howe to resiste and withstande temptations:
So the Devil Thinketh better of us than we Are. Again, by this you may Learn how to resist and withstand temptations:
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2010
whether it bee thy father which tempteth thee, thy mother which tempteth thee, or thy brother which tempteth thee,
whither it be thy father which tempts thee, thy mother which tempts thee, or thy brother which tempts thee,
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2011
or thy sister which tempteth, or thy kinsman which tempteth, or Rulers which tempteth, or Master which tempteth, or wife which tempteth.
or thy sister which tempts, or thy kinsman which tempts, or Rulers which tempts, or Master which tempts, or wife which tempts.
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2012
As Christ would not know his mother, against his father: so thou shouldst not know any father, or mother, or brother, or sister, or friend,
As christ would not know his mother, against his father: so thou Shouldst not know any father, or mother, or brother, or sister, or friend,
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2013
or kinsman, or master, or childe, or wife against God.
or kinsman, or master, or child, or wife against God.
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2014
If the mothers sute may be refused sometime, a noble mans letter may be refused too:
If the mother's suit may be refused sometime, a noble men Letter may be refused too:
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2015
Hee that can turne his hinderance to a furtherance as Christ did heere, may make vse of euerie thing.
He that can turn his hindrance to a furtherance as christ did Here, may make use of every thing.
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2016
Againe, by this you may learne how to choose your friends.
Again, by this you may Learn how to choose your Friends.
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2017
As Christ counted none his kinsmen but such as heare the worde of God and doe it:
As christ counted none his kinsmen but such as hear the word of God and do it:
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2118
but giue it, is the present time, as though he wold haue it out of hand,
but give it, is the present time, as though he would have it out of hand,
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2018
so we should make none our familiars, but such as Christ counteth his kinsmen. Againe, you may see the difference betweene Christ and the worlde:
so we should make none our familiars, but such as christ counteth his kinsmen. Again, you may see the difference between christ and the world:
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2019
Christ calleth the godly his kinsmē, be they neuer so poore;
christ calls the godly his kinsmen, be they never so poor;
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2020
and we scorne to call the poore our kinsmen, be they neuer so honest, so proude is the seruant aboue his master.
and we scorn to call the poor our kinsmen, be they never so honest, so proud is the servant above his master.
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2021
Againe, by this you may see how Christ is to be loued, for when hee calleth vs his mother, hee sheweth vs the way to loue him as a mother,
Again, by this you may see how christ is to be loved, for when he calls us his mother, he shows us the Way to love him as a mother,
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2022
for indeede hee is the mother of his mother, and his brethren too. Againe, by this all vaunting and boasting of Kinred is cut off.
for indeed he is the mother of his mother, and his brothers too. Again, by this all vaunting and boasting of Kindred is Cut off.
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2023
Glorie not in that thou hast a Gentleman to thy Father, glorie not that thou hast a Knight to thy Brother,
Glory not in that thou hast a Gentleman to thy Father, glory not that thou hast a Knight to thy Brother,
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2024
but glorie that thou hast the Lord to thy Brother. He which called Abraham his Father fried in Hell, because GOD was not his Father.
but glory that thou hast the Lord to thy Brother. He which called Abraham his Father fried in Hell, Because GOD was not his Father.
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2025
If Marie might not bee prowde of such a Sonne as our Sauiour Christ, much lesse may you bragge of any friend or Sonne that you haue. Againe:
If Marie might not be proved of such a Son as our Saviour christ, much less may you brag of any friend or Son that you have. Again:
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2026
by this you may know, whether you be kinne to Christ. by this you may know, whither you be kin to christ.
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2027
As those Priestes were shut out of the Temple, which could not count their Genealogie from Aaron:
As those Priests were shut out of the Temple, which could not count their Genealogy from Aaron:
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2028
so they shall bee excluded out of Heauen, which cannot reckon their Pedegree from Christ. Heere are the Armes now, whereby you may shewe of what House you come.
so they shall be excluded out of Heaven, which cannot reckon their Pedigree from christ. Here Are the Arms now, whereby you may show of what House you come.
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2029
If you heare the woord of God, and doo it, then Christ saith vnto you, as hee said vnto them, These are my Mother, and my Bretheren, and my Sisters:
If you hear the word of God, and do it, then christ Says unto you, as he said unto them, These Are my Mother, and my Brethren, and my Sisters:
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2030
You women are his Sisters, and you men are his Bretheren: and if you be Christs Brethren, then are you Gods Sonnes:
You women Are his Sisters, and you men Are his Brethren: and if you be Christ Brothers, then Are you God's Sons:
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2031
and if you be Gods Sonnes, then are you his Heyres; for all Gods Sonnes are called heires Rom. 8. 7. Lastly, by this you may know the Diuels Kinsemen:
and if you be God's Sons, then Are you his Heirs; for all God's Sons Are called Heirs Rom. 8. 7. Lastly, by this you may know the Devils Kinsmen:
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2032
and therefore our Sauiour Christ saith, You are of your father the diuell:
and Therefore our Saviour christ Says, You Are of your father the Devil:
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2033
Shewing that the diuel and the wicked are as neare kinne as Christ and the faithfull. Now as Dauid saith:
Showing that the Devil and the wicked Are as near kin as christ and the faithful. Now as David Says:
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2034
Seemeth it a light thing vnto you to be the Sonne of a king, seeing I am a poore man and of small reputation? So may I saie, seemeth it a light thing vnto you, to be the sonnes of the king of kings, seeing you are poore men and of smal reputation? It is counted a great honor to Abraham, Isaac & Iacob that God was not ashamed, to be called their God; Seems it a Light thing unto you to be the Son of a King, seeing I am a poor man and of small reputation? So may I say, seems it a Light thing unto you, to be the Sons of the King of Kings, seeing you Are poor men and of small reputation? It is counted a great honour to Abraham, Isaac & Iacob that God was not ashamed, to be called their God;
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2035
What an honor then is this, that God is not ashamed to be called our Father? nay, our brother,
What an honour then is this, that God is not ashamed to be called our Father? nay, our brother,
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2036
as though we were matched with him.
as though we were matched with him.
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2037
If the Israelites had such care to match with the seruants of God, what a blessing is this to marrie with the sonne of God? Therefore if any affect rich kinsmen or great marriages:
If the Israelites had such care to match with the Servants of God, what a blessing is this to marry with the son of God? Therefore if any affect rich kinsmen or great marriages:
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2038
heere is a greater then Salomon, marrie thou him.
Here is a greater then Solomon, marry thou him.
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2039
This kinsman of ours is now gone vp into heauen, that we may haue a friend in the Court.
This kinsman of ours is now gone up into heaven, that we may have a friend in the Court.
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2040
Ioseph desired the Butler to remember him when hee stood before Pharaoh, and hee forgot him though hee had pleasured him.
Ioseph desired the Butler to Remember him when he stood before Pharaoh, and he forgotten him though he had pleasured him.
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2041
But a Theefe desired Christ to remember him when he came into his kingdome, and hee receiued him into paradise the same day, But a Thief desired christ to Remember him when he Come into his Kingdom, and he received him into paradise the same day,
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2042
though he had alwayes offended him:
though he had always offended him:
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2043
to shewe that although wee haue beene as bad as theeues, yet we may hope in Christ.
to show that although we have been as bad as thieves, yet we may hope in christ.
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2044
Therefore, now I may conclude, you haue heard the word, if you goe away and doe it:
Therefore, now I may conclude, you have herd the word, if you go away and do it:
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2045
then you are the Mother, and Brethren, and Sisters of this heauenly King. To whome with the Father and the holy spirit, be all praise, maiestie and dominion, now and euermore, Amen.
then you Are the Mother, and Brothers, and Sisters of this heavenly King. To whom with the Father and the holy Spirit, be all praise, majesty and dominion, now and evermore, Amen.
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2046
THE CHRISTIANS SACRIFICE. Prouerbs 23. 26. My Sonne giue me thy heart.
THE CHRISTIANS SACRIFICE. Proverbs 23. 26. My Son give me thy heart.
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2047
TO binde all the lessons together which yee haue learned since I came, this sentence came to my mind, My Sonne, giue me thy hart:
TO bind all the Lessons together which ye have learned since I Come, this sentence Come to my mind, My Son, give me thy heart:
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which is the summe of all that yee haue heard, and shewes in what chest you should lay vp these treasures, in your heart, which is the sum of all that ye have herd, and shows in what chest you should lay up these treasures, in your heart,
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and then giue that heart to God, & he wil keep all safe.
and then give that heart to God, & he will keep all safe.
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A supplication is come, as it were frō God to man, that man would send God his heart, penned by Salomon vnder the name of Wisdome, and directed to her sonnes, Wisedome intreateth her sonnes, that they would giue her their hearts;
A supplication is come, as it were from God to man, that man would send God his heart, penned by Solomon under the name of Wisdom, and directed to her Sons, Wisdom intreateth her Sons, that they would give her their hearts;
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this Wisedome is God, we by adoption are his sonnes, and our heart is that which Christ calls spirit and truth, without hypocrisie, Giue me that heart, saith God. this Wisdom is God, we by adoption Are his Sons, and our heart is that which christ calls Spirit and truth, without hypocrisy, Give me that heart, Says God.
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He which giues anie thing to another, considers before what he loues, & giues that which he thinkes will be accepted, that he may bee loued for the gift:
He which gives any thing to Another, considers before what he loves, & gives that which he thinks will be accepted, that he may be loved for the gift:
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therefore Dauid as though he were at a stand, & sorrowed that he could not do enough for God, breakes forth to him selfe, What shall I giue vnto the Lord,
Therefore David as though he were At a stand, & sorrowed that he could not do enough for God, breaks forth to him self, What shall I give unto the Lord,
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for all that he hath giuen me? The Lord hearing as it were these sighs of his seruants, which care & studie what they may do to please him, comes in their suspence,for all that he hath given me? The Lord hearing as it were these sighs of his Servants, which care & study what they may do to please him, comes in their suspense,
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and like a friend which desires nothing but good will, answers from heauen, My sonne giue me thy heart.
and like a friend which Desires nothing but good will, answers from heaven, My son give me thy heart.
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Vnder which sute he taxeth them beside which are suters alwayes to him, and looke still to receiue like the Publicans,
Under which suit he Taxes them beside which Are Suitors always to him, and look still to receive like the Publicans,
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but neuer cast in their minds what they should giue:
but never cast in their minds what they should give:
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therefore their tribute is set downe by equall measure vnder the kings seale, euerie man must homage his heart.
Therefore their tribute is Set down by equal measure under the Kings seal, every man must homage his heart.
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Hee which alwayes gaue, nowe craues, and hee which craued alwayes, nowe giues: Christ stands at the doore like a poore man, and askes not bread, nor clothes,
He which always gave, now craves, and he which craved always, now gives: christ Stands At the door like a poor man, and asks not bred, nor clothes,
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nor lodging, which we should giue to his members, but our heart, that is, euen the continent of all,
nor lodging, which we should give to his members, but our heart, that is, even the continent of all,
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and Gouernour of mannes house, which sits on the Bench like a Iudge, to giue the charge,
and Governor of Man's house, which sits on the Bench like a Judge, to give the charge,
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and teach the tongue to speake, the hand to worke, the foote to walke, the eare to attend, the eye to obserue, the minde to choose, and the flesh to obey.
and teach the tongue to speak, the hand to work, the foot to walk, the ear to attend, the eye to observe, the mind to choose, and the Flesh to obey.
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That wee must present to God like a burnt Sacrifice, wherein all is offered together, a wise tongue, a diligent hand, a warie foot, a watchfull eye,
That we must present to God like a burned Sacrifice, wherein all is offered together, a wise tongue, a diligent hand, a wary foot, a watchful eye,
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an attentiue eare, an humble minde, an obedient flesh, put all together, and it is but the heart;
an attentive ear, an humble mind, an obedient Flesh, put all together, and it is but the heart;
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My sonne (saith God) giuee me thie heart. Here thou art the giuer, God the petitioner, thy heart the gift, which he claimeth by the name of a Son:My son (Says God) giuee me Thief heart. Here thou art the giver, God the petitioner, thy heart the gift, which he claimeth by the name of a Son:
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should God be a suppliant vnto thee & me? but that our vnthankfulnesse condemnes vs, that for all the things which he hath giuen vs, we neuer considered yet what we should giue vnto him before he asketh.
should God be a suppliant unto thee & me? but that our unthankfulness condemns us, that for all the things which he hath given us, we never considered yet what we should give unto him before he asks.
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He is faine to put in his petition like a Suter, and say, Giue me thy heart.
He is feign to put in his petition like a Suitor, and say, Give me thy heart.
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Marke what God hath chosen for himself, not that which any other shall loose by, like the demaunds of them which care for none but themselues;
Mark what God hath chosen for himself, not that which any other shall lose by, like the demands of them which care for none but themselves;
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but that, which being giuen to God, mooues vs to giue vnto euerie man his due,
but that, which being given to God, moves us to give unto every man his endue,
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as Zacheus when hee gaue his heart to Christ, parted his goods to the poore, and restored to all, that which he had gotten by wrong.
as Zacchaeus when he gave his heart to christ, parted his goods to the poor, and restored to all, that which he had got by wrong.
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Once God required offerings and sacrifices, which men were vnwilling to giue, because it was a deare seruice of God:
Once God required offerings and Sacrifices, which men were unwilling to give, Because it was a deer service of God:
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but now he saith, that the heart is more than all burnt offerings and sacrifices. Iacob loued Ioseph more than all his brethren:
but now he Says, that the heart is more than all burned offerings and Sacrifices. Iacob loved Ioseph more than all his brothers:
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so God loueth the heart more than all her fellowes; this myte God will haue for all his benefites, which we may best affoord him; so God loves the heart more than all her Fellows; this myte God will have for all his benefits, which we may best afford him;
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thy almes to the poore, thy counsell to the simple, thy inheritance to thy children, thy tribute to Caesar, but thy heart to God:
thy alms to the poor, thy counsel to the simple, thy inheritance to thy children, thy tribute to Caesar, but thy heart to God:
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Here God plants himself as in a castle, which is alwayes besieged with the world, the flesh, and the diuell.
Here God plants himself as in a castle, which is always besieged with the world, the Flesh, and the Devil.
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If the enemie get a thought, or a word, or a worke, yet he hath but razed the walles,
If the enemy get a Thought, or a word, or a work, yet he hath but razed the walls,
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but if he take the heart, then the fortresse is lost. For that time all our thoughts, words and works, are captiue vnto him:
but if he take the heart, then the fortress is lost. For that time all our thoughts, words and works, Are captive unto him:
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he bids them go, and they go, do, and they do it.
he bids them go, and they go, do, and they do it.
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That man is like Esau, which had an inheritance, which had a heart, but now he hath not possession of his owne,
That man is like Esau, which had an inheritance, which had a heart, but now he hath not possession of his own,
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therfore giue God thy heart, that he may keepe it, not a peece of thy heart, not a roome in thy heart, but thy heart. The heart diuided, dieth:
Therefore give God thy heart, that he may keep it, not a piece of thy heart, not a room in thy heart, but thy heart. The heart divided, Dieth:
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God is not like the mother, which would haue the child diuided, but like the naturall mother, which said, rather then it should be diuided, let her take all.
God is not like the mother, which would have the child divided, but like the natural mother, which said, rather then it should be divided, let her take all.
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Let the diuell haue all, if he which gaue it bee not worthie of it:
Let the Devil have all, if he which gave it be not worthy of it:
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God hath no copesmate, therefore he will haue no parting of stakes, but all or none,
God hath no copesmate, Therefore he will have no parting of stakes, but all or none,
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and therefore hee which askes heere thy heart, in the sixt of Deuteronomie, and the fift verse, askes all thy heart, all thy soule, all thy strength;
and Therefore he which asks Here thy heart, in the sixt of Deuteronomy, and the fift verse, asks all thy heart, all thy soul, all thy strength;
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thrise he requireth all, least we should keepe a thought behind:
thrice he requires all, lest we should keep a Thought behind:
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yet it is thy heart, that is, a vayne heart, a barren heart, a sinfull heart,
yet it is thy heart, that is, a vain heart, a barren heart, a sinful heart,
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vntil thou giue it vnto God, and then it is the spouse of Christ, the temple of the holy Ghost,
until thou give it unto God, and then it is the spouse of christ, the temple of the holy Ghost,
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and the image of God, so changed and formed, and refined, that God calls it a new heart.
and the image of God, so changed and formed, and refined, that God calls it a new heart.
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Some haue a double heart, as it is in the twelfth Psalme: but God acknowledgeth but one heart, saying, Giue me thy heart, not giue thy hearts;
some have a double heart, as it is in the twelfth Psalm: but God acknowledgeth but one heart, saying, Give me thy heart, not give thy hearts;
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declaring that a single heart is pleasing vnto him, and that they which haue a double heart, a heart and a heart, haue neuer a good heart.
declaring that a single heart is pleasing unto him, and that they which have a double heart, a heart and a heart, have never a good heart.
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God doth not require the heart, as though he required no more but the heart, like the Pope, which saith, Giue my thy heart, and it sufficeth.
God does not require the heart, as though he required no more but the heart, like the Pope, which Says, Give my thy heart, and it Suffices.
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To maintaine his Papists pendant and crouehant, which liue among Christians;
To maintain his Papists pendant and crouehant, which live among Christians;
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he requireth nothing of such but their heart, that they may worship God with their lips, and dissemble their religion,
he requires nothing of such but their heart, that they may worship God with their lips, and dissemble their Religion,
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and forsweare their opinion, and come to sermons, and subscribe to other lawes, and seeme Protestants,
and forswear their opinion, and come to Sermons, and subscribe to other laws, and seem Protestants,
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as the diuell licenseth witches to seeme Christians, so they giue him their heart, he dispenceth with them to dissemble,
as the Devil licenseth Witches to seem Christians, so they give him their heart, he dispenceth with them to dissemble,
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while hee askes, before ye goe out of the Church:
while he asks, before you go out of the Church:
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and giue the rest as they list: but God requireth the heart, because we should not dissemble;
and give the rest as they list: but God requires the heart, Because we should not dissemble;
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for in the twelfth to the Romanes, he commandeth the bodie too, Offer vp your bodies: which we can not do,
for in the twelfth to the Romans, he commands the body too, Offer up your bodies: which we can not do,
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vnlesse we giue heart, and hand, and tongue, and eyes, and eares, and all; for the bodie is all:
unless we give heart, and hand, and tongue, and eyes, and ears, and all; for the body is all:
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but the heart is chiefe in request, because if there be anie goodnesse, it lyes in the heart,
but the heart is chief in request, Because if there be any Goodness, it lies in the heart,
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& because he which giues the heart, giues all:
& Because he which gives the heart, gives all:
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for out of the abundance of the hart the mouth speaketh, the hand worketh, the eye looketh, the eare listeneth, the foote walketh to good or euill. for out of the abundance of the heart the Mouth speaks, the hand works, the eye looks, the ear listeneth, the foot walks to good or evil.
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Therefore there is such strife for the heart, as there was for Moses bodie, Giue it mee saith the Lord, giue it me saith the Tempter, giue it me saith the Pope, giue it me saith riches, giue it me saith pleasure,
Therefore there is such strife for the heart, as there was for Moses body, Give it me Says the Lord, give it me Says the Tempter, give it me Says the Pope, give it me Says riches, give it me Says pleasure,
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as though thou must needes giue it:
as though thou must needs give it:
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now here is the choyce, whether thou wilt giue it to God or the diuell, Gods heart or the diuels heart, whose wilt thou be?
now Here is the choice, whither thou wilt give it to God or the Devil, God's heart or the Devils heart, whose wilt thou be?
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Thus doth man hang in a ballance, like a yong virgin which hath manie sutors:
Thus does man hang in a balance, like a young Virgae which hath many Suitors:
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some she fancieth for parentage, some for personage, some for friends, some for wealth, some for wit, some for vertue,
Some she fancieth for parentage, Some for personage, Some for Friends, Some for wealth, Some for wit, Some for virtue,
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and after all, chooseth the worst of all;
and After all, chooses the worst of all;
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so the heart hath so many suters besides God, that sometime she marrieth with one, sometimes with another, the world keeps her, the flesh keeps her, the deuil keeps her, which haue no more interest in her,
so the heart hath so many Suitors beside God, that sometime she Marrieth with one, sometime with Another, the world keeps her, the Flesh keeps her, the Devil keeps her, which have no more Interest in her,
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than Herod to his sister, but seeke her spoile, like them which marrie for riches, are glad when one dies, that another may come.
than Herod to his sister, but seek her spoil, like them which marry for riches, Are glad when one die, that Another may come.
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These suters are like Absolon, which did not seeke the hearts of the people like Dauid,
These Suitors Are like Absalom, which did not seek the hearts of the people like David,
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but stole them with flatterie and lies: but God would haue thee giue thy heart. As a man considers what he doth when he giues:
but stole them with flattery and lies: but God would have thee give thy heart. As a man considers what he does when he gives:
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so God licenseth vs to consider of that which we do for him, whether he deserues it,
so God licenseth us to Consider of that which we do for him, whither he deserves it,
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whether we owe it, whether he can requite it, lest it should come against our will, therefore giue me, saith God:
whither we owe it, whither he can requite it, lest it should come against our will, Therefore give me, Says God:
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as though he would not straine vpon vs, or take from vs, but if thou wilt giue him thy heart, then he accepts it;
as though he would not strain upon us, or take from us, but if thou wilt give him thy heart, then he accepts it;
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it must come freely like a gift, as his blessings come to vs, and then his demaund is graunted.
it must come freely like a gift, as his blessings come to us, and then his demand is granted.
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Here is no respect of time, how long thou maist stay it, or how long he wil keepe it,
Here is no respect of time, how long thou Mayest stay it, or how long he will keep it,
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for what can we aske of him, while we denye him but one thing when he askes of vs? therefore consider who is a sutor to you.
for what can we ask of him, while we deny him but one thing when he asks of us? Therefore Consider who is a suitor to you.
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Now I am a Collector for God, to gather hearts, either you must grant him, or denie him;
Now I am a Collector for God, to gather hearts, either you must grant him, or deny him;
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thinke who shall loose by it, if thou wilt not pay thy Land-lord his rent. How many subiectes would reioyce if they had any thing to giue to their prince,
think who shall lose by it, if thou wilt not pay thy Landlord his rend. How many Subjects would rejoice if they had any thing to give to their Prince,
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& pray her to accept it, and be glad if she would take it, that they might but say;
& pray her to accept it, and be glad if she would take it, that they might but say;
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I haue giuen a present to the Queene.
I have given a present to the Queen.
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So Mary reioyced that shee had a little Oyle to sprincke vpon Christ, that shee would take no mony for it; So Marry rejoiced that she had a little Oil to sprincke upon christ, that she would take no money for it;
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yea the widdow of Zareptah was so ioyfull that she had a little food for the Prophet, that she spared it from her children and her selfe, to serue him first:
yea the widow of Zareptah was so joyful that she had a little food for the Prophet, that she spared it from her children and her self, to serve him First:
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so they which loue the Lord like his disciple, which left all to follow him, had rather that he should haue their riches, their honors, their hearts and their liues, then they themselues.
so they which love the Lord like his disciple, which left all to follow him, had rather that he should have their riches, their honours, their hearts and their lives, then they themselves.
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Why is Dauid called a man after Gods owne heart;
Why is David called a man After God's own heart;
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but because when God said, Giue me thy heart, his spirite answered like an Eccho, I giue thee my heart? Is God so desirous of my heart? what good can my heart doo to God? It is not woorthie to come vnder his roofe, I would I had a better gift to send vnto my Lorde, goe my heart to thy Maker, the Bridegroome hath sent for thee, put on thy wedding garment, but Because when God said, Give me thy heart, his Spirit answered like an Echo, I give thee my heart? Is God so desirous of my heart? what good can my heart do to God? It is not worthy to come under his roof, I would I had a better gift to send unto my Lord, go my heart to thy Maker, the Bridegroom hath sent for thee, put on thy wedding garment,
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for the King himselfe will marrie thee.
for the King himself will marry thee.
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Who is not sorrie now, that hee did not giue his heart before? Is hee not worthie to die which will take his heart from him that made it, from him which redeemed it, from him which preserues it, from him which will glorifie it;
Who is not sorry now, that he did not give his heart before? Is he not worthy to die which will take his heart from him that made it, from him which redeemed it, from him which preserves it, from him which will Glorify it;
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to giue it vnto him which will infect it, torment it, condemne it? Will a seruant reach the cup to a stranger,
to give it unto him which will infect it, torment it, condemn it? Will a servant reach the cup to a stranger,
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when his Master cals for it? Or will a man sell his coate if he haue no moe? What doost thou reserue for God,
when his Master calls for it? Or will a man fell his coat if he have no more? What dost thou reserve for God,
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when thou hast giuen Sathan thy heart? Christ hath promised to come and dwell with thee, where shall he staie, where shall he dine,
when thou hast given Sathan thy heart? christ hath promised to come and dwell with thee, where shall he stay, where shall he dine,
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if the chamber be taken vp, and the heart let foorth to another? Thou art but a Tenant,
if the chamber be taken up, and the heart let forth to Another? Thou art but a Tenant,
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and yet thou takest his house ouer his head, and placest in it whom thou wilt, as if thou wert Landlord,
and yet thou Takest his house over his head, and placest in it whom thou wilt, as if thou Wertenberg Landlord,
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Canst thou possesse another mans goods but he will molest thee, and trouble thee vntill he haue his owne? and doost thou thinke to keepe that which is Gods,
Canst thou possess Another men goods but he will molest thee, and trouble thee until he have his own? and dost thou think to keep that which is God's,
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and holde it in peace? No hee will neuer suffer thee to rest, but crie vpon thee daie and night,
and hold it in peace? No he will never suffer thee to rest, but cry upon thee day and night,
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as Moses vexed Pharaoh vntil he let the people goe;
as Moses vexed Pharaoh until he let the people go;
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so thou shalt bee distracted with feares ▪ and thoughts, as one plague followed another, vntill thou let thy heart goe, that it may serue God: so thou shalt be distracted with fears ▪ and thoughts, as one plague followed Another, until thou let thy heart go, that it may serve God:
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for, as if a man should pull out thy heart, and take it from thee, so greeuous is it to God to keep thy heart from him.
for, as if a man should pull out thy heart, and take it from thee, so grievous is it to God to keep thy heart from him.
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Therefore let all Sutors haue their answere, that thy heart is married alreadie. As Isaac answered Esau, Iacob haue I blessed, and he shalbe blessed:
Therefore let all Suitors have their answer, that thy heart is married already. As Isaac answered Esau, Iacob have I blessed, and he shall blessed:
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so thou maist say, God hath my heart, and he shall haue it;
so thou Mayest say, God hath my heart, and he shall have it;
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and them that craue it hereafter, send them to Christ for it, for it is not thine to giue,
and them that crave it hereafter, send them to christ for it, for it is not thine to give,
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if thou haue giuen it to God alreadie.
if thou have given it to God already.
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But take heede thy heart do not lye to thy selfe, and say it is Gods when it is the worldes, like Ieroboams Wife, which woulde not seeme to bee Ieroboams Wife.
But take heed thy heart do not lie to thy self, and say it is God's when it is the world's, like Ieroboams Wife, which would not seem to be Ieroboams Wife.
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By this thou shalt knowe whether thou hast giuen it to him or no; if the Heart be gone, all will followe.
By this thou shalt know whither thou hast given it to him or no; if the Heart be gone, all will follow.
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As the Sunne riseth first, and then the beastes arise from their dennes, the Fowles from their neastes, and men from their beddes:
As the Sun Riseth First, and then the beasts arise from their dens, the Fowls from their nests, and men from their Beds:
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so when the Heart sets forwarde to God, all the members will follow after it, the tongue will praise him, the foote will follow him, the eare will attend him, the eye will watch him, the hand will serue him, nothing will staie after the heart,
so when the Heart sets forward to God, all the members will follow After it, the tongue will praise him, the foot will follow him, the ear will attend him, the eye will watch him, the hand will serve him, nothing will stay After the heart,
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but euerie one goes like handmaydes after their mistresse: this Christ verifieth, saying: make cleane within, and all will bee cleane:
but every one Goes like handmaids After their mistress: this christ verifieth, saying: make clean within, and all will be clean:
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therefore the Publican did beat vpon his hart, as though hee were angrie with it, because it did not waken all the rest:
Therefore the Publican did beatrice upon his heart, as though he were angry with it, Because it did not waken all the rest:
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shewing that as the Father gaue vs all, when hee gaue his son, so we giue him all when wee giue our heartes.
showing that as the Father gave us all, when he gave his son, so we give him all when we give our hearts.
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This is the melodie which Paul speaketh of, Ephes. 5. 19. Make melodie in the Lord in your hearts: This is the melody which Paul speaks of, Ephesians 5. 19. Make melody in the Lord in your hearts:
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shewing that there is a consort of all the members, when the heart is in tune,
showing that there is a consort of all the members, when the heart is in tune,
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and that it soundes like a melodie in the eares of God, and makes vs reioyce while wee serue him.
and that it sounds like a melody in the ears of God, and makes us rejoice while we serve him.
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Wee haue example heereof in Christ, which said it was meate and drinke vnto him to doo his fathers will:
we have Exampl hereof in christ, which said it was meat and drink unto him to do his Father's will:
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and in Dauid, which daunced to see the Arke; and in David, which danced to see the Ark;
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and in the Israelites, of whom it is saide, that they reioyced, when they offered from their heart vnto the Lord. and in the Israelites, of whom it is said, that they rejoiced, when they offered from their heart unto the Lord.
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Therefore Salomon pricking out the heart for God, spake as though he would set out the pleasantest,
Therefore Solomon pricking out the heart for God, spoke as though he would Set out the Pleasantest,
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and fairest, & easiest way to serue him, without any grudging, or toyle, or wearinesse: touch but the first linke, and all the rest will follow;
and Fairest, & Easiest Way to serve him, without any grudging, or toil, or weariness: touch but the First link, and all the rest will follow;
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so set the heart a going, and it is like the poize of a clocke, which turnes all the wheeles one way;
so Set the heart a going, and it is like the poize of a clock, which turns all the wheels one Way;
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such an Oyle is vpon the heart, which makes al nimble and currant about it:
such an Oil is upon the heart, which makes all nimble and currant about it:
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therfore it is almost as easie to speak well and doe well, as to thinke well.
Therefore it is almost as easy to speak well and do well, as to think well.
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If the heart indite a good matter, no maruel though the tongue be the Pen of a readie writer:
If the heart indite a good matter, no marvel though the tongue be the Pen of a ready writer:
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but if the hart be dull, all is like a left hand, so vnapt and vntoward, that it cannot turne it selfe to any good. but if the heart be dull, all is like a left hand, so unapt and untoward, that it cannot turn it self to any good.
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Therfore Gods sutes haue so hard passage in mens counsailes, iudgements, and Parliaments, because they doe not giue him their harts, which should be the first offering of all;
Therefore God's suits have so hard passage in men's Counsels, Judgments, and Parliaments, Because they do not give him their hearts, which should be the First offering of all;
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if they woulde giue him their hearts before they sit downe to heare his cause, they could not denie him anie thing that is for his honour,
if they would give him their hearts before they fit down to hear his cause, they could not deny him any thing that is for his honour,
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though it were against their profit: but as Christ saieth, Not my will, but thy will:
though it were against their profit: but as christ Saith, Not my will, but thy will:
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so they would say, It is not our Kingdome, but thy Kingdome; it is not our Church, but thy Church;
so they would say, It is not our Kingdom, but thy Kingdom; it is not our Church, but thy Church;
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therefore not our will, but thy will; not our law, but thy law; not our discipline, but thy discipline raigne in it;
Therefore not our will, but thy will; not our law, but thy law; not our discipline, but thy discipline Reign in it;
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and all that giue their hearts subscribe to this: the rest say, not thy wil, but our wil;
and all that give their hearts subscribe to this: the rest say, not thy will, but our will;
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not thy law, but our law;
not thy law, but our law;
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not thy discipline, but our discipline, because as the Apostle sayth, They seeke their owne glorie,
not thy discipline, but our discipline, Because as the Apostle say, They seek their own glory,
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and not Christs, Phil. 2. 21. This hath bene the rub euer since Antichrist was first resisted.and not Christ, Philip 2. 21. This hath be the rub ever since Antichrist was First resisted.
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Herode could not see how hee should be King, if Christ should raigne, therfore as the Image-makers cried and stormed when Images should goe downe, alleadging that they liued by that craft: Herod could not see how he should be King, if christ should Reign, Therefore as the Image-makers cried and stormed when Images should go down, alleging that they lived by that craft:
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so, if you marke what kind of men they were which did preach and write,
so, if you mark what kind of men they were which did preach and write,
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and labour so hotly against religion, it is they that were like to loose some of their dignities, or their commodities by it.
and labour so hotly against Religion, it is they that were like to lose Some of their dignities, or their commodities by it.
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The Scribes and Pharisies resisted Christ more than the people, because hee denounced woe to them, and misliked that they should bee called Rabbi:
The Scribes and Pharisees resisted christ more than the people, Because he denounced woe to them, and misliked that they should be called Rabbi:
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how hard it is to follow Christ, when he saith, Leaue all; nay, if he bid vs leaue any thing for him, how hard it is to follow christ, when he Says, Leave all; nay, if he bid us leave any thing for him,
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though we should leaue our selues, Matt. 16. 24. The tongue wil not praise, because the heart doth not loue;
though we should leave our selves, Matt. 16. 24. The tongue will not praise, Because the heart does not love;
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the eare doth not heare, because the heart doth not minde; the hand doth not giue, because the heart doth not pitie;
the ear does not hear, Because the heart does not mind; the hand does not give, Because the heart does not pity;
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the foote will not goe, because the heart doth not stirre; all staie vpon the heart, like the Captaine that should giue the onset.
the foot will not go, Because the heart does not stir; all stay upon the heart, like the Captain that should give the onset.
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Thus to shew that hee deserueth all, the Lord requireth that which bringeth all.
Thus to show that he deserves all, the Lord requires that which brings all.
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Secondly, God requireth the Heart, shewing that all the things of this worlde are not woorthie of it,
Secondly, God requires the Heart, showing that all the things of this world Are not worthy of it,
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nor a peece of it, nor a thought, vnles it be to contemne them, as Salomon thought of vanitie:
nor a piece of it, nor a Thought, unless it be to contemn them, as Solomon Thought of vanity:
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for if the heart be the Temple of God, hee which giueth it to anie thing else, committeth Sacriledge, for if the heart be the Temple of God, he which gives it to any thing Else, Committeth Sacrilege,
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and breaketh that Commaundement, Giue vnto GOD that which is Gods, Matthewe 22. 21.
and breaks that Commandment, Give unto GOD that which is God's, Matthew 22. 21.
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Thirdly, that all should consent so with the heart, that wee should speake as if our heart did speake, pray as if our heart did pray, heare as if our heart did heare, giue as if our heart did giue ▪ remit as if our heart did remit,
Thirdly, that all should consent so with the heart, that we should speak as if our heart did speak, pray as if our heart did pray, hear as if our heart did hear, give as if our heart did give ▪ remit as if our heart did remit,
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and counsell as if our heart did counsell, as the Apostle sayth, Doe all things heartely. Col. 3. 23. which if we could keepe, nothing that wee doe should trouble vs,
and counsel as if our heart did counsel, as the Apostle say, Do all things heartily. Col. 3. 23. which if we could keep, nothing that we do should trouble us,
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because nothing is troublesome, but that which goeth against the heart.
Because nothing is troublesome, but that which Goes against the heart.
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Fourthly, that wee should serue God for himselfe, and not for our selues, as he which giues his heart, doth all for loue:
Fourthly, that we should serve God for himself, and not for our selves, as he which gives his heart, does all for love:
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this Christ requires, when he casts off that Disciple, that offred to follow him for aduantage, The birds haue neastes, and •he foxes haue hoales (saieth Christ) but the Sonne of man hath not a place to hide his head:
this christ requires, when he Cast off that Disciple, that offered to follow him for advantage, The Birds have nests, and •he foxes have hoales (Saith christ) but the Son of man hath not a place to hide his head:
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shewing his Disciple, if hee will follow him, 〈 ◊ 〉 must not looke for a place to hide his head:
showing his Disciple, if he will follow him, 〈 ◊ 〉 must not look for a place to hide his head:
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we must leaue all to follow Christ, as Peter did, & not seeke all by following him, as they that wēt after him for bread.
we must leave all to follow christ, as Peter did, & not seek all by following him, as they that went After him for bred.
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Fiftly, that wee should not serue God by fits, as we vse to pray when the night comes, to heare when the Sabboath comes, to fast when Lent comes, to repent when death comes:
Fifty, that we should not serve God by fits, as we use to pray when the night comes, to hear when the Sabbath comes, to fast when Lent comes, to Repent when death comes:
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but the seruice of the heart is a continuall seruice, like that in 1. Thess. 5. 16. Reioyce euermore, praye continually, in all things giue thankes.
but the service of the heart is a continual service, like that in 1. Thess 5. 16. Rejoice evermore, pray continually, in all things give thanks.
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Who is this which reioyceth, and prayeth, and thanketh continually? The tong prayeth but sometime, the eare attendeth but sometime, the hand giueth but sometime;
Who is this which rejoices, and Prayeth, and thanketh continually? The tonge Prayeth but sometime, the ear attends but sometime, the hand gives but sometime;
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but the heart prayeth, and praiseth, and worshippeth alwaies;
but the heart Prayeth, and Praiseth, and Worshippeth always;
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a man may serue God alwaies with his heart and neuer bee wearie, because the heart cannot serue him,
a man may serve God always with his heart and never be weary, Because the heart cannot serve him,
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vnles it reioyce in his seruice:
unless it rejoice in his service:
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and therefore the Israelites praised God with musicke, which did not delight God, but shewed that they delighted in his seruice, as they did in musicke.
and Therefore the Israelites praised God with music, which did not delight God, but showed that they delighted in his service, as they did in music.
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But if the tongue, or the hande, or the eare, thinke to serue God without the heart, it is the irksomest occupation in the world, the houre of tediousnesse,
But if the tongue, or the hand, or the ear, think to serve God without the heart, it is the irksomest occupation in the world, the hour of tediousness,
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like a long sicknesse, he is tyred before he begin, and thinketh himselfe in the stockes,
like a long sickness, he is tired before he begin, and Thinketh himself in the stocks,
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vntill the Sermon bee ended, and vntill his Prayer bee done, that hee may bee at libertie,
until the Sermon be ended, and until his Prayer be done, that he may be At liberty,
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and returne to his olde byas againe.
and return to his old bias again.
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Lastly, this shewes how God mislikes our coldnesse in hearing, or praying, if we cannot say with the Virgin in Luke, the first Chapter and sixe and fortieth verse, My hart doth magnifie the Lord.
Lastly, this shows how God mislikes our coldness in hearing, or praying, if we cannot say with the Virgae in Luke, the First Chapter and sixe and fortieth verse, My heart does magnify the Lord.
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All that comes short of this is hypocrisie, & pleaseth God like the offering of Cain.
All that comes short of this is hypocrisy, & Pleases God like the offering of Cain.
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As Ioseph charged his brethren that they should not come to him for corne vnlesse they brought Beniamin vnto him, whom they left at home: As Ioseph charged his brothers that they should not come to him for corn unless they brought Benjamin unto him, whom they left At home:
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so God will not haue vs to speake to him, nor come to him for any thing,
so God will not have us to speak to him, nor come to him for any thing,
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vnlesse we bring our heart vnto him which we leaue behinde.
unless we bring our heart unto him which we leave behind.
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The tongue without the heart is a flattering tongue, the eye without the heart is a wicked eye, the eare without the heart is a vaine eare, the hand without the heart is a false hand.
The tongue without the heart is a flattering tongue, the eye without the heart is a wicked eye, the ear without the heart is a vain ear, the hand without the heart is a false hand.
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Doest thou thinke that God wil accept a flattering tong, a wicked eye, a vaine eare, a false hand;
Dost thou think that God will accept a flattering tonge, a wicked eye, a vain ear, a false hand;
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which reiecteth a sacrifice if it be but leane, or brused? No saith Paule, in his first Epistle to the Corinthians, the thirteenth Chapter and first verse, If I giue all that I haue,
which rejects a sacrifice if it be but lean, or Bruised? No Says Paul, in his First Epistle to the Corinthians, the thirteenth Chapter and First verse, If I give all that I have,
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and haue not loue, that is, giue not my heart, it auailes me nothing: he saith not, that they which giue not their heart, giue nothing,and have not love, that is, give not my heart, it avails me nothing: he Says not, that they which give not their heart, give nothing,
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but that they shall haue nothing for such offerings:
but that they shall have nothing for such offerings:
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he which brings but a myte and brings his heart, brings more than he which offers a talent,
he which brings but a myte and brings his heart, brings more than he which offers a talon,
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and hee shall goe away more iustified than he which sayd, All these haue I kept from my youth vpward:
and he shall go away more justified than he which said, All these have I kept from my youth upward:
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for God is not mocked, but knowes howe much is behinde, though Ananias seeme to bring all. for God is not mocked, but knows how much is behind, though Ananias seem to bring all.
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He markes how I speake, and how you heare, and howe wee pray in this place, He marks how I speak, and how you hear, and how we pray in this place,
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Man thinkes when he hath the gift he hath the heart too, but God when he hath the gift calls for the heart still;
Man thinks when he hath the gift he hath the heart too, but God when he hath the gift calls for the heart still;
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the Pharisies prayer, the harlots vowe, the traytors kisse the Sacrifice of Cain, the fast of Iezabel, the oblation of Ananias, the teares of Esau, are nothing to him, the Pharisees prayer, the harlots Voelli, the Traitors kiss the Sacrifice of Cain, the fast of Jezebel, the oblation of Ananias, the tears of Esau, Are nothing to him,
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but still he cries, Bring thy heart, or bring nothing, like a iealous husband whē he hath a wife,
but still he cries, Bring thy heart, or bring nothing, like a jealous husband when he hath a wife,
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yet he is iealous whether he hath her heart; so whatsoeuer thou do, yet God is iealous still, and respectes not what thou doest,
yet he is jealous whither he hath her heart; so whatsoever thou doe, yet God is jealous still, and respects not what thou dost,
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but whether thou do it from thy heart, that is, of meere loue toward him.
but whither thou do it from thy heart, that is, of mere love towards him.
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If Pilate had washed his heart when he washed his hands, he had bene cleaner than Naaman when hee came out of Iordan;
If Pilate had washed his heart when he washed his hands, he had be cleaner than Naaman when he Come out of Iordan;
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if the Sichemites had circumcised their hearts, when they circumcised their flesh, they had saued their soules when they lost their liues; if the Sichemites had circumcised their hearts, when they circumcised their Flesh, they had saved their Souls when they lost their lives;
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if Cain had offered his heart when hee offered of the fruites, his offering had bene as acceptable as Abels.
if Cain had offered his heart when he offered of the fruits, his offering had be as acceptable as Abel's.
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But as Swines flesh was like Sheepes flesh, yet was not accepted, because it came from an vncleane beast: But as Swine Flesh was like Sheep Flesh, yet was not accepted, Because it Come from an unclean beast:
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so Cains offering, Pilates washing, the Sichemites circumcision, the Pharisies prayer, and fastes, and almes, were as faire as the Apostles;
so Cains offering, Pilate's washing, the Sichemites circumcision, the Pharisees prayer, and fasts, and alms, were as fair as the Apostles;
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yet they had no reward, but Wo to you hypocrites; because they wanted the heart; which is like the fire that kindleth the Sacrifice.
yet they had no reward, but Woe to you Hypocrites; Because they wanted the heart; which is like the fire that kindleth the Sacrifice.
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But will he require our prayers, and fastes, and almes, as he did theirs? Yea saith Christ, Except your righteousnesse exceede the Pharisies, that is, But will he require our Prayers, and fasts, and alms, as he did theirs? Yea Says christ, Except your righteousness exceed the Pharisees, that is,
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Except we giue our hearts beside our lippes, and our eares, & our almes, which they gaue wee shall not enter into the Kingdome of Heauen;
Except we give our hearts beside our lips, and our ears, & our alms, which they gave we shall not enter into the Kingdom of Heaven;
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because our righteousnesse doth not exceede the righteousnesse of the Pharisies, but their righteousnesse verie farre exceedeth ours.
Because our righteousness does not exceed the righteousness of the Pharisees, but their righteousness very Far exceeds ours.
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Christ doth not bid them wo, because they were Pharisies as we are not, but because they were hypocrites as we are.
christ does not bid them woe, Because they were Pharisees as we Are not, but Because they were Hypocrites as we Are.
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God delights him selfe in giuing, and therefore he loueth a cheerefull giuer; but he cannot giue cheerfully, which giues not his heart.
God delights him self in giving, and Therefore he loves a cheerful giver; but he cannot give cheerfully, which gives not his heart.
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Therefore, as Iudas thought the Oyle spent which was powred vpon Christ, and wished the price of it in his purse:
Therefore, as Iudas Thought the Oil spent which was poured upon christ, and wished the price of it in his purse:
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so they grutch & grieue when they should doe good, and thinke, Shall I giue it? Can I spare it? What will it bring? So the good worke dieth in the birth,
so they grutch & grieve when they should do good, and think, Shall I give it? Can I spare it? What will it bring? So the good work Dieth in the birth,
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therefore I would holde you heere vntill you assent to giue all your hearts to God.
Therefore I would hold you Here until you assent to give all your hearts to God.
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like a bird which droupeth in the hand, while the head considers whether he shall let her goe, or hold her still:
like a bird which droupeth in the hand, while the head considers whither he shall let her go, or hold her still:
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as easie to wring Hercules club out of his fistes, as to wring a penitent teare from their eyes, a faithfull prayer from their lips,
as easy to wring Hercules club out of his fists, as to wring a penitent tear from their eyes, a faithful prayer from their lips,
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or a good thought from their heart, which cannot affoord the heart it selfe:
or a good Thought from their heart, which cannot afford the heart it self:
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all is too much, which they do, and they thinke God more beholding to them for blurting out a Pater noster, or staying a Sermon,
all is too much, which they do, and they think God more beholding to them for blurting out a Pater Noster, or staying a Sermon,
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or fasting a Friday, than they to him for all his benefites:
or fasting a Friday, than they to him for all his benefits:
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and when they haue done, what is their reward? Woe bee vnto you like the Scribes and Pharisies,
and when they have done, what is their reward? Woe be unto you like the Scribes and Pharisees,
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because you giue not your hearts but your mouthes, therefore we do but vexe our selues,
Because you give not your hearts but your mouths, Therefore we do but vex our selves,
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and loose our labour, thinking to make God beleeue that we pray, when indeed our lips do but pray:
and lose our labour, thinking to make God believe that we pray, when indeed our lips do but pray:
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whereby it comes to passe, as we serue him, so he serueth vs, our peace is not in deed but in word, our ioy is not in heart but in countenance, a false comfort, like our false worship:
whereby it comes to pass, as we serve him, so he serveth us, our peace is not in deed but in word, our joy is not in heart but in countenance, a false Comfort, like our false worship:
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for he which giueth God his lips in stead of his hart, teacheth God to giue him stones in stead of bread:
for he which gives God his lips in stead of his heart, Teaches God to give him stones in stead of bred:
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that is, a shadow of comfort for comfort it selfe.
that is, a shadow of Comfort for Comfort it self.
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Now whē we haue giuen God faire words, and long prayers, and solemne fastes, and mourning countenances, hee puts in but a word more to fill vp the Sacrifice, Giue me thy heart, and it sufficeth.
Now when we have given God fair words, and long Prayers, and solemn fasts, and mourning countenances, he puts in but a word more to fill up the Sacrifice, Give me thy heart, and it Suffices.
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It is like the last sute of Abraham when he said to God, I will speake but this once:
It is like the last suit of Abraham when he said to God, I will speak but this once:
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so if thou wilt heare him in this, he will aske no more, therefore nowe conclude,
so if thou wilt hear him in this, he will ask no more, Therefore now conclude,
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whether God shall haue thy heart or nothing:
whither God shall have thy heart or nothing:
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if thou consider what right he hath to aske it, and what cause thou hast to giue it, thou canst not keepe it till I ende my Sermon.
if thou Consider what right he hath to ask it, and what cause thou hast to give it, thou Canst not keep it till I end my Sermon.
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Of all the suters which come vnto you, it seemes there is none which hath anie title to claime the heart but God, which challengeth it by the name of a sonne:
Of all the Suitors which come unto you, it seems there is none which hath any title to claim the heart but God, which Challengeth it by the name of a son:
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as if he should say, thou shalt giue it to thy Father, which gaue it to thee: as if he should say, thou shalt give it to thy Father, which gave it to thee:
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art thou my sonne? My sonnes giue me their hearts, and by this they know that I am their father,
art thou my son? My Sons give me their hearts, and by this they know that I am their father,
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if I dwell in their hearts, for the heart is the temple of God, therefore if thou bee his sonne, thou wilt giue him thy heart,
if I dwell in their hearts, for the heart is the temple of God, Therefore if thou be his son, thou wilt give him thy heart,
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because thy Father desires it, thy Maker desires it, thy Redeemer desires it, thy Sauiour desires it, thy Lord,
Because thy Father Desires it, thy Maker Desires it, thy Redeemer Desires it, thy Saviour Desires it, thy Lord,
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& thy King, & thy master desires it, which hath giuen his Sonne for a ransome, his Spirite for a pledge, his Word for a guide, the World for a walke,
& thy King, & thy master Desires it, which hath given his Son for a ransom, his Spirit for a pledge, his Word for a guide, the World for a walk,
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and reserues a kingdom for thine inheritance.
and reserves a Kingdom for thine inheritance.
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Canst thou denie him anie thing, which hath giuen the heire for the seruant, his beloued for his enemie, the best for the worst? Canst thou denie him anie thing, whose goodnesse created vs, whose fauour elected vs, whose mercie redeemed vs, whose wisedome conuerteth vs, whose grace preserueth vs, whose glorie shall glorifie vs? O,
Canst thou deny him any thing, which hath given the heir for the servant, his Beloved for his enemy, the best for the worst? Canst thou deny him any thing, whose Goodness created us, whose favour elected us, whose mercy redeemed us, whose Wisdom Converts us, whose grace Preserveth us, whose glory shall Glorify us? Oh,
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if thou knewest (as Christ said to the womā of Samaria, when she huckt to giue him water) if thou knewest who it is which saith vnto thee, Giue me thy heart, thou wouldest say vnto him as Peter did,
if thou Knewest (as christ said to the woman of Samaria, when she huckt to give him water) if thou Knewest who it is which Says unto thee, Give me thy heart, thou Wouldst say unto him as Peter did,
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when Christ would wash his feete, Lord, not my feet onely, but my hands, and my head;
when christ would wash his feet, Lord, not my feet only, but my hands, and my head;
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not my heart onely, but all my bodie, and my thoughts, & my words, and my works,
not my heart only, but all my body, and my thoughts, & my words, and my works,
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and my goods, and my life, take all that thou hast giuen.
and my goods, and my life, take all that thou hast given.
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For why should we not giue him our hearts aswell as our lippes, vnlesse we meane to deceiue him with words for deeds?
For why should we not give him our hearts aswell as our lips, unless we mean to deceive him with words for Deeds?
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If Abraham gaue Lot leaue to chuse what part he did like, shall we not giue God leaue to chuse that which he loueth? If he did not loue thee, he would not require thy heart;
If Abraham gave Lot leave to choose what part he did like, shall we not give God leave to choose that which he loves? If he did not love thee, he would not require thy heart;
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for they which loue, require the heart. The Maister requires labour, the Landlord requires seruice, the Captaine requires fight;
for they which love, require the heart. The Master requires labour, the Landlord requires service, the Captain requires fight;
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but he that requires the heart, requires it for loue, for the heart is loue.
but he that requires the heart, requires it for love, for the heart is love.
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We will giue him litle, if we will not giue him that which he askes for loue toward our selues:
We will give him little, if we will not give him that which he asks for love towards our selves:
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though he say, Giue it, yet indeed he hath bought it, and that deerely, with the deerest blood that euer was shed. though he say, Give it, yet indeed he hath bought it, and that dearly, with the dearest blood that ever was shed.
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He gaue thee his heart before he desired thy heart, but a heart for a heart, a liuing heart for a heart which died:
He gave thee his heart before he desired thy heart, but a heart for a heart, a living heart for a heart which died:
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thou doest not lose thy life, as he did for thee, but thou bestowest thy life to glorifie him:
thou dost not loose thy life, as he did for thee, but thou bestowest thy life to Glorify him:
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thou dost not part from thy hart when thou giuest it, but he doth keepe it for thee,
thou dost not part from thy heart when thou givest it, but he does keep it for thee,
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lest the Serpent should steale it from thee, as he stole Paradise from Adam when it was in his owne custodie.
lest the Serpent should steal it from thee, as he stole Paradise from Adam when it was in his own custody.
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He can keepe it better than we, and he will keepe it if wee commit it to him, and lay it in a bed of peace,
He can keep it better than we, and he will keep it if we commit it to him, and lay it in a Bed of peace,
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and lap it with ioy, and none shall take it out of his hands.
and lap it with joy, and none shall take it out of his hands.
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Therefore, if ye aske me, why you should giue your hearts to God? I doe not answer like the disciples which went for the Asse and the Colt, The Lord hath neede: but we haue neede:
Therefore, if you ask me, why you should give your hearts to God? I do not answer like the Disciples which went for the Ass and the Colt, The Lord hath need: but we have need:
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for vnlesse we giue our soules, how can he haue them? and vnlesse he haue them,
for unless we give our Souls, how can he have them? and unless he have them,
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how can he saue them? Therefore we haue neede. If euer the saying were true, ( It is more blessed to giue than take:
how can he save them? Therefore we have need. If ever the saying were true, (It is more blessed to give than take:
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) more blessed are they which doe giue their hearts to God, than they which take possession of the world.
) more blessed Are they which do give their hearts to God, than they which take possession of the world.
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Abigail did not gaine so much by her gift to Dauid, as we for our gift to God:
Abigail did not gain so much by her gift to David, as we for our gift to God:
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for she was married vnto Dauid, but wee are married vnto Christ, of whom the Church dooth sing in the fift of Canticles, that no welbeloued is like her beloued:
for she was married unto David, but we Are married unto christ, of whom the Church doth sing in the fift of Canticles, that no well-beloved is like her Beloved:
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what heart would not bee loued of him, though it do not loue him? VVho can assoyle this riddle? VVe would haue Christ our bridegroome,
what heart would not be loved of him, though it do not love him? Who can assoil this riddle? We would have christ our bridegroom,
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and yet we will not be his spouse; I would haue him take my heart, and yet I will not giue it.
and yet we will not be his spouse; I would have him take my heart, and yet I will not give it.
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How should he keepe it, or saue it, or glorifie it, if I hide it away,
How should he keep it, or save it, or Glorify it, if I hide it away,
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like the seruant that buried his talent in the earth? So much as I keepe from God,
like the servant that buried his talon in the earth? So much as I keep from God,
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so much I keepe from heauen, and wil not suffer him to glorifie it, as if I did wish one part to be saued, and another damned.
so much I keep from heaven, and will not suffer him to Glorify it, as if I did wish one part to be saved, and Another damned.
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He which would haue his heart sanctified, and comforted, and enlightned, and wil not giue it to God which should do it, is like a woman which would haue her dough leauened,
He which would have his heart sanctified, and comforted, and enlightened, and will not give it to God which should do it, is like a woman which would have her dough leavened,
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and layeth her dough in one place, and the leauen in another, where one cannot touch the other:
and Layeth her dough in one place, and the leaven in Another, where one cannot touch the other:
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then commeth the tempter, and takes them asunder, and seazeth vpon the heart, because he findes her alone.
then comes the tempter, and Takes them asunder, and seizeth upon the heart, Because he finds her alone.
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This is his seed time, now he enters into it, & fils it with his poyson, till the temple of God be the sinke of sin,
This is his seed time, now he enters into it, & fills it with his poison, till the temple of God be the sink of since,
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& the heart which should be the seat of holinesse, grace, and wisedome, a heart of pride, a heart of enuy, a heart of lust, more like a belly than a heart:
& the heart which should be the seat of holiness, grace, and Wisdom, a heart of pride, a heart of envy, a heart of lust, more like a belly than a heart:
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how many things lodge in the heart, when God is not there? It is a world to thinke how the diuine soule, which descended from heauen to bring forth fruit, is become a fit soil for euery weed, whereby wee may see what hearts wee haue,
how many things lodge in the heart, when God is not there? It is a world to think how the divine soul, which descended from heaven to bring forth fruit, is become a fit soil for every weed, whereby we may see what hearts we have,
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before we giue them to God.
before we give them to God.
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Therefore now aske your hearts, whose they are, and how they are moued with these wordes;
Therefore now ask your hearts, whose they Are, and how they Are moved with these words;
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how many here will giue to this collection? whose hart is gone vp vnto him since I began to speake? Here one and there one runnes vp the ladder, like the Angels that Iacob saw in his dreames,
how many Here will give to this collection? whose heart is gone up unto him since I began to speak? Here one and there one runs up the ladder, like the Angels that Iacob saw in his dreams,
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and sing with Dauid, My heart is prepared, my heart is prepared: and why not thou as well as he? Doth not he send for all alike? Wilt thou be the thorne or the stone, or the high way, where the seede dooth loose his fruite? Why, hadst thou rather bee compelled than inuited, since thou art called to a banket? How many hearts mo might we drawe to God,
and sing with David, My heart is prepared, my heart is prepared: and why not thou as well as he? Does not he send for all alike? Wilt thou be the thorn or the stone, or the high Way, where the seed doth lose his fruit? Why, Hadst thou rather be compelled than invited, since thou art called to a banquet? How many hearts more might we draw to God,
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if all that be here would go to him this day? but thus it standes, God hath sent vnto vs for our hearts,
if all that be Here would go to him this day? but thus it Stands, God hath sent unto us for our hearts,
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and wee answere him as the husbands of the vineyard when he sent for fruites;
and we answer him as the Husbands of the vineyard when he sent for fruits;
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or as Nabal answered Dauid, when he sent for food, Who is Dauid? or who is the Lord? that I should take my heart from pleasure and sin, or as Nabal answered David, when he sent for food, Who is David? or who is the Lord? that I should take my heart from pleasure and since,
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and giue it vnto him? Thus we demurre vpon the cause when we should giue,
and give it unto him? Thus we demur upon the cause when we should give,
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whether we should giue or no; and aske the flesh, and our lusts, and our pleasures:
whither we should give or no; and ask the Flesh, and our Lustiest, and our pleasures:
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and if the diuell will not giue his assent, then wee returne an excuse, it is not mine to giue,
and if the Devil will not give his assent, then we return an excuse, it is not mine to give,
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or if thou canst get the diuels good will, I will not stand;
or if thou Canst get the Devils good will, I will not stand;
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or let sinne and pleasure haue it for a while, and when they haue done with it, then God shall haue it.
or let sin and pleasure have it for a while, and when they have done with it, then God shall have it.
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Thus euery thing which should be thrown out, hath a place in our heart;
Thus every thing which should be thrown out, hath a place in our heart;
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and he which should bee receiued in, can haue no roome there, though hee would open the doores of heauen,
and he which should be received in, can have no room there, though he would open the doors of heaven,
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if we would open the doores of our hearts, that the King of glorie might come in.
if we would open the doors of our hearts, that the King of glory might come in.
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What shall become of those hearts, when he which craues them now, shall iudge them hereafter? Then shall they stand like Esau,
What shall become of those hearts, when he which craves them now, shall judge them hereafter? Then shall they stand like Esau,
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and see them blessed like Iacob which gaue their hearts;
and see them blessed like Iacob which gave their hearts;
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and crie themselues as hee did to his father Isaac, Hast thou not reserued a blessing for vs? What a heauie heart will it bee then, and cry themselves as he did to his father Isaac, Hast thou not reserved a blessing for us? What a heavy heart will it be then,
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when it may not ioy any longer here, and the ioyes of Heauen are shut agaynst it? and hee which desired it, will not haue it,
when it may not joy any longer Here, and the Joys of Heaven Are shut against it? and he which desired it, will not have it,
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because it comes like the foolish Virgins, when the doores of mercie are shut.
Because it comes like the foolish Virgins, when the doors of mercy Are shut.
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Thus ye haue heard what God requires for all that hee hath giuen you, and how all your seruices are lost vntill you bring it.
Thus you have herd what God requires for all that he hath given you, and how all your services Are lost until you bring it.
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so whatsoeuer wee receiue of God, wee must giue it to God againe, that is, vse it to his glorie,
so whatsoever we receive of God, we must give it to God again, that is, use it to his glory,
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What shall I wish you now before my departure? I wish you would giue all your hearts to God while I speake, that yee might haue a Kingdome for them.
What shall I wish you now before my departure? I wish you would give all your hearts to God while I speak, that ye might have a Kingdom for them.
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Send for your hearts where they are wandering, one from the Banke, another from the Tauerne, another from the Shop, another frō the Theaters;
Send for your hearts where they Are wandering, one from the Bank, Another from the Tavern, Another from the Shop, Another from the Theaters;
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call them home, and giue them all vnto God, and see how hee will welcome them, as the Father imbraceth his Sonne.
call them home, and give them all unto God, and see how he will welcome them, as the Father Embraceth his Son.
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If your hearts were with God, durst the Diuell fetch them, durst those sinnes come at them? Euen as Dina was defloured when she strayed from home:
If your hearts were with God, durst the devil fetch them, durst those Sins come At them? Eve as Dinah was deflowered when she strayed from home:
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so is the heart when it straieth from God. Therefore call the members together, and let them fast like a quest of twelue men, so is the heart when it strayeth from God. Therefore call the members together, and let them fast like a quest of twelue men,
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vntill they consent vppon lawe, before anie moe Tearmes passe, to giue God his right,
until they consent upon law, before any more Terms pass, to give God his right,
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and let him take the heart which hee wooeth, which hee would marrie, which hee would endowe with all his goods,
and let him take the heart which he wooeth, which he would marry, which he would endow with all his goods,
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and make it the heyre of the crowne. When you pray, let your heart pray; when you heare, let your heart heare;
and make it the heir of the crown. When you pray, let your heart pray; when you hear, let your heart hear;
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when you giue, let your heart giue; whatsoeuer you doe, set the heart to doe it:
when you give, let your heart give; whatsoever you do, Set the heart to do it:
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and if it be not so perfect as it should bee, yet it shalbe accepted for the friend that giues it.
and if it be not so perfect as it should be, yet it shall accepted for the friend that gives it.
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Now if you cannot command your hearts to turne vnto God, because the diuell pleades custome, Now if you cannot command your hearts to turn unto God, Because the Devil pleads custom,
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and the flesh will not agree to leaue her possessions, then remember what Christ saith, When ye giue almes, let not your left hand know what the right hand doth:
and the Flesh will not agree to leave her possessions, then Remember what christ Says, When you give alms, let not your left hand know what the right hand does:
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so the flesh must not knowe what the spirite doth. Thou must not make thy lusts of counsel;
so the Flesh must not know what the Spirit does. Thou must not make thy Lustiest of counsel;
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but as Abraham when hee was bid to offer his sonne, rose vp betime and left his wife at home,
but as Abraham when he was bid to offer his son, rose up betime and left his wife At home,
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and neuer made Sarah priuie lest she should stop him, being more tender ouer her childe (like women) than the father is:
and never made Sarah privy lest she should stop him, being more tender over her child (like women) than the father is:
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so thou must giue thy heart to God, before the flesh heare of it:
so thou must give thy heart to God, before the Flesh hear of it:
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for if Abigaile had consulted with Nabal, whether she shuld haue supplied Dauid with victuals or no, when he sent;
for if Abigail had consulted with Nabal, whither she should have supplied David with victuals or no, when he sent;
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the miser would neuer haue giuen his consent, which scolded so soone as he heard of it,
the miser would never have given his consent, which scolded so soon as he herd of it,
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therefore she went alone, and gaue that which hee asked, and neuer tolde her husband what shee would doe,
Therefore she went alone, and gave that which he asked, and never told her husband what she would do,
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lest hee should hinder her, which sought her welfare and his too:
lest he should hinder her, which sought her welfare and his too:
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so wee should steale our harts from the world, as the world stole them from vs,
so we should steal our hearts from the world, as the world stole them from us,
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If ye giue them not now, where haue I cast the seede, and how haue ye heard all this yeare? If ye will giue them now ye shall bee adopted this daye the sonnes of God,
If you give them not now, where have I cast the seed, and how have you herd all this year? If you will give them now you shall be adopted this day the Sons of God,
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and I shall leaue you in the bosome of Christ, which will giue you heauen for your hearts.
and I shall leave you in the bosom of christ, which will give you heaven for your hearts.
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The Lord Iesu graunt that my wordes bee not the sauour of death vnto my soule here,
The Lord Iesu grant that my words be not the savour of death unto my soul Here,
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but that you may goe in strength thereof, through prosperitie and aduersitie, till you heare that comfort from heauen, Come ye blessed and receiue the inheritance prepared for you. FINIS.
but that you may go in strength thereof, through Prosperity and adversity, till you hear that Comfort from heaven, Come you blessed and receive the inheritance prepared for you. FINIS.
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THE TRVE TRIAL OF THE SPIRITES. 1. Thess. 5. 19, &c. 19 Quench not the spirit, 20 Despise not prophecying:
THE TRUE TRIAL OF THE SPIRITS. 1. Thess 5. 19, etc. 19 Quench not the Spirit, 20 Despise not prophesying:
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21 Trie all things, and keepe that which is good. 22 Abstaine from all appearance of euill.
21 Try all things, and keep that which is good. 22 Abstain from all appearance of evil.
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AT the last time which I spake of these wordes, In all things giue thanks, & Quench not the Spirit: Touching the first, I shewed you that it is an easier thing to obtaine of God,
AT the last time which I spoke of these words, In all things give thanks, & Quench not the Spirit: Touching the First, I showed you that it is an Easier thing to obtain of God,
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than to bee thankfull to him: for moe haue gone away speeders, than haue gone away thankers.
than to be thankful to him: for more have gone away speeders, than have gone away thankers.
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Then how the wicked are beholding to God, as well as the iust:
Then how the wicked Are beholding to God, as well as the just:
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and therfore it is sayd, that the Sunne doth shine vpon the iust and the vniust.
and Therefore it is said, that the Sun does shine upon the just and the unjust.
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Then how Iacob came not so barely to Laban, when he brought nothing with him, but his staffe in his hand:
Then how Iacob Come not so barely to Laban, when he brought nothing with him, but his staff in his hand:
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as man commeth into this worlde without strength or staffe to sustaine him, which made the Apostle to aske, What haue you which you haue not receiued? Therefore, to teach man to be thankfull vnto his maker, hee was not made in Paradise the place of ioy and happines, but being made out of Paradise, hee was brought into Paradise, to shew how all his ioy and happines came from God,
as man comes into this world without strength or staff to sustain him, which made the Apostle to ask, What have you which you have not received? Therefore, to teach man to be thankful unto his maker, he was not made in Paradise the place of joy and happiness, but being made out of Paradise, he was brought into Paradise, to show how all his joy and happiness Come from God,
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and not from nature, that he might know where to bestow his thankes.
and not from nature, that he might know where to bestow his thanks.
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Therefore Dauid to perswade all men vnto thankfulnesse, saith, It is a good and pleasant thing to be thankfull.
Therefore David to persuade all men unto thankfulness, Says, It is a good and pleasant thing to be thankful.
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If he had sayd no more but good, all which loue goodnesse were bound to be thankful, If he had said no more but good, all which love Goodness were bound to be thankful,
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but when he saith not onely good but pleasant too, all which loue pleasure are bounde to be thankfull,
but when he Says not only good but pleasant too, all which love pleasure Are bound to be thankful,
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and therefore as Peters mother in lawe, so soone as Christ healed her of a feauer, rose vp immediatly to minister vnto him, so we so soone as Christ hath done any thing for vs, should rise vp immediatly to serue him.
and Therefore as Peter's mother in law, so soon as christ healed her of a fever, rose up immediately to minister unto him, so we so soon as christ hath done any thing for us, should rise up immediately to serve him.
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And as Annah when she had receiued a sonne from God, did consecrate him to God againe: And as Hannah when she had received a son from God, did consecrate him to God again:
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and make it one of our meanes to serue him, for all things which wee receiue in this life, are giuen vnto vs,
and make it one of our means to serve him, for all things which we receive in this life, Are given unto us,
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lest we should want any means to serue God.
lest we should want any means to serve God.
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Then because the Apostle requireth Thankes for all things, I shewed you that hee is not thankfull before God, which thankes him onely for his benefites,
Then Because the Apostle requires Thanks for all things, I showed you that he is not thankful before God, which thanks him only for his benefits,
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but he is thankfull indeede, which thankes him for his chastisement.
but he is thankful indeed, which thanks him for his chastisement.
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It may be, while the Lord giueth, many will say, Blessed be the name of the Lord.
It may be, while the Lord gives, many will say, Blessed be the name of the Lord.
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But when the Lord taketh, who wil say, Blessed bee the name of the Lorde? When the Lord did take, Iob sayd, Blessed be the name of the Lord.
But when the Lord Takes, who will say, Blessed be the name of the Lord? When the Lord did take, Job said, Blessed be the name of the Lord.
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There is one example then of Pauls doctrine, which in all things gaue thankes.
There is one Exampl then of Paul's Doctrine, which in all things gave thanks.
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The Prophet Dauid saith, Thy staffe and thy rodde haue comforted me, there is another example of Paules doctrine, which gaue thankes vnto God for his rod,
The Prophet David Says, Thy staff and thy rod have comforted me, there is Another Exampl of Paul's Doctrine, which gave thanks unto God for his rod,
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for an obedient childe doth not only kisse the hand which giueth, but the rod which beateth.
for an obedient child does not only kiss the hand which gives, but the rod which beats.
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After speaking of these wordes, Quench not the Spirite; I shewed you that Spirit doth signifie the giftes and the motions of the Spirite.
After speaking of these words, Quench not the Spirit; I showed you that Spirit does signify the Gifts and the motions of the Spirit.
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The Spirite in the third of Matthew is likened to fire, and therefore Paul saith well, Quench not the Spirite, because fire may bee quenched. The Spirit in the third of Matthew is likened to fire, and Therefore Paul Says well, Quench not the Spirit, Because fire may be quenched.
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Heere I tooke occasion to speake of zeale, which is the fire of the spirit; shewing you, that God is pleased with zeale, as men are pleased with loue:
Here I took occasion to speak of zeal, which is the fire of the Spirit; showing you, that God is pleased with zeal, as men Are pleased with love:
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but as Christ did baptize with fire, so Iohn did baptize with water; but as christ did baptise with fire, so John did baptise with water;
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and as the holy Ghost descended with fire, so he did descend with winde, that cooleth fire:
and as the holy Ghost descended with fire, so he did descend with wind, that cooleth fire:
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shewing that our zeale should be a temperat zeale, as our Maisters was. Esaiah was commaunded to crie, but not to roare;
showing that our zeal should be a temperate zeal, as our Masters was. Isaiah was commanded to cry, but not to roar;
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the Iewes might not gather too much Manna, no more than they might gather too little.
the Iewes might not gather too much Manna, no more than they might gather too little.
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As there is a measure in knowledge, so there is a measure in zeale, that is, Be zealous according to discretion,
As there is a measure in knowledge, so there is a measure in zeal, that is, Be zealous according to discretion,
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as Paule saith, Be wise according to sobrietie. The Disciples were commended for their zeale, when they left all to followe Christ:
as Paul Says, Be wise according to sobriety. The Disciples were commended for their zeal, when they left all to follow christ:
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but Christ reprooued them for their zeale, when they would pray for fire from heauen to consume the Samaritanes.
but christ reproved them for their zeal, when they would pray for fire from heaven to consume the Samaritans.
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Therefore zeale and discretion vnited together, are like vnto the two lyons which supported the Throane of Salomon:
Therefore zeal and discretion united together, Are like unto the two lyons which supported the Throne of Solomon:
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and hee which hath them both, is like Moses for his mildnesse, & like Phineas for his feruencie: and he which hath them both, is like Moses for his mildness, & like Phinehas for his fervency:
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But I neede not bring water to quēch that fire which is out alreadie, I would rather I could say of you, You are too zealous, as Paule told the Athenians, they were too superstitious.
But I need not bring water to quench that fire which is out already, I would rather I could say of you, You Are too zealous, as Paul told the Athenians, they were too superstitious.
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But our sicknesse is not a hot sicknesse, but a colde sicknesse, the hot bodie is distempered,
But our sickness is not a hight sickness, but a cold sickness, the hight body is distempered,
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but the colde bodie is dead. Zeale was neuer infamous before our dayes: the Papists are commended, if they be zealous;
but the cold body is dead. Zeal was never infamous before our days: the Papists Are commended, if they be zealous;
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but the Protestant if he be zealous, is held in derision.
but the Protestant if he be zealous, is held in derision.
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Then I shewed you how the spirit is quenched, as a man doth quench his reason with ouermuch wine:
Then I showed you how the Spirit is quenched, as a man does quench his reason with overmuch wine:
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and therefore we say, when the wine is in, the wit is out; because before he seemes to haue reason, and now he seemes to haue none:
and Therefore we say, when the wine is in, the wit is out; Because before he seems to have reason, and now he seems to have none:
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so our zeale, and our faith, and our loue are quenched with sinne.
so our zeal, and our faith, and our love Are quenched with sin.
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Euerie vaine thought, and euery idle word, and euery wicked deed, is like so many drops to quench the Spirit of God.
Every vain Thought, and every idle word, and every wicked deed, is like so many drops to quench the Spirit of God.
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Some quench it with the busines of this world, some quench it with the lustes of the flesh, some quench it with the cares of the minde, some quench it with long delayes, that is, not plying the motion when it commeth,
some quench it with the business of this world, Some quench it with the lusts of the Flesh, Some quench it with the Cares of the mind, Some quench it with long delays, that is, not plying the motion when it comes,
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but crossing the good thought with bad thoughts, and doing a thing when the Spirite sayth, Doo it not;
but crossing the good Thought with bad thoughts, and doing a thing when the Spirit say, Do it not;
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as Achab went to battell after he was forbidden.
as Ahab went to battle After he was forbidden.
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Sometime a man shall feele him selfe stirred to a good worke, as though hee were led to it by the hand;
Sometime a man shall feel him self stirred to a good work, as though he were led to it by the hand;
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and againe he shall be frighted from some euill thing, as though he were reprooued in his eare ▪ then,
and again he shall be frighted from Some evil thing, as though he were reproved in his ear ▪ then,
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if hee resist hee shall straight feele the spirit going out of him, and heare a voyce pronouncing him guiltie,
if he resist he shall straight feel the Spirit going out of him, and hear a voice pronouncing him guilty,
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and hee shall hardly recouer his peace againe.
and he shall hardly recover his peace again.
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Therefore Paule saith, Grieue not the Spirite; shewing, that the spirite is often grieued before it be quenched:
Therefore Paul Says, Grieve not the Spirit; showing, that the Spirit is often grieved before it be quenched:
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and that when a man begins to grieue, and checke, and persecute the spirit, lightly he neuer ceasseth vntill he haue quenched it, that is,
and that when a man begins to grieve, and check, and persecute the Spirit, lightly he never ceaseth until he have quenched it, that is,
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vntill he seeme to haue no spirit at all, but walketh like a lumpe of flesh.
until he seem to have no Spirit At all, but walks like a lump of Flesh.
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After Quench not the Spirite, followeth, Despise not prophecying. In the ende of this Epistle, Paule speaketh like a father which is come to the ende of his life;
After Quench not the Spirit, follows, Despise not prophesying. In the end of this Epistle, Paul speaks like a father which is come to the end of his life;
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who because he hath but a while to speake, heapeth his Lessons together, which he would haue his sons remember when he is gone:
who Because he hath but a while to speak, heapeth his Lessons together, which he would have his Sons Remember when he is gone:
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saying, Receiue him in the Lorde with great gladnesse, and make much of such; saying, Receive him in the Lord with great gladness, and make much of such;
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so Paul, as though he were set to giue good counsel, and had not leasure to speake that he would, sendeth the Thessalonians a briefe of his minde, which their meditation should after amplifie & expound vnto them.
so Paul, as though he were Set to give good counsel, and had not leisure to speak that he would, sends the Thessalonians a brief of his mind, which their meditation should After amplify & expound unto them.
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His first aduice is, Quench not the Spirite, that is, when a good motion commeth, welcome it like a frend,
His First Advice is, Quench not the Spirit, that is, when a good motion comes, welcome it like a friend,
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and crosse it not with thy lusts.
and cross it not with thy Lustiest.
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The second admonition teacheth how the first should be kept, Despise not prophecying, and the spirite will not quench, because prophesying doth kindle it.
The second admonition Teaches how the First should be kept, Despise not prophesying, and the Spirit will not quench, Because prophesying does kindle it.
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The third admonition teacheth how to make fruite of the second; Trie the doctrines of them which prophecie, and thou shalt not beleeue errour for truth, but hold the best.
The third admonition Teaches how to make fruit of the second; Try the doctrines of them which prophecy, and thou shalt not believe error for truth, but hold the best.
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The fourth admonition is the summe of all, and it commeth last, because it is longest in learning;
The fourth admonition is the sum of all, and it comes last, Because it is longest in learning;
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that is, Abstaine from all appearance of euill. This is the summe of all, for he which can abstaine not onely from euill,
that is, Abstain from all appearance of evil. This is the sum of all, for he which can abstain not only from evil,
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but from the appearance of euill, is so perfect as a man can be in this sinfull life:
but from the appearance of evil, is so perfect as a man can be in this sinful life:
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put all these together, and it is as if Paule should say, Quench not the spirite by despising of prophesying;
put all these together, and it is as if Paul should say, Quench not the Spirit by despising of prophesying;
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neither despise prophesying, because all do no prophecie alike:
neither despise prophesying, Because all do not prophecy alike:
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but rather when you heare some preach one way and some another, when you see some follow him,
but rather when you hear Some preach one Way and Some Another, when you see Some follow him,
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and others follow him, do you trie the doctrines by the Scripture, as the men of Beroea did, and chuse that which is best,
and Others follow him, do you try the doctrines by the Scripture, as the men of Beroea did, and choose that which is best,
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and soundest, and truest, hauing alway such an eye to the truth, that you abstaine from all appearance of error;
and soundest, and Truest, having always such an eye to the truth, that you abstain from all appearance of error;
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so iealous the holy ghost would haue vs of our faith, that we set no article vpon our religion but that which is an vndoubted truth.
so jealous the holy ghost would have us of our faith, that we Set no article upon our Religion but that which is an undoubted truth.
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As Moses did nothing in the Tabernacle, but that which was shewed in his patterne.
As Moses did nothing in the Tabernacle, but that which was showed in his pattern.
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It seemes that there were some among the Thessalonians, as there be among vs, which did forsake all religion because the preachers did not agree,
It seems that there were Some among the Thessalonians, as there be among us, which did forsake all Religion Because the Preachers did not agree,
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or because the liues of professors gaue some offence, therefore Paul sheweth that there is no cause why they should mislike the word for the Preacher,
or Because the lives of professors gave Some offence, Therefore Paul shows that there is no cause why they should mislike the word for the Preacher,
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or why they should despise religion for the professor, because the word and the religion are not theirs which teach it and professe it,
or why they should despise Religion for the professor, Because the word and the Religion Are not theirs which teach it and profess it,
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but Gods, and therefore can not be polluted by them no more than God.
but God's, and Therefore can not be polluted by them no more than God.
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Then hee concludeth, that seeing it is necessarie, that there shal be alwayes errours and heresies to trie vs, we should also trie them,
Then he Concludeth, that seeing it is necessary, that there shall be always errors and heresies to try us, we should also try them,
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and thereby be prouoked so much the more from errour, or heresie, or superstition, that we abstain euen from the appearance thereof,
and thereby be provoked so much the more from error, or heresy, or Superstition, that we abstain even from the appearance thereof,
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lest we fall into the sinne; this is the scope of these words.
lest we fallen into the sin; this is the scope of these words.
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Despise not prophecying. This admonition is as it were the keeper of the former, for by prophecying the Spirit is kindled,Despise not prophesying. This admonition is as it were the keeper of the former, for by prophesying the Spirit is kindled,
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and without prophecying the Spirit is quenched, and therefore after Quench not the Spirite, Paule saith, Despise not prophecying; shewing that as our sinne doth quench the Spirit, so prophecying doth kindle it.
and without prophesying the Spirit is quenched, and Therefore After Quench not the Spirit, Paul Says, Despise not prophesying; showing that as our sin does quench the Spirit, so prophesying does kindle it.
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This you may see in the Disciples that went to Emaus, of whom it is sayd, This you may see in the Disciples that went to Emaus, of whom it is said,
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when Christ preached vnto them out of the law and the Prophets, the spirite was so kindled with his prophesying, that their harts waxed hot within them.
when christ preached unto them out of the law and the prophets, the Spirit was so kindled with his prophesying, that their hearts waxed hight within them.
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This you see againe in Sauls messengers, which were sent for Dauid, when they came among the Prophets & heard them prophecie, their spirite was so kindled, that they could not chuse but prophecie also, insomuch that Saul came after him selfe,
This you see again in Saul's messengers, which were sent for David, when they Come among the prophets & herd them prophecy, their Spirit was so kindled, that they could not choose but prophecy also, insomuch that Saul Come After him self,
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and hearing the Prophets as they did, the Spirit came vnto him likewise, and he prophecied too;
and hearing the prophets as they did, the Spirit Come unto him likewise, and he prophesied too;
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wherupon it was said, Is Saul also among the Prophets? This is no maruell, that the spirit of man should be so kindled, whereupon it was said, Is Saul also among the prophets? This is no marvel, that the Spirit of man should be so kindled,
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and reuiued, and refreshed with the word, for the word is called the Food of the soule;
and revived, and refreshed with the word, for the word is called the Food of the soul;
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take away the word from the soule, and it hath no foode to eate. As if you should take food from the bodie, the bodie would pine.
take away the word from the soul, and it hath no food to eat. As if you should take food from the body, the body would pine.
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And therefore Salomon saith, Without visions the people perish: that is, without prophecying the people famish.
And Therefore Solomon Says, Without visions the people perish: that is, without prophesying the people famish.
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Therefore hee which loueth his soule, had no need to despise prophecying; for then he famisheth his owne soule, and is guiltie of her death;
Therefore he which loves his soul, had no need to despise prophesying; for then he famisheth his own soul, and is guilty of her death;
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therefore that Pastor or that Patron, which is the cause why any place doth want preaching, is guiltie of their destruction,
Therefore that Pastor or that Patron, which is the cause why any place does want preaching, is guilty of their destruction,
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because he which taketh, or keepeth away the food, doth famish the bodie. The Apostle might haue sayd, loue prophecying, or honor prophecying;
Because he which Takes, or Keepeth away the food, does famish the body. The Apostle might have said, love prophesying, or honour prophesying;
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but he saith, Despise not prophecying. And why doth hee forbidde to despise Prophecying? Why did Christ say, The poore receiue the Gospell? but to shew that the rich did contemne it.
but he Says, Despise not prophesying. And why does he forbid to despise Prophesying? Why did christ say, The poor receive the Gospel? but to show that the rich did contemn it.
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Why doth Paul say, I am not ashamed of the Gospell? but to shew that many are ashamed of it.
Why does Paul say, I am not ashamed of the Gospel? but to show that many Are ashamed of it.
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Euen so he saith, Despise not prophecying; shewing, that the greatest honour which we giue to Prophets, is not to despise them;
Eve so he Says, Despise not prophesying; showing, that the greatest honour which we give to prophets, is not to despise them;
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and the greatest loue which we carrie to the Word, is not to loath it. If we do not despise the preachers, then we thinke that we honour them enough:
and the greatest love which we carry to the Word, is not to loath it. If we do not despise the Preachers, then we think that we honour them enough:
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and if wee do not loath the Word, then we thinke that we loue it enough:
and if we do not loath the Word, then we think that we love it enough:
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therfore the Apostle sayth, Despise not prophecying, for Honour prophecying.
Therefore the Apostle say, Despise not prophesying, for Honour prophesying.
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Prophecying here dooth signifie Preaching, as it dooth in Rom. 1. 14. Wil you know why preaching is called prophecying? To adde more honor and renown to the preachers of the word, to make you receiue them like Prophetes, Prophesying Here doth signify Preaching, as it doth in Rom. 1. 14. Wil you know why preaching is called prophesying? To add more honour and renown to the Preachers of the word, to make you receive them like prophets,
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and then Christ saith, You shall haue a Prophets reward;
and then christ Says, You shall have a prophets reward;
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that is, not such a reward as you giue, but such a reward as God giueth.
that is, not such a reward as you give, but such a reward as God gives.
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Lastly, (if you marke) Paul saith not, Despise not Prophets, but prophecying: signifiing, that from the contempt of the Prophets, at last we come to despise Prophecying too, like the Iewes, who when they were offended with the Prophet, charged him to prophecie no more.
Lastly, (if you mark) Paul Says not, Despise not prophets, but prophesying: signifying, that from the contempt of the prophets, At last we come to despise Prophesying too, like the Iewes, who when they were offended with the Prophet, charged him to prophecy no more.
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Therefore, as Christ warned his disciples, to heare the Scribes and Pharisies, although they did not as they taught;
Therefore, as christ warned his Disciples, to hear the Scribes and Pharisees, although they did not as they taught;
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so Paule warneth the Thessalonians, that if anie prophets among them do not as they teach,
so Paul warneth the Thessalonians, that if any Prophets among them do not as they teach,
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and therefore seeme worthie to bee despised like the Scribes and Pharisies, yet that they take heed that they do no despise prophecying for the Prophets.
and Therefore seem worthy to be despised like the Scribes and Pharisees, yet that they take heed that they do not despise prophesying for the prophets.
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Because the preachers are despised before the word be despised, therefore we will speake first of their contempt.
Because the Preachers Are despised before the word be despised, Therefore we will speak First of their contempt.
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Christ asked his Disciples, what they thought of him; so;
christ asked his Disciples, what they Thought of him; so;
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I would aske you, what you thinke of Preachers? Is he a contemptible person, which bringeth the message of God? which hath the name of an Angel? and all his words are messengers of life? Prophets are of such account with God, that it is sayd, God will do nothing before he reueale it vnto his Prophets;
I would ask you, what you think of Preachers? Is he a contemptible person, which brings the message of God? which hath the name of an Angel? and all his words Are messengers of life? prophets Are of such account with God, that it is said, God will do nothing before he reveal it unto his prophets;
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so prophets are (as it were) Gods counsellers.
so Prophets Are (as it were) God's Counsellers.
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Againe, Kings and Priests, and Prophets were figures of Christ, al these three were annointed with oyle, to shew that they had greater graces than the rest:
Again, Kings and Priests, and prophets were figures of christ, all these three were anointed with oil, to show that they had greater graces than the rest:
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but especially the Prophets are called, Men of God; to shewe, that all which are of God will make much of Prophets for Gods sake. but especially the prophets Are called, Men of God; to show, that all which Are of God will make much of prophets for God's sake.
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Therefore women are forbidden to take vpon them to prophecie, lest that noble calling should become vile and despised, by such vnskilfull handlers of it.
Therefore women Are forbidden to take upon them to prophecy, lest that noble calling should become vile and despised, by such unskilful handlers of it.
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that is, shewe your selues so glad of him, that hee may bee glad of you.
that is, show your selves so glad of him, that he may be glad of you.
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Therfore when the Prophet Elisha would sende for Naaman the leaper to come vnto him, these were his wordes, Naaman shall know that there is a Prophet in Israel;
Therefore when the Prophet Elisha would send for Naaman the leaper to come unto him, these were his words, Naaman shall know that there is a Prophet in Israel;
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as though all the glorie of Israel were chieflie in this, that they had Prophets, and other had none:
as though all the glory of Israel were chiefly in this, that they had prophets, and other had none:
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as if one Parish should triūph ouer another, because they haue a preacher, and the other haue none.
as if one Parish should triumph over Another, Because they have a preacher, and the other have none.
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Therefore when this Prophet was dead, Ioash the King came vnto his coarse, and wept ouer his face, and cryed;
Therefore when this Prophet was dead, Joash the King Come unto his coarse, and wept over his face, and cried;
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O my Father, my Father, the Chariot of Israel, and horsemen of the same: Oh my Father, my Father, the Chariot of Israel, and horsemen of the same:
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shewing, that the Chariots, and horses, and souldiers doe not so safegarde a Citie, as the Prophets which teach it, and praye for it.
showing, that the Chariots, and Horses, and Soldiers do not so safeguard a city, as the prophets which teach it, and pray for it.
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Therefore when God would marke the Israelites with a name of greatest reproach, hee calleth them, A people which rebuke their Priests:
Therefore when God would mark the Israelites with a name of greatest reproach, he calls them, A people which rebuke their Priests:
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as if he should say, vsurpers of the Priests office: for they rebuke their Priests, which are appointed to rebuke them.
as if he should say, usurper's of the Priests office: for they rebuke their Priests, which Are appointed to rebuke them.
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How ioyfull and glad was Lydea when she could drawe Paul and Sylas to her house? If you thinke me to be faithfull (sayth shee) come to my house: shewing, that neuer any guests were so welcome to her house before.
How joyful and glad was Lydea when she could draw Paul and Silas to her house? If you think me to be faithful (say she) come to my house: showing, that never any guests were so welcome to her house before.
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How tender was the Shunamite ouer Elisha, that she built an house to welcome him, and to keep him with her;
How tender was the Shunamite over Elisha, that she built an house to welcome him, and to keep him with her;
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thinking all the places in her house too bad for him, she built him a new roome, to make him staie with her.
thinking all the places in her house too bad for him, she built him a new room, to make him stay with her.
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How much did the Galatians make of Paul, that he saith, they would pull out their owne eyes to doe him good:
How much did the Galatians make of Paul, that he Says, they would pull out their own eyes to do him good:
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So once a Prophet was esteemed like a Prophet.
So once a Prophet was esteemed like a Prophet.
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And hath he bid you despise them now, which bad you to honour them before? No, Paule chargeth vs to receiue our teachers, as hee was receiued himselfe:
And hath he bid you despise them now, which bade you to honour them before? No, Paul charges us to receive our Teachers, as he was received himself:
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saying, He which laboureth in the word, is worthie of double honour;
saying, He which Laboureth in the word, is worthy of double honour;
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that is, the Preacher (after a sort) is more to be honoured than the Ruler: that is, the Preacher (After a sort) is more to be honoured than the Ruler:
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for Aaron was the elder brother, but Moses was the yonger brother; & therefore if there be any appendix, the Magistrate is the appendix:
for Aaron was the elder brother, but Moses was the younger brother; & Therefore if there be any appendix, the Magistrate is the appendix:
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for if Aarons Vrim & Thumi would haue serued, Moses rod and staffe should not haue needed; for if Aaron's Urim & Thumi would have served, Moses rod and staff should not have needed;
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but when the tongue could not perswade, the rod did compell, and so came in the Magistrate.
but when the tongue could not persuade, the rod did compel, and so Come in the Magistrate.
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As Paul sheweth the Thessalonians how the Preachers of the Word should be honoured: so hee teacheth the Philippians how to honor their teachers;
As Paul shows the Thessalonians how the Preachers of the Word should be honoured: so he Teaches the Philippians how to honour their Teachers;
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Haue you neede to bee taught why Paule would haue you make much of such? Because they are like Lampes, which consume themselues to giue light to other;
Have you need to be taught why Paul would have you make much of such? Because they Are like Lamps, which consume themselves to give Light to other;
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so they consume themselues to giue light to you: because they are like a Henne, which clocketh her Chickens together from the Kite;
so they consume themselves to give Light to you: Because they Are like a Hen, which clocketh her Chickens together from the Kite;
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so they clocke you together from the Serpent: because they are lyke the showte which did beate downe the walles of Iericho;
so they clock you together from the Serpent: Because they Are like the shout which did beat down the walls of Jericho;
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so they beate downe the walles of sinne: so they beat down the walls of sin:
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because they are like the fiery piller which went before the Israelites to the Land of Promise;
Because they Are like the fiery pillar which went before the Israelites to the Land of Promise;
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so they goe before you to the Lande of Promise: because they are like good Andrewe, which called his brother to see the Messias; so they go before you to the Land of Promise: Because they Are like good Andrew, which called his brother to see the Messias;
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so they call you to see the Messias: and therefore make much of such. so they call you to see the Messias: and Therefore make much of such.
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If wee shoulde make much of Prophets, how much shoulde wee make of Prophecying? If wee should loue our Instructors,
If we should make much of prophets, how much should we make of Prophesying? If we should love our Instructors,
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how much should wee loue instruction? Symeon keeping in the Temple, met with Christ;
how much should we love instruction? Symeon keeping in the Temple, met with christ;
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so manie hearing the Worde, haue met with knowledge, haue met with comfort, haue met with peace, haue met with saluation:
so many hearing the Word, have met with knowledge, have met with Comfort, have met with peace, have met with salvation:
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but without the Worde neuer any was conuerted to GOD.
but without the Word never any was converted to GOD.
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Therefore whensoeuer the Word is preached, euerie one may say to himselfe, as the Disciples sayd to the blinde man, Be of good comfort hee calleth thee:
Therefore whensoever the Word is preached, every one may say to himself, as the Disciples said to the blind man, Be of good Comfort he calls thee:
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Be of good comfort, the Lorde calleth thee: but when the word is not preached, then euerie man may say to himselfe; beware, the diuell calleth thee.
Be of good Comfort, the Lord calls thee: but when the word is not preached, then every man may say to himself; beware, the Devil calls thee.
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When the Prophets went from Ierusalem, then sword, and famine, and pestilence, and all the plagues of God rained vpon them,
When the prophets went from Ierusalem, then sword, and famine, and pestilence, and all the plagues of God reigned upon them,
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euen as fire came vpon Sodome, so soone as Lot was gone out:
even as fire Come upon Sodom, so soon as Lot was gone out:
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therefore what may those Landes feare, which vse their Prophets, as the Iewes vsed them which sent them? Amos calleth it an euill time, wherein the prudent keepe silence, Chapt. 5. verse 13. therfore this is an euil time, wherein the prudent are silent. Therefore what may those Lands Fear, which use their prophets, as the Iewes used them which sent them? Amos calls it an evil time, wherein the prudent keep silence, Chapter 5. verse 13. Therefore this is an evil time, wherein the prudent Are silent.
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There be two trades in this Land, without which the Realme cannot stand;
There be two trades in this Land, without which the Realm cannot stand;
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and one is the Queenes souldiers, and the other is the Lordes souldiers, and the Lords souldiers are handled like the Queenes souldiers,
and one is the Queens Soldiers, and the other is the lords Soldiers, and the lords Soldiers Are handled like the Queens Soldiers,
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for from the Merchant to the porter, no calling is so despised, so contemned, so derided, that they may beg for their seruice;
for from the Merchant to the porter, no calling is so despised, so contemned, so derided, that they may beg for their service;
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for their liuing is turned into an almes. One saith, that Moses is Quis, that is, the Magistrate is some bodie:
for their living is turned into an alms. One Says, that Moses is Quis, that is, the Magistrate is Some body:
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but Aaron is Quasi quis, that is, the Minister is no bodie, because no bodie is despised lyke him.
but Aaron is Quasi quis, that is, the Minister is no body, Because no body is despised like him.
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Receiue a Prophete in the name of a Prophet: naye, Receiue a Prophet in the name of an enemie, as Ahab receiued Elias;
Receive a Prophet in the name of a Prophet: nay, Receive a Prophet in the name of an enemy, as Ahab received Elias;
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Art thou here mine enemie? If Paule had liued in our dayes he would not haue said, Despise not the Prophets, but persecute not the Prophets, Art thou Here mine enemy? If Paul had lived in our days he would not have said, Despise not the prophets, but persecute not the prophets,
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for he should haue seen not onely despisers of the Prophets, but mockers of them, not onely mockers,
for he should have seen not only despisers of the prophets, but mockers of them, not only mockers,
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but slanderers of them, not onely slanderers, but hunters and biters, and smiters of them.
but slanderers of them, not only slanderers, but Hunters and biters, and smiters of them.
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Ioseph was troubled so soone as hee began to feed his Fathers sheepe, so the Pastours are troubled so soone as they beginne to feede their fathers sheepe, euerie man thinkes to finde friends against them,
Ioseph was troubled so soon as he began to feed his Father's sheep, so the Pastors Are troubled so soon as they begin to feed their Father's sheep, every man thinks to find Friends against them,
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and though there be no lawe to hurt them, yet no man feares to accuse them,
and though there be no law to hurt them, yet no man fears to accuse them,
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because authoritie doth disfauour them, they cannot tell how to preach, nor what to say,
Because Authority does disfavour them, they cannot tell how to preach, nor what to say,
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because there bee so manie Ahabs which woulde haue them say that which pleaseth them, though it be not true.
Because there be so many Ahabs which would have them say that which Pleases them, though it be not true.
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Charme the charmer neuer so sweetely, let his song be neuer so pleasant, yet many adders are readie to stop their eares,
Charm the charmer never so sweetly, let his song be never so pleasant, yet many Adders Are ready to stop their ears,
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& stop his mouth, like a bird which was smitten in her song, of the Archer whom she singeth vnto, euen as Saul let his speare flie at Dauid,
& stop his Mouth, like a bird which was smitten in her song, of the Archer whom she sings unto, even as Saul let his spear fly At David,
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while he played vpon his harpe to solace and comfort ▪ and driue the euill spirite from him:
while he played upon his harp to solace and Comfort ▪ and driven the evil Spirit from him:
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so while we play vpon Dauids harpe to solace and comfort, & driue the euill spirite from you, many let the dartes of reproach,
so while we play upon David harp to solace and Comfort, & driven the evil Spirit from you, many let the darts of reproach,
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and the arrowes of slaunder flie at vs;
and the arrows of slander fly At us;
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saying, as the woman said to Eliah, If thou hadst not beene, my childe had not dyed: saying, as the woman said to Elijah, If thou Hadst not been, my child had not died:
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If wee had not bene, their peace had not dyed; if we had not bene, their sports had not dyed;
If we had not be, their peace had not died; if we had not be, their sports had not died;
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if wee had not bene, their customes, and their titles, and their honors had not dyed.
if we had not be, their customs, and their titles, and their honours had not died.
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And why should not Herode and Archelaus dye, which sought the death of the childe? Why should not any custome,
And why should not Herod and Archelaus die, which sought the death of the child? Why should not any custom,
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or honour, or pleasure dye, which seeketh the death of religion? Alas (saith Ieremiah) what haue I done, that all men should curse mee? If wee do but preach the truth, you should not hate vs for the truth.
or honour, or pleasure die, which seeks the death of Religion? Alas (Says Jeremiah) what have I done, that all men should curse me? If we do but preach the truth, you should not hate us for the truth.
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and vexation, turne to Law, to Phisicke, or trades, or anie thing, rather than they will enter this contemptible calling.
and vexation, turn to Law, to Physic, or trades, or any thing, rather than they will enter this contemptible calling.
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And is not the Arke then readie to depart from Israell?
And is not the Ark then ready to depart from Israel?
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Now Obadiah had neede to hide the Prophets again to saue them out of prison, where is Rahab that shee might conuey away the seruants of God? Once Baals prophets were punished, but now Christes Prophets are punished:
Now Obadiah had need to hide the prophets again to save them out of prison, where is Rahab that she might convey away the Servants of God? Once Baal's Prophets were punished, but now Christ's prophets Are punished:
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once they did aske, Where is the Seer that he may teach vs? but now they aske, where is the Seer, that we may take him? once they did builde houses for the prophets, lyke the Shunamite; once they did ask, Where is the Seer that he may teach us? but now they ask, where is the Seer, that we may take him? once they did build houses for the Prophets, like the Shunamite;
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but now they take their houses from them, and thinke they doo God seruice, when they make them, but now they take their houses from them, and think they do God service, when they make them,
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& their wiues, & their children, & their seruants beggers; once Paul said to Timothie, Let no man despise thy youth;
& their wives, & their children, & their Servants beggars; once Paul said to Timothy, Let no man despise thy youth;
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shewing that preachers should not be despised for their youth ▪ but now they despise the yong prophets and the old too.
showing that Preachers should not be despised for their youth ▪ but now they despise the young Prophets and the old too.
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How is the double honour turned to single honour? nay, how is our honour turned to dishonor.
How is the double honour turned to single honour? nay, how is our honour turned to dishonour.
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If I be a Master (saith God) where is my feare? so, If I be a Master (Says God) where is my Fear? so,
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if we be prophets, where is our reuerence? doth not the contempt of prophets cry vnto God,
if we be Prophets, where is our Reverence? does not the contempt of Prophets cry unto God,
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as well as the blood of Abel? When the messengers which were sent vnto the vineyard for fruit, were beaten of them which should haue laden them;
as well as the blood of Abel? When the messengers which were sent unto the vineyard for fruit, were beaten of them which should have laden them;
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then it is said that the Lord of the vineyard waxed wroth, and said that he wold let the vineyarde vnto others, which should yeeld him the fruites thereof.
then it is said that the Lord of the vineyard waxed wroth, and said that he would let the vineyard unto Others, which should yield him the fruits thereof.
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The meaning hereof is this, that when the preachers & teachers which Christ sendeth to his Church for fruits, are abused & persecuted of them whom they call to the banket,
The meaning hereof is this, that when the Preachers & Teachers which christ sends to his Church for fruits, Are abused & persecuted of them whom they call to the banquet,
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then he will remooue their light and his Gospell to other which wil yeeld him the fruites thereof.
then he will remove their Light and his Gospel to other which will yield him the fruits thereof.
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Therefore what may this Land feare, which hath vsed Christs ambassadors as Ammon vsed Dauids ambassadors? Ierusalem is left without one prophet because she despised them, Sodome was burned because she despised Lot,
Therefore what may this Land Fear, which hath used Christ Ambassadors as Ammon used David Ambassadors? Ierusalem is left without one Prophet Because she despised them, Sodom was burned Because she despised Lot,
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and the whole worlde was drowned because it despised Noah;
and the Whole world was drowned Because it despised Noah;
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and are not these examples written for our warning? The time came that Saul sought for a Prophet,
and Are not these Examples written for our warning? The time Come that Saul sought for a Prophet,
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and God would not answere him by Prophets, because he had despised his Prophets before:
and God would not answer him by prophets, Because he had despised his prophets before:
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so the time commeth when you shall aske where is the seer? and they shall say, he is rapt away like Elias:
so the time comes when you shall ask where is the seer? and they shall say, he is rapt away like Elias:
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a Prophet was amongst vs, but when hee was despised in Ierusalem, he was sent to Nineueh.
a Prophet was among us, but when he was despised in Ierusalem, he was sent to Nineveh.
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Now if you will knowe what makes Prophets and prophecying so despised, you may see first in Ieroboams Priests.
Now if you will know what makes prophets and prophesying so despised, you may see First in Ieroboams Priests.
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Is not iudgement begun alreadie? Doth not the Gospell stand at the doore, as if she were ready to take her leaue? Are we not come from despising of Prophets almost to the despising of Prophecying too? Do not many runne vnto the rulers,
Is not judgement begun already? Does not the Gospel stand At the door, as if she were ready to take her leave? are we not come from despising of prophets almost to the despising of Prophesying too? Do not many run unto the Rulers,
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as yong Ioshua ranne to Moses, and crie master, forbid them to prophecie? Do not many walke in the streetes while wee preach in the Temple? The beastes came to the arke 〈 ◊ 〉 saue themselues,
as young Ioshua ran to Moses, and cry master, forbid them to prophecy? Do not many walk in the streets while we preach in the Temple? The beasts Come to the Ark 〈 ◊ 〉 save themselves,
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and men will not come to the Church to saue themselues:
and men will not come to the Church to save themselves:
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but wee may crie vnto them as the Children did to their fellowes in the market;
but we may cry unto them as the Children did to their Fellows in the market;
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We haue piped vnto you and you would not daunce, wee haue lamented vnto you, and you woulde not mourne. We have piped unto you and you would not dance, we have lamented unto you, and you would not mourn.
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Some come to heare vs, as Naaman came to Elisha, when the Prophet had tolde him what hee should doo, hee mocked him for it, hee thought that hee knew a better way than that himselfe.
some come to hear us, as Naaman Come to Elisha, when the Prophet had told him what he should do, he mocked him for it, he Thought that he knew a better Way than that himself.
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So they come to heare vs: So they come to hear us:
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but they thinke they can teach vs, but they must remember that Paule saith, God hath chosen the foolish to confound the wise;
but they think they can teach us, but they must Remember that Paul Says, God hath chosen the foolish to confound the wise;
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therefore if they thinke them selues wise, let them thinke vs those fooles whom God hath chosen to confound them.
Therefore if they think them selves wise, let them think us those Fools whom God hath chosen to confound them.
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For although at all other times we are plaine and simple as Iacob, yet at this time we haue a promise,
For although At all other times we Are plain and simple as Iacob, yet At this time we have a promise,
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and it is giuen to vs for your sake, to speake sometime that which we conceiue not our selues,
and it is given to us for your sake, to speak sometime that which we conceive not our selves,
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because the houre is come wherein God hath appointed to call some of you, as he hath done some of you before,
Because the hour is come wherein God hath appointed to call Some of you, as he hath done Some of you before,
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therefore as the princely Spirite came vpon Saul when hee shoulde raigne, to teach him how he should rule,
Therefore as the princely Spirit Come upon Saul when he should Reign, to teach him how he should Rule,
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so the propheticall spirite commeth vpon Preachers when they should teach, to teach them how they should speake:
so the prophetical Spirit comes upon Preachers when they should teach, to teach them how they should speak:
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therefore as Christ was content to be baptized of Iohn, so bee you content to be instructed of vs, that (if wee bee more simple than you) the glorie of God may appeare more in conuerting you by vs. Therefore as christ was content to be baptised of John, so be you content to be instructed of us, that (if we be more simple than you) the glory of God may appear more in converting you by us
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Hath not this despising of the Preachers, almost made the preachers despise preaching? the peoples neglect of the prophets hath made the Prophets neglect prophecying? the Nonresident keepes himselfe away,
Hath not this despising of the Preachers, almost made the Preachers despise preaching? the peoples neglect of the Prophets hath made the prophets neglect prophesying? the Nonresident keeps himself away,
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because hee thinkes the people like him better, because dee dooth not trouble them.
Because he thinks the people like him better, Because dee doth not trouble them.
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And the droane neuer studieth to preach, for hee saith, that an Homelie is better liked of than a Sermon:
And the Drone never studieth to preach, for he Says, that an Homely is better liked of than a Sermon:
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and they which would studie Diuinitie aboue all, when they looke vpon our contempt, and beggerie,
and they which would study Divinity above all, when they look upon our contempt, and beggary,
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that is, Ieroboam made Israell to contemne Religion, because he made Priests of the basest of the people; that is, Jeroboam made Israel to contemn Religion, Because he made Priests of the Basest of the people;
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therefore they which make Priests like Ieroboams Priests, make the people contemn the Priests & religion too. Therefore they which make Priests like Ieroboams Priests, make the people contemn the Priests & Religion too.
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Why might none carrie the Arke but the Leuites? Was it not least the Arke (which was a signe of God) should be despised? Therefore none should meddle with the Word (which is the law of God) but they which are fit, least they make it despised.
Why might none carry the Ark but the Levites? Was it not lest the Ark (which was a Signen of God) should be despised? Therefore none should meddle with the Word (which is the law of God) but they which Are fit, lest they make it despised.
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Anna said, I will not offer the child to God, before he be weaned, that is,
Anna said, I will not offer the child to God, before he be weaned, that is,
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before he be taken from the dugge:
before he be taken from the dug:
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but now they offer their children to God, before they be weaned, before they can go, before they can speake;
but now they offer their children to God, before they be weaned, before they can go, before they can speak;
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and send them to fight the Lordes battailes, before they haue one stone in their hand to fling at Goliah;
and send them to fight the lords battles, before they have one stone in their hand to fling At Goliath;
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that is, one Scripture to resist the Tempter. This is either because the Patrones, or the Bishoppes haue lime vpon their fingers; that is, one Scripture to resist the Tempter. This is either Because the Patroness, or the Bishops have lime upon their fingers;
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which makes them like blinde Isaac, that they take no heede whome they blesse.
which makes them like blind Isaac, that they take no heed whom they bless.
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The second thing which makes Prophets and prophecying despised, is the lewdnesse and negligence of them that are able to doe well in their Ministerie, and yet do contrary.
The second thing which makes prophets and prophesying despised, is the Lewdness and negligence of them that Are able to do well in their Ministry, and yet do contrary.
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It is said of Hophni and Phineas, that by their corrupt sacrificing, they made the people abhorre the sacrifices;
It is said of Hophni and Phinehas, that by their corrupt sacrificing, they made the people abhor the Sacrifices;
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so, many by their slubbering of the Word, (for want of studie and meditation) do make men thinke, that there is no more wisedome in the word of God,
so, many by their slubbering of the Word, (for want of study and meditation) do make men think, that there is no more Wisdom in the word of God,
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than they shew out of it:
than they show out of it:
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and therefore they stay at home, & say, they know as much as the preacher can teach them.
and Therefore they stay At home, & say, they know as much as the preacher can teach them.
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There is a kinde of Preachers risen vp but of late, which shrowde and couer euerie rusticall and vnsauerie,
There is a kind of Preachers risen up but of late, which shroud and cover every rustical and unsavoury,
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and childish, and absurd Sermon, vnder the name of the simple kind of teaching, like the Popish Priestes, which make ignorance the mother of deuotion:
and childish, and absurd Sermon, under the name of the simple kind of teaching, like the Popish Priests, which make ignorance the mother of devotion:
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but indeede to preach simplie, is not to preache rudely, nor vnlearnedly, nor confusedly, but to preach plainly and perspicuously, that the simplest man may vnderstand what is taught as if he did heare his name.
but indeed to preach simply, is not to preach rudely, nor unlearnedly, nor confusedly, but to preach plainly and perspicuously, that the simplest man may understand what is taught as if he did hear his name.
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Therefore if you will knowe what makes manie Preachers preach so barely, and loosely, and simplie, it is your owne simplicitie, which makes them thinke that if they go on and say some thing, all is one,
Therefore if you will know what makes many Preachers preach so barely, and loosely, and simply, it is your own simplicity, which makes them think that if they go on and say Some thing, all is one,
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and no fault will be found because you are not able to iudge in or out;
and no fault will be found Because you Are not able to judge in or out;
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and so because they giue no attendance to doctrine, as Paul teacheth them, it is almost come to passe that in a whole Sermon the hearer can not picke out one note more than hee could gather him selfe.
and so Because they give no attendance to Doctrine, as Paul Teaches them, it is almost come to pass that in a Whole Sermon the hearer can not pick out one note more than he could gather him self.
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Wheate is good, but they which sell the refuse of wheate are reproued, Amos the eight Chapter and sixt verse:
Wheat is good, but they which fell the refuse of wheat Are reproved, Amos the eight Chapter and sixt verse:
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so preaching is good, but this refuse of preaching is but like swearing, for one taketh the name of God in vain,
so preaching is good, but this refuse of preaching is but like swearing, for one Takes the name of God in vain,
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and the other takes the word of God in vaine.
and the other Takes the word of God in vain.
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As euerie sound is not musicke, so euerie Sermon is not preaching, but worse than if he should reade an Homelie.
As every found is not music, so every Sermon is not preaching, but Worse than if he should read an Homely.
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In the eight and fortieth of Ieremiah, there is a curse vpon them which doe the businesse of the Lord negligently.
In the eight and fortieth of Jeremiah, there is a curse upon them which doe the business of the Lord negligently.
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If this curse doo not touch them which doo the chiefest businesse of the Lord negligently,
If this curse do not touch them which do the chiefest business of the Lord negligently,
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truely I can not tell whome the Prophet meaneth. These woulde not haue prophecying despised, and yet they make it despised themselues.
truly I can not tell whom the Prophet means. These would not have prophesying despised, and yet they make it despised themselves.
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The last thing which makes Prophets and prophecying despised, is the diuersity of minds, while one holdeth one way,
The last thing which makes prophets and prophesying despised, is the diversity of minds, while one holds one Way,
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and another another way, some leaue all, and will be of no Religion, vntill both parties agree:
and Another Another Way, Some leave all, and will be of no Religion, until both parties agree:
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as if a patient should pine himselfe and eate no meate at all, because one Phisition sayth, that this meate will hurt him,
as if a patient should pine himself and eat no meat At all, Because one physician say, that this meat will hurt him,
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and another sayth, that meate will hurt him. These are the three enemies, which make vs and our labours despised.
and Another say, that meat will hurt him. These Are the three enemies, which make us and our labours despised.
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Now what shall we answere to our despisers? Reioyce not against mee, O mine enemie!
Now what shall we answer to our despisers? Rejoice not against me, Oh mine enemy!
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(saith the Church) for I shall be raised: so, Despise not the Prophets, O ye Ismaelites, for they shall be honored.
(Says the Church) for I shall be raised: so, Despise not the prophets, Oh you Ismaelites, for they shall be honoured.
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Peter saith to Ananias and Saphira, You haue not lyed vnto men, but vnto God: so, you haue not despised man but God; Peter Says to Ananias and Sapphira, You have not lied unto men, but unto God: so, you have not despised man but God;
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for Christ saith, He which despiseth you, despiseth mee. VVhen Sathan slew Iobs seruants, his malice was agaiust Iob: for christ Says, He which despises you, despises me. When Sathan slew Jobs Servants, his malice was against Job:
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so, when you despise Gods seruants, your presumption is against God; so, when you despise God's Servants, your presumption is against God;
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for That which you doo vnto them (saith Christ) you do vnto me. Why then if they despise Christ, Christ wil despise them, for That which you do unto them (Says christ) you do unto me. Why then if they despise christ, christ will despise them,
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for he told Saul that he spurned against the pricke; that is, he spurned against that which would spurne against him.
for he told Saul that he spurned against the prick; that is, he spurned against that which would spurn against him.
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Therefore, if you giue vnto Christ when you giue vnto the poore; and if you honour Christ when you honour his Prophetes:
Therefore, if you give unto christ when you give unto the poor; and if you honour christ when you honour his prophets:
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as you giue vnto the poore for Christs sake, so despise not the prophets for Christs sake.
as you give unto the poor for Christ sake, so despise not the Prophets for Christ sake.
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If for all this we must be despised stil, then this is our remedie, Paul saith, Whatsoeuer wee are to you:
If for all this we must be despised still, then this is our remedy, Paul Says, Whatsoever we Are to you:
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yet wee are a sweet sauour to God, both in them which are saued, and them which perish: yet we Are a sweet savour to God, both in them which Are saved, and them which perish:
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that is, though we bring him word that you will not come to the banquet, yet we shalbe welcome without you. And so much of that.
that is, though we bring him word that you will not come to the banquet, yet we shall welcome without you. And so much of that.
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After Despise not Prophecying, followeth ▪ Trie all things: as if he should say, Despise not prophecying,
After Despise not Prophesying, follows ▪ Try all things: as if he should say, Despise not prophesying,
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2604
but for all that try prophecying, lest you beleeue errour for truth: for as among Rulers, there bee bad Rulers:
but for all that try prophesying, lest you believe error for truth: for as among Rulers, there be bad Rulers:
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so among Prophets therebe false Prophets.
so among prophets therebe false prophets.
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This made Christ warne his Disciples to beware of the leauen of the Pharisies, that is, of their false doctrine.
This made christ warn his Disciples to beware of the leaven of the Pharisees, that is, of their false Doctrine.
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2607
This made Iohn say, Trie the Spirites. And therefore wee reade in the seauenteenth Chapter of the Acts of the Apostles and the eleuenth verse,
This made John say, Try the Spirits. And Therefore we read in the seauenteenth Chapter of the Acts of the Apostles and the Eleventh verse,
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2608
how the men of Beroea would not receiue Paules doctrine before they had tried it, and how did they trie it? It is sayd, that they searched the Scripture.
how the men of Beroea would not receive Paul's Doctrine before they had tried it, and how did they try it? It is said, that they searched the Scripture.
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This is the way which Paule woulde teach you to trie other whereby he was tryed him selfe:
This is the Way which Paul would teach you to try other whereby he was tried him self:
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whereby you may see, that if you vse to reade the Scripture, you shal be able to trie all doctrines:
whereby you may see, that if you use to read the Scripture, you shall be able to try all doctrines:
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for the word of God is the touchstone of euery thing, like the light which God made to behold all his creatures;
for the word of God is the touchstone of every thing, like the Light which God made to behold all his creatures;
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so is the Scripture to decide all questions, euerie doubt must come to the Word,
so is the Scripture to decide all questions, every doubt must come to the Word,
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and all cōtrouersies must be ended at this Tribunall, the Scripture must speake which is right,
and all controversies must be ended At this Tribunal, the Scripture must speak which is right,
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and which is wrong, which is truth, and which is errour, and all tongues must keepe silence to heare it:
and which is wrong, which is truth, and which is error, and all tongues must keep silence to hear it:
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so God hath appointed that the Iudge of our controuersies, which he saith in the twelfth chapter of Iohn and the eight and fortieth verse, shall iudge vs in the last daye.
so God hath appointed that the Judge of our controversies, which he Says in the twelfth chapter of John and the eight and fortieth verse, shall judge us in the last day.
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Here a man may aske, If it be so that God would haue vs to trie all our Religion by the Scripture,
Here a man may ask, If it be so that God would have us to try all our Religion by the Scripture,
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and not by Fathers, nor by Doctors, nor by Councels, nor by Angell, nor by Pope;
and not by Father's, nor by Doctors, nor by Counsels, nor by Angel, nor by Pope;
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how then do the Papists say, we must beleeue as the Church beleeueth? and neuer looke into the Scripture,
how then do the Papists say, we must believe as the Church Believeth? and never look into the Scripture,
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whether our teachers say as God saith, but take it vpon their credit, as a blind man eateth his meate.
whither our Teachers say as God Says, but take it upon their credit, as a blind man Eateth his meat.
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A man trieth his horse which must beare him, and shall hee not trie his faith which must saue him? Paule saith, Let euerie one be able to giue a reason of his faith.
A man trieth his horse which must bear him, and shall he not try his faith which must save him? Paul Says, Let every one be able to give a reason of his faith.
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Is this a reason of our faith to say, I beleeue so, because Rome beleeueth so? or rather because that the word doth teach me so.
Is this a reason of our faith to say, I believe so, Because Rome Believeth so? or rather Because that the word does teach me so.
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It will not answer for them which die in heresie, to say, the Priests taught vs so;
It will not answer for them which die in heresy, to say, the Priests taught us so;
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no more than it would excuse Eue to say, the Serpent taught her so: for God saith, Be not deceiued, neither by serpent, nor by Prophet, nor by Angell.
no more than it would excuse Eue to say, the Serpent taught her so: for God Says, Be not deceived, neither by serpent, nor by Prophet, nor by Angel.
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Therefore I conclude with Paule, Despise not Prophecying, lest the Gospell be taken from you; and yet trie prophecying, lest you receiue error for truth.
Therefore I conclude with Paul, Despise not Prophesying, lest the Gospel be taken from you; and yet try prophesying, lest you receive error for truth.
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As we are to trie doctrines, so Paul would haue vs to trie our thoughts, and our speeches, and our actions:
As we Are to try doctrines, so Paul would have us to try our thoughts, and our Speeches, and our actions:
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therefore he saith, Trie all things. He doth not bid vs take a tast of all sinnes and vanities,
Therefore he Says, Try all things. He does not bid us take a taste of all Sins and vanities,
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as Salomon did to trie them; for they are tried alreadie: but that we should set the word of God alway before vs like a rule,
as Solomon did to try them; for they Are tried already: but that we should Set the word of God always before us like a Rule,
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& beleeue nothing but that which it teacheth, loue nothing but that which it prescribeth, hate nothing but that which it forbiddeth, doo nothing but that which it commaundeth;
& believe nothing but that which it Teaches, love nothing but that which it prescribeth, hate nothing but that which it forbiddeth, do nothing but that which it commandeth;
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and then we trie all things by the word.
and then we try all things by the word.
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As the Eunuch sayd, How should I vnderstand without an Interpreter? so thou mayest say:
As the Eunuch said, How should I understand without an Interpreter? so thou Mayest say:
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Howe should I trie without the word, which is the touchstone of good and euill?
How should I try without the word, which is the touchstone of good and evil?
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Now, when wee haue tried by the word which is truth, and which is error; what shuld we doo then? Keep that which is best:
Now, when we have tried by the word which is truth, and which is error; what should we do then? Keep that which is best:
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that is, stay at the truth, as the wise men stayed when they came to Christ.
that is, stay At the truth, as the wise men stayed when they Come to christ.
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We must keep and hold the truth, as a man gripeth a thing with both his handes;
We must keep and hold the truth, as a man gripeth a thing with both his hands;
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that is, defend it with thy tongue, maintain it with thy purse, further it with thy labour, in danger,
that is, defend it with thy tongue, maintain it with thy purse, further it with thy labour, in danger,
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and trouble, and losse, and displeasure, come life, come death;
and trouble, and loss, and displeasure, come life, come death;
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thinke, as Christ did seale the truth with his blood, so thou must seale it with thy blood,
think, as christ did seal the truth with his blood, so thou must seal it with thy blood,
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or else thou doost not keepe it, but let it goe. Well dooth Paul put Trie before Choose, for he which trieth may chuse the best;
or Else thou dost not keep it, but let it go. Well doth Paul put Try before Choose, for he which trieth may choose the best;
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but he which chuseth before he trie, takes the worst sooner than the best:
but he which chooseth before he try, Takes the worst sooner than the best:
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and therefore the Popes priests because the people should take superstition before religion, will neuer let them haue the Touchstone,
and Therefore the Popes Priests Because the people should take Superstition before Religion, will never let them have the Touchstone,
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but keep them from the Scripture, and locke it vp in an vnknowen tongue, which they cannot skill of,
but keep them from the Scripture, and lock it up in an unknown tongue, which they cannot skill of,
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least they should try their doctrines, like the men of Boerea, making religion a craft, as men call their trades.
lest they should try their doctrines, like the men of Boarea, making Religion a craft, as men call their trades.
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Therefore, as Iosiah reioyced that the booke of God was found againe; so we may reioyce that the booke of God is found againe:
Therefore, as Josiah rejoiced that the book of God was found again; so we may rejoice that the book of God is found again:
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for when the people might not reade it, it was all one as if they had lost it.
for when the people might not read it, it was all one as if they had lost it.
c-acp c-crq dt n1 vmd xx vvi pn31, pn31 vbds d pi c-acp cs pns32 vhd vvn pn31.
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After Trie all things, and keepe the best: foloweth, Abstaine from all appearance of euill:
After Try all things, and keep the best: Followeth, Abstain from all appearance of evil:
p-acp vvb d n2, cc vvb dt js: vvz, vvb p-acp d n1 pp-f n-jn:
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As if hee should saie, That is like to be best which is so farre from euill, that it hath not the appearance of euill;
As if he should say, That is like to be best which is so Far from evil, that it hath not the appearance of evil;
c-acp cs pns31 vmd vvi, cst vbz av-j pc-acp vbi js r-crq vbz av av-j p-acp n-jn, cst pn31 vhz xx dt n1 pp-f j-jn;
(19) sermon (DIV1)
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and that is like to be the truth which is so farre from errour, that it hath not the shewe of errour;
and that is like to be the truth which is so Far from error, that it hath not the show of error;
cc d vbz av-j pc-acp vbi dt n1 r-crq vbz av av-j p-acp n1, cst pn31 vhz xx dt n1 pp-f n1;
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whereby hee sheweth, that nothing should be brought into the Church, or added to our Religion,
whereby he shows, that nothing should be brought into the Church, or added to our Religion,
c-crq pns31 vvz, cst pix vmd vbi vvn p-acp dt n1, cc vvd p-acp po12 n1,
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but that which is an vndoubted truth without suspition of errour.
but that which is an undoubted truth without suspicion of error.
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It is not inough to bee perswaded of our faith, but we must be assured of it;
It is not enough to be persuaded of our faith, but we must be assured of it;
pn31 vbz xx av-d pc-acp vbi vvn pp-f po12 n1, cc-acp pns12 vmb vbi vvn pp-f pn31;
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for Religion is not built vppon doubtes, but vpon knowledge. Here we may maruell why Paul biddeth vs Abstaine from all appearance of euill:
for Religion is not built upon doubts, but upon knowledge. Here we may marvel why Paul bids us Abstain from all appearance of evil:
p-acp n1 vbz xx vvn p-acp n2, cc-acp p-acp n1. av pns12 vmb vvi c-crq np1 vvz pno12 vvi p-acp d n1 pp-f n-jn:
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because sinne, and heresie, and superstition are hypocrites; that is, Sinne hath the appearance of Vertue and heresie hath the appearance of Truth,
Because sin, and heresy, and Superstition Are Hypocrites; that is, Sin hath the appearance of Virtue and heresy hath the appearance of Truth,
c-acp n1, cc n1, cc n1 vbr n2; d vbz, n1 vhz dt n1 pp-f n1 cc n1 vhz dt n1 pp-f n1,
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& Superstition hath the appearance of Religion:
& Superstition hath the appearance of Religion:
cc n1 vhz dt n1 pp-f n1:
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but by this the Apostle doth note, that there is no Sinne, nor Heresie, nor Superstition,
but by this the Apostle does note, that there is no Sin, nor Heresy, nor Superstition,
cc-acp p-acp d dt n1 vdz vvi, cst pc-acp vbz dx n1, ccx n1, ccx n1,
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but if the visor bee taken away from it, it will appeare to be a Sinne,
but if the visor be taken away from it, it will appear to be a Sin,
cc-acp cs dt n1 vbi vvn av p-acp pn31, pn31 vmb vvi pc-acp vbi dt n1,
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and Heresie, and Superstition, though at the first sight the visor doo make it seeme none,
and Heresy, and Superstition, though At the First sighed the visor do make it seem none,
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because it couereth the euill, like a painted Sepulcher vpon wormes and rotten bones.
Because it Covereth the evil, like a painted Sepulcher upon worms and rotten bones.
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Heereby wee are taught to iudge of all thinges as they are, and not as they seeme to bee.
Hereby we Are taught to judge of all things as they Are, and not as they seem to be.
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As wee drawe aside the curtaine before we beholde the picture:
As we draw aside the curtain before we behold the picture:
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so wee must remooue our prudence and all surmises, and then behold the thing naked as it is,
so we must remove our prudence and all surmises, and then behold the thing naked as it is,
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if we will know it indeed. Heere I might admonish them which separate themselues from our Church:
if we will know it indeed. Here I might admonish them which separate themselves from our Church:
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As Paul sayth, Examine whether you bee in the faith: so examine whether you haue the shewe of errour.
As Paul say, Examine whither you be in the faith: so examine whither you have the show of error.
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if we be not of Antichrists religion, yet we are of Antichrists fashion, so long as we haue the same vestures,
if we be not of Antichrists Religion, yet we Are of Antichrists fashion, so long as we have the same vestures,
cs pns12 vbb xx pp-f np2 n1, av pns12 vbr pp-f np2 n1, av av-j c-acp pns12 vhb dt d n2,
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and the same orders, and the same titles that Antichrist knoweth his ministers by. It is said, that the Serpents sting is in his taile, and so it seemes:
and the same order, and the same titles that Antichrist Knoweth his Ministers by. It is said, that the Serpents sting is in his tail, and so it seems:
cc dt d n2, cc dt d n2 cst np1 vvz po31 n2 p-acp. pn31 vbz vvn, cst dt ng1 n1 vbz p-acp po31 n1, cc av pn31 vvz:
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Hath it not the shewe of errour, to broach a Religion which was neuer heard of before? Hath it not the shewe of errour, to retaine an opinion, which the Author himselfe hath recanted? as though yee would sucke vp that which the Dogge hath vomited? Hath it not the shewe of errour, to affirme, that those preachers may not bee heard, which (by their owne confessions) haue conuerted them to the Knowledge of God,
Hath it not the show of error, to broach a Religion which was never herd of before? Hath it not the show of error, to retain an opinion, which the Author himself hath recanted? as though ye would suck up that which the Dog hath vomited? Hath it not the show of error, to affirm, that those Preachers may not be herd, which (by their own confessions) have converted them to the Knowledge of God,
vhz pn31 xx dt n1 pp-f n1, pc-acp vvi dt n1 r-crq vbds av-x vvn pp-f a-acp? vhz pn31 xx dt n1 pp-f n1, pc-acp vvi dt n1, r-crq dt n1 px31 vhz vvn? c-acp cs pn22 vmd vvi a-acp d r-crq dt n1 vhz vvn? vhz pn31 xx dt n1 pp-f n1, pc-acp vvi, cst d n2 vmb xx vbi vvn, r-crq (p-acp po32 d n2) vhb vvn pno32 p-acp dt n1 pp-f np1,
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and dailie conuert other? Hath it not the shewe of errour, to affirme that the Lordes prayer may not bee vsed for a prayer, which for anie thing that wee or they can reade, was so vsed from the beginning?
and daily convert other? Hath it not the show of error, to affirm that the lords prayer may not be used for a prayer, which for any thing that we or they can read, was so used from the beginning?
cc av-j vvi j-jn? vhz pn31 xx dt n1 pp-f n1, pc-acp vvi cst dt ng1 n1 vmb xx vbi vvn p-acp dt n1, r-crq p-acp d n1 cst pns12 cc pns32 vmb vvi, vbds av vvn p-acp dt n1?
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Hath it not the shewe of errour, to saie that no man may vse anie set prayer? seeing there bee manie prayers,
Hath it not the show of error, to say that no man may use any Set prayer? seeing there be many Prayers,
vhz pn31 xx dt n1 pp-f n1, pc-acp vvi cst dx n1 vmb vvi d j-vvn n1? vvg pc-acp vbi d n2,
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and psalmes, and blessings in the holie Scripture, which were vsed in the same forme? Hath it not the shew of error, to affirme that we haue no Church;
and psalms, and blessings in the holy Scripture, which were used in the same Form? Hath it not the show of error, to affirm that we have no Church;
cc n2, cc n2 p-acp dt j n1, r-crq vbdr vvn p-acp dt d n1? vhz pn31 xx dt n1 pp-f n1, pc-acp vvi cst pns12 vhb dx n1;
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and yet to graunt that our Martyrs which died in Poperie, were true members of the Church? Hath it not the shewe of errour to affirme that two or three may excommunicate all the rest without a Minister, seeing the Pastor is the mouth of the church? hath it not the shew of error to affirm, that the church of Christ was euer inuisible before this age,
and yet to grant that our Martyrs which died in Popery, were true members of the Church? Hath it not the show of error to affirm that two or three may excommunicate all the rest without a Minister, seeing the Pastor is the Mouth of the Church? hath it not the show of error to affirm, that the Church of christ was ever invisible before this age,
cc av pc-acp vvi cst po12 n2 r-crq vvd p-acp n1, vbdr j n2 pp-f dt n1? vhz pn31 xx dt n1 pp-f n1 pc-acp vvi d crd cc crd vmb vvi d dt n1 p-acp dt n1, vvg dt n1 vbz dt n1 pp-f dt n1? vhz pn31 xx dt n1 pp-f n1 pc-acp vvi, cst dt n1 pp-f np1 vbds av j p-acp d n1,
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and that it is such a small flock as their nūber is? & that it hath set foote no where but in England? Hath it not the shewe of error to hold that for sound and good religion, which is altered euerie day, adding and detracting,
and that it is such a small flock as their number is? & that it hath Set foot no where but in England? Hath it not the show of error to hold that for found and good Religion, which is altered every day, adding and detracting,
cc cst pn31 vbz d dt j n1 p-acp po32 n1 vbz? cc cst pn31 vhz vvn n1 dx c-crq cc-acp p-acp np1? vhz pn31 xx dt n1 pp-f n1 pc-acp vvi cst p-acp n1 cc j n1, r-crq vbz vvn d n1, vvg cc n-vvg,
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as though a man should make a Religion of his owne inuention, so fast as new conceits come into his braine? Let them thinke that Paul saith vnto them, Be wise vnto sobrietie, and suspect that construction which your selues deuised;
as though a man should make a Religion of his own invention, so fast as new conceits come into his brain? Let them think that Paul Says unto them, Be wise unto sobriety, and suspect that construction which your selves devised;
c-acp cs dt n1 vmd vvi dt n1 pp-f po31 d n1, av av-j c-acp j n2 vvb p-acp po31 n1? vvb pno32 vvi cst np1 vvz p-acp pno32, vbb j p-acp n1, cc vvi d n1 r-crq po22 n2 vvn;
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for Salomon saith, There is an error vpon the right hand, as well as vpon the left, that is, (as I may call it) the zealous error, for Solomon Says, There is an error upon the right hand, as well as upon the left, that is, (as I may call it) the zealous error,
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and if this bee not it, I knowe none within this Land.
and if this be not it, I know none within this Land.
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Yet, shall I say that we haue not the shewe of error? Nay, I would that we were but in the shew of error.
Yet, shall I say that we have not the show of error? Nay, I would that we were but in the show of error.
av, vmb pns11 vvi cst pns12 vhb xx dt n1 pp-f n1? uh-x, pns11 vmd cst pns12 vbdr cc-acp p-acp dt n1 pp-f n1.
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I may not call euill good, no more then I may call good euill;
I may not call evil good, no more then I may call good evil;
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and therfore let vs pull out the beame out of our own eyes, as we would pull the moate out of their eyes.
and Therefore let us pull out the beam out of our own eyes, as we would pull the moat out of their eyes.
cc av vvb pno12 vvi av dt n1 av pp-f po12 d n2, c-acp pns12 vmd vvi dt n1 av pp-f po32 n2.
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If Paul would haue vs abstaine from euerie appearance of euill, sure hee would haue vs abstaine from heresie and from idolatrie;
If Paul would have us abstain from every appearance of evil, sure he would have us abstain from heresy and from idolatry;
cs np1 vmd vhi pno12 vvi p-acp d n1 pp-f n-jn, av-j pns31 vmd vhi pno12 vvi p-acp n1 cc p-acp n1;
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for these are the greatest euils. But if wee bee not idolaters, yet we haue the shewe of idolatrie;
for these Are the greatest evils. But if we be not Idolaters, yet we have the show of idolatry;
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and defend vs also safely like an armour.
and defend us also safely like an armour.
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for this taile of Antichrist (which the Pope hath left behinde him, like an euill sauour) is vnto vs as the remnants of the Chanaanites were vnto the Iewes: for this tail of Antichrist (which the Pope hath left behind him, like an evil savour) is unto us as the remnants of the Canaanites were unto the Iewes:
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they should haue destroyed all the Chanaanites, but because they spared some, therefore they whom they left were goades in their sides,
they should have destroyed all the Canaanites, but Because they spared Some, Therefore they whom they left were goads in their sides,
pns32 vmd vhi vvn d dt np2, cc-acp c-acp pns32 vvd d, av pns32 r-crq pns32 vvd vbdr n2 p-acp po32 n2,
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and pricks in their eies, that they could neuer be quiet for them;
and pricks in their eyes, that they could never be quiet for them;
cc vvz p-acp po32 n2, cst pns32 vmd av-x vbi j-jn p-acp pno32;
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so wee should haue expelled the head and the taile too of Antichrist, but because we did not,
so we should have expelled the head and the tail too of Antichrist, but Because we did not,
av pns12 vmd vhi vvd dt n1 cc dt n1 av pp-f np1, cc-acp c-acp pns12 vdd xx,
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therefore the remnants of Poperie are goades in our sides, and prickes in our eyes, that wee cannot yet be quiet for them.
Therefore the remnants of Popery Are goads in our sides, and pricks in our eyes, that we cannot yet be quiet for them.
av dt n2 pp-f n1 vbr n2 p-acp po12 n2, cc vvz p-acp po12 n2, cst pns12 vmbx av vbi j-jn p-acp pno32.
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Therefore let vs pray that he which hath taken away the euill, will take away the shew of euill too. FINIS.
Therefore let us pray that he which hath taken away the evil, will take away the show of evil too. FINIS.
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THE VVEDDING GARMENT. Rom. 13. 14. Put ye on the Lord Iesus Christ. I Haue chose a Text which is the summe of the Bible.
THE WEDDING GARMENT. Rom. 13. 14. Put you on the Lord Iesus christ. I Have chosen a Text which is the sum of the bible.
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For all Scripture runneth vpon Christ lyke the Title of a booke, because hee is Alpha and Omega, the beginning and the end of mans saluation:
For all Scripture Runneth upon christ like the Title of a book, Because he is Alpha and Omega, the beginning and the end of men salvation:
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therefore he is figured in the Law, foretold in the Prophets, and fulfilled in the Gospel. Therefore he is figured in the Law, foretold in the prophets, and fulfilled in the Gospel.
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Some places point to his Diuinitie, some to his humanitie, some to his Kingdom, some to his Priesthood, some to his Prophecie, some to his Conception, some to his Birth, some to his life, some to his miracles, some to his Passion, some to his Resurrection, some to his Ascention, some to his Glorification;
some places point to his Divinity, Some to his humanity, Some to his Kingdom, Some to his Priesthood, Some to his Prophecy, Some to his Conception, Some to his Birth, Some to his life, Some to his Miracles, Some to his Passion, Some to his Resurrection, Some to his Ascension, Some to his Glorification;
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all poynt to the Sauiour, lyke Iohn Baptist, when hee saide, This is the Lambe of God, which taketh away the sinnes of the worlde.
all point to the Saviour, like John Baptist, when he said, This is the Lamb of God, which Takes away the Sins of the world.
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Therefore learne Christ, and learne all.
Therefore Learn christ, and Learn all.
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Now to teach vs how we shuld heare, and how we should loue, and how we should feare,
Now to teach us how we should hear, and how we should love, and how we should Fear,
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and how we should beleeue, and how we should follow Christ, that wee may knowe when wee haue learned him:
and how we should believe, and how we should follow christ, that we may know when we have learned him:
cc c-crq pns12 vmd vvi, cc c-crq pns12 vmd vvi np1, cst pns12 vmb vvi c-crq pns12 vhb vvn pno31:
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the Apostle saith, Put ye on the Lord Iesus Christ:
the Apostle Says, Put you on the Lord Iesus christ:
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as though this word did containe all our duties vnto Christ, to put him on: (which seemes to bee the leuell of this phrase,
as though this word did contain all our duties unto christ, to put him on: (which seems to be the level of this phrase,
c-acp cs d n1 vdd vvi d po12 n2 p-acp np1, pc-acp vvi pno31 a-acp: (r-crq vvz pc-acp vbi dt j-jn pp-f d n1,
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if you marke how it commeth in) for before Paule sayth, Cast away the workes of darknesse, and put on the armour of light:
if you mark how it comes in) for before Paul say, Cast away the works of darkness, and put on the armour of Light:
cs pn22 vvb c-crq pn31 vvz a-acp) c-acp p-acp np1 vvz, vvb av dt n2 pp-f n1, cc vvi p-acp dt n1 pp-f n1:
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then hee nameth the workes of darknes which we should cast off, that is, gluttonie, drunkennesse, strife, enuie, chambering, wantonnesse;
then he names the works of darkness which we should cast off, that is, gluttony, Drunkenness, strife, envy, chambering, wantonness;
av pns31 vvz dt n2 pp-f n1 r-crq pns12 vmd vvi a-acp, cst vbz, n1, n1, n1, n1, vvg, n1;
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after hee nameth the armour of light, which we should put on, and calleth it by the name of the giuer, The Lord Iesus Christ. In stead of gluttonie,
After he names the armour of Light, which we should put on, and calls it by the name of the giver, The Lord Iesus christ. In stead of gluttony,
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and drunkennesse, and strife, and chambering, and wantonnesse, and other patches of the Diuell, wherewith man cloatheth himselfe as with a Garment;
and Drunkenness, and strife, and chambering, and wantonness, and other Patches of the devil, wherewith man clotheth himself as with a Garment;
cc n1, cc n1, cc vvg, cc n1, cc j-jn n2 pp-f dt n1, c-crq n1 vvz px31 c-acp p-acp dt n1;
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the Apostle giueth him an other Garment, which hee calleth Iesus Christ:
the Apostle gives him an other Garment, which he calls Iesus christ:
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hee doth not oppose vertue to vice, as one would thinke when he had sayd, Cast off gluttonie, he should haue said, Put on sobrietie:
he does not oppose virtue to vice, as one would think when he had said, Cast off gluttony, he should have said, Put on sobriety:
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2701
when hee had said, Cast off wantonnesse, he should haue said, Put on continencie: when he said, Cast off enuie, he should haue said, Put on loue:
when he had said, Cast off wantonness, he should have said, Put on continency: when he said, Cast off envy, he should have said, Put on love:
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2702
But in stead of all vertues, he commendeth the example of Christ for euerie vertue, and opposeth it to euerie vice:
But in stead of all Virtues, he commends the Exampl of christ for every virtue, and Opposeth it to every vice:
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2703
as if he should say, He which thinketh onely to follow Christ, needeth not bee led by the hand frō vertue to vertue,
as if he should say, He which Thinketh only to follow christ, needs not be led by the hand from virtue to virtue,
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2704
but his example will teach him what he shall follow, and what he shall flie, better than all precepts in the world.
but his Exampl will teach him what he shall follow, and what he shall fly, better than all Precepts in the world.
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Therfore this is the best thought in euerie action for a man to thinke, what Christ would do, which was made not onely redemption and saluation to saue vs, 〈 ◊ 〉 wisdome and example to guide vs. Therfore hee saith, Learne of mee, and followe mee:
Therefore this is the best Thought in every actium for a man to think, what christ would do, which was made not only redemption and salvation to save us, 〈 ◊ 〉 Wisdom and Exampl to guide us Therefore he Says, Learn of me, and follow me:
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2706
as though we should thinke before we speake whether hee would speake so, and consider before we do, whether he would do so;
as though we should think before we speak whither he would speak so, and Consider before we do, whither he would do so;
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2707
and doe all by his example as the Scholler writeth by his coppie: or else we do not learne of him, but of our selues;
and do all by his Exampl as the Scholar Writeth by his copy: or Else we do not Learn of him, but of our selves;
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2708
and then we go awrie, like a childe which scribleth without a rule.
and then we go awry, like a child which scribleth without a Rule.
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2709
If thou resoluest to speake and doe no otherwise than Christ would speake and doe himself, thou shalt be sure to do al things wel,
If thou resolvest to speak and do not otherwise than christ would speak and doe himself, thou shalt be sure to do all things well,
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2710
because thou followest a straight patterne:
Because thou followest a straight pattern:
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2711
therefore studie what this meaneth, To put on Christ. It is a strange speech, & a strange Garment.
Therefore study what this means, To put on christ. It is a strange speech, & a strange Garment.
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2712
They which cannot tell (like Nicodemus) what Christ meaneth when he sayeth, that we must be borne againe, cannot tell what Paul meaneth when he sayth, Put on Christ: as if one man should put on another, I thinke manie here may go to the Apostle,
They which cannot tell (like Nicodemus) what christ means when he Saith, that we must be born again, cannot tell what Paul means when he say, Put on christ: as if one man should put on Another, I think many Here may go to the Apostle,
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2713
as the Apostles went to Christ, and aske of him, Maister, expound to vs, what is the parable?
as the Apostles went to christ, and ask of him, Master, expound to us, what is the parable?
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2714
This phrase is read in none but Paul, which hath written most of iustification by Christ:
This phrase is read in none but Paul, which hath written most of justification by christ:
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2715
and therefore he vseth all fit phrases, to expresse how we should applie Christ vnto vs;
and Therefore he uses all fit phrases, to express how we should apply christ unto us;
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2716
and in no tearmes hee hath shewed it more liuely than in this phrase, Put on Christ: for it signifieth that Christ dooth couer vs like a Garment,
and in no terms he hath showed it more lively than in this phrase, Put on christ: for it signifies that christ doth cover us like a Garment,
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2718
Hee hideth our vnrighteousnesse with his righteousnesse, he couereth our disobedience with his obedience, hee shadoweth our death with his death, that the wrath of God can not finde vs, iudgement can not spie vs, the curse can not see vs, for the Garment which couereth and hideth vs. But, He Hideth our unrighteousness with his righteousness, he Covereth our disobedience with his Obedience, he shadoweth our death with his death, that the wrath of God can not find us, judgement can not spy us, the curse can not see us, for the Garment which Covereth and Hideth us But,
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2719
as Iacob got the blessing in the name and apparell of Esau his elder brother: so in the name and apparell of Christ our elder brother, we receiue the blessing,
as Iacob god the blessing in the name and apparel of Esau his elder brother: so in the name and apparel of christ our elder brother, we receive the blessing,
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2720
and are receiued into fauour like Christ him selfe.
and Are received into favour like christ him self.
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2721
For God sayth not, This is my beloued Sonne, which pleaseth me, but, In whom I am pleased;
For God say not, This is my Beloved Son, which Pleases me, but, In whom I am pleased;
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2722
meaning, that not onely Christ pleaseth God, but we please God in Christ; for Christ is our head.
meaning, that not only christ Pleases God, but we please God in christ; for christ is our head.
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2723
Therefore, as one looking in the face of a man, dooth like him straight if hee like his face:
Therefore, as one looking in the face of a man, doth like him straight if he like his face:
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2724
so, God beholding vs in the face of Christ, doth loue vs straight, because the face dooth please him. so, God beholding us in the face of christ, does love us straight, Because the face doth please him.
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2725
But Christ is not our head vnlesse we be his members, Christ is not our garment vnlesse we put him on:
But christ is not our head unless we be his members, christ is not our garment unless we put him on:
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2726
as Christ did put on our Garment when he cloathed himself with our flesh; and tooke our infirmities and bore our curse:
as christ did put on our Garment when he clothed himself with our Flesh; and took our infirmities and boar our curse:
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2727
so wee must put on his Garment, that is, his righteousnesse, his merites, and his death, which is as strange a vesture to vs,
so we must put on his Garment, that is, his righteousness, his merits, and his death, which is as strange a vesture to us,
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2728
as our flesh was to him, and much a doo wee haue to put it on,
as our Flesh was to him, and much a do we have to put it on,
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2729
and when it is on, there is great cunning to weare it cleanly and comely from soyling and renting, that such a precious Garment bee not taken from vs againe.
and when it is on, there is great cunning to wear it cleanly and comely from soiling and renting, that such a precious Garment be not taken from us again.
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2730
Therefore many seeme to weare this Garment which shall be thrust from the banket, because they weare it not: Therefore many seem to wear this Garment which shall be thrust from the banquet, Because they wear it not:
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2731
as those which will say, when the Lord shall come to iudgement, We haue seene thee in our streetes, we haue heard thee in our Sinagogues, we haue prophecied, we haue cast out Diuels, we haue wrought miracles by thy name:
as those which will say, when the Lord shall come to judgement, We have seen thee in our streets, we have herd thee in our Synagogues, we have prophesied, we have cast out Devils, we have wrought Miracles by thy name:
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2732
as though if anie had put him on, or borne his markes, they were the men which were marked like his seruants:
as though if any had put him on, or born his marks, they were the men which were marked like his Servants:
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therfore who but they shall enter into Heauen? Yet Christ saith, I know you not: there is their reward, I know you not:
Therefore who but they shall enter into Heaven? Yet christ Says, I know you not: there is their reward, I know you not:
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2734
as if he should answere, You weare not my liuerie, you beare not my cognisance for all your shewes, therefore depart from me:
as if he should answer, You wear not my livery, you bear not my cognisance for all your shows, Therefore depart from me:
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2735
so he put them off, because they had not put him on:
so he put them off, Because they had not put him on:
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so all the names of the faithfull are written in the breast of Christ, and registred in the book of his merites:
so all the names of the faithful Are written in the breast of christ, and registered in the book of his merits:
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2736
for though they had seene his person, and heard of his vertues, yet they had no faith to apply his mercies, his merits, his death and his righteousnesse vnto them, without which no man can put on Christ nor weare him.
for though they had seen his person, and herd of his Virtues, yet they had no faith to apply his Mercies, his merits, his death and his righteousness unto them, without which no man can put on christ nor wear him.
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2737
Faith is the hand which putteth him on, Faith taketh first his righteousnesse and couereth her vnrighteousnes,
Faith is the hand which putteth him on, Faith Takes First his righteousness and Covereth her unrighteousness,
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2738
then she taketh his obedience and couereth her disobedience, then she taketh his patience, and couereth her impatiencie,
then she Takes his Obedience and Covereth her disobedience, then she Takes his patience, and Covereth her impatiency,
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2739
then she taketh his temperancie, & couereth her intemperancie, then she taketh his continencie, and couereth her incontinencie,
then she Takes his temperancy, & Covereth her intemperancy, then she Takes his continency, and Covereth her incontinency,
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2740
then she taketh his costancie, and couereth her inconstancie, then she taketh his faith, and couereth her diffidence:
then she Takes his costancie, and Covereth her inconstancy, then she Takes his faith, and Covereth her diffidence:
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2741
then she taketh his humilitie, and couereth her pride: then shee taketh his loue, and couereth her rancour:
then she Takes his humility, and Covereth her pride: then she Takes his love, and Covereth her rancour:
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2742
and so taketh one robe after another, and tricketh her selfe, vntill she haue put on Iesus Christ, that is,
and so Takes one robe After Another, and tricketh her self, until she have put on Iesus christ, that is,
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2743
vntill she appeare in the sight of God, like Iesus Christ, clothed with his merites and graces:
until she appear in the sighed of God, like Iesus christ, clothed with his merits and graces:
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2744
that God hath no power to bee angrie with her, because shee commeth so like his sonne.
that God hath no power to be angry with her, Because she comes so like his son.
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This is to put on Iesus Christ, as you shall see more liuely, when you haue taken a view of the Garment,
This is to put on Iesus christ, as you shall see more lively, when you have taken a view of the Garment,
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2746
for we are to speake of Christ the Garment, and of our putting it on.
for we Are to speak of christ the Garment, and of our putting it on.
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2747
There be many fashions of apparell, but they are too light, or too heauie, or too sad,
There be many fashions of apparel, but they Are too Light, or too heavy, or too sad,
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2748
or too course, or too stale, and all weare out. At last the Apostle found a fashion that surpasseth them all:
or too course, or too stale, and all wear out. At last the Apostle found a fashion that Surpasses them all:
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2749
it is neuer out of fashion, meete for all seasons, fit for all persons, & such a profitable weed, that the more it is worn, the fresher it is.
it is never out of fashion, meet for all seasons, fit for all Persons, & such a profitable weed, that the more it is worn, the fresher it is.
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2750
What fashion haue you seene comparable to this? It is not like the clothes of Dauids Ambassadours, which couered their vpper parts;
What fashion have you seen comparable to this? It is not like the clothes of David ambassadors, which covered their upper parts;
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2751
nor like Sauls armour, which tired Dauid when hee should fight with it: nor like the counterfait of Ieroboams wife, which disguised her selfe to go vnknowen:
nor like Saul's armour, which tired David when he should fight with it: nor like the counterfeit of Ieroboams wife, which disguised her self to go unknown:
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2752
nor like the olde ragges of the Gibeonites, which deceiued Iosua:
nor like the old rags of the Gibeonites, which deceived Iosua:
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2753
nor like the paultrie sute of Micah, which hee gaue once a yeare to his Leuite:
nor like the paltry suit of micah, which he gave once a year to his Levite:
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2754
nor like the gluttons flaunt which ietted in purple euery day: nor like the gluttons flaunt which jetted in purple every day:
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2755
nor like the light clothes which Christ sayd are in kings Courts, and make them lighter that weare them.
nor like the Light clothes which christ said Are in Kings Courts, and make them lighter that wear them.
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2756
But it is like the garment of the high Priest, which had all the names of the Tribes of Israell written vpon his breast:
But it is like the garment of the high Priest, which had all the names of the Tribes of Israel written upon his breast:
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So he diuideth our sinnes and punishments, that they which are clothed with Christ, are armed both against sinne and death.
So he Divideth our Sins and punishments, that they which Are clothed with christ, Are armed both against sin and death.
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It is like the garments of the Israelites in the wildernesse, which did not weare; It is like the garments of the Israelites in the Wilderness, which did not wear;
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fortie yeares together they wandered in the desert, and yet saith Moses, their shooes were not worne,
fortie Years together they wandered in the desert, and yet Says Moses, their shoes were not worn,
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but their aparell was as when they came out of Egypt:
but their apparel was as when they Come out of Egypt:
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So the righteousnesse of Christ doth last for euer, and his mercies are neuer worne out.
So the righteousness of christ does last for ever, and his Mercies Are never worn out.
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As Mardocheus shined in the kings roabes before the people: so and more glorious are the faithfull in the roabes of Christ before God. As Mordecai shined in the Kings robes before the people: so and more glorious Are the faithful in the robes of christ before God.
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When Christ was transfigured vpon the mount, Mathew saith that his face shined like the Sun, When christ was transfigured upon the mount, Matthew Says that his face shined like the Sun,
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& his clothes were as white as the light:
& his clothes were as white as the Light:
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So when we are transfigured into the image of Christ, wee shall shine before other men like lights, So when we Are transfigured into the image of christ, we shall shine before other men like lights,
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and therefore Christs disciples are called Lights, because they were clothed with light, and shined to the world.
and Therefore Christ Disciples Are called Lights, Because they were clothed with Light, and shined to the world.
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Salomō was not so glorious in all his royaltie, nor the Lillies which are brauer than Salomon, Salomō was not so glorious in all his royalty, nor the Lilies which Are braver than Solomon,
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as he which is clothed with Christ, because the apparel vpon him is better than al the world about him.
as he which is clothed with christ, Because the apparel upon him is better than all the world about him.
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Therfore if Dauid said, Weepe ye daughters of Israel, for Saul which clothed you in purple:
Therefore if David said, Weep you daughters of Israel, for Saul which clothed you in purple:
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I may say, reioyce ye daughters of Israel, for Christ which hath clothed you with righteousnes,
I may say, rejoice you daughters of Israel, for christ which hath clothed you with righteousness,
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as it were with a vesture, before you come to yt banket. This is the Wedding Garment, without which no man can feast with the Lord.
as it were with a vesture, before you come to that banquet. This is the Wedding Garment, without which no man can feast with the Lord.
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This Garment is called an Armour, because it defendeth vs from all the assaults of the diuell, the flesh, the world, the heate of persecution, and the cold of defection.
This Garment is called an Armour, Because it defendeth us from all the assaults of the Devil, the Flesh, the world, the heat of persecution, and the cold of defection.
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This Garment is called Light, because it is the beautie & glorie of them which weare it.
This Garment is called Light, Because it is the beauty & glory of them which wear it.
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This Garment is called a Kingdome, because none but Kings do weare it, that is, they are inthroned in the kingdome of Christ,
This Garment is called a Kingdom, Because none but Kings do wear it, that is, they Are Enthroned in the Kingdom of christ,
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& made kings ouer the world, the flesh, and Satan:
& made Kings over the world, the Flesh, and Satan:
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which weare this Garment like the haire of Sampson, which while he wore he was like a king, and all his enemies had no power to hurt him.
which wear this Garment like the hair of Sampson, which while he wore he was like a King, and all his enemies had no power to hurt him.
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This Garment Paul hath sent vnto you, to go before the king of heauen and earth, a holy Garment, a royal Garment,
This Garment Paul hath sent unto you, to go before the King of heaven and earth, a holy Garment, a royal Garment,
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an immaculate garment, an euerlasting garment:
an immaculate garment, an everlasting garment:
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a garment whereof euerie hem is peace of conscience, euerie pleate is ioy in the holy Ghost, euerie stitch is the remission of some sinne,
a garment whereof every hem is peace of conscience, every pleat is joy in the holy Ghost, every stitch is the remission of Some sin,
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and saueth him which weareth it.
and Saveth him which weareth it.
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If shee which touched the hemme of Christs garment was healed, he which weareth the Garment,
If she which touched the hem of Christ garment was healed, he which weareth the Garment,
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nay, he which weareth Christ him selfe, shall not he be healed of all his sores,
nay, he which weareth christ him self, shall not he be healed of all his sores,
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though he were wounded from head to foote? You need not cloath him now which saith, When I was naked ye did not cloath me, nor cast your garments in the way, as they did, when he came to Ierusalem,
though he were wounded from head to foot? You need not cloth him now which Says, When I was naked you did not cloth me, nor cast your garments in the Way, as they did, when he Come to Ierusalem,
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but take his Garments, and suffer your selues to be clothed, as Noah did, to couer your nakednesse.
but take his Garments, and suffer your selves to be clothed, as Noah did, to cover your nakedness.
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As the good Samaritane put him vpon his owne beast which was spoiled with theeues, and bound vp his sores, when hee was wounded: As the good Samaritan put him upon his own beast which was spoiled with thieves, and bound up his sores, when he was wounded:
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So Christ Iesus mounteth the faithfull vpon his righteousnesse, and healeth their sinnes, as though he should couer them with his garments, whom the world, the flesh,
So christ Iesus mounts the faithful upon his righteousness, and heals their Sins, as though he should cover them with his garments, whom the world, the Flesh,
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and the diuell haue robbed of their garments, that is, the righteousnesse which they had in Paradise before the serpent came:
and the Devil have robbed of their garments, that is, the righteousness which they had in Paradise before the serpent Come:
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so if we put on Christ, we are clothed with his obedience, wherby our wickednes is couered:
so if we put on christ, we Are clothed with his Obedience, whereby our wickedness is covered:
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we are clothed with his merits, wherby our sins are forgiuen:
we Are clothed with his merits, whereby our Sins Are forgiven:
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we are clothed with his spirit, whereby our hearts are mollified and sanctified, and renued, til we resemble Christ himselfe.
we Are clothed with his Spirit, whereby our hearts Are mollified and sanctified, and renewed, till we resemble christ himself.
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This is the Apostles meaning, to put on Christ, as it is vnfolded in Col. 3. 12. Where he brings forth all the robes of Christ, and sorts them,
This is the Apostles meaning, to put on christ, as it is unfolded in Col. 3. 12. Where he brings forth all the robes of christ, and sorts them,
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& saith, put on mercie, put on meeknes, put on humilitie, put on patience, put on loue, all which before he called the new man.
& Says, put on mercy, put on meekness, put on humility, put on patience, put on love, all which before he called the new man.
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So that to put on Christ, is to put on the new man with all his vertues,
So that to put on christ, is to put on the new man with all his Virtues,
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vntill wee be renued to the Image of Christ, which is like a new man amongst men.
until we be renewed to the Image of christ, which is like a new man among men.
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They which labour to be righteous, and yet beleeue that Christs righteousnes shal saue them, haue put on Christ as Paule would haue them.
They which labour to be righteous, and yet believe that Christ righteousness shall save them, have put on christ as Paul would have them.
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We are not taught to put on Angels, nor Saints, nor the virgin Mary, nor Paul himselfe, to couer our sinnes with their righteousnes, as the Papists do:
We Are not taught to put on Angels, nor Saints, nor the Virgae Marry, nor Paul himself, to cover our Sins with their righteousness, as the Papists doe:
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but we are commanded to put on Christ, and couer our sinnes with his righteousnes. The bodie hath manie Garments, but the soule hath one Garment.
but we Are commanded to put on christ, and cover our Sins with his righteousness. The body hath many Garments, but the soul hath one Garment.
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Euery clout will couer our sores, but the finest silke wil not couer our sinnes.
Every clout will cover our sores, but the Finest silk will not cover our Sins.
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Therfore when we seeme braue to others, we seeme foule to God, because his eie is vpon our sins, which lie naked whē al the rest is couered,
Therefore when we seem brave to Others, we seem foul to God, Because his eye is upon our Sins, which lie naked when all the rest is covered,
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vntil we put on Christ, & then we hear yt voice, Thy sins are couered, & thē we haue that blessing, Blessed is the man whose sin is couered:
until we put on christ, & then we hear that voice, Thy Sins Are covered, & them we have that blessing, Blessed is the man whose since is covered:
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so we are clothed & blessed together.
so we Are clothed & blessed together.
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Yet this garment is out of request, too rough for some, too graue for others, too base for others.
Yet this garment is out of request, too rough for Some, too graven for Others, too base for Others.
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And therefore in stead of putting on Christ, they put him off, in stead of welcomming him, they discharge him,
And Therefore in stead of putting on christ, they put him off, in stead of welcoming him, they discharge him,
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like the Gadarens, that they may keepe their swine, that is their beastly pleasures, which he wold cast into the sea.
like the Gadarenes, that they may keep their Swine, that is their beastly pleasures, which he would cast into the sea.
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These are like the foolish souldiers which should haue made Christ their Garment, and they cast lots vpon his Garments, These Are like the foolish Soldiers which should have made christ their Garment, and they cast lots upon his Garments,
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and diuided them, and so spoiled them.
and divided them, and so spoiled them.
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So do the Papists deale with this Garment, they say it is not fit for them,
So do the Papists deal with this Garment, they say it is not fit for them,
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and therfore they breake it, and mangle it, and peece it with ragges of their owne inuentions:
and Therefore they break it, and mangle it, and piece it with rags of their own Inventions:
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they say it is too light, and not able to beare off the stormes of death and heate of hell,
they say it is too Light, and not able to bear off the storms of death and heat of hell,
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and therefore choose rather to make themselues garments of their merites, and their masses, and their penance,
and Therefore choose rather to make themselves garments of their merits, and their masses, and their penance,
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and their pardons, and their pilgrimages:
and their Pardons, and their Pilgrimages:
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like Adam and Eue, which made themselues coates of fig leaues, which God destroyed againe, to shewe that when men haue patched all their leaues of masses, of pardons, of pilgrimages,
like Adam and Eue, which made themselves coats of fig leaves, which God destroyed again, to show that when men have patched all their leaves of masses, of Pardons, of Pilgrimages,
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& satisfactions together, yet they will not couer their nakednesse, nor keepe off the heate of Gods wrath,
& satisfactions together, yet they will not cover their nakedness, nor keep off the heat of God's wrath,
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but are like the curtall skirtes of Dauids Ambassadors, which hidde not their shame.
but Are like the curtal skirts of David ambassadors, which hid not their shame.
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Therefore when wee may goe in our masters attyre, shall we scrubbe like beggers patched in our ragges? Mine owne garments defile mee, saith Iob:
Therefore when we may go in our Masters attire, shall we scrub like beggars patched in our rags? Mine own garments defile me, Says Job:
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Our owne Garmentes, our owne righteousnes defileth vs, for what garment, what righteousnes haue we of our owne, but that which is like a menstruous cloth, which had more neede to be washed it self,
Our own Garments, our own righteousness Defileth us, for what garment, what righteousness have we of our own, but that which is like a menstruous cloth, which had more need to be washed it self,
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thā to wipe that which is foule? Therfore Christ must make vs Garments, or else when our backes flaunt it like Courtiers, our soules shall strip like beggers.
than to wipe that which is foul? Therefore christ must make us Garments, or Else when our backs flaunt it like Courtiers, our Souls shall strip like beggars.
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And the diuels will sport themselues like Cham, to see our nakednesse.
And the Devils will sport themselves like Cham, to see our nakedness.
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First, the Father made vs Garmentes in Paradise, now the Sonne makes vs Garments in the Wildernesse,
First, the Father made us Garments in Paradise, now the Son makes us Garments in the Wilderness,
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nay, the Sonne is made our Garment, as Paul saith, Christ is made vnto vs righteousnesse:
nay, the Son is made our Garment, as Paul Says, christ is made unto us righteousness:
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that is, Christs righteousnesse must be our Garment, or else we shall be ashamed when our righteousnesse doeth not reach to couer our nakednesse, that is, Christ righteousness must be our Garment, or Else we shall be ashamed when our righteousness doth not reach to cover our nakedness,
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2824
but still some part will peepe bare vntill he cast his righteousnesse vpon it, and then all is couered.
but still Some part will peep bore until he cast his righteousness upon it, and then all is covered.
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2825
As Dauid needed no other armour against the Giant than a sling: so we need no other Garment against sinne than Christ.
As David needed no other armour against the Giant than a sling: so we need no other Garment against sin than christ.
p-acp np1 vvd dx j-jn n1 p-acp dt n1 cs dt n1: av pns12 vvb dx j-jn n1 p-acp n1 cs np1.
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2826
There wanteth nothing but this, to put it on. Now let vs see how to put this Garment on.
There Wants nothing but this, to put it on. Now let us see how to put this Garment on.
pc-acp vvz pix cc-acp d, pc-acp vvi pn31 a-acp. av vvb pno12 vvi c-crq pc-acp vvi d n1 a-acp.
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2827
Many fumble about it, like childrē which had neede of one to put on their cloathes.
Many fumble about it, like children which had need of one to put on their clothes.
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Some put on Christ like a precious head tire, which all day is worne, beautified with iewels,
some put on christ like a precious head tire, which all day is worn, beautified with Jewels,
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and beset with gemmes, to make the face seeme more amiable:
and beset with gems, to make the face seem more amiable:
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2830
but at night, that riches is layd aside, and the head muffled with some regardlesse tyre.
but At night, that riches is laid aside, and the head muffled with Some regardless tyre.
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Thus do our curious women put on Christ, who when they heare the messengers of grace offering this Garment,
Thus do our curious women put on christ, who when they hear the messengers of grace offering this Garment,
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and preparing to make the bodie fit to bee garnished with so glorious a vesture, as Paul did the Romanes, first washing away drunkennes and gluttony, then chambring and wantonnes,
and preparing to make the body fit to be garnished with so glorious a vesture, as Paul did the Romans, First washing away Drunkenness and gluttony, then chambering and wantonness,
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then strife and enuie, and so sinne after sinne, they seeme like the stonie grounde to receiue it with ioy,
then strife and envy, and so sin After sin, they seem like the stony ground to receive it with joy,
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2834
and thinke to beautifie their head with this precious ornament:
and think to beautify their head with this precious ornament:
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2835
but when hee tels them there is no communion between Christ & Belial, that if this Garment be put on, all other vanities must be put off;
but when he tells them there is no communion between christ & Belial, that if this Garment be put on, all other vanities must be put off;
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2836
they then turne their day into darknesse, and reiect Christ, that woulde bee an eternall crowne of beautie to their heades,
they then turn their day into darkness, and reject christ, that would be an Eternal crown of beauty to their Heads,
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2837
and wrap their temples in the vncomely rags and refuse of euerie Nations pride:
and wrap their Temples in the uncomely rags and refuse of every nations pride:
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and in these toyes they cause their seruants to spend manie howers on euerie day in the weeke,
and in these toys they cause their Servants to spend many hours on every day in the Week,
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but especiallie on the Sabboth day to decke their bodies, as if they were but little children, which had neede of one to put on their cloathes.
but especially on the Sabbath day to deck their bodies, as if they were but little children, which had need of one to put on their clothes.
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Some put on Christ as a cloake, which hangeth vpon their shoulders, & couereth them:
some put on christ as a cloak, which hangs upon their shoulders, & Covereth them:
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when they goe abroad to bee seene of men, they can cast on the cloake of holinesse,
when they go abroad to be seen of men, they can cast on the cloak of holiness,
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and seeme for a while as holie as the best;
and seem for a while as holy as the best;
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but so soone as they come home, the cloake goeth off, & the man is as hee was, whose vizard was better than his face.
but so soon as they come home, the cloak Goes off, & the man is as he was, whose vizard was better than his face.
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Thus Hypocrites put on Christ, as many retaine vnto Noble men, not to doe them anie seruice, but to haue theyr countenance.
Thus Hypocrites put on christ, as many retain unto Noble men, not to do them any service, but to have their countenance.
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2845
Many put on Christ like a hat which goeth off to euerie one which meetes them:
Many put on christ like a hat which Goes off to every one which meets them:
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2846
so euerie temptation which meetes them, makes them forget what they heard, what they promised, what they resolued,
so every temptation which meets them, makes them forget what they herd, what they promised, what they resolved,
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2847
and change their way, as though they had not repented at all.
and change their Way, as though they had not repented At all.
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So the common people (lyke your selues) put on Christ, they are zealous so long as they are in the Church,
So the Common people (like your selves) put on christ, they Are zealous so long as they Are in the Church,
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2849
and beate their breasts, and cast vp their eyes like the Publican, when they heare a sentence which mooues them,
and beat their breasts, and cast up their eyes like the Publican, when they hear a sentence which moves them,
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as though they would do no more against that saying while they liue:
as though they would do no more against that saying while they live:
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but the next businesse putteth all out of mind, till they come to the Church againe.
but the next business putteth all out of mind, till they come to the Church again.
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Some put on Christ as a gloue, which couereth but the hand; so they put on the face of Christ, or the tongue of Christ:
some put on christ as a glove, which Covereth but the hand; so they put on the face of christ, or the tongue of christ:
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but their hands worke, and their feete walke, as they did before:
but their hands work, and their feet walk, as they did before:
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So manie professours of Religion put on Christ, which call but for discipline and reformation, that they might get a name of zeale and sinceritie, to couer some fault, which they would not be suspected of.
So many professors of Religion put on christ, which call but for discipline and Reformation, that they might get a name of zeal and sincerity, to cover Some fault, which they would not be suspected of.
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Thus euery man would couer himselfe with Christ, but they haue not the skill, or they haue not the will to put him on.
Thus every man would cover himself with christ, but they have not the skill, or they have not the will to put him on.
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2856
What will you do then? Though the Garment bee neuer so good, yet it is not good to them that do not weare it:
What will you do then? Though the Garment be never so good, yet it is not good to them that do not wear it:
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for what profite haue we of the Garments which we doe not weare? they neither keepe vs from heate, nor colde.
for what profit have we of the Garments which we do not wear? they neither keep us from heat, nor cold.
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Therefore Paul doth not bring you a Garment to laye by you for the moaths, but he bids you put it on.
Therefore Paul does not bring you a Garment to say by you for the moths, but he bids you put it on.
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Here is the cunning now in putting it on. If Paule had taught vs this, then you would hearken vnto him.
Here is the cunning now in putting it on. If Paul had taught us this, then you would harken unto him.
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Well, you shall heare what Paul saith to the putting it on.
Well, you shall hear what Paul Says to the putting it on.
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First (saith Paul) you must cast away the workes of darknesse, and then put on the armour of light:
First (Says Paul) you must cast away the works of darkness, and then put on the armour of Light:
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first you must put off, and then put on.
First you must put off, and then put on.
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2863
As the Eagles feathers will not lye with anie others feathers, but consume them which lye with them:
As the Eagles Feathers will not lie with any Others Feathers, but consume them which lie with them:
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so the Wedding Garment will not bee worne with filthie Garments, but scornes like the Arke that Dagon should stand by it.
so the Wedding Garment will not be worn with filthy Garments, but scorns like the Ark that Dagon should stand by it.
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If any man may not weare womens apparell for lightnes;
If any man may not wear women's apparel for lightness;
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2888
as if thou wouldest put him in, that he may be one with thee, and thou with him,
as if thou Wouldst put him in, that he may be one with thee, and thou with him,
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may he weare the diuels apparell, and cloath himselfe with pride, with couetousnes, with enuie, with hypocrisie, with vncleannesse,
may he wear the Devils apparel, and cloth himself with pride, with covetousness, with envy, with hypocrisy, with uncleanness,
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2867
and when hee is like the diuell, sit at Gods table? No man (saith Christ) patcheth a new peece to an olde Garment,
and when he is like the Devil, fit At God's table? No man (Says christ) patcheth a new piece to an old Garment,
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and wilt thou patch an olde peece to a new Garment? God forbad the people to weare linsey wolsey, because it was a signe of inconstancie:
and wilt thou patch an old piece to a new Garment? God forbade the people to wear linsey Wolsey, Because it was a Signen of inconstancy:
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2869
but this is incōstancie it self.
but this is inconstancy it self.
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2870
He doth not put on Christ, but putteth off Christ and putteth on Belial, which fashions himselfe to God, and the Worlde too.
He does not put on christ, but putteth off christ and putteth on Belial, which fashions himself to God, and the World too.
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As Christes coate was without seame, so they must bee without stayne that weare it.
As Christ's coat was without seam, so they must be without stain that wear it.
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For when a man putteth on faire clothes, hee maketh himselfe faire too, and auoydeth euerie foule thing,
For when a man putteth on fair clothes, he makes himself fair too, and avoideth every foul thing,
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2873
lest it should fowle his cloathes: so must he which putteth on Christ; for the finest Garment is soonest stained.
lest it should fowl his clothes: so must he which putteth on christ; for the Finest Garment is soonest stained.
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Therefore when thou hast put on this Garment, thou must wash thy selfe, and picke thy way,
Therefore when thou hast put on this Garment, thou must wash thy self, and pick thy Way,
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and choose thy workes, and handle nothing that is foule for marring thy cloathes, that is, thou must not thinke as thou diddest,
and choose thy works, and handle nothing that is foul for marring thy clothes, that is, thou must not think as thou didst,
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nor speake as thou diddest, nor liue as thou diddest, but remember that thou hast chaunged thy master, & serue him with whom thou art bound.
nor speak as thou didst, nor live as thou didst, but Remember that thou hast changed thy master, & serve him with whom thou art bound.
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For if God and the diuell coulde not agree vpon Moses bodie, for one to haue one part,
For if God and the Devil could not agree upon Moses body, for one to have one part,
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and the other another part, but God would haue all:
and the other Another part, but God would have all:
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much lesse will God agree that the diuell should haue part of the soule, which would not yeeld him part of the bodie.
much less will God agree that the Devil should have part of the soul, which would not yield him part of the body.
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Thus haue you heard what you must put off: now heare how Christ must be put on.
Thus have you herd what you must put off: now hear how christ must be put on.
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As the Angell taught Iohn to reade the Booke, when he bad him eate it:
As the Angel taught John to read the Book, when he bade him eat it:
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so we must put on Christ, as if wee did eate him, not as the Papists doe in their Masse,
so we must put on christ, as if we did eat him, not as the Papists do in their Mass,
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but as the meate is turned into the substance of the bodie, & goeth through euerie part of man:
but as the meat is turned into the substance of the body, & Goes through every part of man:
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so Christ and his Word should goe from part of part, from eare to heart, from heart to mouth, from mouth to hand, til we be of one nature with them, that they bee the verie substance of our thoughts,
so christ and his Word should go from part of part, from ear to heart, from heart to Mouth, from Mouth to hand, till we be of one nature with them, that they be the very substance of our thoughts,
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and speeches, and actions, as the meate is of our bodie. This is to eate Christ and his Word, or else we do not eate them,
and Speeches, and actions, as the meat is of our body. This is to eat christ and his Word, or Else we do not eat them,
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but chew them, & when our taste is satisfied, spue them out againe. Thus we must put on Christ:
but chew them, & when our taste is satisfied, spue them out again. Thus we must put on christ:
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for the Worde signifieth so to put him on:
for the Word signifies so to put him on:
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As hee hath put on all our infirmities, so we must put on all his graces, not halfe on,
As he hath put on all our infirmities, so we must put on all his graces, not half on,
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but all on, and claspe him to vs, and gird him about vs, and weare him,
but all on, and clasp him to us, and gird him about us, and wear him,
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euen as we weare our skinne, which is alway about vs. Then there shall be no neede of Wyres, nor curles, nor perriwigs:
even as we wear our skin, which is always about us Then there shall be no need of Wyres, nor curls, nor periwigs:
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the husbands shall not be forced to racke their rents, nor inhaunce their fines, nor sell their lands, to decke their wiues;
the Husbands shall not be forced to rack their rends, nor inhance their fines, nor fell their Lands, to deck their wives;
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but as the poore mantle of Eliah seemed better to Elisha than all the roabes of Salomon: but as the poor mantle of Elijah seemed better to Elisha than all the robes of Solomon:
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so the Wedding Garment shall seeme better than all the flaunts of vanitie;
so the Wedding Garment shall seem better than all the flaunts of vanity;
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& put euery fashion out of fashion, which is not modest and comely like it selfe.
& put every fashion out of fashion, which is not modest and comely like it self.
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If you will know farther how to put on Christ, you shall see how your Text will Catechize you in his three names, Lord, Iesus, Christ.
If you will know farther how to put on christ, you shall see how your Text will Catechise you in his three names, Lord, Iesus, christ.
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The Apostle seemeth to spell out the way vnto vs, how we should weare this Garment:
The Apostle seems to spell out the Way unto us, how we should wear this Garment:
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First we must put him on as Lord; then we must put him on as Iesus;
First we must put him on as Lord; then we must put him on as Iesus;
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lastly, we must put him on as Christ.
lastly, we must put him on as christ.
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Thou must put him on as Lord, that is, thy ruler to command thee, thy tutor to gouerne thee,
Thou must put him on as Lord, that is, thy ruler to command thee, thy tutor to govern thee,
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and thy master to direct thee:
and thy master to Direct thee:
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thou must be no mans seruant but his, take no mans part against him, but say with the Apostle, Whether is it meete to obey God, or you? Thou must put him on as Iesus, that is, thy Sauiour in whom thou trustest, thy protector on whom thou dependest, thy redeemer in whom thou beleeuest:
thou must be no men servant but his, take no men part against him, but say with the Apostle, Whither is it meet to obey God, or you? Thou must put him on as Iesus, that is, thy Saviour in whom thou trustest, thy protector on whom thou dependest, thy redeemer in whom thou Believest:
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thou must not look for thy saluatiō from Angel, nor Saint, nor anie thing beside him.
thou must not look for thy salvation from Angel, nor Saint, nor any thing beside him.
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For the name of Iesus signifieth a Sauiour, and is giuen to none but him;
For the name of Iesus signifies a Saviour, and is given to none but him;
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and he is not onely called the Sauiour, but the Saluation, in the Song of Simeon;
and he is not only called the Saviour, but the Salvation, in the Song of Simeon;
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to shew that he is the onely Sauiour; for there may be many Sauiours, but there can be but one saluation:
to show that he is the only Saviour; for there may be many Saviour's, but there can be but one salvation:
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as there may be many tortures, and yet but one death.
as there may be many tortures, and yet but one death.
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Therefore, when hee is called the Saluation, it implieth that there is no Sauiour beside him.
Therefore, when he is called the Salvation, it Implies that there is no Saviour beside him.
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Thou must put him on as Christ, that is, a King to rule, a Prophet to teach, a Priest to praie and sacrifice, and pacifie the wrath of God for thee. Thou must put him on as christ, that is, a King to Rule, a Prophet to teach, a Priest to pray and sacrifice, and pacify the wrath of God for thee.
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For this name Christ doth signifie that hee was annoynted a King, a Priest, and a Prophet for man: For this name christ does signify that he was anointed a King, a Priest, and a Prophet for man:
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a King to rule him, a Priest to offer sacrifice for him, a Prophet to teach him.
a King to Rule him, a Priest to offer sacrifice for him, a Prophet to teach him.
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So that hee putteth on Christ as Lord, which worshippeth none but him, hee putteth on Christ as Iesus, which beleeueth in none but him;
So that he putteth on christ as Lord, which Worshippeth none but him, he putteth on christ as Iesus, which Believeth in none but him;
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and he putteth on Christ as Christ, which worshippeth none but him, beleeueth in none but him, and heareth none but him. and he putteth on christ as christ, which Worshippeth none but him, Believeth in none but him, and hears none but him.
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You put on Christ first, when you are baptized: then you were sealed and consecrated to his seruice:
You put on christ First, when you Are baptised: then you were sealed and consecrated to his service:
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so soone as you came into the world, you vowed to renounce the world and follow God.
so soon as you Come into the world, you vowed to renounce the world and follow God.
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How many haue put on Christ thus, and since haue put him off againe? which haue broken the first promise that euer they made, and were neuer faithfull to God since.
How many have put on christ thus, and since have put him off again? which have broken the First promise that ever they made, and were never faithful to God since.
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You put on Christ againe, when you are called and sanctified;
You put on christ again, when you Are called and sanctified;
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that is, when you cast off the olde man, which is corrupt with the lusts of the flesh, the pride of life,
that is, when you cast off the old man, which is corrupt with the Lustiest of the Flesh, the pride of life,
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and the cares of this worlde;
and the Cares of this world;
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and put on the newe man, which is regenerate in righteousnesse & holinesse, to the Image of Christ,
and put on the new man, which is regenerate in righteousness & holiness, to the Image of christ,
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or likenesse of Adam in his innocencie:
or likeness of Adam in his innocence:
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for to put on the new man, is to become a newe man, as if thou were borne againe, for to put on the new man, is to become a new man, as if thou were born again,
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and conceiued of the holie Ghost.
and conceived of the holy Ghost.
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Of this Iob speaketh when he sayth, I put on Iustice, and it couered mee. You put on Christ againe,
Of this Job speaks when he say, I put on justice, and it covered me. You put on christ again,
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when you receiue his holy Sacrament, and are partakers of his bodie and blood, that is, the merites of his obedience and passion by Faith, which heareth him as if she did see him,
when you receive his holy Sacrament, and Are partakers of his body and blood, that is, the merits of his Obedience and passion by Faith, which hears him as if she did see him,
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and seeth him as if she did feele him ▪ and feeleth him as if she did taste him,
and sees him as if she did feel him ▪ and feeleth him as if she did taste him,
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and tasteth him as if she did digest him, then Christ is become yours, and dwelleth in you,
and tasteth him as if she did digest him, then christ is become yours, and dwells in you,
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and feedeth you with his grace to eternal life, as the bread and wine sustaineth the life present.
and feeds you with his grace to Eternal life, as the bred and wine sustaineth the life present.
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Lastly, when you haue put on Christ in these three sortes, which is your Garment for this world;
Lastly, when you have put on christ in these three sorts, which is your Garment for this world;
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after you shall put on Christ in heauen, and be cloathed with his glorie, and that shall be your last vesture, which shall neuer weare out. After you shall put on christ in heaven, and be clothed with his glory, and that shall be your last vesture, which shall never wear out.
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Thus haue you heard what is ment by putting on Christ: first to cloath our selues with righteousnes and holines like Christ;
Thus have you herd what is meant by putting on christ: First to cloth our selves with righteousness and holiness like christ;
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& then because our own righteousnes is too short to couer our armes, and legges,
& then Because our own righteousness is too short to cover our arms, and legs,
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for no sinne is so base, that it will goe alone, wherefore resist all sinnes or none,
for no sin is so base, that it will go alone, Wherefore resist all Sins or none,
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and thighes of sinne, but still some bare place will peere out and shame vs in the sight of God,
and thighs of sin, but still Some bore place will peer out and shame us in the sighed of God,
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therefore we must borrow Christes Garments, as Iacob did his brothers;
Therefore we must borrow Christ's Garments, as Iacob did his Brother's;
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and couer our selues with his righteousnes, that is, beleeue that his righteousnes shal supply our vnrighteousnes,
and cover our selves with his righteousness, that is, believe that his righteousness shall supply our unrighteousness,
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& his sufferings shal stand for our sufferings, because he came to fulfill the lawe,
& his sufferings shall stand for our sufferings, Because he Come to fulfil the law,
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and beare the curse, and satisfie his Father for vs, that all which beleeue in him might not die, but haue life euerlasting.
and bear the curse, and satisfy his Father for us, that all which believe in him might not die, but have life everlasting.
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Now I haue shewed you this goodly Garment, you must go to another to helpe you to put it on;
Now I have showed you this goodly Garment, you must go to Another to help you to put it on;
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and none can put this Garment vpon you, but he which is the Garment, the Lord Iesus Christ.
and none can put this Garment upon you, but he which is the Garment, the Lord Iesus christ.
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Therefore to him let vs pray. FINIS
Therefore to him let us pray. FINIS
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THE WAY TO VVALKE IN.
THE WAY TO VVALKE IN.
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Rom. 13. 13. Let vs walke honestly, as in the day, not in gluttonie and dronkennesse,
Rom. 13. 13. Let us walk honestly, as in the day, not in gluttony and Drunkenness,
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neither in chambering and wantonnesse, nor in strife and enuying, &c. HAuing alreadie shewed you a kingdome, nowe I will shew you wherein this kingdome consisteth,
neither in chambering and wantonness, nor in strife and envying, etc. Having already showed you a Kingdom, now I will show you wherein this Kingdom Consisteth,
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and in what it doth not cōsist, as in the fourteenth of the Romanes, hee sheweth that it consisteth not in meates and drinkes, &c. but in righteousnesse,
and in what it does not consist, as in the fourteenth of the Romans, he shows that it Consisteth not in Meats and drinks, etc. but in righteousness,
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and peace, & ioy in the holy Ghost.
and peace, & joy in the holy Ghost.
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But because I am to speake of some vices which this text calleth me vnto, I will first proceede in them, beseeching you,
But Because I am to speak of Some vices which this text calls me unto, I will First proceed in them, beseeching you,
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as you can heare them to bee condemned, so speedily to proceed in execution, to put them to death,
as you can hear them to be condemned, so speedily to proceed in execution, to put them to death,
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and so to go forward with the rest of your sinnes.
and so to go forward with the rest of your Sins.
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Let vs walke honestly as in the day, not in gluttonie and drunkennesse, &c. As if he should saie, know you that I bidde you put away from you the workes of darknesse, he nameth not all the workes of darkenesse,Let us walk honestly as in the day, not in gluttony and Drunkenness, etc. As if he should say, know you that I bid you put away from you the works of darkness, he names not all the works of darkness,
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but chiefly those that doe raigne and are cause of more wickednesse, that is, gluttonie, drunkennesse, strife and enuying, &c. three monsters come out of hell,
but chiefly those that do Reign and Are cause of more wickedness, that is, gluttony, Drunkenness, strife and envying, etc. three monsters come out of hell,
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and trouble the whole worlde, therefore cast off these, and you haue cast off all.
and trouble the Whole world, Therefore cast off these, and you have cast off all.
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Now to speake of them, I wil begin where the vices begin, and as I point them out vnto you,
Now to speak of them, I will begin where the vices begin, and as I point them out unto you,
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so I pray you to slay them, as if you had marshall lawe in your handes to put them to death.
so I pray you to slay them, as if you had marshal law in your hands to put them to death.
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By this narration the Apostle sheweth the chaine of sinne, how one sinne will draw on another after it,
By this narration the Apostle shows the chain of sin, how one sin will draw on Another After it,
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But the flesh of man is more strong then all these reasons.
But the Flesh of man is more strong then all these Reasons.
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for if you entertaine one sinne, it will presently drawe another after it, and so the whole house will be full of theeues,
for if you entertain one sin, it will presently draw Another After it, and so the Whole house will be full of thieves,
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as Gehezi his pride made him to lye, and Adams fall made him to excuse himselfe,
as Gehazi his pride made him to lie, and Adams fallen made him to excuse himself,
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& Peters deniall made him sweare, and after his swearing, made him curse himselfe, &c. for the sinner cannot staie after he hath committed one sin, to commit another,
& Peter's denial made him swear, and After his swearing, made him curse himself, etc. for the sinner cannot stay After he hath committed one since, to commit Another,
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nor till hee hath come to the bottome, euen to the bottome of hell.
nor till he hath come to the bottom, even to the bottom of hell.
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If I should stand to anatomize and paint out all vices in their kinde, I should craue a longer time than is allotted to mee,
If I should stand to anatomise and paint out all vices in their kind, I should crave a longer time than is allotted to me,
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therefore I will briefly touch them.
Therefore I will briefly touch them.
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2963
As huge as the sea is, yet one maye taste the saltnesse of it in a droppe,
As huge as the sea is, yet one may taste the saltness of it in a drop,
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so in one sinne you may see how ill fauoured all the rest bee, for there is no sinne but weakeneth the bodie, shorteneth the life, corrupteth and consumeth the goods, preuenteth grace,
so in one sin you may see how ill favoured all the rest be, for there is no sin but weakeneth the body, shorteneth the life, corrupteth and consumeth the goods, preventeth grace,
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and maketh vs odious to GOD and to Angels. You are giuen to hate your enemies, these are they, therefore hate them:
and makes us odious to GOD and to Angels. You Are given to hate your enemies, these Are they, Therefore hate them:
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they keepe you from repentance, least you should bee saued, wherefore I wil shew you what is in this box,
they keep you from Repentance, lest you should be saved, Wherefore I will show you what is in this box,
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lest the same goe to your eyes and so blinde you.
lest the same go to your eyes and so blind you.
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Walke not in gluttonie, drunkennesse, & strife, &c. These come lyke fayre Ladies, with presents in their handes to wooe the vnstable soule of man, Gluttonie commeth with the pleasure of the flesh, Drunkennesse with the satisfying of the thirst, Strife with the reuenge of the enemie.Walk not in gluttony, Drunkenness, & strife, etc. These come like fair Ladies, with presents in their hands to woo the unstable soul of man, Gluttony comes with the pleasure of the Flesh, drunkenness with the satisfying of the thirst, Strife with the revenge of the enemy.
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And first what gluttonie and drunkennes offereth, and how many haue bene deceiued with their sweete meates and strong drinkes, till all haue bene turned into a bellie,
And First what gluttony and Drunkenness Offereth, and how many have be deceived with their sweet Meats and strong drinks, till all have be turned into a belly,
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and so turned the body into sinne, dayly experience teacheth vs.
and so turned the body into sin, daily experience Teaches us
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Now by the way, the Apostle (we must note) doth approue sobrietie & vertue, that as a man may drinke and not be drunken,
Now by the Way, the Apostle (we must note) does approve sobriety & virtue, that as a man may drink and not be drunken,
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so he may eate that he loueth, and not glut himselfe;
so he may eat that he loves, and not glut himself;
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for he forbiddeth not to eate meate, but not to eate too much, lest thou surfet,
for he forbiddeth not to eat meat, but not to eat too much, lest thou surfeit,
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for the golden meane is good for all things. Salomon doth not forbid to eate honie, but eate not too much, lest thou surfet.
for the golden mean is good for all things. Solomon does not forbid to eat honey, but eat not too much, lest thou surfeit.
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As the bodie may not offend the soule, so the soule may not iniurie the bodie,
As the body may not offend the soul, so the soul may not injury the body,
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lest it bee vnfit to serue the soule.
lest it be unfit to serve the soul.
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Manie there bee that thinke they haue not sinned in gluttony til they surfet, but this is gluttonie in excesse,
Many there be that think they have not sinned in gluttony till they surfeit, but this is gluttony in excess,
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and punisheth it selfe with many diseases, as dulnes of wit, want of memorie, and shortnes of life.
and Punisheth it self with many diseases, as dulness of wit, want of memory, and shortness of life.
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Now that you may sinne in gluttonie, and not to surfet, appeareth by the rich man in the sixteenth of Luke, who fared deliciouslie euerie day,
Now that you may sin in gluttony, and not to surfeit, appears by the rich man in the sixteenth of Luke, who fared deliciously every day,
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and neuer surfeted, yet for all that hee is called a glutton, to teach vs that there be gluttons which do not surfet.
and never surfeited, yet for all that he is called a glutton, to teach us that there be gluttons which do not surfeit.
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This kinde of sin much displeaseth God, when men eate and drinke and rise vp to play,
This kind of since much displeaseth God, when men eat and drink and rise up to play,
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and remember not the afflictions of Ioseph and Lazarus lying at the doore:
and Remember not the afflictions of Ioseph and Lazarus lying At the door:
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many be such banquets, where none do come with a Wedding garment, & where Christ is neuer inuited.
many be such banquets, where none do come with a Wedding garment, & where christ is never invited.
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Manie thinges may perswade vs to temperance, & we may learne it of the beastes, who desire no chaunge,
Many things may persuade us to temperance, & we may Learn it of the beasts, who desire no change,
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nor hoord not, and are content.
nor hoard not, and Are content.
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2986
God prouided meate for all creatures, as hearbes, rootes, and grasse, before hee prouided anie for man, to teach vs, what little care wee should haue of our belly,
God provided meat for all creatures, as herbs, roots, and grass, before he provided any for man, to teach us, what little care we should have of our belly,
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for we liue not by bread onely, but by euerie worde that proceedeth out of the mouth of God.
for we live not by bred only, but by every word that Proceedeth out of the Mouth of God.
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Christ hath taught vs to fast, when he prepared himselfe thereunto in the wildernesse, but hee neuer by anie example taught vs to feast:
christ hath taught us to fast, when he prepared himself thereunto in the Wilderness, but he never by any Exampl taught us to feast:
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some there be which thinke hee did neuer eate flesh but in the paschall Lambe, which although it doth not teach,
Some there be which think he did never eat Flesh but in the paschal Lamb, which although it does not teach,
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or debar vs from eating flesh, which Peter was willed to eate in the vision,
or debar us from eating Flesh, which Peter was willed to eat in the vision,
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yet it teacheth vs to tame the flesh, lest Hagar should get the vpper hand of her mistresse.
yet it Teaches us to tame the Flesh, lest Hagar should get the upper hand of her mistress.
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When the belly is full, the flesh lusteth, the tongue prateth, the wit sleepeth, and Satan carrieth away the minde when the vnderstanding is away:
When the belly is full, the Flesh Lusteth, the tongue prateth, the wit Sleepeth, and Satan Carrieth away the mind when the understanding is away:
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As the moyst and waterish groundes bring forth nothing but frogs and toades, so the belly and watrie stomacke that is stuffed like a tunne, bringeth forth nothing but a drousie minde, foggie thoughts, filthie speeches, and corrupt affections:
As the moist and waterish grounds bring forth nothing but frogs and toads, so the belly and watery stomach that is stuffed like a tun, brings forth nothing but a drowsy mind, foggy thoughts, filthy Speeches, and corrupt affections:
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therefore the Phisition saith, nothing better for the bodie then abstinence, the Diuine saith, nothing better for the soule then abstinence, the Lawyer saith, nothing better for the wits then abstinence;
Therefore the physician Says, nothing better for the body then abstinence, the Divine Says, nothing better for the soul then abstinence, the Lawyer Says, nothing better for the wits then abstinence;
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but because there is no lawe for this vice, therfore it breaketh out so mightilie.
but Because there is no law for this vice, Therefore it breaks out so mightily.
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Whoredome hath a lawe, Theft hath a lawe, Murther hath a lawe, but this sinne is without law.
Whoredom hath a law, Theft hath a law, Murder hath a law, but this sin is without law.
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Now to the second sinne, which is Drunkennes: these are two sisters, betwixt whom there is little difference:
Now to the second sin, which is drunkenness: these Are two Sisters, betwixt whom there is little difference:
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in this sinne some are mad, some are merrie, some doe vomite, some doe sleepe,
in this sin Some Are mad, Some Are merry, Some do vomit, Some do sleep,
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and some doe reele, and then there is no difference betweene a man and a beast, sauing that the one can stand, and the other cannot.
and Some do reel, and then there is no difference between a man and a beast, Saving that the one can stand, and the other cannot.
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As euerie Scripture that maketh against Theft, maketh against Nonresidencie; so euerie reason which maketh against gluttonie, maketh against drunkennesse.
As every Scripture that makes against Theft, makes against Non-residency; so every reason which makes against gluttony, makes against Drunkenness.
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Now after these commeth chambering and wantonnesse, and no meruaile sayth one, though the impes doe followe, when the diuell goeth before:
Now After these comes chambering and wantonness, and no marvel say one, though the imps do follow, when the Devil Goes before:
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for fulnesse of bread went before the sinne of the Sodomites.
for fullness of bred went before the sin of the Sodomites.
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So when Dauid had dined and was full, walking vpon his pallace, his eyes glaunced, his flesh lusted, his heart consented, the fire burned,
So when David had dined and was full, walking upon his palace, his eyes glanced, his Flesh lusted, his heart consented, the fire burned,
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and there was no water to quench it.
and there was no water to quench it.
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And therefore in that so great a champion as Dauid did fall, let him that standeth take heede lest hee fall.
And Therefore in that so great a champion as David did fallen, let him that Stands take heed lest he fallen.
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And seeing that thou in thy selfe art no stronger, or mightier, imitate and followe the example of those that are cunning wrastlers, who to cast downe another wil first fall downe themselues:
And seeing that thou in thy self art no Stronger, or Mightier, imitate and follow the Exampl of those that Are cunning wrestlers, who to cast down Another will First fallen down themselves:
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so we to ouerthrowe our enemies must subiect our selues, and humble our selues first by fasting and praier.
so we to overthrown our enemies must Subject our selves, and humble our selves First by fasting and prayer.
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Sodome was burned, but the sinnes haue escaped.
Sodom was burned, but the Sins have escaped.
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Sweete wordes, soft attyre, wanton behauiour, and such like, haue conspired and agreed all together to sette honestie to sale.
Sweet words, soft attire, wanton behaviour, and such like, have conspired and agreed all together to Set honesty to sale.
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And wee vse dailie to pray that wee bee not ledde into temptation: and yet wee doe leade our selues into temptation.
And we use daily to pray that we be not led into temptation: and yet we do lead our selves into temptation.
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For our fayre wordes, wanton gestures and daintie fare: with manie other pleasures, doe becken vnto sinne:
For our fair words, wanton gestures and dainty fare: with many other pleasures, do beckon unto sin:
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and if there bee no wine why hanges the bushes? and if there be no wantonnesse,
and if there be no wine why hangs the Bushes? and if there be no wantonness,
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why is there anie wanton, or vnseemely, or vngodly attyre?
why is there any wanton, or unseemly, or ungodly attire?
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Let vs not walke in gluttonie and drunkennesse, neither in chambering and wantonnesses, nor in strife and enuying. Let us not walk in gluttony and Drunkenness, neither in chambering and Wantonnesses, nor in strife and envying.
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It is hard to say which of these sins is most in the world;
It is hard to say which of these Sins is most in the world;
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3016
happily some will say, I haue bene no glutton, no drunkard, no whoremonger, no murtherer, no false image worshipper, &c. but who can come forth and saie, hee is free from strife,
happily Some will say, I have be no glutton, no drunkard, no whoremonger, no murderer, no false image worshipper, etc. but who can come forth and say, he is free from strife,
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for strife hath compassed the whole worlde, strife in Countrey, strife in Citie, strife in the Court, strife in the Common-weale, strife in the Church, who can say that he is free frō strife,
for strife hath compassed the Whole world, strife in Country, strife in city, strife in the Court, strife in the Commonweal, strife in the Church, who can say that he is free from strife,
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or that he hath not iniured his brother? surely that man shall stand alone, for it wil light vpon none but Christ.
or that he hath not injured his brother? surely that man shall stand alone, for it will Light upon none but christ.
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I can but exhort you with the Apostle, that you would not walke in strife and enuying,
I can but exhort you with the Apostle, that you would not walk in strife and envying,
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therefore put away these among the rest, for he that hath not put off these hath not put on Christ,
Therefore put away these among the rest, for he that hath not put off these hath not put on christ,
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and if he hath not put on Christ, hee is then no Christian.
and if he hath not put on christ, he is then no Christian.
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3022
Enuie is a sinne, and it punisheth it self like gluttonie, for it fretteth the heart, shortneth the life,
Envy is a sin, and it Punisheth it self like gluttony, for it fretteth the heart, shorteneth the life,
n1 vbz dt n1, cc pn31 vvz pn31 n1 av-j n1, c-acp pn31 vvz dt n1, vvz dt n1,
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and eateth the flesh, as a fire consumeth the wood, it is the mother of strife,
and Eateth the Flesh, as a fire consumeth the wood, it is the mother of strife,
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3024
and a great worker in the Court, this is it which brought labour and sicknesse,
and a great worker in the Court, this is it which brought labour and sickness,
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and death into the worlde, euen the enuie of the serpent, and the diuell, and it will condemne thee in thy conscience if thou bee an enuious man.
and death into the world, even the envy of the serpent, and the Devil, and it will condemn thee in thy conscience if thou be an envious man.
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Nothing resembleth God more than loue; for GOD is loue: so if thou hast loue, thou resemblest God.
Nothing resembles God more than love; for GOD is love: so if thou hast love, thou resemblest God.
pix vvz np1 av-dc cs n1; p-acp np1 vbz n1: av cs pns21 vh2 n1, pns21 vv2 np1.
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But if thou hast enuie, and art an aduersarie, thou resemblest the diuell: for thou canst not come neerer the diuell any way, than to bee enuious.
But if thou hast envy, and art an adversary, thou resemblest the Devil: for thou Canst not come nearer the Devil any Way, than to be envious.
p-acp cs pns21 vh2 n1, cc n1 dt n1, pns21 vv2 dt n1: c-acp pns21 vm2 xx vvi av-jc dt n1 d n1, cs pc-acp vbi j.
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As the dust commeth with the winde, so the diuell commeth with enuie; and hee that is possessed with enuie; is possessed with the diuell.
As the dust comes with the wind, so the Devil comes with envy; and he that is possessed with envy; is possessed with the Devil.
p-acp dt n1 vvz p-acp dt n1, av dt n1 vvz p-acp n1; cc pns31 cst vbz vvn p-acp n1; vbz vvn p-acp dt n1.
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Why doth the Apostle say in the third chapter of his Epistle to the Colossians, Aboue all things put on loue? Because loue is best of all.
Why does the Apostle say in the third chapter of his Epistle to the colossians, Above all things put on love? Because love is best of all.
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Why doth he call loue the band of perfection? Because it bindeth all vertues together.
Why does he call love the band of perfection? Because it binds all Virtues together.
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If loue be the band of perfection, to bind al vertues together: then enuie is the band of impietie, to binde all sinnes together:
If love be the band of perfection, to bind all Virtues together: then envy is the band of impiety, to bind all Sins together:
cs n1 vbb dt n1 pp-f n1, pc-acp vvi d n2 av: av n1 vbz dt n1 pp-f n1, pc-acp vvi d n2 av:
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therefore if we must cast off all but loue, wee must cast off enuie. Thou canst not come to the kingdome of peace, without loue.
Therefore if we must cast off all but love, we must cast off envy. Thou Canst not come to the Kingdom of peace, without love.
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3033
The kingdome of Satan is at peace, and shall not Gods kingdome be at peace? Shall we be at peace with the flesh, the world,
The Kingdom of Satan is At peace, and shall not God's Kingdom be At peace? Shall we be At peace with the Flesh, the world,
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and the diuell, and bee at variance with God, and at strife one with another? Fire is cruell, wrath is raging:
and the Devil, and be At variance with God, and At strife one with Another? Fire is cruel, wrath is raging:
cc dt n1, cc vbi p-acp n1 p-acp np1, cc p-acp n1 crd p-acp n-jn? n1 vbz j, n1 vbz vvg:
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but who can stand before enuie? Prouerbs 27. And if none can stand before enuie,but who can stand before envy? Proverbs 27. And if none can stand before envy,
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3036
how can enuy stand before God? If thou canst not forgiue him that dooth offend thee, thou prayest against thy selfe,
how can envy stand before God? If thou Canst not forgive him that doth offend thee, thou Prayest against thy self,
q-crq vmb n1 vvi p-acp np1? cs pns21 vm2 xx vvi pno31 cst vdz vvi pno21, pns21 vv2 p-acp po21 n1,
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and askest vengeance vpon thee, therefore the Apostle exhorteth thee not to let the Sunne go downe vpon thy wrath, Ephes. 5. 26. Charitie enuieth not (saith Paul) therefore see thou haue charitie,
and askest vengeance upon thee, Therefore the Apostle exhorteth thee not to let the Sun go down upon thy wrath, Ephesians 5. 26. Charity Envieth not (Says Paul) Therefore see thou have charity,
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lest thou bee counted an enuious person.
lest thou be counted an envious person.
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The beastes of the field are armed with hornes, with hoofes, with tuskes, and such like to take reuenge:
The beasts of the field Are armed with horns, with hoofes, with tusks, and such like to take revenge:
dt n2 pp-f dt n1 vbr vvn p-acp n2, p-acp n2, p-acp n2, cc d j pc-acp vvi n1:
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but nature hath left nothing for man to put him in mind of reuenge;
but nature hath left nothing for man to put him in mind of revenge;
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and yet man aboue al other creatures, is most desirous of reuengment, for he hateth his owne life,
and yet man above all other creatures, is most desirous of revengement, for he hates his own life,
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therefore it is against nature to enuie.
Therefore it is against nature to envy.
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Iohn sayth, he that hateth his brother is a manslaier and loueth not God, neither knoweth God:
John say, he that hates his brother is a manslaier and loves not God, neither Knoweth God:
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if an enuious man (sayth he) say he loueth God, he is a lyar, because he hateth his image:
if an envious man (say he) say he loves God, he is a liar, Because he hates his image:
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if he say he knoweth God, he is a lyar, how canst thou loue God,
if he say he Knoweth God, he is a liar, how Canst thou love God,
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and hate good men? & how canst thou loue learning, when thou hatest the learned? so doth the enuious man all both good and bad:
and hate good men? & how Canst thou love learning, when thou Hatest the learned? so does the envious man all both good and bad:
cc vvb j n2? cc q-crq vm2 pns21 vvi n1, c-crq pns21 vv2 dt j? av vdz dt j n1 d d j cc j:
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therefore this is the worst sinne, because it commeth neerest the sinne against the holy Ghost.
Therefore this is the worst sin, Because it comes nearest the sin against the holy Ghost.
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Consider therefore whom thou hatest, euen thy image. The diuell was appoynted to hate man, and not man to hate man;
Consider Therefore whom thou Hatest, even thy image. The Devil was appointed to hate man, and not man to hate man;
vvb av ro-crq pns21 vv2, av po21 n1. dt n1 vbds vvn pc-acp vvi n1, cc xx n1 pc-acp vvi n1;
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and if thou hatest a good man, thou hatest God: if thou hatest an euil man, thou hatest one like thy selfe;
and if thou Hatest a good man, thou Hatest God: if thou Hatest an evil man, thou Hatest one like thy self;
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and if thou hatest one like thy selfe, thou hatest thine owne soule: therefore as S. Paul sayth, Haue peace with all men.
and if thou Hatest one like thy self, thou Hatest thine own soul: Therefore as S. Paul say, Have peace with all men.
cc cs pns21 vv2 pi av-j po21 n1, pns21 vv2 po21 d n1: av c-acp np1 np1 vvz, vhb n1 p-acp d n2.
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Canst thou not hate the sinne, and loue the person? as the Phisition hateth the disease, and yet loueth the diseased.
Canst thou not hate the sin, and love the person? as the physician hates the disease, and yet loves the diseased.
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As a great manie of Bees can lodge together in a hiue:
As a great many of Bees can lodge together in a hive:
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so a legion of diuels can nestle together in one man, but many although they cannot liue asunder, yet they cannot liue together.
so a legion of Devils can nestle together in one man, but many although they cannot live asunder, yet they cannot live together.
av dt n1 pp-f n2 vmb vvi av p-acp crd n1, cc-acp d cs pns32 vmbx vvi av, av pns32 vmbx vvi av.
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Wherefore now consider the pedigree of peace;
Wherefore now Consider the pedigree of peace;
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God is the God of peace, the holy Ghost is the Spirit of peace, the Angels are the messengers of peace, the ministers are the preachers of peace,
God is the God of peace, the holy Ghost is the Spirit of peace, the Angels Are the messengers of peace, the Ministers Are the Preachers of peace,
np1 vbz dt n1 pp-f n1, dt j n1 vbz dt n1 pp-f n1, dt n2 vbr dt n2 pp-f n1, dt n2 vbr dt n2 pp-f n1,
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and the Magistrate is the defender of peace;
and the Magistrate is the defender of peace;
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shall wee then that haue the God of peace, the Spirit of peace, the messengers of peace, the preachers of peace, the magistrates of peace,
shall we then that have the God of peace, the Spirit of peace, the messengers of peace, the Preachers of peace, the Magistrates of peace,
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& (as I may say) the Queene of peace, bee at enuie and warre one with another? Meruaile not though I am so long vpon this sinne;
& (as I may say) the Queen of peace, be At envy and war one with Another? Marvel not though I am so long upon this sin;
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for there is none of you that heare me this day, but you can giue mee sufficient matter to speake hereof.
for there is none of you that hear me this day, but you can give me sufficient matter to speak hereof.
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Then can I want words when ye bring matter? Shal I not wrastle, and seeke to ouerthrowe this giant, which challengeth euery man?
Then can I want words when you bring matter? Shall I not wrestle, and seek to overthrown this giant, which Challengeth every man?
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As no man finding a Serpent leaueth him before hee bee dead;
As no man finding a Serpent Leaveth him before he be dead;
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so let vs slaughter this monster while he is vnder the axe, that he neuer rise anie more.
so let us slaughter this monster while he is under the axe, that he never rise any more.
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Consider of the wrong thou doest to thy self when thou enuiest another, for the stroake of enuie redounds vnto thee.
Consider of the wrong thou dost to thy self when thou enuiest Another, for the stroke of envy redounds unto thee.
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It were better thou didst gratulate them with good things, as good men haue done and doe daylie:
It were better thou didst gratulate them with good things, as good men have done and do daily:
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but in stead of imitating their vertues, or commending their gifts, wee enuie them and maligne them,
but in stead of imitating their Virtues, or commending their Gifts, we envy them and malign them,
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and so their ioye is our sorrow. But the enuious man doth pay for his spite, for it requoyles vpon himselfe;
and so their joy is our sorrow. But the envious man does pay for his spite, for it requoyles upon himself;
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and enuie is punished with enuie, and hatred also with hatred: for hee which hateth all, shall bee hated of all.
and envy is punished with envy, and hatred also with hatred: for he which hates all, shall be hated of all.
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Thus hee is tormented for another, as Herode tormented himselfe for Christ, & the Iewes troubled themselues for Paul:
Thus he is tormented for Another, as Herod tormented himself for christ, & the Iewes troubled themselves for Paul:
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for enuie is as gall to the heart, as prickes to the stomack, and as a canker in the mouth,
for envy is as Gall to the heart, as pricks to the stomach, and as a canker in the Mouth,
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and euer vexeth thee, as the euill spirit of Saul vexed him. Loue is so contrary to enuie, as that it hath more ioy of others welfare,
and ever vexes thee, as the evil Spirit of Saul vexed him. Love is so contrary to envy, as that it hath more joy of Others welfare,
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then enuie hath of his owne.
then envy hath of his own.
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Therefore an enuious man may bee compared to Cain, who when hee killed his brother Abel, was so troubled, that hee said, Whosoeuer findeth me shall kill me.
Therefore an envious man may be compared to Cain, who when he killed his brother Abel, was so troubled, that he said, Whosoever finds me shall kill me.
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The couetous man, though hee will not communicate his owne goods, yet he would haue others to communicate their goods:
The covetous man, though he will not communicate his own goods, yet he would have Others to communicate their goods:
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the proud man although hee bee proud himselfe, yet he would haue others to be humble:
the proud man although he be proud himself, yet he would have Others to be humble:
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but the enuious man careth not who doth any good. As the Eagle doth account them bastards that cannot abide to looke vpon the Sunne:
but the envious man Careth not who does any good. As the Eagl does account them bastards that cannot abide to look upon the Sun:
p-acp dt j n1 vvz xx r-crq vdz d j. p-acp dt n1 vdz vvi pno32 n2 cst vmbx vvi pc-acp vvi p-acp dt n1:
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so Christ doth account them bastards which will not take him to bee an example of lowlinesse.
so christ does account them bastards which will not take him to be an Exampl of lowliness.
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Euery creature doeth impart his good vnto man:
Every creature doth impart his good unto man:
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but the enuious man he hath separated himselfe from dooing good to any, euen as an Apostata.
but the envious man he hath separated himself from doing good to any, even as an Apostata.
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Euerie vice is the contrarie of some vertue, as intemperance to moderation, incontinence to chastitie, pride to humilitie,
Every vice is the contrary of Some virtue, as intemperance to moderation, incontinence to chastity, pride to humility,
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but enuie is contrarie to all. This is the cognisance of the diuell:
but envy is contrary to all. This is the cognisance of the Devil:
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for God saith, By this shal men know that you are my disciples, if you loue one another:
for God Says, By this shall men know that you Are my Disciples, if you love one Another:
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so the Diuell hee saith, By this shall men knowe that you are my Disciples if you enuie and hate one another.
so the devil he Says, By this shall men know that you Are my Disciples if you envy and hate one Another.
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The proud, the prodigall, the couetous, the lasciuious, they are loued of some, but the enuious man is hated of all.
The proud, the prodigal, the covetous, the lascivious, they Are loved of Some, but the envious man is hated of all.
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And this sinne is so lothsome vnto him, that hee cannot abide it in any but in himselfe.
And this sin is so loathsome unto him, that he cannot abide it in any but in himself.
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Therefore, if wee loue our selues, let vs loue our neighbours; for nothing doth more please God than loue:
Therefore, if we love our selves, let us love our neighbours; for nothing does more please God than love:
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so that if the blacke Moore could be cleane, here is water inough to wash him.
so that if the black More could be clean, Here is water enough to wash him.
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God hath put enmitie betweene vs and the Serpent, and the Serpent hath put enmitie betweene man and man.
God hath put enmity between us and the Serpent, and the Serpent hath put enmity between man and man.
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When Ioseph had laden his brethren full of corne, and sent them away, he bade them not to fall out by the way:
When Ioseph had laden his brothers full of corn, and sent them away, he bade them not to fallen out by the Way:
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so I would this lesson, when we haue plentie of all things, and are full, had deepe impression in our hear is that we forget it not, Fall not out by the waye. FINIS.
so I would this Lesson, when we have plenty of all things, and Are full, had deep impression in our hear is that we forget it not, Fallen not out by the Way. FINIS.
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THE PRIDE OF Nabuchadnezzar. Dan. 4. 26. 26 At the end of twelue moneths he walked in the royall pallace of Babel,
THE PRIDE OF Nebuchadnezzar. Dan. 4. 26. 26 At the end of twelue months he walked in the royal palace of Babel,
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27 And the king spake and sayd, Is not this great Babel, that I haue built for the house of my kingdome, by the might of my power,
27 And the King spoke and said, Is not this great Babel, that I have built for the house of my Kingdom, by the might of my power,
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and for the honour of my maiestie? I Haue chosen this storie of Nabuchadnezzar, wherein is laide downe his Pride, his Fall, and his Restitution.
and for the honour of my majesty? I Have chosen this story of Nebuchadnezzar, wherein is laid down his Pride, his Fallen, and his Restitution.
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This Nabuchadnezzar was a wicked King, and therefore God warned him by a dreame, and by Daniel, to amend his life,
This Nebuchadnezzar was a wicked King, and Therefore God warned him by a dream, and by daniel, to amend his life,
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but all would not serue, hee made many shewes, but hee reuolted againe, therefore at the last GOD gaue him ouer for a time,
but all would not serve, he made many shows, but he revolted again, Therefore At the last GOD gave him over for a time,
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and he became like a beast, vntill he acknowledged his power to come from God.
and he became like a beast, until he acknowledged his power to come from God.
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A warning to all rulers, to put them in remembrance that one ruler is aboue, which must bee serued of them all,
A warning to all Rulers, to put them in remembrance that one ruler is above, which must be served of them all,
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or else all their buildings and treasures, and guard, will not shield them from iudgement when the stroake commeth, no more than they could saue Nabuchadaezzar.
or Else all their buildings and treasures, and guard, will not shield them from judgement when the stroke comes, no more than they could save Nabuchadaezzar.
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At the end of twelue moneths (saith Daniel) this king walked in his royall pallace. At the end of twelue months (Says daniel) this King walked in his royal palace.
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The Prophet sheweth that hee had deserued this punishment before, and that his dreame which he had, did tell him that his kingdome should depart from him for his Pride,
The Prophet shows that he had deserved this punishment before, and that his dream which he had, did tell him that his Kingdom should depart from him for his Pride,
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yet this respite of twelue moneths was granted him, like the fortie dayes which were granted to the Niniuites, to trie what hee would doe vpon his warnings,
yet this respite of twelue months was granted him, like the fortie days which were granted to the Niniuites, to try what he would do upon his Warnings,
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and whether hee would repent as the Niniuites did, therefore the holy Ghost sheweth how the time ranne, and how he liued after:
and whither he would Repent as the Niniuites did, Therefore the holy Ghost shows how the time ran, and how he lived After:
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as if he should say, If he will returne yet, and be warned by the dreames,
as if he should say, If he will return yet, and be warned by the dreams,
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or by the Prophets which I sent him, I will stay my hand, and his kingdome shal not depart from him.
or by the prophets which I sent him, I will stay my hand, and his Kingdom shall not depart from him.
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But here he sheweth, that he forgot his dreame like a dreame, and was more desirous to knowe what it meant,
But Here he shows, that he forgotten his dream like a dream, and was more desirous to know what it meant,
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than to bee warned by it. The twelue months ranne moneth after moneth, yet Nabuchadnezzar is all one.
than to be warned by it. The twelue months ran Monn After Monn, yet Nebuchadnezzar is all one.
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Now his dreames are gone, he thinketh that all is ended, therefore hee getteth him vp into his pallace amiddest his delights, to beake himselfe,
Now his dreams Are gone, he Thinketh that all is ended, Therefore he gets him up into his palace amidst his delights, to beak himself,
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as it were, in the sunne of all his pleasures, where indeede hee hastened God to take away all his pleasures and delightes from him,
as it were, in the sun of all his pleasures, where indeed he hastened God to take away all his pleasures and delights from him,
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when hee should haue repented, as the Prophet Daniel willed him, and ripped vp his sinnes,
when he should have repented, as the Prophet daniel willed him, and ripped up his Sins,
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and bewailed his wicked life, and poured foorth teares, and preuented his iudgement with prayer vpon his knees,
and bewailed his wicked life, and poured forth tears, and prevented his judgement with prayer upon his knees,
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then was hee stalking in his galleries, and thinking what sinne should bee next, to fill vp the number of his rebellions, that GOD might not spare him when he iudged:
then was he stalking in his galleries, and thinking what sin should be next, to fill up the number of his rebellions, that GOD might not spare him when he judged:
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so the wicked will not suffer the prophesies of God against them to be in vaine,
so the wicked will not suffer the prophecies of God against them to be in vain,
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but they will put GOD in minde of their punishments, and sinne till the punishment doe come vppon them to fulfill the threatnings due vnto them.
but they will put GOD in mind of their punishments, and sin till the punishment do come upon them to fulfil the threatenings due unto them.
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Some thinke that Nabuchadnezzar walked vppon the roofe of his pallace, from whence hee might see all partes of the Citie round about him,
some think that Nebuchadnezzar walked upon the roof of his palace, from whence he might see all parts of the city round about him,
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like the mountaine whither the tempter led our Sauiour Christ, to shew him the beauty of the world.
like the mountain whither the tempter led our Saviour christ, to show him the beauty of the world.
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This the Prophet Daniel would signifie, that the King liued in ease as he liued before,
This the Prophet daniel would signify, that the King lived in ease as he lived before,
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and pleased himselfe in vanitie still for all his warnings, and turned his time of repentance to sinne againe.
and pleased himself in vanity still for all his Warnings, and turned his time of Repentance to sin again.
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Therefore God would deferre the time no longer, but cut him downe, like the barren and fruitlesse figge tree, to teach vs to take mercie when it is offered,
Therefore God would defer the time no longer, but Cut him down, like the barren and fruitless fig tree, to teach us to take mercy when it is offered,
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and repent while wee haue time and space, and that if GOD speake vnto vs but once, to lay it vp in our hearts for euer, not looking or expecting to be spoken to againe,
and Repent while we have time and Molle, and that if GOD speak unto us but once, to lay it up in our hearts for ever, not looking or expecting to be spoken to again,
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because GOD is not bound to admonish or giue vs any warning at all.
Because GOD is not bound to admonish or give us any warning At all.
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One woulde haue thought that Nabuchadnezzar woulde haue remembred his warning while hee had liued, which had such a strange and fearefull Dreame,
One would have Thought that Nebuchadnezzar would have remembered his warning while he had lived, which had such a strange and fearful Dream,
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and after that another dreame, being no lesse strange and fearefull than the former dreame to confirme it,
and After that Another dream, being no less strange and fearful than the former dream to confirm it,
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and after such a Prophet to expound it, and the exposition of it threatning such a miserable ruine and downfall vnto himselfe.
and After such a Prophet to expound it, and the exposition of it threatening such a miserable ruin and downfall unto himself.
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One would haue thought and beleeued that he could neuer haue forgotten it, or put it out of his remembrance although he had liued vnto this day.
One would have Thought and believed that he could never have forgotten it, or put it out of his remembrance although he had lived unto this day.
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But like a wonder which lasteth not aboue nine dayes:
But like a wonder which lasteth not above nine days:
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so is the repentance of them which sinne by custome, for when sinne is rooted it sticketh fast,
so is the Repentance of them which sin by custom, for when sin is rooted it sticketh fast,
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and will hardly be weeded out, though GOD should send vs dreames, though he should shewe vs visions,
and will hardly be weeded out, though GOD should send us dreams, though he should show us visions,
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though he should raise vp Prophets, Daniel himselfe cannot make this blacke Moore white, which alwaies hath been black before.
though he should raise up prophets, daniel himself cannot make this black More white, which always hath been black before.
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And this we may see in our selues, for why haue we neede to heare so often of repentance, more then of anything else,
And this we may see in our selves, for why have we need to hear so often of Repentance, more then of anything Else,
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but that it is such a thing as we cannot frame our selues vnto? If we bee warned of any thing but of sinne, one warning will serue.
but that it is such a thing as we cannot frame our selves unto? If we be warned of any thing but of sin, one warning will serve.
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But we are so incorporate and inured to sinne, that a thousand sermons will not serue:
But we Are so incorporate and inured to sin, that a thousand Sermons will not serve:
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so custome hath made sinne stronger in many than the word of God.
so custom hath made sin Stronger in many than the word of God.
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Well, remember, or consider, or applie it how he will, after twelue moneths God wil come & take account of his dreames and of his Prophets, which he sent him, to see what he hath profited by them.
Well, Remember, or Consider, or apply it how he will, After twelue months God will come & take account of his dreams and of his prophets, which he sent him, to see what he hath profited by them.
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Although he hath leaden feete which are long in comming, yet hee hath yron hands, which when he commeth, will strike home.
Although he hath leaden feet which Are long in coming, yet he hath iron hands, which when he comes, will strike home.
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Now the twelue moneths are expired, God comes & findes Nabuchadnezzar vpon his towres, when hee should haue cast himselfe downe to the ground,
Now the twelue months Are expired, God comes & finds Nebuchadnezzar upon his towers, when he should have cast himself down to the ground,
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and thought vpon his dreame, and Daniel, and so haue humbled his pride; hee was pearched vpon his roost, and there he begins to crowe of his wealth;
and Thought upon his dream, and daniel, and so have humbled his pride; he was parched upon his roost, and there he begins to crow of his wealth;
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Is not this great Babel which I haue built for the house of my kingdome, by the might of my power, Is not this great Babel which I have built for the house of my Kingdom, by the might of my power,
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and for the honour of my maiestie? See how the man standeth in admiration of his vanitie,and for the honour of my majesty? See how the man Stands in admiration of his vanity,
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like a vsurer which doateth of his money, as though hee had deserued immortall fame for spending his money vainely.
like a usurer which doteth of his money, as though he had deserved immortal fame for spending his money vainly.
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Is not this great Babel, &c. he should rather haue saide, Is not this Nabuchadnezzars follie, which hee hath built for a mocke to his name,Is not this great Babel, etc. he should rather have said, Is not this Nebuchadnezars folly, which he hath built for a mock to his name,
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and an impeachment to his wisdome, for men to say when they passe by, look how our King hath bestowed his reuenues, heere lie our subsidies & tributes in this stone wall? But Nabuchadnezzar thinkes that euerie one will praise him for his follie.
and an impeachment to his Wisdom, for men to say when they pass by, look how our King hath bestowed his revenues, Here lie our subsidies & Tributes in this stone wall? But Nebuchadnezzar thinks that every one will praise him for his folly.
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Therefore like a woman when shee is pricked vp in her brauerie, thinkes that all doe admyre her,
Therefore like a woman when she is pricked up in her bravery, thinks that all do admire her,
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and hath as goodly an opinion of her selfe as the Pecocke hath of his feathers,
and hath as goodly an opinion of her self as the Peacock hath of his Feathers,
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and frameth all her lookes, and gestures, and speeches accordingly:
and frameth all her looks, and gestures, and Speeches accordingly:
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so when Nabuchadnezzar sate in his Pallace, and sawe such shewes about him, now saith Pride thou must frame thy lookes,
so when Nebuchadnezzar sat in his Palace, and saw such shows about him, now Says Pride thou must frame thy looks,
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and gestures, and speeches, accordingly, or else the Kings Pallace will be brauer than the King himselfe:
and gestures, and Speeches, accordingly, or Else the Kings Palace will be braver than the King himself:
cc n2, cc n2, av-vvg, cc av dt ng1 n1 vmb vbi jc cs dt n1 px31:
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so hee beginneth to exalt his minde higher than his pallace, and to looke and speake stouter than hee did before.
so he begins to exalt his mind higher than his palace, and to look and speak stouter than he did before.
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The temptation was no sooner in his heart, but the words were in his mouth,
The temptation was no sooner in his heart, but the words were in his Mouth,
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and hee pleased himselfe therein so well, that he could not refraine being alone, but as a foole admyres himselfe in a glasse,
and he pleased himself therein so well, that he could not refrain being alone, but as a fool admires himself in a glass,
cc pns31 vvd px31 av av av, cst pns31 vmd xx vvi vbg j, cc-acp c-acp dt n1 vvz px31 p-acp dt n1,
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so when hee was alone and no bodie with him, hee strouted alone and bragged by himselfe, to thinke what a iolly fellow he was,
so when he was alone and no body with him, he strouted alone and bragged by himself, to think what a jolly fellow he was,
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and how men began to talke of his buildings.
and how men began to talk of his buildings.
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By this we may see how wealth and honours change manners, and how a gay coate,
By this we may see how wealth and honours change manners, and how a gay coat,
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or a great band, or a gold ring can braue a mans mind, and make him looke and speake after another manner then hee is accustomed, when they are from him.
or a great band, or a gold ring can brave a men mind, and make him look and speak After Another manner then he is accustomed, when they Are from him.
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It is a wonderfull thing to see what power these pettie vaine toyes haue ouer the minde, to alter and change a man sodainelie, to make him thinke better of himselfe that day hee weares them, than anie other daye besides.
It is a wonderful thing to see what power these Petty vain toys have over the mind, to altar and change a man suddenly, to make him think better of himself that day he wears them, than any other day beside.
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Is not this great Babel, which I haue built for the house of the kingdome, by the might of my power, Is not this great Babel, which I have built for the house of the Kingdom, by the might of my power,
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for the honour of my maiestie. for the honour of my majesty.
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Before the holy Ghost laieth downe Nabuchadnezzars words, marke how hee commeth vnto them, The King spake and sayd.
Before the holy Ghost Layeth down Nebuchadnezars words, mark how he comes unto them, The King spoke and said.
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Spake & sayd, was not one enough, but hee must say spake and sayd? This doubling of the words sheweth, that hee spake with a premeditate pride from his heart roote, which passed not whether it were a sin or no, come what will come of it.
Spoke & said, was not one enough, but he must say spoke and said? This doubling of the words shows, that he spoke with a premeditate pride from his heart root, which passed not whither it were a since or no, come what will come of it.
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The holy Ghost doth bring other speeches with He sayd, and no more:
The holy Ghost does bring other Speeches with He said, and no more:
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but here he saith, Spake and sayd, as though he spake twise, not as he spake at other times,
but Here he Says, Spoke and said, as though he spoke twice, not as he spoke At other times,
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but like a man at defiance, which woulde not recall any word, but if he could say more he would say more to anger.
but like a man At defiance, which would not Recall any word, but if he could say more he would say more to anger.
cc-acp av-j dt n1 p-acp n1, r-crq vmd xx vvi d n1, cc-acp cs pns31 vmd vvi av-dc pns31 vmd vvi av-dc p-acp n1.
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Did I call it great Babel? I may call it great Babel? Did I say that I built it? I will say that I built it.
Did I call it great Babel? I may call it great Babel? Did I say that I built it? I will say that I built it.
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Did I adde, for the honour of my maiestie? let it goe, for the honour of my maiestie.
Did I add, for the honour of my majesty? let it go, for the honour of my majesty.
vdd pns11 vvi, p-acp dt n1 pp-f po11 n1? vvb pn31 vvi, p-acp dt n1 pp-f po11 n1.
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Thus hee spake and sayde, as though he would bee constant in his pride, although hee were constant in no other thing.
Thus he spoke and said, as though he would be constant in his pride, although he were constant in no other thing.
av pns31 vvd cc vvd, c-acp cs pns31 vmd vbi j p-acp po31 n1, cs pns31 vbdr j p-acp dx j-jn n1.
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Is not this great Babel, which I haue built for the house of the kingdome, by the might of my power,
Is not this great Babel, which I have built for the house of the Kingdom, by the might of my power,
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and for the honor of my maiestie? Three things I note in this saying.
and for the honour of my majesty? Three things I note in this saying.
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First, what a glorious opinion Nabuchadnezzar had of his vaine building, out of these words, Is not this great Babel? The second out of these words, which I haue built by the might of my power;
First, what a glorious opinion Nebuchadnezzar had of his vain building, out of these words, Is not this great Babel? The second out of these words, which I have built by the might of my power;
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wherein he tearmeth himselfe the founder of it, as if he had done all without a helper.
wherein he termeth himself the founder of it, as if he had done all without a helper.
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The third is, that in all his worke, hee sought nothing but vaine-glory, out of these words;
The third is, that in all his work, he sought nothing but vainglory, out of these words;
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for the honour of my Maiestie. for the honour of my Majesty.
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These three sinnes Nabuchadnezzar doth bewraie in one bragge, and in all these three we are so like, that the beasts were not so like him when 〈 ◊ 〉 became like a beast.
These three Sins Nebuchadnezzar does bewray in one brag, and in all these three we Are so like, that the beasts were not so like him when 〈 ◊ 〉 became like a beast.
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First we haue not so wonderfull an opinion of GOD, or of his word, or of heauen,
First we have not so wonderful an opinion of GOD, or of his word, or of heaven,
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as wee haue of our owne acts, although we be neuer able to do halfe that Nabuchadnezzar did.
as we have of our own acts, although we be never able to do half that Nebuchadnezzar did.
c-acp pns12 vhb pp-f po12 d n2, cs pns12 vbb av j pc-acp vdi n-jn cst np1 vdd.
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Secondlie, this is our manner, to attribute all to our selues whatsoeuer it be, riches, honour, health, or knowledge;
Secondly, this is our manner, to attribute all to our selves whatsoever it be, riches, honour, health, or knowledge;
ord, d vbz po12 n1, pc-acp vvi d p-acp po12 n2 r-crq pn31 vbi, n2, n1, n1, cc n1;
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as though all came by labour, or policie, or arte, or literature:
as though all Come by labour, or policy, or art, or literature:
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if wee cannot drawe it to one of these, then we think it fortune, although we vnderstand not what fortune is.
if we cannot draw it to one of these, then we think it fortune, although we understand not what fortune is.
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If wee did count our selues beholding vnto God for them, then we would finde some time to be thankfull vnto him.
If we did count our selves beholding unto God for them, then we would find Some time to be thankful unto him.
cs pns12 vdd vvi po12 n2 vvg p-acp np1 p-acp pno32, cs pns12 vmd vvi d n1 pc-acp vbi j p-acp pno31.
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Lastly, when we ouer-view these matters, this is our solace and comfort, to thinke these are the things which make mee famous and spoken of,
Lastly, when we overview these matters, this is our solace and Comfort, to think these Are the things which make me famous and spoken of,
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and pointed at, and then we end, as though it were inough to bee poynted at.
and pointed At, and then we end, as though it were enough to be pointed At.
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Is not this great Babel? That which one loues, seemes greater and more precious aboue all which he loueth not,Is not this great Babel? That which one loves, seems greater and more precious above all which he loves not,
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although they be better than it: so did these buildings seeme to Nabuchadnezzar. One would not thinke that a house were a matter to make a king proude,
although they be better than it: so did these buildings seem to Nebuchadnezzar. One would not think that a house were a matter to make a King proud,
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although it were neuer so faire;
although it were never so fair;
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stone wals are not so precious, that he should repose al his honour vpon lime and morter.
stone walls Are not so precious, that he should repose all his honour upon lime and mortar.
n1 n2 vbr xx av j, cst pns31 vmd vvi d po31 n1 p-acp n1 cc n1.
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But this is a iust thing with God, that vaine hope, vaine prosperitie, vaine comfort, and vaine glory, that may deceiue them when they trust vnto it:
But this is a just thing with God, that vain hope, vain Prosperity, vain Comfort, and vain glory, that may deceive them when they trust unto it:
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therefore as the faithfull soule looketh vp to GOD, or vpon the word, or vp to heauen,
Therefore as the faithful soul looks up to GOD, or upon the word, or up to heaven,
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and sayth to it selfe, is not this my hope, is not this my ioy, is not this my inheritaunce? So the carnall man when hee looketh vpon his buildings,
and say to it self, is not this my hope, is not this my joy, is not this my inheritance? So the carnal man when he looks upon his buildings,
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Heere Absolom thought to bee buryed, as Nabuchadnezzar thought to dwell in his pallace, but he was cast into a pit as Nabuchadnezzar was turned into the wildernesse:
Here Absalom Thought to be buried, as Nebuchadnezzar Thought to dwell in his palace, but he was cast into a pit as Nebuchadnezzar was turned into the Wilderness:
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or his grounds, or his money, sayth to himselfe, is not this my ioye, is not this my life, is not this my comfort? So while he poares and gapes vpon it, by little and little the loue of it growes more and more in his heart,
or his grounds, or his money, say to himself, is not this my joy, is not this my life, is not this my Comfort? So while he poares and gapes upon it, by little and little the love of it grows more and more in his heart,
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vntill at last he haue mind on nothing else. This was the first dotage of Nabuchadnezzar:
until At last he have mind on nothing Else. This was the First dotage of Nebuchadnezzar:
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the second was, which I haue built by the might of my power.
the second was, which I have built by the might of my power.
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What a vaunt was this to say, that he built Babylon, when al histories accorde, that it was built by Semyramis before Nabuchadnezzar was borne,
What a vaunt was this to say, that he built Babylon, when all histories accord, that it was built by Semyramis before Nebuchadnezzar was born,
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therfore why doth he boast of that which an other did?
Therefore why does he boast of that which an other did?
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The answere is easie, why doe other men so now, wee see that euery one doth labour to obscure the fame of others, that they may shine alone,
The answer is easy, why do other men so now, we see that every one does labour to Obscure the fame of Others, that they may shine alone,
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& beare the names themselues, especially in great buildings:
& bear the names themselves, especially in great buildings:
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for if they doe but adde or alter any thing in Schooles, or Hospitals, or Colledges, they looke straight to bee counted the founders of them,
for if they do but add or altar any thing in Schools, or Hospitals, or Colleges, they look straight to be counted the founders of them,
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and so the founders of many places are forgotten. So it is like that Nabuchadnezzar did adde or alter some thing in this Citie,
and so the founders of many places Are forgotten. So it is like that Nebuchadnezzar did add or altar Some thing in this city,
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and therfore hee tooke all to himselfe, as the fashion hath bin euer since:
and Therefore he took all to himself, as the fashion hath been ever since:
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but if none had built it, but he had been the founder of it (as some would seeme) yet this had been a proude and arrogant speech to say, which I haue built by the might of my power:
but if none had built it, but he had been the founder of it (as Some would seem) yet this had been a proud and arrogant speech to say, which I have built by the might of my power:
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for it was not he which could build Babel, no more then Nemrod could finish Babel,
for it was not he which could built Babel, no more then Nimrod could finish Babel,
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but vnles the Lord build the house the builders build in vaine.
but unless the Lord built the house the Builders built in vain.
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Therefore when he sayth, By the might of my power, he should haue sayd, by the might of Gods power.
Therefore when he say, By the might of my power, he should have said, by the might of God's power.
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But by this you plainely discerne, how hard and difficult a thing it is to hit vpon a right word or a good worke, which hath not a good thought to bring it foorth.
But by this you plainly discern, how hard and difficult a thing it is to hit upon a right word or a good work, which hath not a good Thought to bring it forth.
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Therefore make the roote sweete, or the fruite will bee sower, counterfaite as cunningly as you can.
Therefore make the root sweet, or the fruit will be sour, counterfeit as cunningly as you can.
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Lastly, when he putteth in for the honour of my maiestie, hee sheweth that he was of Absoloms humour, who although he had deserued shame,
Lastly, when he putteth in for the honour of my majesty, he shows that he was of Absoloms humour, who although he had deserved shame,
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yet he would haue fame, because hee had no children to keepe his name in remembrance,
yet he would have fame, Because he had no children to keep his name in remembrance,
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therefore he erected a piller, which hee called Absoloms place:
Therefore he erected a pillar, which he called Absoloms place:
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so many stately houses and places in England, beare their names of those Lords or others that do possesse or owe them, for the like vanitie.
so many stately houses and places in England, bear their names of those lords or Others that do possess or owe them, for the like vanity.
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for why should pride haue the reward of humilitie? Humilitie (saith Salomon) goeth before honour, that is to say, honour is the reward of humilitie:
for why should pride have the reward of humility? Humility (Says Solomon) Goes before honour, that is to say, honour is the reward of humility:
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& yet Nabuchadnezzar would bee honoured for his pride.
& yet Nebuchadnezzar would be honoured for his pride.
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What had he, or Shebna, or Absolom done, that they should erect such monuments, to bee praised after death, which were not worthy to be praised in their life? before the building Nabuchadnezzar had done nothing worth speaking of,
What had he, or Shebna, or Absalom done, that they should erect such monuments, to be praised After death, which were not worthy to be praised in their life? before the building Nebuchadnezzar had done nothing worth speaking of,
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for because he liued alwayes like a beast, therefore GOD punished him like a beast,
for Because he lived always like a beast, Therefore GOD punished him like a beast,
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and did hee deserue now to bee spoken of in all ages, for heaping stones together? Wee may see that great men are proude of a small matter,
and did he deserve now to be spoken of in all ages, for heaping stones together? we may see that great men Are proud of a small matter,
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and they looke to bee praised for euerie thing they doe. But looke how GOD ouerthwarteth them:
and they look to be praised for every thing they do. But look how GOD overthwarteth them:
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for oftentimes in that they looke to make theyr greatest glorie, they shame themselues most of all,
for oftentimes in that they look to make their greatest glory, they shame themselves most of all,
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and that which they practise to exalt them doth disgrace them, & that which they doe to winne them loue, getteth them hatred, sinne so deceiueth them like the blinde Aramites, that they take a cleane contrarie way to their desires,
and that which they practise to exalt them does disgrace them, & that which they do to win them love, gets them hatred, sin so deceiveth them like the blind Aramites, that they take a clean contrary Way to their Desires,
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as wee may see in the eleauenth of Genesis, they which built Babel, said they would build it to get them a name,
as we may see in the eleauenth of Genesis, they which built Babel, said they would built it to get them a name,
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but they got shame, for they could not finish it when they had begun it,
but they god shame, for they could not finish it when they had begun it,
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but were cōfounded in such sort, that they knewe not what they did, so sodainly they vnderstoode not what one another said.
but were confounded in such sort, that they knew not what they did, so suddenly they understood not what one Another said.
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So when Nabuchadnezzar came to himselfe againe, he shewed that when hee sought his owne honour, honour departed from him,
So when Nebuchadnezzar Come to himself again, he showed that when he sought his own honour, honour departed from him,
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and hee was made like a beast:
and he was made like a beast:
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but when hee sought Gods honour, honour came to him againe, and hee was made a King.
but when he sought God's honour, honour Come to him again, and he was made a King.
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This would pull away many toyes from womens backs, if they did cōsider how God maketh them ridiculous by that they weare, to make thēselues amiable,
This would pull away many toys from women's backs, if they did Consider how God makes them ridiculous by that they wear, to make themselves amiable,
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if they did thinke that the apparell which they clogge on to please the world, by the secret iudgement of God did not please but displease, they would be ashamed of their attire,
if they did think that the apparel which they clog on to please the world, by the secret judgement of God did not please but displease, they would be ashamed of their attire,
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as Eue was of her nakednesse:
as Eue was of her nakedness:
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would they weare such gardes and paint their faces but to please? See now how God doth mocke them,
would they wear such guards and paint their faces but to please? See now how God does mock them,
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for they are not liked but disliked, and worse thought of for it than they which go in russet coates,
for they Are not liked but disliked, and Worse Thought of for it than they which go in russet coats,
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& seeke no praise at all;
& seek no praise At all;
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Now what is Babel, and what is Nabuchadnezzar the King thereof? Now Babel is destroyed,
Now what is Babel, and what is Nebuchadnezzar the King thereof? Now Babel is destroyed,
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they think, am I not braue, others thinke, is she not proud? they think, am I not sweete? others thinke, is she not light? yet they dreame that euerie man praiseth them for their brauery:
they think, am I not brave, Others think, is she not proud? they think, am I not sweet? Others think, is she not Light? yet they dream that every man Praiseth them for their bravery:
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as Nabuchadnezzar thought that euery one would honor him for his pallace.
as Nebuchadnezzar Thought that every one would honour him for his palace.
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If their brauerie condemne them before men, how will it condemne them before God? Therefore when Nabuchadnezzar saith,
If their bravery condemn them before men, how will it condemn them before God? Therefore when Nebuchadnezzar Says,
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For the honor of my Maiestie, he should haue saide, for the honour of Gods Maiestie,
For the honour of my Majesty, he should have said, for the honour of God's Majesty,
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and then this had been recorded for his honour indeed, and his house had bin the house of God:
and then this had been recorded for his honour indeed, and his house had been the house of God:
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for as we should speake, and studie, & labour to Gods glorie: so we should build also to Gods glorie, that our houses may bee like temples, as Obadiahs was.
for as we should speak, and study, & labour to God's glory: so we should built also to God's glory, that our houses may be like Temples, as Obadiah's was.
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But few seeke glorie that way, they had rather pull downe than build in such sort.
But few seek glory that Way, they had rather pull down than built in such sort.
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Thus you haue heard what Nabuchadnezzar spake in secret, as though GOD would display the thoughts and pride of such builders.
Thus you have herd what Nebuchadnezzar spoke in secret, as though GOD would display the thoughts and pride of such Builders.
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These are the meditations of Princes & noble men, whē they behold their buildings, or open their coffers,
These Are the meditations of Princes & noble men, when they behold their buildings, or open their coffers,
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or lookvpon their traine swinging after them, they thinke as Nabuchadnezzar thought, Is not this great Babel? is not this great glorie? is not this the traine that maketh me reuerenced in the streets? are not these the things which shall make my children rich? is not this the house that shall keepe my name,
or lookvpon their train swinging After them, they think as Nebuchadnezzar Thought, Is not this great Babel? is not this great glory? is not this the train that makes me reverenced in the streets? Are not these the things which shall make my children rich? is not this the house that shall keep my name,
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and cause me to be remembred, and make them which are childrē now speake of me hereafter,
and cause me to be remembered, and make them which Are children now speak of me hereafter,
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when they shall passe by and looke vp, and see these antikes and knackes ouer their heads, they will say;
when they shall pass by and look up, and see these antics and knacks over their Heads, they will say;
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oh he which built this was a great man, he bare a sway both in court and countrie, who but he while he liued?
o he which built this was a great man, he bore a sway both in court and country, who but he while he lived?
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Although this king be dead & buried, yet his pride is escaped & come to vs. Nabuchadnezzar hath children yet aliue, which build as high as he, looke as high as he, goe as braue as he, spend as vainly as he,
Although this King be dead & buried, yet his pride is escaped & come to us Nebuchadnezzar hath children yet alive, which built as high as he, look as high as he, go as brave as he, spend as vainly as he,
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and are as proud as he, although they bee not Kings nor Dukes, nor Earles, nor Knights, nor yet good Squires:
and Are as proud as he, although they be not Kings nor Dukes, nor Earls, nor Knights, nor yet good Squires:
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looke vpon their pallaces, and think whether they bee of Nabuchadnezzars brood;
look upon their palaces, and think whither they be of Nebuchadnezars brood;
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Is not this great Babel? and is not Nabuchadnezzar Lord of it? Oh if they might liue to walke in these galleries stil, they would desire no other heauen,Is not this great Babel? and is not Nebuchadnezzar Lord of it? O if they might live to walk in these galleries still, they would desire no other heaven,
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but Nabuchadnezzar hath shewed the way before them, and they must all dance after him,
but Nebuchadnezzar hath showed the Way before them, and they must all dance After him,
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though they were as mightie, though they were mightier thē he, death will not take his kingdome for a raunsome.
though they were as mighty, though they were Mightier them he, death will not take his Kingdom for a ransom.
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and the King that built it laid in the dust, had it not been better to haue built an house in heauen, which might haue receiued him, when he dyed?
and the King that built it laid in the dust, had it not been better to have built an house in heaven, which might have received him, when he died?
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The name of these pallaces may well bee called Babel, that is confusion, because they prophesie confusion to them that build them,
The name of these palaces may well be called Babel, that is confusion, Because they prophesy confusion to them that built them,
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because their foundation is Pride, their wals extortion, their roofe ambition, and all within them vsurie, briberie, and crueltie.
Because their Foundation is Pride, their walls extortion, their roof ambition, and all within them Usury, bribery, and cruelty.
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If this bee the best that Nabuchadnezzar hath to vaunt of, what is the worst which he may bee ashamed of?
If this be the best that Nebuchadnezzar hath to vaunt of, what is the worst which he may be ashamed of?
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When I see how earnest this King was about his dreame, and how loose he sate after in his pallace, mee thinkes I see the image of the world in one man:
When I see how earnest this King was about his dream, and how lose he sat After in his palace, me thinks I see the image of the world in one man:
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how liuely doth Nabuchadnezzar resemble the dreamers of our time? He could not rest till hee knew the interpretation of his dream:
how lively does Nebuchadnezzar resemble the dreamers of our time? He could not rest till he knew the Interpretation of his dream:
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such inquirie, such diligence to knowe Gods will, that a man would haue thought, now if the King meet with a Prophet that can tell him the trueth,
such inquiry, such diligence to know God's will, that a man would have Thought, now if the King meet with a Prophet that can tell him the truth,
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and instruct him from God, that his dreame warned him to amend his life, hee will then reclayme himselfe,
and instruct him from God, that his dream warned him to amend his life, he will then reclaim himself,
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and reforme his realme, and become such a King as was neuer in the land before.
and reform his realm, and become such a King as was never in the land before.
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But behold, no sooner resolued of his doubt, but hee is readie to bee warned agayne,
But behold, no sooner resolved of his doubt, but he is ready to be warned again,
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and was not so attentiue to the Prophet, as hee was to his dreame, although hee cared for neither:
and was not so attentive to the Prophet, as he was to his dream, although he cared for neither:
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for when hee vnderstoode that his dreame went about to chaunge the course of his life, he went away like Naaman in a chafe,
for when he understood that his dream went about to change the course of his life, he went away like Naaman in a chafe,
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and cared no more for his dreame after.
and cared no more for his dream After.
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Before the dreame came, all would haue sayd, that such a dreame would haue humbled his heart for euer.
Before the dream Come, all would have said, that such a dream would have humbled his heart for ever.
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Before the Prophet came, all would haue saide, that such a Prophet would haue conuerted him with a word: but Nabuchadnezzar is Nabuchadnezzar;
Before the Prophet Come, all would have said, that such a Prophet would have converted him with a word: but Nebuchadnezzar is Nebuchadnezzar;
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and if another dreame come more fearefull than this, yet Nabuchadnezzar would be Nabuchadnezzar, and loue his Pallace better than Paradice.
and if Another dream come more fearful than this, yet Nebuchadnezzar would be Nebuchadnezzar, and love his Palace better than Paradise.
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So we thinke, if God would send a famine vpon this land, that would make vs feare him:
So we think, if God would send a famine upon this land, that would make us Fear him:
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but God hath sent a famine, and yet wee doe not feare him. If God would send an earthquake vpon this lande, that would make vs feare him:
but God hath sent a famine, and yet we do not Fear him. If God would send an earthquake upon this land, that would make us Fear him:
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but God hath sent an earthquake, and yet we doe not feare him. If God would send a pestilence vpon this lande, that would make vs feare him:
but God hath sent an earthquake, and yet we do not Fear him. If God would send a pestilence upon this land, that would make us Fear him:
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but God hath sent a pestilence, and yet we doe not feare him. If God would send warre vpon this lande, that would make vs feare him:
but God hath sent a pestilence, and yet we do not Fear him. If God would send war upon this land, that would make us Fear him:
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but God hath sent warre, and yet we doe not feare him; therefore what will make vs feare him?
but God hath sent war, and yet we do not Fear him; Therefore what will make us Fear him?
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There be many which dreame vpon religion, as Nabuchadnezzar dreamed vpon his dreame;
There be many which dream upon Religion, as Nebuchadnezzar dreamed upon his dream;
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and as hee desired onely to knowe what it meant, so they desire onely to knowe.
and as he desired only to know what it meant, so they desire only to know.
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Master, (saith the yong man to Christ) what shall I do to come into heauen? He would faine knowe the way to heauen,Master, (Says the young man to christ) what shall I do to come into heaven? He would feign know the Way to heaven,
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but when Christ shewed him the way, hee would not take it:
but when christ showed him the Way, he would not take it:
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So they will goe from Preacher to Preacher, as Nabuchadnezzar sent from one wise man to another to be resolued in poynts of Religion:
So they will go from Preacher to Preacher, as Nebuchadnezzar sent from one wise man to Another to be resolved in points of Religion:
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such a scrutinie, such attention, such heed, as though they would runne out of the world,
such a scrutiny, such attention, such heed, as though they would run out of the world,
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and goe beyond all, that a man would thinke they would do any thing, as the Iewes came vnto Moses,
and go beyond all, that a man would think they would do any thing, as the Iewes Come unto Moses,
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and this young man vnto Christ:
and this young man unto christ:
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But when they haue heard what they came for, they doe like Nabuchadnezzar, as they did before;
But when they have herd what they Come for, they do like Nebuchadnezzar, as they did before;
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now they saye it was but a dreame, because the meaning doth not answere according to their will.
now they say it was but a dream, Because the meaning does not answer according to their will.
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So Achab enquired of the Prophet, to heare what hee would say, but it appeares that he neuer ment to follow him,
So Ahab inquired of the Prophet, to hear what he would say, but it appears that he never meant to follow him,
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except he would answer as he would haue him.
except he would answer as he would have him.
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When it commeth to the act, which is euerie mans triall, then you shall see who are like Nabuchadnezzar, that is, which affect onely to knowe;
When it comes to the act, which is every men trial, then you shall see who Are like Nebuchadnezzar, that is, which affect only to know;
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and who are like Zacheus, that is, which practise as they knowe:
and who Are like Zacchaeus, that is, which practice as they know:
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for as the truth is reuealed, so it must be witnessed, or els the fall of Nabuchadnezzar sheweth, what iudgement will follow vpon such neglecting.
for as the truth is revealed, so it must be witnessed, or Else the fallen of Nebuchadnezzar shows, what judgement will follow upon such neglecting.
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Because hee would not doe as his dreame warned him, and as the Prophet counsailed him,
Because he would not do as his dream warned him, and as the Prophet counseled him,
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therefore GOD forsooke him, and his Kingdome departed from him, and hee was thrust out of his Pallace,
Therefore GOD forsook him, and his Kingdom departed from him, and he was thrust out of his Palace,
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and •urned like an Oxe into the wildernesse, there he liued like a beast vntill seauen yeares were ended.
and •urned like an Ox into the Wilderness, there he lived like a beast until seauen Years were ended.
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A warning to all to take warning by the word, for it is the gentle warner, the next will bee harder, the third and the fourth harder then it,
A warning to all to take warning by the word, for it is the gentle warner, the next will be harder, the third and the fourth harder then it,
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like to the nine plagues of Egypt, which did exceede one another:
like to the nine plagues of Egypt, which did exceed one Another:
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for what is he can weigh the wrath of GOD, or the grieuousnes of sinne?
for what is he can weigh the wrath of GOD, or the grievousness of sin?
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Some men woulde thinke, that Nabuchadnezzar might haue spoken all this without any such great offence as was taken at it:
some men would think, that Nebuchadnezzar might have spoken all this without any such great offence as was taken At it:
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for he sayde no more, but that it was a fayre house, and that he builded it:
for he said no more, but that it was a fair house, and that he built it:
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and that hee erected it for his honour:
and that he erected it for his honour:
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seeing manie vnder Princes delight in worse vanities than fayre buildings, and speake vayner often in a weeke.
seeing many under Princes delight in Worse vanities than fair buildings, and speak vainer often in a Week.
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Therefore, when you see howe it displeaseth God, to vaunt of these earthly thinges, or to impute any thing to our selues, thinke what shall bee the doome of great sinnes:
Therefore, when you see how it displeaseth God, to vaunt of these earthly things, or to impute any thing to our selves, think what shall be the doom of great Sins:
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if Nabuchadnezzar became like a Beaste, and lodged in the wildernesse for his pride;
if Nebuchadnezzar became like a Beast, and lodged in the Wilderness for his pride;
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they which beare pride, and couetousnesse, and lust, and wrath, and malice in one breast, shal lodge in hell,
they which bear pride, and covetousness, and lust, and wrath, and malice in one breast, shall lodge in hell,
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and become like Diuels, because they are like beasts already.
and become like Devils, Because they Are like beasts already.
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Therefore let this bee in stead of Daniels warning, if God did take such a straight account of Nabuchadnezzar for his dreame, what hee had profited by it:
Therefore let this be in stead of Daniel's warning, if God did take such a straight account of Nebuchadnezzar for his dream, what he had profited by it:
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what account will hee take of vs, what profit we haue made by Nabuchadnezzars fall and punishment?
what account will he take of us, what profit we have made by Nebuchadnezars fallen and punishment?
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Thus you haue heard what the voyce spake from earth, now you shall heare what the voyce spake from Heauen:
Thus you have herd what the voice spoke from earth, now you shall hear what the voice spoke from Heaven:
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for it followeth, While the word was in the kings mouth, a voyce came from heauen, and sayd;
for it follows, While the word was in the Kings Mouth, a voice Come from heaven, and said;
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O King to thee be it spoken, thy kingdome shall be taken from thee, &c. God will warne him no more by dreames,Oh King to thee be it spoken, thy Kingdom shall be taken from thee, etc. God will warn him no more by dreams,
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nor by Prophets, as he did: but his Iudgements shall speake.
nor by prophets, as he did: but his Judgments shall speak.
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Heere is fulfilled that which Elihu sayth to Iob, God speaketh once and twice by dreames and visions in the night, and man seeth it not:
Here is fulfilled that which Elihu say to Job, God speaks once and twice by dreams and visions in the night, and man sees it not:
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at the last God openeth his eyes, by the corrections which he had sealed: so God spake vnto Nabuchadnezzar first by dreames, and after by his Prophet; & Nabuchadnezzar regarded it not:At the last God Openeth his eyes, by the corrections which he had sealed: so God spoke unto Nebuchadnezzar First by dreams, and After by his Prophet; & Nebuchadnezzar regarded it not:
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at last God openeth his eyes by corrections, which hee had sealed vp, that they should not touch him if any other messenger could bring him.
At last God Openeth his eyes by corrections, which he had sealed up, that they should not touch him if any other Messenger could bring him.
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As the holy Ghost doth note the time when Nabuchadnezzar spake in his pallace:
As the holy Ghost does note the time when Nebuchadnezzar spoke in his palace:
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so he noteth the time when God spake from heauen, Euen while the words were in the Kings mouth:
so he notes the time when God spoke from heaven, Even while the words were in the Kings Mouth:
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as though he should say, God answered before he looked for it, when he thought God had been as farre from him,
as though he should say, God answered before he looked for it, when he Thought God had been as Far from him,
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as he was all the yeare before.
as he was all the year before.
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Thus God lay (as it were in the skowte) to watch when he spake treason,
Thus God lay (as it were in the scout) to watch when he spoke treason,
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and to apprehend him vpon it: O Nabuchadnezzar, thou hast vanted this twelue months since I warned thee:
and to apprehend him upon it: Oh Nebuchadnezzar, thou hast vaunted this twelue months since I warned thee:
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I made as though I heard not, but suffered thee to doe and speake thy pleasure:
I made as though I herd not, but suffered thee to do and speak thy pleasure:
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and vauntest thou still? Surely thou shalt scape me no longer, I will not heare one word more against my honour.
and vauntest thou still? Surely thou shalt escape me no longer, I will not hear one word more against my honour.
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So he cutteth him off while the words were in his mouth, and pronounceth the word of iudgement against him.
So he cutteth him off while the words were in his Mouth, and pronounceth the word of judgement against him.
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The first note in this verse, is the time when God spake from Heauen.
The First note in this verse, is the time when God spoke from Heaven.
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Pride (sayth Salomon) goeth before the fall: so when pride had spoken, then Iudgement spake euen while the proud word was in his mouth.Pride (say Solomon) Goes before the fallen: so when pride had spoken, then Judgement spoke even while the proud word was in his Mouth.
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See how God shewes that these brags offended him, and therefore he iudges while he speaks.
See how God shows that these brags offended him, and Therefore he judges while he speaks.
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How short is the triumph of the wicked? When they beginne to crowe, God stoppeth their breath,
How short is the triumph of the wicked? When they begin to crow, God stoppeth their breath,
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and iudgement seaseth vpon them, when they thinke no danger neere them:
and judgement seizeth upon them, when they think no danger near them:
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So when Baltazar was in his mirth with his Nobles, the fearfull hand wrote his doome vpon the wall,
So when Balthazar was in his mirth with his Nobles, the fearful hand wrote his doom upon the wall,
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and presently his mirth was changed into sadnesse, that he became as one that was strooken with a palsie:
and presently his mirth was changed into sadness, that he became as one that was strooken with a palsy:
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so while Herod vanted himselfe, and the people honoured him like a God, the Angell of God smote him vpon his throane,
so while Herod vaunted himself, and the people honoured him like a God, the Angel of God smote him upon his throne,
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and immediatly he was deuoured of wormes in the face of them which honoured him: while the Philistines were triumphing and banquetting, Sampson pulled the Temple vpon their head;
and immediately he was devoured of worms in the face of them which honoured him: while the philistines were triumphing and banqueting, Sampson pulled the Temple upon their head;
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so while the men of Ziklag were feasting and dancing, Dauid came vpon them and slew them:
so while the men of Ziklag were feasting and dancing, David Come upon them and slew them:
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when the Israelites were at their Manna and Quailes, euen while the meat (saith Dauid) was yet in their mouths, God tooke away their liues:
when the Israelites were At their Manna and Quails, even while the meat (Says David) was yet in their mouths, God took away their lives:
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when Iobs children were making merrie one with another, the winde came and blew down the house:
when Jobs children were making merry one with Another, the wind Come and blew down the house:
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while the old world was marrying, & giuing in mariage, the floud came and drowned them:
while the old world was marrying, & giving in marriage, the flood Come and drowned them:
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while the Steward was recounting with himselfe, and thinking that his Master Knewe not what policie was in his heart, suddenly his Lorde called him to account:
while the Steward was recounting with himself, and thinking that his Master Knew not what policy was in his heart, suddenly his Lord called him to account:
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while the churle was musing of his barnes full of corne, and saying to himselfe, be merrie my soule, that night his soule was taken from him:
while the churl was musing of his Barns full of corn, and saying to himself, be merry my soul, that night his soul was taken from him:
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so while we sinne & think nothing of it, our sinnes mount vp to heauen, and stand at the barre, and call for vengeance against vs:
so while we sin & think nothing of it, our Sins mount up to heaven, and stand At the bar, and call for vengeance against us:
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how soone Abels blood cryed for vengeance of Cain? We cannot sin so quickly, but God seeth vs as quickly.
how soon Abel's blood cried for vengeance of Cain? We cannot sin so quickly, but God sees us as quickly.
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yet because we are friends to vices as we are to mē, so lōg as they prosper and flourish;
yet Because we Are Friends to vices as we Are to men, so long as they prosper and flourish;
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Howe many haue beene strooken while the oath hath been in their mouthes, as Ieroboam was striken while he stroke, that they might see why they were strooken? and yet al this wil not keep vs from swearing.
Howe many have been strooken while the oath hath been in their mouths, as Jeroboam was stricken while he stroke, that they might see why they were strooken? and yet all this will not keep us from swearing.
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Though a man sinne often, & steale his sins (as it were) without punishment,
Though a man sin often, & steal his Sins (as it were) without punishment,
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yet at last he is taken napping, euen while the wickednes is in his hand,
yet At last he is taken napping, even while the wickedness is in his hand,
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and his day is sette when he shall pay for all, whether it be after twelue moneths or twelue yeeres,
and his day is Set when he shall pay for all, whither it be After twelue months or twelue Years,
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when it commeth, it will seeme too soone.
when it comes, it will seem too soon.
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Therefore once agayne let this bee in stead of Daniels warning, if God did take so straight account of Nabuchadnezzar how he had profited by his dreame, what account will hee take of vs how we haue profited by Nabuchadnezzars punishment? Here I ende.
Therefore once again let this be in stead of Daniel's warning, if God did take so straight account of Nebuchadnezzar how he had profited by his dream, what account will he take of us how we have profited by Nebuchadnezars punishment? Here I end.
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THE FALL OF KING Nabuchadnezzar. DAN. 4. 28. &c. 28 While the worde was in his mouth, a voice came from heauen saying, O King Nabuchadnezzar, to thee be it spoken, thy Kingdome is departed from thee.
THE FALL OF KING Nebuchadnezzar. DAN. 4. 28. etc. 28 While the word was in his Mouth, a voice Come from heaven saying, Oh King Nebuchadnezzar, to thee be it spoken, thy Kingdom is departed from thee.
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29 And they shall driue thee from men, and thy dwelling shall be with the b•astes of the field, they shall make thee to eate grasse with the Oxen,
29 And they shall driven thee from men, and thy Dwelling shall be with the b•astes of the field, they shall make thee to eat grass with the Oxen,
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and seuen times shall passe ouer thee, vntill thou knowest that the most highest God beareth rule ouer the kingdome of men,
and seuen times shall pass over thee, until thou Knowest that the most highest God bears Rule over the Kingdom of men,
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and giueth it to whomsoeuer he will.
and gives it to whomsoever he will.
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30 The very same houre was this thing fulfilled vpon Nabuchadnezzar, and he was driuen from men,
30 The very same hour was this thing fulfilled upon Nebuchadnezzar, and he was driven from men,
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and did eate grasse as the Oxen, and his body was wet with the deawe of heauen, till his haires were growne as Egles feathers,
and did eat grass as the Oxen, and his body was wet with the dew of heaven, till his hairs were grown as Eagles Feathers,
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and his nailes as birds clawes.
and his nails as Birds claws.
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FRom the 26. verse to the ende of this Chapter, is laid down the pride, fall, and restitution of Nabuchadnezzar.
FRom the 26. verse to the end of this Chapter, is laid down the pride, fallen, and restitution of Nebuchadnezzar.
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The two first verses are like a banner of his Pride, which shew him in his ruffling as it were in the ayre,
The two First Verses Are like a banner of his Pride, which show him in his ruffling as it were in the air,
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before he knew God, or himselfe.
before he knew God, or himself.
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The three next verses are the discouerie of his shame, which shewe him in his miserie,
The three next Verses Are the discovery of his shame, which show him in his misery,
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as it were groueling on the ground after God had cooled his courage.
as it were groveling on the ground After God had cooled his courage.
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The foure last verses are the celebration of his recouerie, which shew him in holines as it were rapt into heauen,
The foure last Verses Are the celebration of his recovery, which show him in holiness as it were rapt into heaven,
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& singing with the Saints for ioye, that GOD had brought him vnto his knowledge,
& singing with the Saints for joy, that GOD had brought him unto his knowledge,
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though it were through shame & trouble, & losse of all that he had seuen yeres together.
though it were through shame & trouble, & loss of all that he had seuen Years together.
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Of his pride wee haue heard alreadie:
Of his pride we have herd already:
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Thus hee which sets vp, can pull downe.
Thus he which sets up, can pull down.
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but when they decay and fall, then we shrinke away, and are ashamed of thē:
but when they decay and fallen, then we shrink away, and Are ashamed of them:
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so it may be, if ye could see pride take a fall, though yee loue her well,
so it may be, if you could see pride take a fallen, though ye love her well,
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yet yee would forsake her, like a banquerout, when ye see that she can pleasure you no longer.
yet ye would forsake her, like a bankrupt, when you see that she can pleasure you no longer.
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Therfore ye shall see Nabuchadnezzar vpon his feete againe:
Therefore you shall see Nebuchadnezzar upon his feet again:
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before you behelde him vpon his knees, that when ye see what a king he was in his galleries,
before you beheld him upon his knees, that when you see what a King he was in his galleries,
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& after find his seruāts in his pallace, and his subiects in his throane, and himselfe like a beast in the wildernesse, God may giue you hearts to thinke a little of this sinne, what it is which cost so deare,
& After find his Servants in his palace, and his Subjects in his throne, and himself like a beast in the Wilderness, God may give you hearts to think a little of this sin, what it is which cost so deer,
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and is so common, now in euery house, as it was then in the kings court.
and is so Common, now in every house, as it was then in the Kings court.
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After twelue moneths (saith Daniel) that is, twelue moneths after God had warned this king by dreames and by Daniel, to repent his sinnes, he was strouting in his galleries,After twelue months (Says daniel) that is, twelue months After God had warned this King by dreams and by daniel, to Repent his Sins, he was strutting in his galleries,
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and thought what sin should be next, as though he had neuer heard of dreame or Prophet.
and Thought what since should be next, as though he had never herd of dream or Prophet.
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By this computation of sin, wherein the moneths are obserued so exactly, how longe Nabuchadnezzar rebelled after he was warned, Daniel shewes what reckoning GOD keepes of our moneths,
By this computation of since, wherein the months Are observed so exactly, how long Nebuchadnezzar rebelled After he was warned, daniel shows what reckoning GOD keeps of our months,
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and weeks, and daies, which he giues vs to repent, as he did Nabuchadnezzar, and what an account wee shall make of thē,
and weeks, and days, which he gives us to Repent, as he did Nebuchadnezzar, and what an account we shall make of them,
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as Nabuchadnezzar did, though we count no more of our age then the childe dooth of his youth,
as Nebuchadnezzar did, though we count no more of our age then the child doth of his youth,
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and haue doone no more of our taske at twentie, then when we were but tenne,
and have done no more of our task At twentie, then when we were but tenne,
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nor at thirty, then when we were but twenty, nor at fortie, then when we were thirtie,
nor At thirty, then when we were but twenty, nor At fortie, then when we were thirtie,
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yet we shall giue account of mo hours in the day of iudgement, and it shall be heauier to the old then to the young, to you which haue the worde,
yet we shall give account of more hours in the day of judgement, and it shall be Heavier to the old then to the young, to you which have the word,
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then to them which want it:
then to them which want it:
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and there is great ods betweene Nabuchadnezzar & vs for he which challenged Nabuchadnezzar for twelue moneths since he was warned, may challenge vs of twelue yeeres since we were warned,
and there is great ods between Nebuchadnezzar & us for he which challenged Nebuchadnezzar for twelue months since he was warned, may challenge us of twelue Years since we were warned,
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& yet we looke not for so great punishment as fell vpon Nabuchadnezzar for twelue moneths.
& yet we look not for so great punishment as fell upon Nebuchadnezzar for twelue months.
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Daniel names there twelue moneths, as though hee would speake of a great matter, and shewes how worthie Nabuchadnezzar was to be punished,
daniel names there twelue months, as though he would speak of a great matter, and shows how worthy Nebuchadnezzar was to be punished,
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because he might haue reformed his life since he was warned: for there were 12. moneths betweene his dreames and his punishment.
Because he might have reformed his life since he was warned: for there were 12. months between his dreams and his punishment.
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But that yeere wherein he had so many warnings & teachings was as vaine as the rest,
But that year wherein he had so many Warnings & teachings was as vain as the rest,
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and vainer then the yeres before:
and vainer then the Years before:
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for now he should haue been a mourner like the King of Niniuie, when Ionas threatned destruction vnto them.
for now he should have been a mourner like the King of Nineveh, when Ionas threatened destruction unto them.
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But like a victor of a countrie returned from battell to solemnize his triūph, first he decked his pallace as braue as himselfe,
But like a victor of a country returned from battle to solemnize his triumph, First he decked his palace as brave as himself,
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and then he walkes his stations in it, and when he hath set al things before him, which might make him forget God,
and then he walks his stations in it, and when he hath Set all things before him, which might make him forget God,
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and like a serpent that would burst, vnles he discharged some of his poyson, he breaketh out and sayde, Is not this great Babel, which I haue built by the might of my power,
and like a serpent that would burst, unless he discharged Some of his poison, he breaks out and said, Is not this great Babel, which I have built by the might of my power,
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for the honour of my maiestie? wherein obserue first what a glorious opinion this vaine King had of his vaine buildings.for the honour of my majesty? wherein observe First what a glorious opinion this vain King had of his vain buildings.
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Secondly, how that he names himselfe the founder of them, as though hee had done all without an helpe.
Secondly, how that he names himself the founder of them, as though he had done all without an help.
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Thirdly, that in all his works he sought nothing but vain-glorie, as hee witnesseth against himselfe, saying;
Thirdly, that in all his works he sought nothing but vainglory, as he Witnesseth against himself, saying;
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which I haue built for the honour of my maiestie? not for the honour of Gods maiestie,which I have built for the honour of my majesty? not for the honour of God's majesty,
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but for the honour of my maiestie.
but for the honour of my majesty.
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So first that which he should haue contemned, as Christ did the beautie of the Temple;
So First that which he should have contemned, as christ did the beauty of the Temple;
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he admired it, & nothing seemed so glorious to him, as that which made him shamefull to God. he admired it, & nothing seemed so glorious to him, as that which made him shameful to God.
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Secondly, that citie which was built by Semiramis, he arrogateth to himselfe, and neuer ioyned the chiefe workmaster with him,
Secondly, that City which was built by Semiramis, he arrogateth to himself, and never joined the chief workmaster with him,
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but saith, which I haue built by the might of my power, when he should haue said, by the might of Gods power:
but Says, which I have built by the might of my power, when he should have said, by the might of God's power:
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for vnles God build the house, the builder (saith Dauid) buildeth but in vaine.
for unless God built the house, the builder (Says David) builds but in vain.
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Lastly, that which hee should haue built for the honour of GOD, as the man built a chamber for the Prophet, hee builded for his honour, as our Nabuchadnezzars doe. Lastly, that which he should have built for the honour of GOD, as the man built a chamber for the Prophet, he built for his honour, as our Nebuchadnezars do.
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Therefore when all his pleasures were prepared like a feast, and he came to sit downe at the b•ket, it hapned to him as to the churle in the Gospell,
Therefore when all his pleasures were prepared like a feast, and he Come to fit down At the b•ket, it happened to him as to the churl in the Gospel,
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after he had filled his barnes, when hee came to sing in his heart, Be merrie my soule;
After he had filled his Barns, when he Come to sing in his heart, Be merry my soul;
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that night his soule was takē from him, and the diuels made merrie with it in hell:
that night his soul was taken from him, and the Devils made merry with it in hell:
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so he had fethered his neast, and began to crow vpon his roost, Is not this great Babel, &c. As if he shuld say, Now Nabuchadnezzar make thee merie;
so he had feathered his nest, and began to crow upon his roost, Is not this great Babel, etc. As if he should say, Now Nebuchadnezzar make thee merry;
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that houre his honor was taken from him, for a voyce came downe from heauen, like the terrible hand which wrote vpon the wall when Baltasar sate at his banquet,
that hour his honour was taken from him, for a voice Come down from heaven, like the terrible hand which wrote upon the wall when Balthasar sat At his banquet,
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& dasht his pride vpon such a rocke, that within an houre all his pomp,
& dashed his pride upon such a rock, that within an hour all his pomp,
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and pleasures, and treasures, suffered such a shipwracke, that his fall was more admired of all,
and pleasures, and treasures, suffered such a shipwreck, that his fallen was more admired of all,
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than his glorie and buildings were admired of himselfe. Thus all the ioy, and pleasures, and glory of pride are spoken with a breath, and stopt with another.
than his glory and buildings were admired of himself. Thus all the joy, and pleasures, and glory of pride Are spoken with a breath, and stopped with Another.
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You haue heard what the voice spake from earth, now ye shal heare what the voice soūds from heauen.
You have herd what the voice spoke from earth, now you shall hear what the voice sounds from heaven.
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These three verses following declare this Kings fall, when and howe, and from whom it was.
These three Verses following declare this Kings fallen, when and how, and from whom it was.
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While the words were yet, &c. there is the time. A voice, &c. there is the Iudge O king, &c. there is the arraignement.While the words were yet, etc. there is the time. A voice, etc. there is the Judge Oh King, etc. there is the arraignment.
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Thy kingdom, &c. there is the iudgement.Thy Kingdom, etc. there is the judgement.
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He was driuen from men, & liued with beasts in che wildernes, till his haires were grown like Eagles fethers. He was driven from men, & lived with beasts in i Wilderness, till his hairs were grown like Eagles Feathers.
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There is the execution and maner of his punishment. First of the time, while, &c.
There is the execution and manner of his punishment. First of the time, while, etc.
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As Daniel obserued the time when Nabuchadnezzar sinned, so he obserueth the time when Nabuchadnezzar is punished:
As daniel observed the time when Nebuchadnezzar sinned, so he observeth the time when Nebuchadnezzar is punished:
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as if God had lien in waite to catche him in his words, and take him at the trippe,
as if God had lain in wait to catch him in his words, and take him At the trip,
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euen as he watched Lots wife when shee looked backe, and transformed her into a piller of os salte,
even as he watched Lots wife when she looked back, and transformed her into a pillar of os salt,
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so soone as she looked behind her:
so soon as she looked behind her:
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So now the Lord lay as it were in the scout, to watch whē Nabuchadnezzar spake treason,
So now the Lord lay as it were in the scout, to watch when Nebuchadnezzar spoke treason,
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3413
and to apprehend him vpon it, O Nabuchadnezzar thou hast vanted these twelue moneths since I warned thee,
and to apprehend him upon it, Oh Nebuchadnezzar thou hast vaunted these twelue months since I warned thee,
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3414
and I made as though I heard not, but suffered thee to doe and speake thy pleasure,
and I made as though I herd not, but suffered thee to do and speak thy pleasure,
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and vauntest thou still? Surely thou shalt escape me no longer, I will not heare a word more against mine honour.
and vauntest thou still? Surely thou shalt escape me no longer, I will not hear a word more against mine honour.
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So hee cut him off while the wordes were in his mouth, and propoundeth the wordes of iudgement against him.
So he Cut him off while the words were in his Mouth, and propoundeth the words of judgement against him.
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If you marke the time when the voice spake from heauen, you may see three wisedomes of God.
If you mark the time when the voice spoke from heaven, you may see three wisdoms of God.
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First God takes him in his fault, that he might see his fault, as Ieroboam was striken when he stroke the Prophet, that he might know why he was striken.
First God Takes him in his fault, that he might see his fault, as Jeroboam was stricken when he stroke the Prophet, that he might know why he was stricken.
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Then he takes him sodainly, because hee contemneth his warning, as the fire came vpon Sodome while they contemned Lots warning.
Then he Takes him suddenly, Because he contemneth his warning, as the fire Come upon Sodom while they contemned Lots warning.
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Thirdly, God takes him where he is pleasantest and lustiest, and safest, in his pallace, which was like a Castle, as he took Herod when his gard stood by him, that he might see that nothing can garde him from God,
Thirdly, God Takes him where he is Pleasantest and lustiest, and Safest, in his palace, which was like a Castle, as he took Herod when his guard stood by him, that he might see that nothing can guard him from God,
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but God must gard him from danger, or else Princes bee no safer than subiects: so though a man sin often, and steale his sins as it were without punishment,
but God must guard him from danger, or Else Princes be no safer than Subjects: so though a man since often, and steal his Sins as it were without punishment,
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yet at the last he is tooke napping, while the wickednesse is in his hand;
yet At the last he is took napping, while the wickedness is in his hand;
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3423
as the Iewes were, while the quailes were in their mouthes, and his day is set when hee shall pay for all, whether it bee after 12. moneths,
as the Iewes were, while the quails were in their mouths, and his day is Set when he shall pay for all, whither it be After 12. months,
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or 12. yeeres, whensoeuer it commeth it wil seem too soon.
or 12. Years, whensoever it comes it will seem too soon.
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Vengeance doth stay till sin be ripe, & watch the time when they are most occupied,
Vengeance does stay till since be ripe, & watch the time when they Are most occupied,
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then iudgement steps forth, like the Angel to stop Balaam in his way, because the punishment is more grieuous & terrible whē they look not for it (for the worst that is, wish like Balaam, to die the death of the righteous) therefore God will crosse them in that:
then judgement steps forth, like the Angel to stop balaam in his Way, Because the punishment is more grievous & terrible when they look not for it (for the worst that is, wish like balaam, to die the death of the righteous) Therefore God will cross them in that:
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though they prosper alwayes before, yet their ends shall be a kinde of iudgement vpon all their life,
though they prosper always before, yet their ends shall be a kind of judgement upon all their life,
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& a prophesie of torment, for all men to see what become of the wicked after death, that they may feare to be like vnto them:
& a prophesy of torment, for all men to see what become of the wicked After death, that they may Fear to be like unto them:
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As when we see some fall down vnder the table while they sit swilling at the Wine:
As when we see Some fallen down under the table while they fit swilling At the Wine:
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some striken dumbe in the pulpit, while they preach vntruths:
Some stricken dumb in the pulpit, while they preach untruths:
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euē as the Philistines were slain while they feasted, and as Herod was shamed while he vanted, even as the philistines were slave while they feasted, and as Herod was shamed while he vaunted,
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and as Ieroboam was striken while he stroke.
and as Jeroboam was stricken while he stroke.
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What doth this teach vs, but that our sinnes depart from vs so soon as they are done vnto the Iudge,
What does this teach us, but that our Sins depart from us so soon as they Are done unto the Judge,
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& there they accuse vs, as Cains murther cried out against him, so soon as he slew his brother.
& there they accuse us, as Cains murder cried out against him, so soon as he slew his brother.
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I know thy works saith God: he may say I knowe thy works & thy thoughts too: I know thy works Says God: he may say I know thy works & thy thoughts too:
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for Iudas could not goe so closely about his trechery, but that Christ did know when the thought entred into his hart, for Iudas could not go so closely about his treachery, but that christ did know when the Thought entered into his heart,
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and heard when he conferred also with the Scribes, and saw likewise when he tooke the bribe,
and herd when he conferred also with the Scribes, and saw likewise when he took the bribe,
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though he kept a time to punish him, as he saith Psalm. 37. ver. 2. When I see a conuenient time, then wil I execute iudgement.
though he kept a time to Punish him, as he Says Psalm. 37. ver. 2. When I see a convenient time, then will I execute judgement.
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Now the time was come, when this King should bee made an example vnto all other Kings after him, to amend their liues,
Now the time was come, when this King should be made an Exampl unto all other Kings After him, to amend their lives,
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and reforme their Realmes, when as the Prophet commeth from God vnto them, to tell them what they should doe.
and reform their Realms, when as the Prophet comes from God unto them, to tell them what they should do.
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When Dreame and Daniel had done what they could;
When Dream and daniel had done what they could;
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now God cals foorth his Iudgements, and bids them see what they can do, and commaunds them to chase Nabuchadnezzar,
now God calls forth his Judgments, and bids them see what they can do, and commands them to chase Nebuchadnezzar,
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vntill he haue lost his kingdome, vntill he be driuen out of his pallace, vntill he be fled into the wildernes,
until he have lost his Kingdom, until he be driven out of his palace, until he be fled into the Wilderness,
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vntill he be degenerate like a beast, vntill his subiects, & seruants, & pages make their sport,
until he be degenerate like a beast, until his Subjects, & Servants, & pages make their sport,
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& gaze and wonder at him, like a foole which goeth vnto the stockes, or a trespasser, which is gazed at vpon the pillorie:
& gaze and wonder At him, like a fool which Goes unto the stocks, or a trespasser, which is gazed At upon the pillory:
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so the king was debased, when God heard him but vaunt of his buildings.
so the King was debased, when God herd him but vaunt of his buildings.
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3447
Therefore let vs take heede and be carefull, after what sort we speake, and what wordes slip from vs,
Therefore let us take heed and be careful, After what sort we speak, and what words slip from us,
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lest GOD take vs in our lies, or oaths, or slanders, or ribauldrie, as hee tooke Nabuchadnezzar,
lest GOD take us in our lies, or Oaths, or slanders, or ribaldry, as he took Nebuchadnezzar,
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3449
when his tongue walked without a bit:
when his tongue walked without a bit:
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for if he had supposed that God had been so neare, and that he would haue answered him as he did, he would haue held his peace,
for if he had supposed that God had been so near, and that he would have answered him as he did, he would have held his peace,
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and layd his hand vpon his mouth, rather than pay so deare for a vain word, which did him no good when it was spoken.
and laid his hand upon his Mouth, rather than pay so deer for a vain word, which did him no good when it was spoken.
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The second note is of the Iudge, A voyce came downe from heauen: the controuling voice came down from heauen, God is most offended with our sinne:
The second note is of the Judge, A voice Come down from heaven: the controlling voice Come down from heaven, God is most offended with our sin:
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for Nabuchadnezzar might haue spoken more than this, before any other man, and no man could controll him because he was king,
for Nebuchadnezzar might have spoken more than this, before any other man, and no man could control him Because he was King,
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and kings delight in greater vanities than buildings, yet no man saith, Why doest thou so? because Salomon saith, He which repeateth a matter separateth the Prince, that is, he which tels Princes their faults, maketh them his enemies:
and Kings delight in greater vanities than buildings, yet no man Says, Why dost thou so? Because Solomon Says, He which repeateth a matter separateth the Prince, that is, he which tells Princes their Faults, makes them his enemies:
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therefore since Iohn Baptist dyed, onely God is left to reprooue almost all that sinne by authoritie,
Therefore since John Baptist died, only God is left to reprove almost all that sin by Authority,
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yet there is one in heauen hath an eare and a tongue, and checketh the king as boldly as euer the king checketh his subiects.
yet there is one in heaven hath an ear and a tongue, and checketh the King as boldly as ever the King checketh his Subjects.
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When the voice from earth spake vainly, the voice from heauen spake iudgement.
When the voice from earth spoke vainly, the voice from heaven spoke judgement.
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Here is the king of heauen against the king of earth, the voice of GOD against the voice of man:
Here is the King of heaven against the King of earth, the voice of GOD against the voice of man:
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a diuine wrath, warring with a humane pride: the fire is kindled, woe to the stubble.
a divine wrath, warring with a humane pride: the fire is kindled, woe to the stubble.
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The Lorde of hoasts is in armes against the Lord of Babel, and beginnes to lay handes on him and to thrust him out of his throane.
The Lord of hosts is in arms against the Lord of Babel, and begins to lay hands on him and to thrust him out of his throne.
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First, he rattles him like a thunder, O King Nabuchadnezzar: as if he should say, for all thou art a king, thou shalt see whether another bee aboue thee.
First, he rattles him like a thunder, Oh King Nebuchadnezzar: as if he should say, for all thou art a King, thou shalt see whither Another be above thee.
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Now gard thy person, now defend thy honour, for he whom thou hast despised, threatneth to take thy kingdome from thee;
Now guard thy person, now defend thy honour, for he whom thou hast despised, threatens to take thy Kingdom from thee;
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goe nowe and walke in thy galleries, fetch one turne more before thou bee turned out of doore,
go now and walk in thy galleries, fetch one turn more before thou be turned out of door,
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and walke with the beastes in the forrest.
and walk with the beasts in the forest.
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Now he comes to the arraignement, and cals him to the barre, O king Nabuchadnezzar to thee be it spoken.
Now he comes to the arraignment, and calls him to the bar, Oh King Nebuchadnezzar to thee be it spoken.
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He was neuer called king with lesse reuerence, nor had such paie for sinne in all his raigne.
He was never called King with less Reverence, nor had such pay for sin in all his Reign.
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God giues him his title, and he tels him his lot, he cals him king but without a kingdom:
God gives him his title, and he tells him his lot, he calls him King but without a Kingdom:
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as if he said, late king of Babel, holde vp thy hande. Here a king is arraigned in his owne kingdome, and no euidence giuen against him,
as if he said, late King of Babel, hold up thy hand. Here a King is arraigned in his own Kingdom, and no evidence given against him,
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but as though hee had witnessed against himselfe, as all sinners doe, God condemneth him out of his owne mouth,
but as though he had witnessed against himself, as all Sinners do, God Condemneth him out of his own Mouth,
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and to open his eares, he calleth him by his owne name, O king Nabuchadnezzar, as the prisoner is called when he holds vp his hand at the barre.
and to open his ears, he calls him by his own name, Oh King Nebuchadnezzar, as the prisoner is called when he holds up his hand At the bar.
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Then he pronounceth the iudgement, To thee be it spoken, to thee which aduancest thy selfe like God, to thee which wouldst not take heed by thy dreame, to thee which wouldst not bee warned by the Prophet, to thee which diddest all for thine own honor.
Then he pronounceth the judgement, To thee be it spoken, to thee which advancest thy self like God, to thee which Wouldst not take heed by thy dream, to thee which Wouldst not be warned by the Prophet, to thee which didst all for thine own honour.
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Now hearken to thy iudgement, Thy kingdome is departed from thee, thou shalt bee driuen out of thy pallace, they which should honor thee shall expulse thee, thou shalt raigne with the beastes in the desarte, there shall be thy dwelling seuen yeares, goe now and stalke in the woods as thou diddest in thy pallaces,
Now harken to thy judgement, Thy Kingdom is departed from thee, thou shalt be driven out of thy palace, they which should honour thee shall expulse thee, thou shalt Reign with the beasts in the desert, there shall be thy Dwelling seuen Years, go now and stalk in the woods as thou didst in thy palaces,
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and when thou art among the Lyons and Wolues, and Beares, looke vnto Babel which thou hast built.
and when thou art among the Lyons and Wolves, and Bears, look unto Babel which thou hast built.
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How dooth this speech differ from Nabuchadnezzars speeche? his wordes were but wordes, but Gods wordes were, He spake, and it was done.
How doth this speech differ from Nebuchadnezars speech? his words were but words, but God's words were, He spoke, and it was done.
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For in the same houre that which was spoken was done (saith Daniel) & whatsoeuer the voyce threatneth vnto our sinnes, or vnto the sinner, shal be done at first or last.
For in the same hour that which was spoken was done (Says daniel) & whatsoever the voice threatens unto our Sins, or unto the sinner, shall be done At First or last.
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To Nabuchadnezzar it was said, Thy kingdome shall bee taken from thee. To vs it is said, Thy life shall bee taken from thee.
To Nebuchadnezzar it was said, Thy Kingdom shall be taken from thee. To us it is said, Thy life shall be taken from thee.
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To him it was said, Thou shalt be thrust forth into the desart. To vs it is said, Thou shalt bee throwne forth into darkenes.
To him it was said, Thou shalt be thrust forth into the desert. To us it is said, Thou shalt be thrown forth into darkness.
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To him it was said, Thou shalt be like beasts. To vs it is said, Thou shalt be like the damned.
To him it was said, Thou shalt be like beasts. To us it is said, Thou shalt be like the damned.
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Shall not the voice spoken to vs be remembred with God, as well as the threatning menaced to him?
Shall not the voice spoken to us be remembered with God, as well as the threatening menaced to him?
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This voice came from heauen, and therefore it spake home, not like them which glide by the faultes of Princes,
This voice Come from heaven, and Therefore it spoke home, not like them which glide by the Faults of Princes,
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& whisper behinde their backes, as though they would reproue them if they durst, but for feare lest the prince or counsellor,
& whisper behind their backs, as though they would reprove them if they durst, but for Fear lest the Prince or Counsellor,
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or iudge, or magistrate, should take it as he meanes it, & think that he aimes at them, which makes them speake in parables,
or judge, or magistrate, should take it as he means it, & think that he aims At them, which makes them speak in parables,
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as though they would cast a vayle ouer their reproofe, and eate their message before they haue spoken it.
as though they would cast a Vail over their reproof, and eat their message before they have spoken it.
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The holy Ghost teacheth vs here to reproue, so that whosoeuer sinneth may knowe that thou speakest to him.
The holy Ghost Teaches us Here to reprove, so that whosoever Sinneth may know that thou Speakest to him.
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Hee which speaketh from Heauen (as the voyce did) must speak like Iohn Baptist among the Publicans & harlots,
He which speaks from Heaven (as the voice did) must speak like John Baptist among the Publicans & harlots,
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and souldiers, as though he went from one to another, and saide, this is spoken to thee, this is spoken to thee, this is spoken to thee.
and Soldiers, as though he went from one to Another, and said, this is spoken to thee, this is spoken to thee, this is spoken to thee.
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For vnlesse wee come neere these mortall Gods and proud Nabuchadnezzars, as neer as Elias came to Achab,
For unless we come near these Mortal God's and proud Nebuchadnezars, as near as Elias Come to Ahab,
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whē he said, It is thou that troublest Israel, they wil poast it ouer and thinke that thou speakest not to them vntill thou speakest plainly,
when he said, It is thou that troublest Israel, they will post it over and think that thou Speakest not to them until thou Speakest plainly,
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as the voice spake from heauen, To thee be it spoken.
as the voice spoke from heaven, To thee be it spoken.
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And they will reforme the matter, or else God shew some iudgement vpon them, as he did heere vpon this great king Nabuchadnezzar.
And they will reform the matter, or Else God show Some judgement upon them, as he did Here upon this great King Nebuchadnezzar.
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Now the decree goeth foorth, that Nabuchadnezzar shall be King no more, Thy kingdome is departed from thee.
Now the Decree Goes forth, that Nebuchadnezzar shall be King no more, Thy Kingdom is departed from thee.
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This is such a saying, as if Nabuchadnezzar had thought of it before, he would haue wept when he vanted, to thinke that his honor was going from him,
This is such a saying, as if Nebuchadnezzar had Thought of it before, he would have wept when he vaunted, to think that his honour was going from him,
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when hee thought it was comming to him:
when he Thought it was coming to him:
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and yet his kingdom was departed from him, and yet God saith, Thy kingdome is departed from thee, because the decree was past, which should as surely come to passe,
and yet his Kingdom was departed from him, and yet God Says, Thy Kingdom is departed from thee, Because the Decree was passed, which should as surely come to pass,
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as if it were past already.
as if it were past already.
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Therefore because we care not so long as the Prophet sayth, we shal die, we shal suffer, we shal answere, he leaueth Shall, and saith Now, as God said to Abimelec:
Therefore Because we care not so long as the Prophet say, we shall die, we shall suffer, we shall answer, he Leaveth Shall, and Says Now, as God said to Abimelec:
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Thou art a dead man, not thou shalt dye, but thou art dead, which roused him more,Thou art a dead man, not thou shalt die, but thou art dead, which roused him more,
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then if hee had threatned him an hundred deaths, because he thought that he shuld die presently:
then if he had threatened him an hundred death's, Because he Thought that he should die presently:
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So the holy Ghost is forced as it were to exceede, and speake more then wee thinke he should speake,
So the holy Ghost is forced as it were to exceed, and speak more then we think he should speak,
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for the hardnesse of our hearts, which heare like stones, and goe like snayles.
for the hardness of our hearts, which hear like stones, and go like snails.
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If we haue but a weeke to repent we will deferre it to the last day, that we may sinne all the rest.
If we have but a Week to Repent we will defer it to the last day, that we may sin all the rest.
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Therefore it was meet to say, Thy kingdome is departed from thee. That seeing his iudgement should not stay, he should not stay his repentance.
Therefore it was meet to say, Thy Kingdom is departed from thee. That seeing his judgement should not stay, he should not stay his Repentance.
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If this voyce had saide, Thy Babell shall sinke, as Nemrods Babel did, it seemeth he would haue thought his honour buried,
If this voice had said, Thy Babel shall sink, as Nimrods Babel did, it seems he would have Thought his honour buried,
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but when he was stript, not onely of his pallace, but also of his kingdome, what heauy newes was this vnto him, which thought him selfe equall with GOD,
but when he was stripped, not only of his palace, but also of his Kingdom, what heavy news was this unto him, which Thought him self equal with GOD,
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and nowe may not be a King? But when hee was thrust among beasts to eate grasse with oxen, what a downfall was this to be brought vnder all his subiectes, which spake euen nowe as though there were none but he:
and now may not be a King? But when he was thrust among beasts to eat grass with oxen, what a downfall was this to be brought under all his Subjects, which spoke even now as though there were none but he:
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(23) sermon (DIV1)
507
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3506
and now his seruants seruant would not be like vnto him? So the king of kings wil be honored of kings,
and now his Servants servant would not be like unto him? So the King of Kings will be honoured of Kings,
cc av po31 ng1 n1 vmd xx vbi av-j p-acp pno31? np1 dt n1 pp-f n2 vmb vbi vvn pp-f n2,
(23) sermon (DIV1)
507
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3507
as they are of their subiects, or else he will tread vpon their crownes, and they shal heare the same at last, Thy kingdome shall depart from thee.
as they Are of their Subjects, or Else he will tread upon their crowns, and they shall hear the same At last, Thy Kingdom shall depart from thee.
c-acp pns32 vbr pp-f po32 n2-jn, cc av pns31 vmb vvi p-acp po32 n2, cc pns32 vmb vvi dt d p-acp ord, po21 n1 vmb vvi p-acp pno21.
(23) sermon (DIV1)
507
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3508
Nowe followeth the execution of his iudgement, for Daniell saith, The same houre all this was fulfilled.
Now follows the execution of his judgement, for Daniell Says, The same hour all this was fulfilled.
av vvz dt n1 pp-f po31 n1, c-acp np1 vvz, dt d n1 d d vbds vvn.
(23) sermon (DIV1)
508
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So he sheweth the order of it:
So he shows the order of it:
av pns31 vvz dt n1 pp-f pn31:
(23) sermon (DIV1)
508
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3510
as a prisoner is brought to the barre, and lead to a gybbet, so this King was drawne from his throne,
as a prisoner is brought to the bar, and led to a gibbet, so this King was drawn from his throne,
c-acp dt n1 vbz vvn p-acp dt n1, cc vvi p-acp dt n1, av d n1 vbds vvn p-acp po31 n1,
(23) sermon (DIV1)
508
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3511
and turned into the wildernesse, where he aboade among wilde beastes so long, Till his haires were growne like Eagles feathers,
and turned into the Wilderness, where he abode among wild beasts so long, Till his hairs were grown like Eagles Feathers,
cc vvd p-acp dt n1, c-crq pns31 vvd p-acp j n2 av av-j, p-acp po31 n2 vbdr vvn av-j n2 n2,
(23) sermon (DIV1)
508
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3512
and his nailes like birds clawes. and his nails like Birds claws.
cc po31 n2 av-j n2 n2.
(23) sermon (DIV1)
508
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3513
When God began, he made hast, as it was long before he spoke, but when he spoke, hee did it,
When God began, he made haste, as it was long before he spoke, but when he spoke, he did it,
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(23) sermon (DIV1)
509
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3514
and effected in an houre all that the dreame and the Prophet had foretolde. Then was fulfilled, The pride of man shall bring him lowe:
and effected in an hour all that the dream and the Prophet had foretold. Then was fulfilled, The pride of man shall bring him low:
cc vvn p-acp dt n1 d cst dt n1 cc dt n1 vhd vvd. av vbds vvn, dt n1 pp-f n1 vmb vvi pno31 av-j:
(23) sermon (DIV1)
509
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3515
Euen in that houre that Nabuchadnezzar aduanced himselfe more than before, in the same houre hee was brought vnder all his subiectes, all his seruants and pages;
Even in that hour that Nebuchadnezzar advanced himself more than before, in the same hour he was brought under all his Subjects, all his Servants and pages;
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(23) sermon (DIV1)
510
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3516
so he which setteth vp can pull down, he which gaue can take, he which made can destroy.
so he which sets up can pull down, he which gave can take, he which made can destroy.
av pns31 r-crq vvz a-acp vmb vvi a-acp, pns31 r-crq vvd vmb vvi, pns31 r-crq vvd vmb vvi.
(23) sermon (DIV1)
510
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3517
Therefore let no man vaunt though hee were a king of his house or land,
Therefore let no man vaunt though he were a King of his house or land,
av vvb dx n1 vvi cs pns31 vbdr dt n1 pp-f po31 n1 cc n1,
(23) sermon (DIV1)
511
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euen as hee giueth grace to all that are hūble, so he resisteth all that are proud.
even as he gives grace to all that Are humble, so he Resisteth all that Are proud.
av c-acp pns31 vvz n1 p-acp d cst vbr j, av pns31 vvz d cst vbr j.
(25) sermon (DIV1)
549
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3518
or farme or children, but know that hee should haue nothing, if GOD did not regarde him more than other,
or farm or children, but know that he should have nothing, if GOD did not regard him more than other,
cc n1 cc n2, cc-acp vvb cst pns31 vmd vhi pix, cs np1 vdd xx vvi pno31 av-dc cs j-jn,
(23) sermon (DIV1)
511
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3519
and thinke when thou doest read this storie, whether thou be not as proude of thy wealth,
and think when thou dost read this story, whither thou be not as proud of thy wealth,
cc vvb c-crq pns21 vd2 vvi d n1, cs pns21 vbb xx p-acp j pp-f po21 n1,
(23) sermon (DIV1)
511
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3520
as Nabuchadnezzar was of his pallace: whether thou be not as proud of thy childrē, as Nabuchadnezzar was of his kingdome:
as Nebuchadnezzar was of his palace: whither thou be not as proud of thy children, as Nebuchadnezzar was of his Kingdom:
c-acp np1 vbds pp-f po31 n1: cs pns21 vbb xx p-acp j pp-f po21 n2, c-acp np1 vbds pp-f po31 n1:
(23) sermon (DIV1)
511
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3521
whether thou be not as proud of thy parentage, as Nabuchadnezzar was of his honour: whether thou be not so proud of thy lerning, as Nabuchadnezzar was of his train.
whither thou be not as proud of thy parentage, as Nebuchadnezzar was of his honour: whither thou be not so proud of thy learning, as Nebuchadnezzar was of his train.
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(23) sermon (DIV1)
511
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3522
If thou be not so proud, thē God doth say no more, O King, to thee be it spoken, O subiect to thee be it spoken, these blessings shalbe taken from thee.
If thou be not so proud, them God does say no more, Oh King, to thee be it spoken, Oh Subject to thee be it spoken, these blessings shall taken from thee.
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(23) sermon (DIV1)
511
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3523
For, hath God takē no mans kingdome from him but Nabuchadnezzars? hath he taken no mans office from him but Iudas? hath he taken no mans riches from him but Iobs? how did Antiochus,
For, hath God taken no men Kingdom from him but Nebuchadnezars? hath he taken no men office from him but Iudas? hath he taken no men riches from him but Jobs? how did Antiochus,
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(23) sermon (DIV1)
511
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3524
and Iulian, and Herod, and Saul, and Athalia, and Iezabel, & Richard the third goe from their thrones,
and Iulian, and Herod, and Saul, and Athalia, and Jezebel, & Richard the third go from their thrones,
cc np1, cc np1, cc np1, cc fw-la, cc np1, cc np1 dt ord vvi p-acp po32 n2,
(23) sermon (DIV1)
511
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3525
as if God had pulled thē out by the eares? he had no respect vnto their persons,
as if God had pulled them out by the ears? he had no respect unto their Persons,
c-acp cs np1 vhd vvn pno32 av p-acp dt n2? pns31 vhd dx n1 p-acp po32 n2,
(23) sermon (DIV1)
511
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3526
but vsed them like beasts as hee did Nabuchadnezzar, and fulfilled his threatning: The candle of the wicked shall be put out.
but used them like beasts as he did Nebuchadnezzar, and fulfilled his threatening: The candle of the wicked shall be put out.
cc-acp vvd pno32 av-j n2 c-acp pns31 vdd np1, cc vvd po31 n-vvg: dt n1 pp-f dt j vmb vbi vvn av.
(23) sermon (DIV1)
511
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3527
Therefore as Christ saith vnto them which turne backe:
Therefore as christ Says unto them which turn back:
av c-acp np1 vvz p-acp pno32 r-crq vvb av:
(23) sermon (DIV1)
511
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3528
Remember Lots wife: so I may say to them which beare high mindes, and proud lookes, remember Lots wife: so I may say to them which bear high minds, and proud looks,
vvb npg1 n1: av pns11 vmb vvi p-acp pno32 r-crq vvb j n2, cc j n2,
(23) sermon (DIV1)
511
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3529
& stout wordes, remember King Nabuchadnezzar, how God resisted the proud.
& stout words, Remember King Nebuchadnezzar, how God resisted the proud.
cc j n2, vvb n1 np1, c-crq np1 vvd dt j.
(23) sermon (DIV1)
511
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3530
Now if any man long to be resolued, how this king was changed to a beast, he must not imagin any strāge metamorphosis,
Now if any man long to be resolved, how this King was changed to a beast, he must not imagine any strange metamorphosis,
av cs d n1 av-j pc-acp vbi vvn, c-crq d n1 vbds vvn p-acp dt n1, pns31 vmb xx vvi d j n1,
(23) sermon (DIV1)
511
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3531
or popish transubstantiation, as though his shape were altered, or his manhood remoued, or that he put on hornes and hoofe,
or popish transubstantiation, as though his shape were altered, or his manhood removed, or that he put on horns and hoof,
cc j n1, c-acp cs po31 n1 vbdr vvn, cc po31 n1 vvd, cc cst pns31 vvd p-acp n2 cc n1,
(23) sermon (DIV1)
511
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3532
as the Poets faine of Acteon, for the voyce doth not saye that hee should become a beast,
as the Poets feign of Actaeon, for the voice does not say that he should become a beast,
c-acp dt n2 av-j pp-f np1, p-acp dt n1 vdz xx vvi cst pns31 vmd vvi dt n1,
(23) sermon (DIV1)
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3533
but that he should dwell with the beastes. Daniel dooth not saye that his head or armes, or legges were transformed:
but that he should dwell with the beasts. daniel doth not say that his head or arms, or legs were transformed:
cc-acp cst pns31 vmd vvi p-acp dt n2. np1 vdz xx vvi cst po31 n1 cc n2, cc n2 vbdr vvn:
(23) sermon (DIV1)
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3534
but that the haire of his head and the nayles of his fingers did growe like Eagles feathers,
but that the hair of his head and the nails of his fingers did grow like Eagles Feathers,
cc-acp cst dt n1 pp-f po31 n1 cc dt n2 pp-f po31 n2 vdd vvi av-j n2 n2,
(23) sermon (DIV1)
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3535
and like birds clawes, as euerie mans haire and nayles will doe, if hee doe not pare them.
and like Birds claws, as every men hair and nails will do, if he do not pare them.
cc j n2 n2, c-acp d ng1 n1 cc n2 vmb vdi, cs pns31 vdb xx vvi pno32.
(23) sermon (DIV1)
511
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3536
Lastly, Nabuchadnezzar saith not, that his shape was restored vnto him, but that his vnderstanding was restored vnto him:
Lastly, Nebuchadnezzar Says not, that his shape was restored unto him, but that his understanding was restored unto him:
ord, np1 vvz xx, cst po31 n1 vbds vvn p-acp pno31, cc-acp cst po31 n1 vbds vvn p-acp pno31:
(23) sermon (DIV1)
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3537
all which declare, that he was not chaunged in bodie, but in minde: not in shape, but in qualitie.
all which declare, that he was not changed in body, but in mind: not in shape, but in quality.
d r-crq vvb, cst pns31 vbds xx vvn p-acp n1, cc-acp p-acp n1: xx p-acp n1, cc-acp p-acp n1.
(23) sermon (DIV1)
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3582
and his wayes iudgement, and those that walke in pride he is able to abase. NOw wee are come to his Restitution:
and his ways judgement, and those that walk in pride he is able to abase. NOw we Are come to his Restitution:
cc po31 ng1 n1, cc d cst vvb p-acp n1 pns31 vbz j pc-acp vvi. av pns12 vbr vvn p-acp po31 n1:
(24) sermon (DIV1)
519
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3538
A sauage minde came on him, like that which droue Cain from the companie of men, and he became like a Satyre or wilde man, which differeth not frō a beast, but in shape:
A savage mind Come on him, like that which drove Cain from the company of men, and he became like a Satire or wild man, which differeth not from a beast, but in shape:
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(23) sermon (DIV1)
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though hee was not turned to a beast, yet this was a straunge alteration, to bee so chaunged in an houre, that his Nobles abhorred him, his subiects despised him, his seruants forsooke him, none woulde companie with him but the beasts.
though he was not turned to a beast, yet this was a strange alteration, to be so changed in an hour, that his Nobles abhorred him, his Subjects despised him, his Servants forsook him, none would company with him but the beasts.
cs pns31 vbds xx vvn p-acp dt n1, av d vbds dt j n1, pc-acp vbi av vvn p-acp dt n1, cst po31 n2-j vvd pno31, po31 n2-jn vvd pno31, po31 n2 vvd pno31, pix vmd n1 p-acp pno31 p-acp dt n2.
(23) sermon (DIV1)
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3540
Consider this all that aduaunce themselues against GOD and despise his word, as Nabuchadnezzar did.
Consider this all that advance themselves against GOD and despise his word, as Nebuchadnezzar did.
np1 d d cst vvb px32 p-acp np1 cc vvi po31 n1, c-acp np1 vdd.
(23) sermon (DIV1)
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3541
Take warning by a King, which euen now walkt in his galleries, & his Nobles serued him in his pallace, with all dishes that the ayre,
Take warning by a King, which even now walked in his galleries, & his Nobles served him in his palace, with all Dishes that the air,
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(23) sermon (DIV1)
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3542
or sea, or land, could afford:
or sea, or land, could afford:
cc n1, cc n1, vmd vvi:
(23) sermon (DIV1)
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3543
now he is turned to grase & feede like an oxe with the beasts in the wildernesse.
now he is turned to graze & feed like an ox with the beasts in the Wilderness.
av pns31 vbz vvn pc-acp vvi cc vvi av-j dt n1 p-acp dt n2 p-acp dt n1.
(23) sermon (DIV1)
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This was to shewe that God maketh no more account of the wicked then of beasts,
This was to show that God makes no more account of the wicked then of beasts,
d vbds pc-acp vvi cst np1 vvz av-dx dc n1 pp-f dt j av pp-f n2,
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and therfore the holy Ghost calleth them often by the name of beasts: shewing how that sinne and pleasure make men like beasts:
and Therefore the holy Ghost calls them often by the name of beasts: showing how that sin and pleasure make men like beasts:
cc av dt j n1 vvz pno32 av p-acp dt n1 pp-f n2: vvg c-crq d n1 cc n1 vvi n2 av-j n2:
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when they haue abused their wits often, and peruerted their reason, at last God taketh their vnderstanding from them,
when they have abused their wits often, and perverted their reason, At last God Takes their understanding from them,
c-crq pns32 vhb vvn po32 n2 av, cc vvn po32 n1, p-acp ord np1 vvz po32 n1 p-acp pno32,
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3547
and they become like beasts, lothsome to themselues and others:
and they become like beasts, loathsome to themselves and Others:
cc pns32 vvb av-j n2, j p-acp px32 cc n2-jn:
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3548
many such beasts wee haue still like Nabuchadnezzar, who were fitter to liue in the desart among lions, where they might not anoy others,
many such beasts we have still like Nebuchadnezzar, who were fitter to live in the desert among Lions, where they might not annoy Others,
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3549
then in townes amongst men, where they infect more then the plague.
then in Towns among men, where they infect more then the plague.
av p-acp n2 p-acp n2, c-crq pns32 vvb av-dc cs dt n1.
(23) sermon (DIV1)
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Thus if you haue not considered the beastlines of sinne, looke vpon Nabuchadnezzar like a beast.
Thus if you have not considered the beastliness of sin, look upon Nebuchadnezzar like a beast.
av cs pn22 vhb xx vvn dt n1 pp-f n1, vvb p-acp np1 av-j dt n1.
(23) sermon (DIV1)
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If you would see the guilt of it, looke vpon wandering Cain. If thou wouldest see the frensie of it, looke vpon frantike Saul.
If you would see the guilt of it, look upon wandering Cain. If thou Wouldst see the frenzy of it, look upon frantic Saul.
cs pn22 vmd vvi dt n1 pp-f pn31, vvb p-acp j-vvg np1. cs pns21 vmd2 vvi dt n1 pp-f pn31, vvb p-acp j np1.
(23) sermon (DIV1)
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3552
If thou wouldest see the feare of it, looke vpon trembling Baltazar.
If thou Wouldst see the Fear of it, look upon trembling Balthazar.
cs pns21 vmd2 vvi dt n1 pp-f pn31, vvb p-acp j-vvg np1.
(23) sermon (DIV1)
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If thou wilt see the shame of it, look vpon Haman, hanging vpon his own gallowes. If thou wilt see the shame of it, look upon Haman, hanging upon his own gallows.
cs pns21 vm2 vvi dt n1 pp-f pn31, vvb p-acp np1, vvg p-acp po31 d n2.
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If thou wilt see the end of it, looke vpon the Glutton frying in hell. These are the pictures of sinne, which GOD hath set for a terror before vs:
If thou wilt see the end of it, look upon the Glutton frying in hell. These Are the pictures of sin, which GOD hath Set for a terror before us:
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(23) sermon (DIV1)
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like the piller of salt, or Achans Sepulchre to speake to vs. Take heed by those, like the pillar of salt, or Achans Sepulchre to speak to us Take heed by those,
av-j dt n1 pp-f n1, cc np1 n1 pc-acp vvi p-acp pno12 vvb n1 p-acp d,
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when I haue warned you, as I warned them, I will punish you, as I punished them.
when I have warned you, as I warned them, I will Punish you, as I punished them.
c-crq pns11 vhb vvn pn22, c-acp pns11 vvd pno32, pns11 vmb vvi pn22, c-acp pns11 vvd pno32.
(23) sermon (DIV1)
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This is the Epitaph, as it were, which God ingraueth vpon Nabuchadnezzars Sepulchre:
This is the Epitaph, as it were, which God ingraveth upon Nebuchadnezars Sepulchre:
d vbz dt n1, c-acp pn31 vbdr, r-crq np1 vvz p-acp n2 n1:
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3558
Be thou an example to Kings and Rulers, for all the children of pride, to beware how they set themselues agaynst him who aduaunced them.
Be thou an Exampl to Kings and Rulers, for all the children of pride, to beware how they Set themselves against him who advanced them.
vbb pns21 dt n1 p-acp n2 cc n2, p-acp d dt n2 pp-f n1, pc-acp vvi c-crq pns32 vvd px32 p-acp pno31 r-crq vvd pno32.
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3560
Did not I sende thee dreames to warne thee? Did not I sende a Prophet to warne thee? If eyther of them woulde haue serued, thou mightest haue ruled still,
Did not I send thee dreams to warn thee? Did not I send a Prophet to warn thee? If either of them would have served, thou Mightest have ruled still,
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3561
and walked in thy galleries, and feasted in thy pallace, and iudged vpon thy throane, and dyed a King:
and walked in thy galleries, and feasted in thy palace, and judged upon thy throne, and died a King:
cc vvd p-acp po21 n2, cc vvd p-acp po21 n1, cc vvd p-acp po21 n1, cc vvd dt n1:
(23) sermon (DIV1)
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but now thy kingdome is departed from thee.
but now thy Kingdom is departed from thee.
cc-acp av po21 n1 vbz vvn p-acp pno21.
(23) sermon (DIV1)
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3563
Who would bee like Nabuchadnezzar, now he is like a beast? If this heathen was thus challenged for his warning, which had heard but one Prophet, we may tremble to thinke what wee shall answere for our warnings, which haue been threatned as often as the Israelites,
Who would be like Nebuchadnezzar, now he is like a beast? If this heathen was thus challenged for his warning, which had herd but one Prophet, we may tremble to think what we shall answer for our Warnings, which have been threatened as often as the Israelites,
q-crq vmd vbi j np1, av pns31 vbz av-j dt n1? cs d n-jn vbds av vvn p-acp po31 n-vvg, r-crq vhd vvn p-acp crd n1, pns12 vmb vvi pc-acp vvi r-crq pns12 vmb vvi p-acp po12 n2, r-crq vhb vbn vvn a-acp av c-acp dt np2,
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and yet prouoked the Lord while he serueth vs, like those which curse the sunne while it shineth vpon them.
and yet provoked the Lord while he serveth us, like those which curse the sun while it shines upon them.
cc av vvd dt n1 cs pns31 vvz pno12, av-j d r-crq vvb dt n1 cs pn31 vvz p-acp pno32.
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Thus haue you seene the fall of pride. Euen now he sayd, Is not this great Babel? Now he may say:
Thus have you seen the fallen of pride. Eve now he said, Is not this great Babel? Now he may say:
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Is not this vnhappie Babel? euen he sayd, which I haue built by the might of my power:
Is not this unhappy Babel? even he said, which I have built by the might of my power:
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and now hee may say, which I haue built by the vanitie of my pride: euen now he sayd, for the honour of my maiestie:
and now he may say, which I have built by the vanity of my pride: even now he said, for the honour of my majesty:
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now hee may say, for the ruine of my kingdome:
now he may say, for the ruin of my Kingdom:
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yet after this he rose againe, and came to himself, and receiued his kingdome, and honoured him which punished him so:
yet After this he rose again, and Come to himself, and received his Kingdom, and honoured him which punished him so:
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but the time will preuent me to speak of his restitution, therefore here I ende. FINIS.
but the time will prevent me to speak of his restitution, Therefore Here I end. FINIS.
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THE RESTITVTION OF NABVCHADNEZZAR. Dan. 4. 31. &c.
THE RESTITUTION OF NEBUCHADNEZZAR. Dan. 4. 31. etc.
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31 And at the ende of these dayes, I Nabuchadnezzar lift vp mine eyes vnto heauen,
31 And At the end of these days, I Nebuchadnezzar lift up mine eyes unto heaven,
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and mine vnderstanding was restored vnto me, and I gaue thankes vnto the most high,
and mine understanding was restored unto me, and I gave thanks unto the most high,
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and I praised and honoured him that liueth for euer, whose power is an euerlasting power,
and I praised and honoured him that lives for ever, whose power is an everlasting power,
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and his kingdome is from generation to generation. 32 And all the inhabitants are reputed as nothing:
and his Kingdom is from generation to generation. 32 And all the inhabitants Are reputed as nothing:
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and according to his will he worketh in the armie of heauen, and in the inhabitants of the earth,
and according to his will he works in the army of heaven, and in the inhabitants of the earth,
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and none can stay his hande, or say vnto him, Why doest thou so?
and none can stay his hand, or say unto him, Why dost thou so?
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33 At the same time I had my vnderstanding restored vnto mee, and I returned to the honour of my kingdome, my glorie,
33 At the same time I had my understanding restored unto me, and I returned to the honour of my Kingdom, my glory,
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and my beautie was restored vnto mee, and my counsellors and my Princes sought vnto mee,
and my beauty was restored unto me, and my counsellors and my Princes sought unto me,
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and I was established in my kingdome, and my glorie was augmented toward me.
and I was established in my Kingdom, and my glory was augmented towards me.
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34 Now therefore I Nabuchadnezzar praise and extoll and magnifie the king of heauen, whose workes are all trueth,
34 Now Therefore I Nebuchadnezzar praise and extol and magnify the King of heaven, whose works Are all truth,
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first Nabuchadnezzar was humbled, as God humbleth his enemies, now he is humbled as GOD humbleth his children, that although he had more honour than he had before,
First Nebuchadnezzar was humbled, as God Humbleth his enemies, now he is humbled as GOD Humbleth his children, that although he had more honour than he had before,
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yet he is not proud of it as he was before, but cryeth with the Prophet Dauid, Not vnto me O Lord, not vnto me,
yet he is not proud of it as he was before, but Cries with the Prophet David, Not unto me Oh Lord, not unto me,
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but vnto thy name giue the glorie. but unto thy name give the glory.
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So he which sayd, not only with heart, but almost with mouth too, there is no God:
So he which said, not only with heart, but almost with Mouth too, there is no God:
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now with heart and mouth honoureth none but God.
now with heart and Mouth Honoureth none but God.
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His pride and his fall Daniel declared, but when hee came to his restitution, hee makes Nabuchadnezzar to speake himselfe,
His pride and his fallen daniel declared, but when he Come to his restitution, he makes Nebuchadnezzar to speak himself,
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and giue thankes in his owne person, like a witnesse brought in to testifie the trueth of this wonderfull storie.
and give thanks in his own person, like a witness brought in to testify the truth of this wonderful story.
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When the Prophet had shewed how this King vaunted, and how he was debased for it, presently after he had spoken it, he calles in as it were the King himselfe, to witnesse his report,
When the Prophet had showed how this King vaunted, and how he was debased for it, presently After he had spoken it, he calls in as it were the King himself, to witness his report,
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and declare how he was raised agayne, like a man which hauing receiued grace from a Prince or great person, is brought in before him to giue thankes for his fauour receiued, and then is dismissed.
and declare how he was raised again, like a man which having received grace from a Prince or great person, is brought in before him to give thanks for his favour received, and then is dismissed.
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In these verses two things shewe themselues at the first view, that is, Nabuchadnezzars Restitution, and his thankfulnesse in his Restitution.
In these Verses two things show themselves At the First view, that is, Nebuchadnezars Restitution, and his thankfulness in his Restitution.
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First, he shewes the time when he was restored in these words, At the end of these daies, then hee shewes the manner how hee was restored in these wordes, I Nabuchadnezzar lift vp mine eyes to heauen,
First, he shows the time when he was restored in these words, At the end of these days, then he shows the manner how he was restored in these words, I Nebuchadnezzar lift up mine eyes to heaven,
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and mine vnderstanding was restored to me. and mine understanding was restored to me.
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In his thankfulnes, first he extolleth Gods power, in setting him vp and pulling him downe, and raising him agayne:
In his thankfulness, First he extolleth God's power, in setting him up and pulling him down, and raising him again:
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then he commēdeth Gods iustice and trueth, which deserues to be praised for his iudgements,
then he commends God's Justice and truth, which deserves to be praised for his Judgments,
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as much as for his mercie, as though he reioyced that God had made him like a beast, that he might dye like a man.
as much as for his mercy, as though he rejoiced that God had made him like a beast, that he might die like a man.
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At the end of these dayes. At the end of these days.
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As Daniel noted the time of his pride, when hee walked in his pallace, to shewe how pride growes out of buildings,
As daniel noted the time of his pride, when he walked in his palace, to show how pride grows out of buildings,
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and wealth, and apparell, and such rootes:
and wealth, and apparel, and such roots:
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so he noteth the time of his fall, while the wordes were in his mouth, to shewe that he was punished for his pride and ignorance, that he might knowe where to begin his conuersion,
so he notes the time of his fallen, while the words were in his Mouth, to show that he was punished for his pride and ignorance, that he might know where to begin his conversion,
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and abate his pride, and when he had taken away the cause, then God would take away the punishment:
and abate his pride, and when he had taken away the cause, then God would take away the punishment:
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so likewise he noteth the time of his Restitution, At the ende of these dayes, that is, after seauen yeares were expired;
so likewise he notes the time of his Restitution, At the end of these days, that is, After seauen Years were expired;
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to shewe how long the sicknesse of pride is in curing, and to shewe how euerie thing was fulfilled which was prophesied,
to show how long the sickness of pride is in curing, and to show how every thing was fulfilled which was prophesied,
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euen to the poynt of time, for it was tolde him by Daniel that he should be like a beast seuē yeares,
even to the point of time, for it was told him by daniel that he should be like a beast seuē Years,
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therefore Nabuchadnezzar is prompt as it were to confesse the trueth, and sayth as the Prophet sayth, At the ende of these dayes, that is, at the ende of seauen yeares, I Nabuchadnezzar was restored to my kingdome, as Daniel tolde me.
Therefore Nebuchadnezzar is prompt as it were to confess the truth, and say as the Prophet say, At the end of these days, that is, At the end of seauen Years, I Nebuchadnezzar was restored to my Kingdom, as daniel told me.
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Yet another note is set vpon this beast, least wee should thinke that God only regarded the season,
Yet Another note is Set upon this beast, lest we should think that God only regarded the season,
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and thinke seuen yeares punishment enough for such a sinne:
and think seuen Years punishment enough for such a sin:
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He saith not barely, that his vnderstanding and honour were restored vnto him, when seuen yeares were ended:
He Says not barely, that his understanding and honour were restored unto him, when seuen Years were ended:
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but that they were restored vnto him when hee began to lift vp his eyes vnto heauen:
but that they were restored unto him when he began to lift up his eyes unto heaven:
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to shewe that this blessing came from aboue, and that hee which had humbled him, had restored him agayne,
to show that this blessing Come from above, and that he which had humbled him, had restored him again,
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as if hee should saye to all that are cast down with sicknesse, or pouertie,
as if he should say to all that Are cast down with sickness, or poverty,
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or infamie, or any trouble whatsoeuer in bodie or minde, hee which hath humbled you will raise you,
or infamy, or any trouble whatsoever in body or mind, he which hath humbled you will raise you,
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as hee hath done mee, but you must looke vp vnto heauen, and lift vp your hearts vnto him,
as he hath done me, but you must look up unto heaven, and lift up your hearts unto him,
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and then your vnderstanding, and comfort, and wealth, and pleasure, & health, and libertie, and good name,
and then your understanding, and Comfort, and wealth, and pleasure, & health, and liberty, and good name,
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and all shall returne vnto you agayne:
and all shall return unto you again:
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like Iobs sheepe, and cammels, and oxen, in greater number than he had before, as all the blessings of God returned to Nabuchadnezzar when he looked vp to heauen:
like Jobs sheep, and Camels, and oxen, in greater number than he had before, as all the blessings of God returned to Nebuchadnezzar when he looked up to heaven:
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so they shall come backe like a riuer vpon you, when your eyes can goe by these vanities,
so they shall come back like a river upon you, when your eyes can go by these vanities,
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and looke vpon him which lookes vpon you, or els seuen and seuen yeres shall passe ouer you,
and look upon him which looks upon you, or Else seuen and seuen Years shall pass over you,
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and you shall be neuer the better, but worse and worse; like Saul which was vexed more and more, till he had killed himselfe.
and you shall be never the better, but Worse and Worse; like Saul which was vexed more and more, till he had killed himself.
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Therefore as the Iewes looked vp to the brasen Serpent, which was a figure of Christ,
Therefore as the Iewes looked up to the brazen Serpent, which was a figure of christ,
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when they would bee healed, Numb. 21. 8: so all that woulde recouer that which they haue lost, or obtaine that which they want, Nabuchadnezzar doth teach them here to lift vp their eyes to heauen, from whence (sayth Christ) commeth euerie blessing of man.
when they would be healed, Numb. 21. 8: so all that would recover that which they have lost, or obtain that which they want, Nebuchadnezzar does teach them Here to lift up their eyes to heaven, from whence (say christ) comes every blessing of man.
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At the end of these dayes, I Nabuchadnezzar lifte vp mine eyes, &c. Like a man which is wakened out of a long traunce,At the end of these days, I Nebuchadnezzar lift up mine eyes, etc. Like a man which is wakened out of a long trance,
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now he began to stirre and lift vp his eyes:
now he began to stir and lift up his eyes:
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when the heart is once lift vp, it wil lifte vp the eyes, and the hand and voice, and all to heauen:
when the heart is once lift up, it will lift up the eyes, and the hand and voice, and all to heaven:
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he which neuer looked vp to heauen so long as his comfort was vpon the earth;
he which never looked up to heaven so long as his Comfort was upon the earth;
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nowe his minde is changed, his lookes, and iestures, & speeches, and all are chaunged with it:
now his mind is changed, his looks, and gestures, & Speeches, and all Are changed with it:
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As though God would shew a visible difference betweene the spirituall and the carnall, euen in their lookes and iestures:
As though God would show a visible difference between the spiritual and the carnal, even in their looks and gestures:
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as there is betweene a childe and an olde man. The spirituall mindes are heauenly, and looke vp, because their ioy is aboue.
as there is between a child and an old man. The spiritual minds Are heavenly, and look up, Because their joy is above.
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The carnall mindes are earthly, and looke downe like beasts, because their treasure is belowe.
The carnal minds Are earthly, and look down like beasts, Because their treasure is below.
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As the serpent grouels vpon the ground, so doth the serpents seede, and hath not so much as the countenance of grace. As the serpent grovels upon the ground, so does the Serpents seed, and hath not so much as the countenance of grace.
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Therefore by lifting vp his eyes to heauen, is signified that the time was come, which the Lord had set downe, that he should bee like a beast,
Therefore by lifting up his eyes to heaven, is signified that the time was come, which the Lord had Set down, that he should be like a beast,
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vntill he had learned that lesson, That the most high beareth rule ouer the sons of men.
until he had learned that Lesson, That the most high bears Rule over the Sons of men.
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Therfore Nabuchadnezzar sheweth that hee had learned his lesson, for he looked not vp to heauen to beholde the Sunne, the moone or the starres,
Therefore Nebuchadnezzar shows that he had learned his Lesson, for he looked not up to heaven to behold the Sun, the moon or the Stars,
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like an Astronomer, but thinking howe hee had set himselfe against Heauen, from whence came all his honour, in a godly shame & holy anger, toward himselfe, he turnes his face from earth to heauen, to magnifie him, which had humbled him;
like an Astronomer, but thinking how he had Set himself against Heaven, from whence Come all his honour, in a godly shame & holy anger, towards himself, he turns his face from earth to heaven, to magnify him, which had humbled him;
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that so contemneth him, which aduanced him.
that so contemneth him, which advanced him.
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Nowe hee talkes no more of his Pallace, nor his power, nor his Maiestie, though it be greater then it was,
Now he talks no more of his Palace, nor his power, nor his Majesty, though it be greater then it was,
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but hee looked aboue his owne pallace, to another Pallace, from whence that terrible voyce came down vnto him, Thy kingdome is departed from thee.
but he looked above his own palace, to Another Palace, from whence that terrible voice Come down unto him, Thy Kingdom is departed from thee.
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Which expresseth his contrite hearte, and wounded spirit, howe many passions batled within, as if hee should chide himselfe, and saye:
Which Expresses his contrite heart, and wounded Spirit, how many passion batled within, as if he should chide himself, and say:
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Vnthankefull man, my power euer descended from aboue, and I euer looked vpon the earth, and mine honour came downe from heauen, and I neuer lifte vp mine eyes before:
Unthankful man, my power ever descended from above, and I ever looked upon the earth, and mine honour Come down from heaven, and I never lift up mine eyes before:
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But now sayth he, goe vp my voyce, and my handes, and my eyes, how long will ye pore vpon the earth like a beast? so he lifted vp his eyes vnto heauen.
But now say he, go up my voice, and my hands, and my eyes, how long will you poor upon the earth like a beast? so he lifted up his eyes unto heaven.
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and then Nabuchadnezzar shalbe king againe, then the sick man shalbe whole againe, then the bondman shall be free againe,
and then Nebuchadnezzar shall King again, then the sick man shall Whole again, then the bondman shall be free again,
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After hee had lifted vp his eyes, he beginneth to pray, & praise, and giue thanks to God, which sheweth that he did not onely lifte vp his eyes, but his heart too:
After he had lifted up his eyes, he begins to pray, & praise, and give thanks to God, which shows that he did not only lift up his eyes, but his heart too:
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for vnlesse we can say with Dauid, I lift vp my hart. Psal. 25. 1. it is in vain to lift vp eies, or hands, or voice,
for unless we can say with David, I lift up my heart. Psalm 25. 1. it is in vain to lift up eyes, or hands, or voice,
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as the hypocrits doe, because he which is a spirite, will be worshipped in spirite. Iohn 4. Therefore Marie sayth, My heart doth magnifie the Lord.
as the Hypocrites do, Because he which is a Spirit, will be worshipped in Spirit. John 4. Therefore Marry say, My heart does magnify the Lord.
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Luke 11. 46. As for the Infidels and Idolaters, they haue no heartie seruice, but their religion is like an occupation, which is done with the body.
Luke 11. 46. As for the Infidels and Idolaters, they have no hearty service, but their Religion is like an occupation, which is done with the body.
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For when we reade of the sacrifice or prayers of the Idolaters and Infidels, we doe not find, that they lifte vp their hearts to their Idols,
For when we read of the sacrifice or Prayers of the Idolaters and Infidels, we do not find, that they lift up their hearts to their Idols,
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but their hands, or their eyes, or their voyce, as the Baalites roared to Baal, 1. King. 18. 28. and the Marriners cryed to their Seagods, 1. Ionas. 5. and the Ephesians showted to Diana, Act. 19. 28. But the lifting vp of the heart is the holy seruice,
but their hands, or their eyes, or their voice, as the Baalites roared to Baal, 1. King. 18. 28. and the Mariners cried to their Seagods', 1. Ionas. 5. and the Ephesians shouted to Diana, Act. 19. 28. But the lifting up of the heart is the holy service,
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and alway appropriate vnto God, which saith, My sonne, giue me thy heart.
and always Appropriate unto God, which Says, My son, give me thy heart.
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Pro. 23. 26. Therefore now Nabuchadnezzar lifts vp his heart to God, shewing that he had learned that lesson which GOD gaue him 7. years to study, that The most high beareth rule ouer the sonnes of men, &c.
Pro 23. 26. Therefore now Nebuchadnezzar lifts up his heart to God, showing that he had learned that Lesson which GOD gave him 7. Years to study, that The most high bears Rule over the Sons of men, etc.
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Now God thinkes the time long enough:
Now God thinks the time long enough:
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& as he reformed the ground after the flood, with fruit, and hearbes, and flowers agayne;
& as he reformed the ground After the flood, with fruit, and herbs, and flowers again;
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so hee reformeth Nabuchadnezzar with vnderstanding, and beauty, and honour againe.
so he reformeth Nebuchadnezzar with understanding, and beauty, and honour again.
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As when he repented himselfe, and sayd, I wil drown the earth no more, Gen. 8. 21. so I wil chase Nabuchadnezzar no more:
As when he repented himself, and said, I will drown the earth no more, Gen. 8. 21. so I will chase Nebuchadnezzar no more:
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nowe he knowes a king aboue him, he shall bee king againe nowe he seekes my honour, I wil giue him honour;
now he knows a King above him, he shall be King again now he seeks my honour, I will give him honour;
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now he magnifieth him which debased him, I will returne to exalt him. So the voyce which thundred from heauen, Thy kingdome is departed from thee:
now he magnifieth him which debased him, I will return to exalt him. So the voice which thundered from heaven, Thy Kingdom is departed from thee:
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sounds again, Thy kingdome is restored to thee. For it was not tolde that he should be like a beast vntill he dyed,
sounds again, Thy Kingdom is restored to thee. For it was not told that he should be like a beast until he died,
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but vntill he knew that the most high beareth rule ouer the sonnes of men.
but until he knew that the most high bears Rule over the Sons of men.
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Therefore when he knew this, nothing could stay him from his kingdome, no more then they could stay him in it before.
Therefore when he knew this, nothing could stay him from his Kingdom, no more then they could stay him in it before.
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Thus the displeasure of God is but an interim, vntill we knowe some thing that we should know,
Thus the displeasure of God is but an interim, until we know Some thing that we should know,
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It had been too heauie for them, if he had sayde, the Lord doth not care for them,
It had been too heavy for them, if he had said, the Lord does not care for them,
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then the poore man shall be rich againe. His mercies are called euerlasting, because they endure for euer.
then the poor man shall be rich again. His Mercies Are called everlasting, Because they endure for ever.
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Psal. 136. 1, 2. But his anger is compared to the clouds, because it lasteth but a season, whome he loueth hee loueth to the ende,
Psalm 136. 1, 2. But his anger is compared to the Clouds, Because it lasteth but a season, whom he loves he loves to the end,
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but whome hee scourgeth hee scourgeth to repent; as Hezekias was sicke vntill hee wepte, Nabuchadnezzar was banished but vntill hee repented.
but whom he scourges he scourges to Repent; as Hezekias was sick until he wept, Nebuchadnezzar was banished but until he repented.
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Now the first cure of the Kings restitution was of his mind, Mine vnderstanding (saith Nabuchadnezzar) was restored vnto me. To shewe what an inestimable gift our vnderstanding and reason is, whereby wee differ from beasts,
Now the First cure of the Kings restitution was of his mind, Mine understanding (Says Nebuchadnezzar) was restored unto me. To show what an inestimable gift our understanding and reason is, whereby we differ from beasts,
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for which we cannot be thankful enough, therefore he records it twise, as though his heart did flowe with gladnes,
for which we cannot be thankful enough, Therefore he records it twice, as though his heart did flow with gladness,
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and his tongue could not choose but speak often of it, as a man thinketh and speaketh of that which he loueth.
and his tongue could not choose but speak often of it, as a man Thinketh and speaks of that which he loves.
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Mine vnderstanding was restored vnto me, &c. That which was first taken away, was first restored againe, which so soone as it was gone, he was counted a man no more, but a beast.Mine understanding was restored unto me, etc. That which was First taken away, was First restored again, which so soon as it was gone, he was counted a man no more, but a beast.
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As Dauid sayth, Like Horse and Mule which haue no vnderstanding.
As David say, Like Horse and Mule which have no understanding.
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Psalme 32. 9. counting them which are voide of vnderstanding to better then horse and mule.
Psalm 32. 9. counting them which Are void of understanding to better then horse and mule.
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Therefore they which haue lost their vnderstāding at the Tauerns, as many here haue done somtimes,
Therefore they which have lost their understanding At the Taverns, as many Here have done sometimes,
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& they which vnderstād not yet what is the booke of God, are but horse and mule,
& they which understand not yet what is the book of God, Are but horse and mule,
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though they beare the visors of men.
though they bear the visors of men.
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After he had sayd, Mine vnderstanding was restored to me, he annexeth, Mine honour was restored to me, so he grew to a king againe:
After he had said, Mine understanding was restored to me, he annexeth, Mine honour was restored to me, so he grew to a King again:
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as he was wont to put on one roabe after another when hee was a King,
as he was wont to put on one robe After Another when he was a King,
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so when GOD would make him a king againe, first hee puts vpon him the roabe of vnderstanding as it were the foundation of a king,
so when GOD would make him a King again, First he puts upon him the robe of understanding as it were the Foundation of a King,
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like the principall spirit which came vpon Saul, the first of Samuel 10. 9. And when he had a princes heart,
like the principal Spirit which Come upon Saul, the First of Samuel 10. 9. And when he had a Princes heart,
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then GOD gaue him a Princes power, and proclaymed like a voyce from Heauen, Nabuchadnezzar king of Babel: so gloriously he rose againe like the Sunne, with a triumph of his restitution,
then GOD gave him a Princes power, and proclaimed like a voice from Heaven, Nebuchadnezzar King of Babel: so gloriously he rose again like the Sun, with a triumph of his restitution,
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& welcome of his subiects, like the shoute which went before Salomon. 1. King. 1. 34. One would think when Nabuchadnezzar was a King, GOD would neuer haue made him like a beast,
& welcome of his Subjects, like the shout which went before Solomon. 1. King. 1. 34. One would think when Nebuchadnezzar was a King, GOD would never have made him like a beast,
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nor after made him again a king:
nor After made him again a King:
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for who would suffer a beast to rule ouer thē, seeing such stomackes are in men, that they will hardly endure any rulers.
for who would suffer a beast to Rule over them, seeing such stomachs Are in men, that they will hardly endure any Rulers.
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Therefore it is strange that these men would suffer one to rule ouer them that had been 7. yeeres like a beast;
Therefore it is strange that these men would suffer one to Rule over them that had been 7. Years like a beast;
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it is euen as if one had lien 7. yeres in the graue, and after come to challenge his house and goods from them which haue it in possession, and count it their owne:
it is even as if one had lain 7. Years in the graven, and After come to challenge his house and goods from them which have it in possession, and count it their own:
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I think such a one should haue so cold a suite, that vnles it were some fewe that loued him,
I think such a one should have so cold a suit, that unless it were Some few that loved him,
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while hee liued hee might goe againe to his graue for a house to dwel in:
while he lived he might go again to his graven for a house to dwell in:
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so no body looketh now for Nabuchadnezzar to come out of the wildernes, hee was the vnlikelyest man in the world to bee King after such a change:
so no body looks now for Nebuchadnezzar to come out of the Wilderness, he was the vnlikelyest man in the world to be King After such a change:
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but see what God can doe, though all bee against it; he which made a king like a beast, raysed a king of a beast.
but see what God can do, though all be against it; he which made a King like a beast, raised a King of a beast.
cc-acp vvb r-crq np1 vmb vdi, cs d vbb p-acp pn31; pns31 r-crq vvd dt n1 av-j dt n1, vvd dt n1 pp-f dt n1.
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Mine vnderstanding (sayth Nabuchadnezzar was restored to me, and more than that, mine honour was augmented, more than it was when I was so proud of it.Mine understanding (say Nebuchadnezzar was restored to me, and more than that, mine honour was augmented, more than it was when I was so proud of it.
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As God turned his heart, so hee turned the hearts of his Nobles and people, that they receiued him for their King againe,
As God turned his heart, so he turned the hearts of his Nobles and people, that they received him for their King again,
p-acp np1 vvd po31 n1, av pns31 vvd dt n2 pp-f po31 n2-j cc n1, cst pns32 vvd pno31 p-acp po32 n1 av,
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and sought vnto him, and reuerenced him, for all the disgrace which they had seene, which made them before to contemne him like a beast.
and sought unto him, and reverenced him, for all the disgrace which they had seen, which made them before to contemn him like a beast.
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Here a wise man may studie and wonder like Elisha when his master was rapt to heauen.
Here a wise man may study and wonder like Elisha when his master was rapt to heaven.
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For as though a snuffe had beene taken from the ground, and set in the candlestick againe,
For as though a snuff had been taken from the ground, and Set in the candlestick again,
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and shined brighter than it did before: So Nabuchadnezzar was raised from the dust, and set in the throan:
and shined Brighter than it did before: So Nebuchadnezzar was raised from the dust, and Set in the throan:
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euen now no man cared for him, and nowe no man dare displease him:
even now no man cared for him, and now no man Dare displease him:
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that which Salomon sayth in Prou. 16. 17. When the wayes of a man please the Lord, he will make all his enemies at peace with him:
that which Solomon say in Prou. 16. 17. When the ways of a man please the Lord, he will make all his enemies At peace with him:
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so when Nabuchadnezzar pleased the Lord God gaue him grace with men, & his glorie was augmented.
so when Nebuchadnezzar pleased the Lord God gave him grace with men, & his glory was augmented.
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My glory was encreased, &c. that is, he receiued not onely his kingdome, and power, and honour agayne, but hee receiued vsury of them.My glory was increased, etc. that is, he received not only his Kingdom, and power, and honour again, but he received Usury of them.
po11 n1 vbds vvn, av cst vbz, pns31 vvd xx av-j po31 n1, cc n1, cc n1 av, cc-acp pns31 vvd n1 pp-f pno32.
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For his seauen yeers banishment, they had been put out seuen yeeres to the Banke,
For his seauen Years banishment, they had been put out seuen Years to the Bank,
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for him to receiue more whē he came again, so when he sought his owne honour, honour departed from him, his pallace could not holde it, his treasures could not redeeme it, his gard could not stay it,
for him to receive more when he Come again, so when he sought his own honour, honour departed from him, his palace could not hold it, his treasures could not Redeem it, his guard could not stay it,
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but pride chased it away, whilest he followed after it.
but pride chased it away, whilst he followed After it.
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But when he sought Gods honor, and cared not for his owne, honour was increased, according to that, I will honour them that honour me.
But when he sought God's honour, and cared not for his own, honour was increased, according to that, I will honour them that honour me.
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What would Nabuchadnezzar say to our Nabuchadnezzars (if hee were liuing) which thinke it agaynst their honor to seeke Christs honour,
What would Nebuchadnezzar say to our Nebuchadnezars (if he were living) which think it against their honour to seek Christ honour,
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and that if his kingdome went vp, their kingdome should go down, like Herod which thought hee coulde not bee King, if Christ should raigne;
and that if his Kingdom went up, their Kingdom should go down, like Herod which Thought he could not be King, if christ should Reign;
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and the Pharisies, which thought they shoulde bee despised if Christ were regarded. If Nabuchadnezzars honour came vnto him for the honour which he gaue to GOD:
and the Pharisees, which Thought they should be despised if christ were regarded. If Nebuchadnezars honour Come unto him for the honour which he gave to GOD:
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how long will their honour last, which eate and drinke, giue and take, set vp and pull downe,
how long will their honour last, which eat and drink, give and take, Set up and pull down,
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and doe all that they doe to honour themselues? as Nabuchadnezzar built Babel vntill that voyce came thundering from heauen, Thy kingdome is departed from thee, thy office is departed from thee, thy life is departed from thee.
and do all that they do to honour themselves? as Nebuchadnezzar built Babel until that voice Come thundering from heaven, Thy Kingdom is departed from thee, thy office is departed from thee, thy life is departed from thee.
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Some haue exalted themselues like Nabuchadnezzar, and are not fallen yet:
some have exalted themselves like Nebuchadnezzar, and Are not fallen yet:
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some mounted vp haue fallen low, and lower, like Balaam, but they are not yet at the ground:
Some mounted up have fallen low, and lower, like balaam, but they Are not yet At the ground:
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they haue ruled like beasts, longer then Nabuchadnezzar, and yet looke not vp to heauen, that they may bee changed.
they have ruled like beasts, longer then Nebuchadnezzar, and yet look not up to heaven, that they may be changed.
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Thus Nabuchadnezzar is welcome to his throne againe. Now he hath receiued grace, let vs examine his thankfulnes.
Thus Nebuchadnezzar is welcome to his throne again. Now he hath received grace, let us examine his thankfulness.
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If you marke how euery thing comes in his order, you shall see a marueilous consequence obserued both in his Fall & Restitution.
If you mark how every thing comes in his order, you shall see a marvelous consequence observed both in his Fallen & Restitution.
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When he looked vpon his pallace, then he waxed proud; when he waxed proud, then God threatned him;
When he looked upon his palace, then he waxed proud; when he waxed proud, then God threatened him;
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whē he was threatned, then God banished him; when hee was banished, then he lift vp his eyes to heauen;
when he was threatened, then God banished him; when he was banished, then he lift up his eyes to heaven;
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when he lift vp his eyes to heauen, his vnderstanding came vnto him; when his vnderstanding came vnto him, then he gaue thanks to God:
when he lift up his eyes to heaven, his understanding Come unto him; when his understanding Come unto him, then he gave thanks to God:
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shewing vs the vse of our vnderstanding, why God hath giuen reason vnto men, viz. to serue him and praise him vpon earth:
showing us the use of our understanding, why God hath given reason unto men, viz. to serve him and praise him upon earth:
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as Nabuchadnezzar worshipped God so soone as he came to vnderstanding;
as Nebuchadnezzar worshipped God so soon as he Come to understanding;
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so, so soone as we come to yeres of discretion, and begin to vnderstand, we should begin a new life,
so, so soon as we come to Years of discretion, and begin to understand, we should begin a new life,
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and serue him whom all creatures doe serue with vs, or else our vnderstanding is vaine, and wee are beasts still:
and serve him whom all creatures do serve with us, or Else our understanding is vain, and we Are beasts still:
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for by this Nabuchadnezzar shewes that hee had vnderstanding, and was like a man, because hee gaue praise to God,
for by this Nebuchadnezzar shows that he had understanding, and was like a man, Because he gave praise to God,
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& was moued in heart to worship him which made him, according to that definition that Dauid maketh of vnderstanding, in the tenth verse of the one hundred and eleuenth Psalm.
& was moved in heart to worship him which made him, according to that definition that David makes of understanding, in the tenth verse of the one hundred and Eleventh Psalm.
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They which obserue them haue a good vnderstanding: they which obserue the Commaundements haue a good vnderstanding;They which observe them have a good understanding: they which observe the commandments have a good understanding;
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not they which speake of the Commandements, nor they which write of the Commandements, nor they which preach of the Commaundements,
not they which speak of the commandments, nor they which write of the commandments, nor they which preach of the commandments,
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but they which keepe the Commaundements, haue a good vnderstanding.
but they which keep the commandments, have a good understanding.
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The rest haue a false vnderstanding, a vaine vnderstanding, an vnderstanding, like that of the Scribes & Pharisies which was enough to condemne them, but not to saue them.
The rest have a false understanding, a vain understanding, an understanding, like that of the Scribes & Pharisees which was enough to condemn them, but not to save them.
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By this euery man should trie his wisedome:
By this every man should try his Wisdom:
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for so soone as vnderstanding commeth to him as it came to Nabuchadnezzar, it will extort praier and obedience from him, whether hee will or no:
for so soon as understanding comes to him as it Come to Nebuchadnezzar, it will extort prayer and Obedience from him, whither he will or no:
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therefore our Nabuchadnezzars are beasts still, for this is no part of their vnderstanding.
Therefore our Nebuchadnezars Are beasts still, for this is no part of their understanding.
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But he which can go beyond all in shifts & policie, is counted the wisest man in Court & Citie.
But he which can go beyond all in shifts & policy, is counted the Wisest man in Court & city.
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Oh, if Machauil had liued in our countrey, what a Monarch should be be? to what honour,
O, if Machauil had lived in our country, what a Monarch should be be? to what honour,
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and wealth, and power, and credite, might he haue risen vnto in short time, whether he had been a Lawyer,
and wealth, and power, and credit, might he have risen unto in short time, whither he had been a Lawyer,
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or a Courtier, or a Prelate? me thinkes I see how many fingers would poynt at him in the streetes,
or a Courtier, or a Prelate? me thinks I see how many fingers would point At him in the streets,
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as they doe at his apes, and say, there goeth a deepe fellowe, he hath more wit in his little finger then the rest in their whole bodie.
as they do At his Apes, and say, there Goes a deep fellow, he hath more wit in his little finger then the rest in their Whole body.
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You talke of Sectaries how fast they growe, and how fast they breed;
You talk of Sectaries how fast they grow, and how fast they breed;
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I warrant you where any Sectary hath one sonne, Machauil hath a score, and those not the brats,
I warrant you where any Sectary hath one son, Machauil hath a score, and those not the brats,
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but the fatlings of the Land, which if they had but a dram of religion for an ounce of their policie, they might goe like Saints among men.
but the fatlings of the Land, which if they had but a dram of Religion for an ounce of their policy, they might go like Saints among men.
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But wee speake to the belly that hath no eares.
But we speak to the belly that hath no ears.
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Now let vs see the parts of this kings confession, that we may see how his thankfulnes did answere to his sinne:
Now let us see the parts of this Kings Confessi, that we may see how his thankfulness did answer to his sin:
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before he had robbed God of his honor:
before he had robbed God of his honour:
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now, as though hee came to make restitution, he brings praise, & thankes and glorie in his mouth.
now, as though he Come to make restitution, he brings praise, & thanks and glory in his Mouth.
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First, he aduanceth Gods power, and saith, that his kingdome is an euerlasting kingdome:
First, he Advanceth God's power, and Says, that his Kingdom is an everlasting Kingdom:
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in which wordes he confesseth that God was aboue him, because that his kingdome was not an euerlasting Kingdome,
in which words he Confesses that God was above him, Because that his Kingdom was not an everlasting Kingdom,
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but a momentanie Kingdome, like a sparke which riseth from the fire, and falleth to the fire againe.
but a momentary Kingdom, like a spark which Riseth from the fire, and falls to the fire again.
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because hee was a proud King: so God doth stomacke sinne in those that beare his owne person.
Because he was a proud King: so God does stomach sin in those that bear his own person.
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Therefore he sheweth what a foole he was to vaunt of his Kingdome, as though it were like Gods Kingdome, which lasteth for euer.
Therefore he shows what a fool he was to vaunt of his Kingdom, as though it were like God's Kingdom, which lasteth for ever.
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3743
Secondly, hee magnifieth the power of God, and sayth, that God doth what he listeth both in heauen and in earth, and nothing can hinder him,
Secondly, he magnifieth the power of God, and say, that God does what he lists both in heaven and in earth, and nothing can hinder him,
ord, pns31 vvz dt n1 pp-f np1, cc vvz, cst np1 vdz r-crq pns31 vvz av-d p-acp n1 cc p-acp n1, cc pix vmb vvi pno31,
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or say vnto him, what doest thou? Vnder which words, he confesieth againe, that God was aboue him,
or say unto him, what dost thou? Under which words, he confesseth again, that God was above him,
cc vvb p-acp pno31, r-crq vd2 pns21? p-acp r-crq n2, pns31 vvz av, cst np1 vbds p-acp pno31,
(24) sermon (DIV1)
537
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because hee could not raigne as he listed, for when hee thought to liue at his pleasure, hee was thrust out at doores,
Because he could not Reign as he listed, for when he Thought to live At his pleasure, he was thrust out At doors,
c-acp pns31 vmd xx vvi c-acp pns31 vvd, c-acp c-crq pns31 vvd pc-acp vvi p-acp po31 n1, pns31 vbds vvn av p-acp n2,
(24) sermon (DIV1)
537
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and God said not to him, what doest thou? but Thy kingdome shall depart from thee:
and God said not to him, what dost thou? but Thy Kingdom shall depart from thee:
cc np1 vvd xx p-acp pno31, q-crq vd2 pns21? cc-acp po21 n1 vmb vvi p-acp pno21:
(24) sermon (DIV1)
537
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therefore he sheweth what a foole he was to vaunt of his power, as though it had beene like Gods power, which cannot bee checked.
Therefore he shows what a fool he was to vaunt of his power, as though it had been like God's power, which cannot be checked.
av pns31 vvz r-crq dt n1 pns31 vbds pc-acp vvi pp-f po31 n1, c-acp cs pn31 vhd vbn av-j npg1 n1, r-crq vmbx vbi vvn.
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Thirdly hee commendeth the iustice of God, and saith, that his workes were all truth, and his waies were all iudgement.
Thirdly he commends the Justice of God, and Says, that his works were all truth, and his ways were all judgement.
ord pns31 vvz dt n1 pp-f np1, cc vvz, cst po31 n2 vbdr d n1, cc po31 n2 vbdr d n1.
(24) sermon (DIV1)
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Vnder which words, he confesseth againe, that God was aboue him:
Under which words, he Confesses again, that God was above him:
p-acp r-crq n2, pns31 vvz av, cst np1 vbds p-acp pno31:
(24) sermon (DIV1)
538
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for his waies were all errors, and his workes were all sinnes, as the ende prooued.
for his ways were all errors, and his works were all Sins, as the end proved.
c-acp po31 n2 vbdr d n2, cc po31 n2 vbdr d n2, c-acp dt n1 vvn.
(24) sermon (DIV1)
538
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Therefore he shewes what a foole he was, to vaunt of his workes, as though they had been like Gods workes, which cannot be blamed:
Therefore he shows what a fool he was, to vaunt of his works, as though they had been like God's works, which cannot be blamed:
av pns31 vvz r-crq dt n1 pns31 vbds, pc-acp vvi pp-f po31 n2, c-acp cs pns32 vhd vbn av-j npg1 n2, r-crq vmbx vbi vvn:
(24) sermon (DIV1)
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therefore hee concludes, I Nabuchadnezzar praise, and extoll, and magnifie the King of heauen.
Therefore he concludes, I Nebuchadnezzar praise, and extol, and magnify the King of heaven.
av pns31 vvz, pns11 np1 n1, cc vvi, cc vvi dt n1 pp-f n1.
(24) sermon (DIV1)
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When hee lighted vpon the right string, marke how he harpes vpon it, and doubles it,
When he lighted upon the right string, mark how he harps upon it, and doubles it,
c-crq pns31 vvd p-acp dt j-jn n1, vvb c-crq pns31 vvz p-acp pn31, cc vvz pn31,
(24) sermon (DIV1)
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and trebles it, like a bonde which is ratified with many wordes of like sense;
and trebles it, like a bond which is ratified with many words of like sense;
cc vvz pn31, av-j dt n1 r-crq vbz vvn p-acp d n2 pp-f j n1;
(24) sermon (DIV1)
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so he ratifieth his bonde to God with many words of like meaning, I will praise and extoll and magnifie the King of Heauen:
so he ratifieth his bond to God with many words of like meaning, I will praise and extol and magnify the King of Heaven:
av pns31 vvz po31 n1 p-acp np1 p-acp d n2 pp-f j n1, pns11 vmb vvi cc vvi cc vvi dt n1 pp-f n1:
(24) sermon (DIV1)
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as if hee would praise him, and more than prayse him.
as if he would praise him, and more than praise him.
c-acp cs pns31 vmd vvi pno31, cc av-dc cs n1 pno31.
(24) sermon (DIV1)
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They which loue with the heart, and repent from the bottome, praise & praise, praie and pray, giue and giue, serue and serue, that is,
They which love with the heart, and Repent from the bottom, praise & praise, pray and pray, give and give, serve and serve, that is,
pns32 r-crq vvb p-acp dt n1, cc vvi p-acp dt n1, n1 cc n1, vvb cc vvb, vvb cc vvi, vvb cc vvi, cst vbz,
(24) sermon (DIV1)
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when they haue serued him, they are ready to serue him againe. Here is a glasse for al the children of pride.
when they have served him, they Are ready to serve him again. Here is a glass for all the children of pride.
c-crq pns32 vhb vvn pno31, pns32 vbr j pc-acp vvi pno31 av. av vbz dt n1 p-acp d dt n2 pp-f n1.
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First looke vpon Nabuchadnezzar, you that are great men like Nabuchadnezzar.
First look upon Nebuchadnezzar, you that Are great men like Nebuchadnezzar.
ord vvb p-acp np1, pn22 cst vbr j n2 av-j np1.
(24) sermon (DIV1)
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For thus will GOD make his example of great men, because they should bee examples to others.
For thus will GOD make his Exampl of great men, Because they should be Examples to Others.
p-acp av vmb np1 vvi po31 n1 pp-f j n2, c-acp pns32 vmd vbi n2 p-acp n2-jn.
(24) sermon (DIV1)
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Many wicked men died in Iurie, and scarse a man was by to see their ende;
Many wicked men died in Jury, and scarce a man was by to see their end;
av-d j n2 vvd p-acp n1, cc av-j dt n1 vbds p-acp pc-acp vvi po32 n1;
(24) sermon (DIV1)
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but Herode was striken before the people, that all might see, because hee was a wicked King.
but Herod was stricken before the people, that all might see, Because he was a wicked King.
cc-acp np1 vbds vvn p-acp dt n1, cst d vmd vvi, c-acp pns31 vbds dt j n1.
(24) sermon (DIV1)
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There were many in Babel as proud as Nabuchadnezzar, but none but Nabuchadnezzar was made like a beast,
There were many in Babel as proud as Nebuchadnezzar, but none but Nebuchadnezzar was made like a beast,
pc-acp vbdr d p-acp np1 p-acp j c-acp np1, cc-acp pix cc-acp np1 vbds vvn av-j dt n1,
(24) sermon (DIV1)
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As Princes vse to picke those that are principall and chiefe in rebellion to make them examples of terrour to others, which were ringleaders in the treason:
As Princes use to pick those that Are principal and chief in rebellion to make them Examples of terror to Others, which were ringleaders in the treason:
p-acp ng1 n1 pc-acp vvi d cst vbr j-jn cc j-jn p-acp n1 pc-acp vvi pno32 n2 pp-f n1 p-acp n2-jn, r-crq vbdr n2 p-acp dt n1:
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so God doth bend his shot against the captaines of his enemies, like the King of Aram, which charged his souldiers, that they shoulde fight with none but against Achab the King,
so God does bend his shot against the Captains of his enemies, like the King of Aram, which charged his Soldiers, that they should fight with none but against Ahab the King,
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as it is written in the second Booke of Chronicles, the eighteenth chapter and thirtieth verse.
as it is written in the second Book of Chronicles, the eighteenth chapter and thirtieth verse.
c-acp pn31 vbz vvn p-acp dt ord n1 pp-f n2, dt ord n1 cc ord n1.
(24) sermon (DIV1)
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For as Salomon saith in the nineteenth Chapter of his Prouerbes and fiue and twentieth verse, Strike the strong, and the rest will beware:
For as Solomon Says in the nineteenth Chapter of his Proverbs and fiue and twentieth verse, Strike the strong, and the rest will beware:
p-acp c-acp np1 vvz p-acp dt ord n1 pp-f po31 n2 cc crd cc ord n1, vvb dt j, cc dt n1 vmb vvi:
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so Iustice shewed vpon a Ruler, or great personage, dooth terrifie manie.
so justice showed upon a Ruler, or great personage, doth terrify many.
av n1 vvd p-acp dt n1, cc j n1, vdz vvi d.
(24) sermon (DIV1)
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If we could see but one of our Nabuchadnezzars so degraded, it would make all the rest better in their office,
If we could see but one of our Nebuchadnezars so degraded, it would make all the rest better in their office,
cs pns12 vmd vvi p-acp crd pp-f po12 n2 av vvn, pn31 vmd vvi d dt n1 av-jc p-acp po32 n1,
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& thinke when they sit in their maiesties, as Queene Hester did, that their power is giuen them for the Church and not against the Church.
& think when they fit in their majesty's, as Queen Esther did, that their power is given them for the Church and not against the Church.
cc vvb c-crq pns32 vvb p-acp po32 n2, c-acp n1 np1 vdd, cst po32 n1 vbz vvn pno32 p-acp dt n1 cc xx p-acp dt n1.
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Paul being before Festus and Agrippa, wisheth not vnto the King Agrippa, more wealth, or more honor,
Paul being before Festus and Agrippa, wishes not unto the King Agrippa, more wealth, or more honour,
np1 vbg p-acp np1 cc np1, vvz xx p-acp dt n1 np1, dc n1, cc dc n1,
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or more riches, but more religion, which is the greatest want of Princes and Magistrates.
or more riches, but more Religion, which is the greatest want of Princes and Magistrates.
cc av-dc n2, cc-acp dc n1, r-crq vbz dt js n1 pp-f n2 cc n2.
(24) sermon (DIV1)
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They sitte in Gods chayre, and are called Gods, but are not like God, but like Mammon,
They sit in God's chair, and Are called God's, but Are not like God, but like Mammon,
pns32 vvi p-acp ng1 n1, cc vbr vvn n2, cc-acp vbr xx av-j np1, cc-acp av-j np1,
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except their names and their crownes:
except their names and their crowns:
c-acp po32 n2 cc po32 n2:
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peraduenture a Dauid, or a Salomon, or a Iosua, that is, a few that remember whose person they beare:
Peradventure a David, or a Solomon, or a Iosua, that is, a few that Remember whose person they bear:
av dt np1, cc dt np1, cc dt np1, cst vbz, dt d cst vvb r-crq n1 pns32 vvb:
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the rest are like Saul, and Herod, and Nabuchadnezzar, which know not frō whome their kingdomes come.
the rest Are like Saul, and Herod, and Nebuchadnezzar, which know not from whom their kingdoms come.
dt n1 vbr av-j np1, cc np1, cc np1, r-crq vvb xx p-acp r-crq po32 n2 vvb.
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Nabuchadnezzar built for his honour, and they built for their honour: Nabuchadnezzar gathered for his wealth, and they gather for their welth:
Nebuchadnezzar built for his honour, and they built for their honour: Nebuchadnezzar gathered for his wealth, and they gather for their wealth:
np1 vvd p-acp po31 n1, cc pns32 vvd p-acp po32 n1: np1 vvd p-acp po31 n1, cc pns32 vvb p-acp po32 n1:
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Nabuchadnezzar sought after his pleasure, and they seeke after their pleasure: Nabuchadnezzar vaunted of his power, and they vaunt of their power:
Nebuchadnezzar sought After his pleasure, and they seek After their pleasure: Nebuchadnezzar vaunted of his power, and they vaunt of their power:
np1 vvd p-acp po31 n1, cc pns32 vvb p-acp po32 n1: np1 vvd pp-f po31 n1, cc pns32 vvb pp-f po32 n1:
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what did Nabuchadnezzar which they do not, but repent which they doe not? I cannot wish them beastes to doe them good,
what did Nebuchadnezzar which they do not, but Repent which they do not? I cannot wish them beasts to do them good,
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like Nabuchadnezzar, because it is a question, whether they are worse than beasts already, but if we could driue them out of their pallaces to liue like beasts in the wildernesse, it were a good riddance,
like Nebuchadnezzar, Because it is a question, whither they Are Worse than beasts already, but if we could driven them out of their palaces to live like beasts in the Wilderness, it were a good riddance,
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for there they shoulde doe lesse harme:
for there they should do less harm:
c-acp a-acp pns32 vmd vdi dc n1:
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where now their proude hornes doe gore others, & their hoof is vp to strike euery one that is better than themselues, which maketh many flie into the wildernesse, from their house,
where now their proud horns do gore Others, & their hoof is up to strike every one that is better than themselves, which makes many fly into the Wilderness, from their house,
c-crq av po32 j n2 vdb vvi n2-jn, cc po32 n1 vbz a-acp pc-acp vvi d pi cst vbz jc cs px32, r-crq vvz d n1 p-acp dt n1, p-acp po32 n1,
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and church, and calling, lest they should fall into their clutches:
and Church, and calling, lest they should fallen into their clutches:
cc n1, cc vvg, cs pns32 vmd vvi p-acp po32 n2:
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The Lorde which restored Nabuchadnezzar from the likenesse of a beast, restore them to the likenes of men,
The Lord which restored Nebuchadnezzar from the likeness of a beast, restore them to the likeness of men,
dt n1 r-crq vvd np1 p-acp dt n1 pp-f dt n1, vvb pno32 p-acp dt n1 pp-f n2,
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or els fright them like Nabuchadnezzar, to runne from their roomes, that better may haue their places.
or Else fright them like Nebuchadnezzar, to run from their rooms, that better may have their places.
cc av vvb pno32 av-j np1, pc-acp vvi p-acp po32 n2, cst jc vmb vhi po32 n2.
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Thus you see Nabuchadnezzar was made like a beast that he might die like a man,
Thus you see Nebuchadnezzar was made like a beast that he might die like a man,
av pn22 vvb np1 vbds vvn av-j dt n1 cst pns31 vmd vvi av-j dt n1,
(24) sermon (DIV1)
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for he could neuer learne from whence his kingdome came, vntill he had beene apprentice seuen yeares vnto the crosse,
for he could never Learn from whence his Kingdom Come, until he had been apprentice seuen Years unto the cross,
c-acp pns31 vmd av-x vvi p-acp c-crq po31 n1 vvd, c-acp pns31 vhd vbn n1 crd n2 p-acp dt n1,
(24) sermon (DIV1)
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and when hee perceiued who took his kingdome from him, then he perceiued also who gaue his Kingdome to him,
and when he perceived who took his Kingdom from him, then he perceived also who gave his Kingdom to him,
cc c-crq pns31 vvd r-crq vvd po31 n1 p-acp pno31, cs pns31 vvd av r-crq vvd po31 n1 p-acp pno31,
(24) sermon (DIV1)
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and learned his thankefulnesse in the wildernesse, when al the blessings were gone, which he should haue been thankfull for, he thought that God was no body,
and learned his thankfulness in the Wilderness, when all the blessings were gone, which he should have been thankful for, he Thought that God was no body,
cc vvd po31 n1 p-acp dt n1, c-crq d dt n2 vbdr vvn, r-crq pns31 vmd vhi vbn j p-acp, pns31 vvd cst np1 vbds dx n1,
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vntill he became like no body himselfe, and then who but God, no power but of him, no honor but from him, his first honor came from God, as well as his last:
until he became like no body himself, and then who but God, no power but of him, no honour but from him, his First honour Come from God, as well as his last:
c-acp pns31 vvd av-j dx n1 px31, cc av q-crq p-acp np1, dx n1 cc-acp pp-f pno31, dx n1 cc-acp p-acp pno31, po31 ord n1 vvd p-acp np1, c-acp av c-acp po31 ord:
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but when he was like a beast which knew not his owner, like a babe which knewe not his Father,
but when he was like a beast which knew not his owner, like a babe which knew not his Father,
cc-acp c-crq pns31 vbds av-j dt n1 r-crq vvd xx po31 n1, av-j dt n1 r-crq vvd xx po31 n1,
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like an Image which knowes not his maker, but nowe hee knoweth from whom Kings raigne,
like an Image which knows not his maker, but now he Knoweth from whom Kings Reign,
av-j dt n1 r-crq vvz xx po31 n1, cc-acp av pns31 vvz p-acp ro-crq ng1 n1,
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and hath learned to say thy Kingdome, as well as my Kingdome, and is like the elders in the Reuelation which cast downe their crownes before the Lambe.
and hath learned to say thy Kingdom, as well as my Kingdom, and is like the Elders in the Revelation which cast down their crowns before the Lamb.
cc vhz vvn pc-acp vvi po21 n1, c-acp av c-acp po11 n1, cc vbz av-j dt n2-jn p-acp dt n1 r-crq vvd a-acp po32 n2 p-acp dt n1.
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Such a schoolemaster is affliction, to teach that, which Prophets and Angels cannot teach.
Such a Schoolmaster is affliction, to teach that, which prophets and Angels cannot teach.
d dt n1 vbz n1, pc-acp vvi d, r-crq n2 cc n2 vmbx vvi.
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For the Prophet and his dreame had tolde him as much before, yet he could neuer say, the Lord hath giuen,
For the Prophet and his dream had told him as much before, yet he could never say, the Lord hath given,
p-acp dt n1 cc po31 n1 vhd vvn pno31 a-acp av-d a-acp, av pns31 vmd av-x vvi, dt n1 vhz vvn,
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before he did see how the Lord had taken: they say a friend is neuer knowne before hee bee lost:
before he did see how the Lord had taken: they say a friend is never known before he be lost:
c-acp pns31 vdd vvi c-crq dt n1 vhd vvn: pns32 vvb dt n1 vbz av-x vvn c-acp pns31 vbb vvn:
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so when God fled, then Nabuchadnezzar followed: but when God called, then Nabuchadnezzar contemned;
so when God fled, then Nebuchadnezzar followed: but when God called, then Nebuchadnezzar contemned;
av c-crq np1 vvd, cs np1 vvd: cc-acp c-crq np1 vvd, cs np1 vvd;
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when he hath all things he is vnthankfull, and when he hath nothing hee beginneth to be thankefull.
when he hath all things he is unthankful, and when he hath nothing he begins to be thankful.
c-crq pns31 vhz d n2 pns31 vbz j, cc c-crq pns31 vhz pix pns31 vvz pc-acp vbi j.
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So wee must learne Gods loue out of his wrath, and spel his goodnes out of his iustice:
So we must Learn God's love out of his wrath, and spell his Goodness out of his Justice:
av pns12 vmb vvi npg1 n1 av pp-f po31 n1, cc n1 po31 n1 av pp-f po31 n1:
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therefore we preach iudgement vnto you, to make you flie vnto mercie, wee denounce the law against you, to make you loue the gospel, we shew you hell, to make you seeke heauen.
Therefore we preach judgement unto you, to make you fly unto mercy, we denounce the law against you, to make you love the gospel, we show you hell, to make you seek heaven.
av pns12 vvb n1 p-acp pn22, pc-acp vvi pn22 vvb p-acp n1, pns12 vvb dt n1 p-acp pn22, pc-acp vvi pn22 vvb dt n1, pns12 vvb pn22 n1, pc-acp vvi pn22 vvb n1.
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Because we are all like Pharaoh his sorcerers, though we receiue neuer so much, yet we neuer say, the finger of GOD hath done this:
Because we Are all like Pharaoh his sorcerers, though we receive never so much, yet we never say, the finger of GOD hath done this:
c-acp pns12 vbr d j np1 po31 n2, cs pns12 vvb av av av-d, av pns12 av-x vvb, dt n1 pp-f np1 vhz vdn d:
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but when he begins to plague vs, then we cry the finger of God hath done this:
but when he begins to plague us, then we cry the finger of God hath done this:
cc-acp c-crq pns31 vvz pc-acp vvi pno12, cs pns12 vvb dt n1 pp-f np1 vhz vdn d:
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therefore if we will not be inuited, it is good to be compelled:
Therefore if we will not be invited, it is good to be compelled:
av cs pns12 vmb xx vbi vvn, pn31 vbz j pc-acp vbi vvn:
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to conclude, he which made Nabuchadnezzar a King when he was like a beast, is hee which makes them rich which were poore,
to conclude, he which made Nebuchadnezzar a King when he was like a beast, is he which makes them rich which were poor,
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and he which makes them free which were bounden, and hee which makes them beloued which were hated,
and he which makes them free which were bounden, and he which makes them Beloved which were hated,
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and hee which makes them wise, which were rude, and hee which makes them whole which were sicke:
and he which makes them wise, which were rude, and he which makes them Whole which were sick:
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they must staie a time, seuen dayes, or seuen weekes, or seuen moneths, or seuen yeares,
they must stay a time, seuen days, or seuen weeks, or seuen months, or seuen Years,
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as Nabuchadnezzar did, and when they are ready for it, it will come sodainly, as the Angels came to refresh Christ so soone as he was hungry:
as Nebuchadnezzar did, and when they Are ready for it, it will come suddenly, as the Angels Come to refresh christ so soon as he was hungry:
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yet a little while, a little longer, comfort is on foote, and that goodnesse which is comming, will come,
yet a little while, a little longer, Comfort is on foot, and that Goodness which is coming, will come,
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as the sunne which was rising is risen:
as the sun which was rising is risen:
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for as Nabuchadnezzar saide, mine honor was restored to mee, so I am sure many here may say, my right was restored to mee, my libertie was restored to mee, my health was restored to mee, my good name was restored to me, in lesse time than Nabuchadnezzars honour was,
for as Nebuchadnezzar said, mine honour was restored to me, so I am sure many Here may say, my right was restored to me, my liberty was restored to me, my health was restored to me, my good name was restored to me, in less time than Nebuchadnezars honour was,
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and what then? Therefore I Nabuchadnezzar, prayse, and extoll, and magnifie the King of heauen, whose workes are all trueth,
and what then? Therefore I Nebuchadnezzar, praise, and extol, and magnify the King of heaven, whose works Are all truth,
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and his waies iudgement, and those that walke in pride, hee is able to abase. and his ways judgement, and those that walk in pride, he is able to abase.
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This is the conclusion of all Gods benefites, they which doe not prayse and extoll the King of heauen are worse than Nabuchadnezzar.
This is the conclusion of all God's benefits, they which do not praise and extol the King of heaven Are Worse than Nebuchadnezzar.
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Therefore let all which sayd in their harts, like Nabuchadnezzar:
Therefore let all which said in their hearts, like Nebuchadnezzar:
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is not this the house which I haue built, is not this the land which I haue purchased, is not this the monie which I haue gathered, are not these the children which I haue be gotten, say now with Nabuchadnezzar for all, I praise,
is not this the house which I have built, is not this the land which I have purchased, is not this the money which I have gathered, Are not these the children which I have be got, say now with Nebuchadnezzar for all, I praise,
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and extoll, and magnifie the King of heauen, which can take all againe, as hee did from Nabuchadnezzar.
and extol, and magnify the King of heaven, which can take all again, as he did from Nebuchadnezzar.
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Thus you haue seen pride and humilitie, one pulling Nabuchadnezzar out of his throne, the other lifting him vnto his throne, whereby they which stand may take heed lest they fall;
Thus you have seen pride and humility, one pulling Nebuchadnezzar out of his throne, the other lifting him unto his throne, whereby they which stand may take heed lest they fallen;
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and they which are fallen, may learne to rise againe. FINIS.
and they which Are fallen, may Learn to rise again. FINIS.
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A DISSWASION FROM PRIDE, AND AN exhortation to Humilitie. 1. PET. 5. 5. God resisteth the proud,
A DISSWASION FROM PRIDE, AND an exhortation to Humility. 1. PET. 5. 5. God Resisteth the proud,
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and giueth grace to the humble.
and gives grace to the humble.
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SAint Peter teaching euerie man his dutie, how one should behaue himselfe to another, exhorteth al mē to bee humble & abstayne from pride:
SAint Peter teaching every man his duty, how one should behave himself to Another, exhorteth all men to be humble & abstain from pride:
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as though Humilitie were the bond of all duties, like a list which holdeth men in a compasse,
as though Humility were the bound of all duties, like a list which holds men in a compass,
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& pride were the makebate ouer all the world: to which Salomon giueth witnes, Prou. 13. 10. saying, Onely by pryde man maketh contention:
& pride were the makebate over all the world: to which Solomon gives witness, Prou. 13. 10. saying, Only by pride man makes contention:
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because pride maketh euery one thinke better of himselfe then of others, whereby he scorneth to giue place to the other,
Because pride makes every one think better of himself then of Others, whereby he scorneth to give place to the other,
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and therefore when neither partie wil yeeld as Abraham did to Lot, how should there be any peace? Thus pride doth breake the peace,
and Therefore when neither party will yield as Abraham did to Lot, how should there be any peace? Thus pride does break the peace,
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and humilitie doth set it againe:
and humility does Set it again:
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therefore to toll men from pride to humilitie, as it were from the concubin to the right wife, the Apostle sheweth how God is affected to pride,
Therefore to toll men from pride to humility, as it were from the concubine to the right wife, the Apostle shows how God is affected to pride,
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and what minde he beareth to humilitie: God resisteth the proud, and giueth grace to the humble:
and what mind he bears to humility: God Resisteth the proud, and gives grace to the humble:
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as if he should whisper men in the eares & say, take heed how you companie with pride,
as if he should whisper men in the ears & say, take heed how you company with pride,
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or giue entertainment to her, for she is not Caesars friend, the king counteth her his enemie,
or give entertainment to her, for she is not Caesars friend, the King counteth her his enemy,
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& all that take her part:
& all that take her part:
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she hath been suspected euer since the Angels rebelled in heauen, and Adam sought to bee equal with God.
she hath been suspected ever since the Angels rebelled in heaven, and Adam sought to be equal with God.
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therfore his maiestie hath a stich against her, as Salomon had to Shemei, & would not haue her fauorites come in his court, vnlesse they hold downe their mace, stoope when they enter.
Therefore his majesty hath a stich against her, as Solomon had to Shimei, & would not have her favorites come in his court, unless they hold down their mace, stoop when they enter.
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But if you can get in with humilitie, and weare the colours of lowlines, then you may goe boldly,
But if you can get in with humility, and wear the colours of lowliness, then you may go boldly,
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and stand in the Kings sight, and step to his chamber of presence, and put vp your petitions, and come to honor.
and stand in the Kings sighed, and step to his chamber of presence, and put up your petitions, and come to honour.
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For humilitie is very gracious with him, and so neere of his counsell, that as Dauid and Salomon say, he committeth all his secrets to her.
For humility is very gracious with him, and so near of his counsel, that as David and Solomon say, he Committeth all his secrets to her.
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This is Peters meaning, that the humble shall finde grace with God and men:
This is Peter's meaning, that the humble shall find grace with God and men:
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as wee read of Dauid and Iohn Baptist, according to that in the first Psal. vers. 4. All things which hee doth shall prosper:
as we read of David and John Baptist, according to that in the First Psalm vers. 4. All things which he does shall prosper:
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but the proude shall bee troubled and crossed, and when they would doe best they shall doe worst, but the proud shall be troubled and crossed, and when they would do best they shall do worst,
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when they would grace themselues, they shall shame themselues:
when they would grace themselves, they shall shame themselves:
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and God will be to them like the spirit of Saul which tormented him wheresoeuer hee went.
and God will be to them like the Spirit of Saul which tormented him wheresoever he went.
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This sentence is repeated againe, Iames 4. 6. the like sentence to this is in Prouerbes 3. 34. where he sayth, with the Scornefull he scorneth:
This sentence is repeated again, James 4. 6. the like sentence to this is in Proverbs 3. 34. where he say, with the Scornful he scorneth:
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but he giueth grace to the humble:
but he gives grace to the humble:
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the like sentence is againe in the 16. of Prouerbs 18. where he sayth, Pryde goeth before destruction:
the like sentence is again in the 16. of Proverbs 18. where he say, Pride Goes before destruction:
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and in the 15. of Prou. 33. before honour goeth humilitie. and in the 15. of Prou. 33. before honour Goes humility.
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because he doth all without God and craues no helpe of him:
Because he does all without God and craves no help of him:
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The like sentence is againe in the 29. of the Prou. vers. 23. where he saith, the pryde of man shall bring him lowe, The like sentence is again in the 29. of the Prou. vers. 23. where he Says, the pride of man shall bring him low,
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but the humble in spirit shall enioy glorie.
but the humble in Spirit shall enjoy glory.
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The like sentence is againe in the first of Luke. 46 where the Virgin sings, He hath put downe the mightie from their seate,
The like sentence is again in the First of Luke. 46 where the Virgae sings, He hath put down the mighty from their seat,
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and hath exalted the humble and meeke;
and hath exalted the humble and meek;
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that as it were by two or three witnesses, pryde might bee condemned, and humilitie acquited.
that as it were by two or three Witnesses, pride might be condemned, and humility acquitted.
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One is to GOD like Iacob, of whom hee sayth; Iacob haue I loued: the other is to God like Esau, of whom he sayth, Esau haue I hated.
One is to GOD like Iacob, of whom he say; Iacob have I loved: the other is to God like Esau, of whom he say, Esau have I hated.
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Iacob loued Esau because hee loued venison, but Rebecca loued Iacob because he was loued of God.
Iacob loved Esau Because he loved venison, but Rebecca loved Iacob Because he was loved of God.
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So the proud are in the Kings Court, because they seeke honour, but the humble are in Gods court, because they contemne honour:
So the proud Are in the Kings Court, Because they seek honour, but the humble Are in God's court, Because they contemn honour:
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as he sayth in the third of the Prouer. ver. 34. with the froward he will shew himselfe froward:
as he say in the third of the Prover ver. 34. with the froward he will show himself froward:
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So he threatneth here that with the proude, he will shewe himselfe proud; that is, if they chalenge, he wil defend:
So he threatens Here that with the proud, he will show himself proud; that is, if they challenge, he will defend:
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if they will prouoke him, he will resist them:
if they will provoke him, he will resist them:
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if they will clime higher then their compasse, he will pull them lower then their will.
if they will climb higher then their compass, he will pull them lower then their will.
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Peter speaks of the proud, as if they did chalenge God, like champions, & prouoke him like rebels, that vnles he did resist them, they would goe about to depriue him of his rule, as Corah, Dathan, and Abiram vndermined Moses.
Peter speaks of the proud, as if they did challenge God, like champions, & provoke him like rebels, that unless he did resist them, they would go about to deprive him of his Rule, as Corah, Dathan, and Abiram undermined Moses.
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For so the proud man sayth, I will be like the highest, and if he could, aboue the highest too.
For so the proud man say, I will be like the highest, and if he could, above the highest too.
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This is the creature which was taken out of the dust, and so soone as he was made, he opposeth himselfe against that maiestie, which the Angels adore, the throanes worship, the diuels feare, and the heauens obey.
This is the creature which was taken out of the dust, and so soon as he was made, he Opposeth himself against that majesty, which the Angels adore, the thrones worship, the Devils Fear, and the heavens obey.
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How many sins are in this sinfull world, and yet as Salomon sayth of the good wife, Prou. 31. 29. Many daughters haue done vertuously, but thou surmountest them all.
How many Sins Are in this sinful world, and yet as Solomon say of the good wife, Prou. 31. 29. Many daughters have done virtuously, but thou surmountest them all.
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So I may say of pryde, many sinnes haue done wickedly, but thou surmountest them all:
So I may say of pride, many Sins have done wickedly, but thou surmountest them all:
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for the wrathfull man, the prodigall man, the laciuious man, the surfeting man, the slothfull man, is rather an enemy to himselfe then to God.
for the wrathful man, the prodigal man, the lascivious man, the surfeiting man, the slothful man, is rather an enemy to himself then to God.
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The enuious man, the couetous man, the deceiptful man, the vngrateful man, is rather an enemy to men then to God.
The envious man, the covetous man, the deceitful man, the ungrateful man, is rather an enemy to men then to God.
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but the proud man sets himself against God, because he doth against his lawes, he maketh himselfe equall with God,
but the proud man sets himself against God, Because he does against his laws, he makes himself equal with God,
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he exalteth himselfe aboue God, because he will haue his owne wil, though it be contrary to Gods wil. As the humble man saith;
he Exalteth himself above God, Because he will have his own will, though it be contrary to God's will. As the humble man Says;
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Not vnto vs Lord, not vnto vs, but thy name giue the glorie. Not unto us Lord, not unto us, but thy name give the glory.
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Psal. 115. 1. so the proud man saith, not vnto him, not vnto him, but vnto vs giue the glorie:
Psalm 115. 1. so the proud man Says, not unto him, not unto him, but unto us give the glory:
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like vnto Herod, which tooke the name of God, and was honored of all but the wormes,
like unto Herod, which took the name of God, and was honoured of all but the worms,
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and they shewed that he was not a God but a man, Actes 12. 21. Therefore the proud men may be called Gods enemies,
and they showed that he was not a God but a man, Acts 12. 21. Therefore the proud men may be called God's enemies,
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because as the couetous pull riches from men, so the proud pull honor from God.
Because as the covetous pull riches from men, so the proud pull honour from God.
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Beside the proud man hath no cause to be proud, as other sinners haue, the couetous for riches, the ambitious for honor, the voluptuous for plesure, the enuious for wrong, the slothful for ease;
Beside the proud man hath no cause to be proud, as other Sinners have, the covetous for riches, the ambitious for honour, the voluptuous for pleasure, the envious for wrong, the slothful for ease;
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but the proud man hath no cause to be proud, but pride it selfe, which saith like Pharaoh, I will not obey, Exod. 5. 2. Therefore God is specially said to resist the proud, because the proud resist him.
but the proud man hath no cause to be proud, but pride it self, which Says like Pharaoh, I will not obey, Exod 5. 2. Therefore God is specially said to resist the proud, Because the proud resist him.
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Heere is heauen against earth, the creator against the creature, the father against the sonne, the Lord against the seruant, the Prince against the subiect, who is like to winne the fielde? If the Lord iustifie (saith Paul) who shall condemne? so if the Lord resist, who shall defend? If his lawe come with thunder and lightning and tempest, with what terrour will hee come himselfe? It was but a brag,
Here is heaven against earth, the creator against the creature, the father against the son, the Lord against the servant, the Prince against the Subject, who is like to win the field? If the Lord justify (Says Paul) who shall condemn? so if the Lord resist, who shall defend? If his law come with thunder and lightning and tempest, with what terror will he come himself? It was but a brag,
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when the king of Iuda proclaimed warre against the king of Aram & said, No man shall deliuer thē out of my hands;
when the King of Iuda proclaimed war against the King of Aram & said, No man shall deliver them out of my hands;
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but it is true when God saith, no man shall deliuer them out of my hands:
but it is true when God Says, no man shall deliver them out of my hands:
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therefore the author to the Hebrews saith, It is a fearefull thing to fall into the hands of God, for hee euer ouercommeth. Therefore the author to the Hebrews Says, It is a fearful thing to fallen into the hands of God, for he ever Overcometh.
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Therefore when the Egyptians perceiued that God fought against them, they cryed, Wee will fle, wee will flie,
Therefore when the egyptians perceived that God fought against them, they cried, we will fle, we will fly,
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for God sighteth against vs, Exod. 14. 25. So the proud may cry, I will flie, I will flie,for God sighteth against us, Exod 14. 25. So the proud may cry, I will fly, I will fly,
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for God fighteth against vs. When the king of Iuda proclaimed warre against the king of Israel;
for God fights against us When the King of Iuda proclaimed war against the King of Israel;
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the king of Israel returned answere, that the thistle rebelled against the cedar, 2. King. 14. 9. & yet there was but king against king. a man against a man;
the King of Israel returned answer, that the thistle rebelled against the cedar, 2. King. 14. 9. & yet there was but King against King. a man against a man;
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how much rather may the king of heauen answer this proud earth, the thistle rebelleth against the Cedar? The giant durst chalenge but one of the host of Israel,
how much rather may the King of heaven answer this proud earth, the thistle rebelleth against the Cedar? The giant durst challenge but one of the host of Israel,
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but the Lord chalengeth all the host of pride:
but the Lord challenges all the host of pride:
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but to say that the Lord doth resist them, is as if Michael should denounce warre with the dragon, till he hath cast him into the pit.
but to say that the Lord does resist them, is as if Michael should denounce war with the dragon, till he hath cast him into the pit.
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This is a marshall word, and comes with armes and weapons vpon them:
This is a marshal word, and comes with arms and weapons upon them:
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if a man should see a Lion come vpon him, would hee not start? if he should see a Giant come agaynst him, would he not feare? But now the Lorde of hosts, the Lion of Iuda, which destroyed the Giants, is vp in armes to resist the proud,
if a man should see a lion come upon him, would he not start? if he should see a Giant come against him, would he not Fear? But now the Lord of hosts, the lion of Iuda, which destroyed the Giants, is up in arms to resist the proud,
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and the proud feare not so much as the humble. God resisteth the proud, and giueth grace to the humble:
and the proud Fear not so much as the humble. God Resisteth the proud, and gives grace to the humble:
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but the world resisteth the humble, and giueth grace to the proud, as Dauid notes.
but the world Resisteth the humble, and gives grace to the proud, as David notes.
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Men will praise thee, not when thou reformest thy selfe to God, but whē thou doest forme thy selfe to thy lusts: Men will praise thee, not when thou reformest thy self to God, but when thou dost Form thy self to thy Lustiest:
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that is, they which will be strowters, shal not want flatterers, which will praise euery thing that they do,
that is, they which will be strowters, shall not want Flatterers, which will praise every thing that they do,
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and euery thing that they speake, & euery thing that they weare, and say it becomes thē well to weare long haire, that it becomes thē well to weare bellied dublets, that it becomes them well to iet in their going, that it becoms thē wel to sweare in their talking.
and every thing that they speak, & every thing that they wear, and say it becomes them well to wear long hair, that it becomes them well to wear bellied doublets, that it becomes them well to jet in their going, that it becomes them well to swear in their talking.
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Now, when they heare men sooth them in their follies, then think they, we haue nothing els to commend vs,
Now, when they hear men sooth them in their follies, then think they, we have nothing Else to commend us,
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if men will praise vs for our vanities, we will haue friends enough:
if men will praise us for our vanities, we will have Friends enough:
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so the humour swelleth and thinkes with it selfe, if they will looke vpon mee when, I doe set but a stout face vpon it,
so the humour Swells and thinks with it self, if they will look upon me when, I do Set but a stout face upon it,
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how would they behold mee if I were in apparell? if they doe so admire me in silkes,
how would they behold me if I were in apparel? if they do so admire me in silks,
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how would they cap me and cursie me, and worship me, if I were in veluets? if I be so braue in plaine veluet, what if my veluet were pinct,
how would they cap me and curtsy me, and worship me, if I were in velvets? if I be so brave in plain velvet, what if my velvet were pinct,
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or cut, or printed? So they studie for fashions, as Lawyers do for delayes,
or Cut, or printed? So they study for fashions, as Lawyers do for delays,
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& count that part naked which is not as gaudie as the rest, till all their bodie be couered ouer with pride,
& count that part naked which is not as gaudy as the rest, till all their body be covered over with pride,
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as their mind is with folly.
as their mind is with folly.
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Therefore Dauid saith, that pride is as a chaine vnto them, that is, it goeth round about them like a chaine,
Therefore David Says, that pride is as a chain unto them, that is, it Goes round about them like a chain,
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and makes them thinke that all men loue them, and praise them, and admire them, and worship them for their brauerie.
and makes them think that all men love them, and praise them, and admire them, and worship them for their bravery.
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Therefore as Saul sayd to Samuel, Honour me before this people:
Therefore as Saul said to Samuel, Honour me before this people:
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so the proude man saith to his, chaine and his ruffes, and his pinckes, and his cuts, honour me before this people:
so the proud man Says to his, chain and his ruffs, and his pinks, and his cuts, honour me before this people:
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all that, he speaketh, or doth, or weareth, is like Nabuchadnezzars pallace, which he built for his honor.
all that, he speaks, or does, or weareth, is like Nebuchadnezars palace, which he built for his honour.
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This is their work, so soone as they rise, to put a Pedlars shop vpon theyr backes,
This is their work, so soon as they rise, to put a Pedlars shop upon their backs,
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and colour their faces, and pricke their ruffes, and frisle theyr hayre, and then their daies worke is done,
and colour their faces, and prick their ruffs, and frisle their hair, and then their days work is done,
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as though their office were to paint a fayre Image euery morning, and at night to blot it out agayn:
as though their office were to paint a fair Image every morning, and At night to blot it out again:
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from that day that pride is borne in the heart of man, as the false Prophets were schooled to speake as the King would haue them, so their eyes,
from that day that pride is born in the heart of man, as the false prophets were schooled to speak as the King would have them, so their eyes,
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and feete, and tongues are bound to speake, and looke, and walke, as the proud heart doth prompt them.
and feet, and tongues Are bound to speak, and look, and walk, as the proud heart does prompt them.
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If GOD were in loue with fashions, hee were neuer better serued than in this age,
If GOD were in love with fashions, he were never better served than in this age,
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for our world is like a pageant, where euery mans apparell is better then himself. Once Christ said, that soft clothing is in Kings courts:
for our world is like a pageant, where every men apparel is better then himself. Once christ said, that soft clothing is in Kings Courts:
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but now it is crept into euerie house:
but now it is crept into every house:
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then the rich glutton ietted in purple euerie day, but now the poore vnthrift iets as braue as the glutton, with so many circumstances about him, that if yee could see how pride would walke herselfe,
then the rich glutton jetted in purple every day, but now the poor unthrift jets as brave as the glutton, with so many Circumstances about him, that if ye could see how pride would walk herself,
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if she did weare apparell, she would euen goe like manie in the streetes:
if she did wear apparel, she would even go like many in the streets:
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for she could not goe brauer, nor looke stouter, nor mince finer, nor set on moe laces,
for she could not go braver, nor look stouter, nor mince finer, nor Set on more laces,
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nor make larger cuts, nor carrie more trappings about her, then our ruffians and wantons doe at this day.
nor make larger cuts, nor carry more trappings about her, then our ruffians and wantons do At this day.
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How far are these fashions altered from those leather coates which God made in Paradise? if their bodies did chaunge formes so often as their apparell chaungeth fashions, they should haue more snapes then they haue fingers and toes.
How Far Are these fashions altered from those leather coats which God made in Paradise? if their bodies did change forms so often as their apparel changeth fashions, they should have more snapes then they have fingers and toes.
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As Ieroboams wife disguised her self that the Prophet might not know her, so we may think that they disguise themselues that God might not knowe them, As Ieroboams wife disguised her self that the Prophet might not know her, so we may think that they disguise themselves that God might not know them,
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nay they disguise their bodies so, till they knowe not themselues:
nay they disguise their bodies so, till they know not themselves:
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for the seruant goeth like his master, the handmaide like her Mistresse, the subiect like the Prince,
for the servant Goes like his master, the handmaid like her Mistress, the Subject like the Prince,
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as though he had forgotten his calling, and mistooke himselfe:
as though he had forgotten his calling, and mistook himself:
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like a man in the darke, which puts on another mans coate for his owne, that is too wide,
like a man in the dark, which puts on Another men coat for his own, that is too wide,
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or too side for his bodie:
or too side for his body:
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so their attires are so vnfit for their bodies, so vnmeete for their calling, so contrarie to nature, that I cannot call them fitter, then the monsters of apparell.
so their attires Are so unfit for their bodies, so unmeet for their calling, so contrary to nature, that I cannot call them fitter, then the monsters of apparel.
av po32 n2 vbr av j p-acp po32 n2, av j-u p-acp po32 n-vvg, av j-jn p-acp n1, cst pns11 vmbx vvi pno32 jc, cs dt n2 pp-f n1.
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For the Giants were not so monstrous in nature, as their attires are in fashion, that if they could see their apparell but with the glance of a spirituall eye, For the Giants were not so monstrous in nature, as their attires Are in fashion, that if they could see their apparel but with the glance of a spiritual eye,
p-acp dt n2 vbdr xx av j p-acp n1, c-acp po32 n2 vbr p-acp n1, cst cs pns32 vmd vvi po32 n1 cc-acp p-acp dt n1 pp-f dt j n1,
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how monstrous it makes them like Apes and Puppets, and Vices, they would fling away their attire,
how monstrous it makes them like Apes and Puppets, and Vices, they would fling away their attire,
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as Dauid flung away Sauls armour: and bee as much ashamed of their clothes, as Adam was of his nakednesse.
as David flung away Saul's armour: and be as much ashamed of their clothes, as Adam was of his nakedness.
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Pride hath been the deuiser of all these vanities, which now neither shame nor lawes nor preaching can take away:
Pride hath been the deviser of all these vanities, which now neither shame nor laws nor preaching can take away:
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therefore had we not need to shew you, how God resisteth this vice, that careth not for any else? Who can tell how this weede groweth, seeing wee haue nothing to be proud of,
Therefore had we not need to show you, how God Resisteth this vice, that Careth not for any Else? Who can tell how this weed grows, seeing we have nothing to be proud of,
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but more cause to be ashamed of our selues, and flie from the face of God and man too, then Adam our father had? we were earth, we are flesh,
but more cause to be ashamed of our selves, and fly from the face of God and man too, then Adam our father had? we were earth, we Are Flesh,
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and we shall bee wormes meate:
and we shall be worms meat:
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3938
what cause hath earth, or flesh, or wormes meate to be proud? We are borne in sinne, we liue in miserie, we shal die in corruption:
what cause hath earth, or Flesh, or worms meat to be proud? We Are born in sin, we live in misery, we shall die in corruption:
r-crq n1 vhz n1, cc n1, cc ng1 n1 pc-acp vbi j? pns12 vbr vvn p-acp n1, pns12 vvb p-acp n1, pns12 vmb vvi p-acp n1:
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what cause hath sinne, or miserie, or corruption to puffe vs, but to humble vs? there is nothing good which we are proud of,
what cause hath sin, or misery, or corruption to puff us, but to humble us? there is nothing good which we Are proud of,
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but a wise man is ashamed of the same things whereof we boast.
but a wise man is ashamed of the same things whereof we boast.
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It is a wonder to see, how a gay coate, or a gold ring, or a wrought handkerchiefe can braue a mans minde, that he thinkes better of himselfe that day when he weareth them,
It is a wonder to see, how a gay coat, or a gold ring, or a wrought handkerchief can brave a men mind, that he thinks better of himself that day when he weareth them,
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then any day els, and speakes and walkes, and lookes after another fashion then he did before?
then any day Else, and speaks and walks, and looks After Another fashion then he did before?
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If ye could say as the disciples said, Luk. 10. 17. Lord the diuels are subiect vnto vs:
If you could say as the Disciples said, Luk. 10. 17. Lord the Devils Are Subject unto us:
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Yet (saith the Lord) glorie not in this: how manie things doe we glorie in, which we should not,Yet (Says the Lord) glory not in this: how many things do we glory in, which we should not,
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if wee may not glorie in the gift of miracles? Euen as a couetous man is greedie of an halfpenie,
if we may not glory in the gift of Miracles? Eve as a covetous man is greedy of an halfpenny,
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and an enuious man is angrie for a word: so the proud man is proud of a fether.
and an envious man is angry for a word: so the proud man is proud of a feather.
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Therefore shall not God resist them which glorie in all things but himselfe, and should glorie in nothing but in him? as he did emulate the loftie Babel, so he dooth resist these loftie minds.
Therefore shall not God resist them which glory in all things but himself, and should glory in nothing but in him? as he did emulate the lofty Babel, so he doth resist these lofty minds.
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But for Pride the angels which are in hell should be in heauen: but for pride we which are in earth should bee in paradise:
But for Pride the Angels which Are in hell should be in heaven: but for pride we which Are in earth should be in paradise:
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but for pride Nabuchadnezzar which is in the forest should be in his pallace: but for pride Pharaoh which lies with the fishes, should be with his nobles: but for pride Nebuchadnezzar which is in the forest should be in his palace: but for pride Pharaoh which lies with the Fish, should be with his Nobles:
cc-acp p-acp n1 np1 r-crq vbz p-acp dt n1 vmd vbi p-acp po31 n1: p-acp p-acp n1 np1 r-crq vvz p-acp dt n2, vmd vbi p-acp po31 n2-j:
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Of all the children of pride, the Pope is the father, which sitteth in the temple of God, and is worshipped as God.
Of all the children of pride, the Pope is the father, which Sitteth in the temple of God, and is worshipped as God.
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The Lords ministers are called seruants, and his ministers are called Lords: but for pride the Pharisies would haue receiued Christ as gently as his disciples: The lords Ministers Are called Servants, and his Ministers Are called lords: but for pride the Pharisees would have received christ as gently as his Disciples:
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but for Pride Herod would haue worshipped Christ as humbly as the shepheardes: but for Pride Herod would have worshipped christ as humbly as the shepherds:
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but for pride our men would goe like Abraham, and our women like Sara, as they would bee called their children:
but for pride our men would go like Abraham, and our women like Sarah, as they would be called their children:
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but for pride Noble men would come to Church, as well as the people: but for pride Gentles would abide reproofe, as well as seruants:
but for pride Noble men would come to Church, as well as the people: but for pride Gentiles would abide reproof, as well as Servants:
cc-acp p-acp n1 j n2 vmd vvi p-acp n1, c-acp av c-acp dt n1: cc-acp p-acp n1 n2-j vmd vvi n1, c-acp av c-acp n2:
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but for pride thou wouldest forgiue thy brother, and thy brother would forgiue thee, and the Lawyers should haue no worke.
but for pride thou Wouldst forgive thy brother, and thy brother would forgive thee, and the Lawyers should have no work.
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But when thou thinkest of these things, Pride comes in and saith, Wilt thou goe like a hagler? wilt thou follow Sermons? wilt thou take the checke? wilt thou put vp wrong? what will men say? that thou art a mome,
But when thou Thinkest of these things, Pride comes in and Says, Wilt thou go like a hagler? wilt thou follow Sermons? wilt thou take the check? wilt thou put up wrong? what will men say? that thou art a mome,
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and a cowarde, and a foole, and no man will reuerence thee, but euerie man will contemne & abuse thee.
and a coward, and a fool, and no man will Reverence thee, but every man will contemn & abuse thee.
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Thus men are faine to put on the liuerie of pride, as they put on the liueries of Noble men, to shrowd and defend them from the contempt of the world.
Thus men Are feign to put on the livery of pride, as they put on the liveries of Noble men, to shroud and defend them from the contempt of the world.
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Who hath not felt these counsailes in his heart, which would not beleeue that any pride was in him? Yet as Absolon was a worse sonne then Adoniah,
Who hath not felt these Counsels in his heart, which would not believe that any pride was in him? Yet as Absalom was a Worse son then Adoniah,
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because Adoniah rebelled against his brother, but Absolon rebelled against his father: so pride hath worse children, than vanitie of apparell.
Because Adoniah rebelled against his brother, but Absalom rebelled against his father: so pride hath Worse children, than vanity of apparel.
c-acp np1 vvd p-acp po31 n1, p-acp np1 vvd p-acp po31 n1: av n1 vhz jc n2, cs n1 pp-f n1.
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Tyrannie in Princes, ambition in Nobles, rebellion in Subiects, disobedience in Children, stubbornnesse in seruants: name Pride, and thou hast named their mother:
Tyranny in Princes, ambition in Nobles, rebellion in Subjects, disobedience in Children, stubbornness in Servants: name Pride, and thou hast nam their mother:
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therfore shall not GOD resist pride, which hath sowed so many tares in his grounde, that scarse a man can say like Dauid, I am not high minded.
Therefore shall not GOD resist pride, which hath sowed so many tares in his ground, that scarce a man can say like David, I am not high minded.
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Psal. 131. 1. Giue me the mindes of all men humbled, and there is nothing left to raise strife in the worlde.
Psalm 131. 1. Give me the minds of all men humbled, and there is nothing left to raise strife in the world.
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But as Iames saith, The heart of man lusteth after enuie: But as James Says, The heart of man Lusteth After envy:
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so the heart of man lusteth after pride, though he haue many hart breakes and pull downes,
so the heart of man Lusteth After pride, though he have many heart breaks and pull downs,
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and many times no countenance to shew it:
and many times no countenance to show it:
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yet if a little sparke be put to the tow, you shal see how soon this flaxe will flame:
yet if a little spark be put to the tow, you shall see how soon this flax will flame:
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therefore Salomon saith, Eccles. 3. 10. that all the troubles that God layeth vpon a man, haue this purpose, to humble him;
Therefore Solomon Says, Eccles. 3. 10. that all the Troubles that God Layeth upon a man, have this purpose, to humble him;
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as though al troubles were little inough to humble pride, and that but for pride there were no need almost of our troubles.
as though all Troubles were little enough to humble pride, and that but for pride there were no need almost of our Troubles.
c-acp cs d n2 vbdr j av-d p-acp j n1, cc cst p-acp p-acp n1 a-acp vbdr dx n1 av pp-f po12 n2.
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For the auoiding of this vice, GOD suffereth men to fall into other vices, which men abhorre and punish,
For the avoiding of this vice, GOD suffers men to fallen into other vices, which men abhor and Punish,
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as theft, and fornication, and drunkennes, to make them ashamed by these vices which were not ashamed of pride:
as theft, and fornication, and Drunkenness, to make them ashamed by these vices which were not ashamed of pride:
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this is an argument, that of all sinnes pride is the worst, because God suffereth other sinnes to come and shame vs, least we should bee proude.
this is an argument, that of all Sins pride is the worst, Because God suffers other Sins to come and shame us, lest we should be proud.
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Agayne, Pride hath this propertie and sleight that it mixeth it selfe with our good workes, and followeth vertue:
Again, Pride hath this property and sleight that it mixeth it self with our good works, and follows virtue:
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As from the ashes of a Phoenix ariseth another Phoenix, so of the ashes of our good workes ariseth pride.
As from the Ashes of a Phoenix arises Another Phoenix, so of the Ashes of our good works arises pride.
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When the diuell cannot stay vs from a good worke, then he laboureth by all meanes to make vs proud of it,
When the Devil cannot stay us from a good work, then he Laboureth by all means to make us proud of it,
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and so he staineth our worke and stealeth our reward.
and so he stains our work and steals our reward.
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For though a man doe neuer so much good, yet if he be proude of it hee loseth his reward, as the Pharisies did:
For though a man do never so much good, yet if he be proud of it he loses his reward, as the Pharisees did:
p-acp cs dt n1 vdb av-x av av-d j, av cs pns31 vbb j pp-f pn31 pns31 vvz po31 n1, c-acp dt np2 vdd:
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therefore the best and the wisest, and the holiest men had need to watch this vice:
Therefore the best and the Wisest, and the Holiest men had need to watch this vice:
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for if they take not great heed, it will make them proud of their wisedome, and of their zeale, and of their goodnes.
for if they take not great heed, it will make them proud of their Wisdom, and of their zeal, and of their Goodness.
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Paul was almost puffed vp with reuelations: Aron and Miriam began to rebell, because they thought themselues as good as Moses; Paul was almost puffed up with revelations: Aron and Miriam began to rebel, Because they Thought themselves as good as Moses;
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and all the fathers of any heresie, began their heresie at this, a magnificate opinion of themselues,
and all the Father's of any heresy, began their heresy At this, a magnificate opinion of themselves,
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and an ouerweening of their owne gifts. So pride setteth vpon the best, euen as the temper set vpon Christ.
and an overweening of their own Gifts. So pride sets upon the best, even as the temper Set upon christ.
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Agayne, a man had need to take heede of pride, for she will not keepe counsaile:
Again, a man had need to take heed of pride, for she will not keep counsel:
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but if he be proud, she will tell that he is proud, and therefore is called an impudent sinne,
but if he be proud, she will tell that he is proud, and Therefore is called an impudent sin,
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because she descrieth her selfe in the eye, in the speech, in the iesture, in the looke, in the ga•e,
Because she Describeth her self in the eye, in the speech, in the gesture, in the look, in the ga•e,
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like the drunkard, so that a man cannot bee proud, and seeme humble.
like the drunkard, so that a man cannot be proud, and seem humble.
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Thus God hath tied a iust punishmēt to this vice, that he which entertaineth the vice that he loueth, should not auoid the name which he abhorreth,
Thus God hath tied a just punishment to this vice, that he which entertaineth the vice that he loves, should not avoid the name which he abhorreth,
av np1 vhz vvn dt j n1 p-acp d n1, cst pns31 r-crq vvz dt n1 cst pns31 vvz, vmd xx vvi dt n1 r-crq pns31 vvz,
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but he shall be esteemed proud and called proud of all that know him;
but he shall be esteemed proud and called proud of all that know him;
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and many that know him not, shall point at him with their fingers in the streetes,
and many that know him not, shall point At him with their fingers in the streets,
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& say, there goes a proud fellow: which they pronounce of no vice els, but the drunkard, because these two bewray themselues.
& say, there Goes a proud fellow: which they pronounce of no vice Else, but the drunkard, Because these two bewray themselves.
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Thus you see howe the proud resist God: now you shall see how GOD resisteth the proud.
Thus you see how the proud resist God: now you shall see how GOD Resisteth the proud.
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3993
They are so heady, that almost none dare resist them but God:
They Are so heady, that almost none Dare resist them but God:
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I will resist them (saith God.) Therefore when hee heard the proud man say in the 14 of Esaiah, I will ascend vp into heauen: I will resist them (Says God.) Therefore when he herd the proud man say in the 14 of Isaiah, I will ascend up into heaven:
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hee answereth himselfe, Thou shalt be brought downe to the graue. This is hee which resisteth the proud.
he Answers himself, Thou shalt be brought down to the graven. This is he which Resisteth the proud.
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When Hamans wife heard her husband say, that Mordecai was against him; When Hamans wife herd her husband say, that Mordecai was against him;
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because he was an Israelite, she sayd that her husband should take the soile, and Mordecai shoulde preuayle.
Because he was an Israelite, she said that her husband should take the soil, and Mordecai should prevail.
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3998
What if she had heard her husband say, that the Lord of Mordecai was agaynst him? If the seruant bee so terrible, who dare encounter with his master? God hated Esau,
What if she had herd her husband say, that the Lord of Mordecai was against him? If the servant be so terrible, who Dare encounter with his master? God hated Esau,
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and how did Esau prosper? though hee was the elder brother, yet he missed the birth-right;
and how did Esau prosper? though he was the elder brother, yet he missed the birthright;
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and though his father loued him, yet hee could not blesse him, because God hated him.
and though his father loved him, yet he could not bless him, Because God hated him.
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4001
God was wroth with the Angels, and droue them out of heauen; God was wroth with Adam, and thrust him out of Paradice;
God was wroth with the Angels, and drove them out of heaven; God was wroth with Adam, and thrust him out of Paradise;
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GOD was wroth with Nabucadnezzar, and turned him out of his Pallace; GOD was wroth with Nebuchadnezzar, and turned him out of his Palace;
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4003
God was wroth with Cain, and though hee were the first man that was borne of a woman,
God was wroth with Cain, and though he were the First man that was born of a woman,
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yet God made him a vagabond vpon his owne land;
yet God made him a vagabond upon his own land;
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4005
GOD was wroth with Saul, and though he was the first king that euer was annoynted,
GOD was wroth with Saul, and though he was the First King that ever was anointed,
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yet God made his owne hand his executioner;
yet God made his own hand his executioner;
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GOD was wroth with the olde world, and though the earth was naked when they were drowned,
GOD was wroth with the old world, and though the earth was naked when they were drowned,
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4008
yet hee regarded nothing, but destroyed a world of men together.
yet he regarded nothing, but destroyed a world of men together.
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This is he which resisteth the proude, what shall wee doe if the world be against vs,
This is he which Resisteth the proud, what shall we do if the world be against us,
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4010
and the flesh against vs, and the diuell against vs, and God against vs too, which should defend vs? In heauen, in earth,
and the Flesh against us, and the Devil against us, and God against us too, which should defend us? In heaven, in earth,
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and in the sea he findes vs out.
and in the sea he finds us out.
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And as the displeasure of a king draweth many enemies with it, so the displeasure of God setteth all his creatures against vs:
And as the displeasure of a King draws many enemies with it, so the displeasure of God sets all his creatures against us:
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therefore he is called the Lord of hoasts, as though hee came with an armie against vs. When hee fought with the Aramites, the Sunne tooke his part:
Therefore he is called the Lord of hosts, as though he Come with an army against us When he fought with the Aramites, the Sun took his part:
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when hee fought against the Sodomites, the fire tooke his parte: when hee fought against the Egyptians, the water tooke his parte;
when he fought against the Sodomites, the fire took his part: when he fought against the egyptians, the water took his part;
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when he fought against the Murmurers, the earth tooke his part; when he fought against the Idolaters, the Lyons tooke his part;
when he fought against the Murmurers, the earth took his part; when he fought against the Idolaters, the Lyons took his part;
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when hee fought against the mockers, the Beares tooke his part: this is hee which resisteth the proud.
when he fought against the mockers, the Bears took his part: this is he which Resisteth the proud.
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What can hee hope, which remembreth that God is set against him, and that the Lord of heauen and of earth is his enemie? This thought made the Philistines flie & say, God is come into the hoast.
What can he hope, which Remember that God is Set against him, and that the Lord of heaven and of earth is his enemy? This Thought made the philistines fly & say, God is come into the host.
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No enemie is like this enemie, he euer ouercommeth, and when hee hath ouercomen, he can cast into hell, No enemy is like this enemy, he ever Overcometh, and when he hath overcomen, he can cast into hell,
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& make the diuels torment them againe:
& make the Devils torment them again:
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therefore well might Salomon prophecie, Pro. 29. 23. The pride of man shall bring him lowe:
Therefore well might Solomon prophecy, Pro 29. 23. The pride of man shall bring him low:
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for God hath ouercome him who brought pride into the world; & as pride brought him low, so Salomon saith, it shall bring men low too.
for God hath overcome him who brought pride into the world; & as pride brought him low, so Solomon Says, it shall bring men low too.
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What a turne is this, that that which he tooke like a chayne (as Dauid sayth) to adorne him;
What a turn is this, that that which he took like a chain (as David say) to adorn him;
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4023
doth hang him? that which he tooke to exalt him, doth debase him; that which hee tooke to winne loue, getteth hatred; does hang him? that which he took to exalt him, does debase him; that which he took to win love, gets hatred;
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4024
that which he tooke to obtaine glory, procureth shame:
that which he took to obtain glory, procureth shame:
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as if God did take the sworde out of his hand, as Dauid tooke the sworde of Goliah,
as if God did take the sword out of his hand, as David took the sword of Goliath,
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and slewe him with his owne weapon.
and slew him with his own weapon.
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When the Pharisie said he was not like the Publicane, Luk. 19. 11. he said true:
When the Pharisee said he was not like the Publican, Luk. 19. 11. he said true:
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for then he was not like the Publican indeede, because the Publican was better than he:
for then he was not like the Publican indeed, Because the Publican was better than he:
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4029
So, when a proude man thinkes best of himselfe, then God and men thinke worst of him;
So, when a proud man thinks best of himself, then God and men think worst of him;
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4030
all his glorie is but like a vapour, which clymeth as though it would goe vp to heauen,
all his glory is but like a vapour, which clymeth as though it would go up to heaven,
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but when it comes to a little height, it falles downe againe, and neuer ascends more.
but when it comes to a little height, it falls down again, and never ascends more.
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So Adam thought that the faire apple shuld make him like his maker, Gen. 3. but God resisted his pride,
So Adam Thought that the fair apple should make him like his maker, Gen. 3. but God resisted his pride,
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and that apple made him like the Serpent that tempted him with it.
and that apple made him like the Serpent that tempted him with it.
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Absolom thought that rebellion would make him a king, 2. Sam. 15. 2. but God resisted his pride,
Absalom Thought that rebellion would make him a King, 2. Sam. 15. 2. but God resisted his pride,
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4035
and his rebellion hanged him on a tree.
and his rebellion hanged him on a tree.
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Nimrod thought that Babel should get him a name, Gen. 11. but God resisted his pride,
Nimrod Thought that Babel should get him a name, Gen. 11. but God resisted his pride,
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& the name of his building was called Cōfusiō euer since.
& the name of his building was called Confusion ever since.
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Nabuchadnezzar built his pallace for his honor, Dan. 4. but God resisted his pride, and his pallace spued him out when his seruants remayned in it.
Nebuchadnezzar built his palace for his honour, Dan. 4. but God resisted his pride, and his palace spewed him out when his Servants remained in it.
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Shebna builded a sepulcher for his memoriall, Esa. 22. but GOD resisted his pride, and buried him in another Countrey, where he had no sepulcher prouided.
Shebna built a sepulcher for his memorial, Isaiah 22. but GOD resisted his pride, and buried him in Another Country, where he had no sepulcher provided.
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4040
Herod hoped when the people cryed at his words, It is the voyce of God, that hee should be worshipped euer after as God,
Herod hoped when the people cried At his words, It is the voice of God, that he should be worshipped ever After as God,
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but God resisted his pride, and before he descended from his throane, the wormes so defaced his pompe, that none which called him God would be like vnto him:
but God resisted his pride, and before he descended from his throne, the worms so defaced his pomp, that none which called him God would be like unto him:
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so whē women take more paines to dresse themselues, then they doe all the day after,
so when women take more pains to dress themselves, then they do all the day After,
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4043
and pay deerer to maintaine one vice, than they neede to learne all vertues, they thinke to please men by it:
and pay Dearer to maintain one vice, than they need to Learn all Virtues, they think to please men by it:
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but God resisteth their pride, and al that see them though they cap and curtsie to them,
but God Resisteth their pride, and all that see them though they cap and curtsy to them,
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yet they iudge worse of them, and thinke that they would not weare these signes of lightnes and pride,
yet they judge Worse of them, and think that they would not wear these Signs of lightness and pride,
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vnlesse they were light and proud indeede.
unless they were Light and proud indeed.
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4047
Thus if their apparell condemne them before men, how will it condemne them before GOD? If sinne did not blinde them, would they so deceiue themselues to take the contrary way,
Thus if their apparel condemn them before men, how will it condemn them before GOD? If sin did not blind them, would they so deceive themselves to take the contrary Way,
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4048
and thinke that should honor them which disgraceth other? But as Balaam was stopped & knew not who stopped him:
and think that should honour them which disgraceth other? But as balaam was stopped & knew not who stopped him:
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so they are resisted, and know not who resisteth them. Though they doe al to please, yet they can please none:
so they Are resisted, and know not who Resisteth them. Though they do all to please, yet they can please none:
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4050
they please not God, for God resisteth them; they please not the humble, for the humble are contrarie to thē;
they please not God, for God Resisteth them; they please not the humble, for the humble Are contrary to them;
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they please not the proud, for the proud doe enuie them which striue to bee as proude as they:
they please not the proud, for the proud do envy them which strive to be as proud as they:
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4052
they please not themselues, because they cannot bee so proud and braue as they would bee:
they please not themselves, Because they cannot be so proud and brave as they would be:
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onely they please the diuell, because their pride doth intitle him to them. Thus much of Gods battailes against the proud.
only they please the Devil, Because their pride does entitle him to them. Thus much of God's battles against the proud.
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Heere Peter leaueth the proud with this brand in their forehead, This is the man whom God resisteth:
Here Peter Leaveth the proud with this brand in their forehead, This is the man whom God Resisteth:
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then hee turneth to the lowly, and comforteth them: But he giueth grace to the humble;
then he turns to the lowly, and comforts them: But he gives grace to the humble;
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as if hee should say, you are like Iohn the beloued Disciple, which leaned on Christs bosome:
as if he should say, you Are like John the Beloved Disciple, which leaned on Christ bosom:
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Iohn 13. 23. though God resist the proud, yet hee will not frowne vpon you:
John 13. 23. though God resist the proud, yet he will not frown upon you:
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but when he resisteth them, he wil giue grace vnto you, as if hee should say, the proud are without grace,
but when he Resisteth them, he will give grace unto you, as if he should say, the proud Are without grace,
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for God giueth not grace vnto the proud, but to the humble, according to that to Esay 66. 2. To him will I looke,
for God gives not grace unto the proud, but to the humble, according to that to Isaiah 66. 2. To him will I look,
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euen to him that is poore & of a contrite heart, and trembleth at my wordes: even to him that is poor & of a contrite heart, and Trembleth At my words:
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therefore Learne of me (saith Christ) to be hūble & meek: as though the humble and meeke were his schollers.
Therefore Learn of me (Says christ) to be humble & meek: as though the humble and meek were his Scholars.
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Therefore God must needes loue the humble, because they are like his sonne:
Therefore God must needs love the humble, Because they Are like his son:
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they shall haue his best giftes, of which hee sayth, 2. Cor. 12. 9. My grace is sufficient: as if hee should say, hee which hath giuen you his grace, can he denie you any thing? as Christ saith, Hee which hath giuen vs his Sonne, will he not giue vs all things with him? Therefore grace may be called the gift of gifts,
they shall have his best Gifts, of which he say, 2. Cor. 12. 9. My grace is sufficient: as if he should say, he which hath given you his grace, can he deny you any thing? as christ Says, He which hath given us his Son, will he not give us all things with him? Therefore grace may be called the gift of Gifts,
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because all gifts come with grace, as the Court goeth with the Queene. Therefore feare not to bee humble, least you be contemned:
Because all Gifts come with grace, as the Court Goes with the Queen. Therefore Fear not to be humble, lest you be contemned:
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for all the promises of God are made to humilitie, and yet men feare to be humble, lest they shuld be contemned.
for all the promises of God Are made to humility, and yet men Fear to be humble, lest they should be contemned.
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Humilitie did not make Iohn contemptible, but when he refused the name of a Prophet, Christ saith, that hee was more then a Prophet, Mat. 11. 2. Humilitie did not make Moses contemptible,
Humility did not make John contemptible, but when he refused the name of a Prophet, christ Says, that he was more then a Prophet, Mathew 11. 2. Humility did not make Moses contemptible,
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but as he was the mildest man vpon earth;
but as he was the Mildest man upon earth;
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so he was the greatest vpon the earth, Numb. 12. Humilitie did not make Dauid contemptible,
so he was the greatest upon the earth, Numb. 12. Humility did not make David contemptible,
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but when he humbled himselfe, hee said vnto Micol, I will be more humble yet,
but when he humbled himself, he said unto Micol, I will be more humble yet,
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and lowly in my owne sight, yet thou and thy maides shall honour me, 2. Sam. 6. 22. As Christ ceased not to be a king because he was like a seruant,
and lowly in my own sighed, yet thou and thy maids shall honour me, 2. Sam. 6. 22. As christ ceased not to be a King Because he was like a servant,
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nor to bee a Lion because he was like a Lamb, nor to be God because he was made man,
nor to be a lion Because he was like a Lamb, nor to be God Because he was made man,
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nor to bee a Iudge, because he was iudged: so man dooth not loose his honour by humilitie:
nor to be a Judge, Because he was judged: so man doth not lose his honour by humility:
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but he shal be honored for his humilitie, as the Son was honoured when he was humbled, Luk. 15. 8. Thus humilitie hath found that which pride sought,
but he shall be honoured for his humility, as the Son was honoured when he was humbled, Luk. 15. 8. Thus humility hath found that which pride sought,
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like little Dauid, which was least accompted of, and yet gotte the victorie;
like little David, which was least accounted of, and yet got the victory;
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yea, when no man durst encounter with the Gyant, 1. Sam. 17. 28. This is the ladder whereby we must ascend, Gen. 28. 12. pride did cast vs downe,
yea, when no man durst encounter with the Giant, 1. Sam. 17. 28. This is the ladder whereby we must ascend, Gen. 28. 12. pride did cast us down,
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and humilitie must raise vs vp. As the way to heauen is narrowe, Mat. 12. 13. so the gate is lowe;
and humility must raise us up. As the Way to heaven is narrow, Mathew 12. 13. so the gate is low;
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and he had neede to stoope which entreth in at it: therefore be not proud, least God oppose himselfe against you;
and he had need to stoop which entereth in At it: Therefore be not proud, lest God oppose himself against you;
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but be humble, and the grace of God belongeth to you.
but be humble, and the grace of God belongeth to you.
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So long as thou art proude, and readest this sentence, GOD giueth grace to the humble:
So long as thou art proud, and Readest this sentence, GOD gives grace to the humble:
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for grace is the portion of the humble, and the dowrie of the meeke, and the treasure of the lowlie;
for grace is the portion of the humble, and the dowry of the meek, and the treasure of the lowly;
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but to thee it, is saide, The Lord resisteth the proude:
but to thee it, is said, The Lord Resisteth the proud:
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as if he should say, Auoide Sathan, Math. 4. or Departe from mee ye wicked, Math 25. 45. Thus you see howe you may haue GOD your friende or your enemie, Hee resisteth the proud, and giueth grace to the humble:
as if he should say, Avoid Sathan, Math. 4. or Depart from me you wicked, Math 25. 45. Thus you see how you may have GOD your friend or your enemy, He Resisteth the proud, and gives grace to the humble:
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if thou disdaine to learne humilitie of man, learne it of GOD, who humbled himselfe from heauen to earth, to exalte thee from earth to heauen;
if thou disdain to Learn humility of man, Learn it of GOD, who humbled himself from heaven to earth, to exalt thee from earth to heaven;
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to which Kingdome (when the proud shall be shut out) the Lord Iesus bring vs, for his mercies sake. FINIS.
to which Kingdom (when the proud shall be shut out) the Lord Iesus bring us, for his Mercies sake. FINIS.
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THE YOVNG MANS TASKE. Ecclesiastes. 12. 1. Remember thy Creator in the dayes of thy youth.
THE YOUNG MANS TASKE. Ecclesiastes. 12. 1. remember thy Creator in the days of thy youth.
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IF it be so, as they say, that none but young men do heare our doctrine;
IF it be so, as they say, that none but young men do hear our Doctrine;
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then this Text is well chosen for the auditory, to teach young men that which if they learne, they may say with Dauid, I haue more vnderstanding then the auncient.
then this Text is well chosen for the auditory, to teach young men that which if they Learn, they may say with David, I have more understanding then the ancient.
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Psalm. 119. 100. All Scripture is mans duetie, and answeres like Iohn Baptist to, What shall wee doe? In the first of Iohn the second and the twelfth, Iohn sayth, I write vnto you babes, I write vnto you children, I write vnto you fathers, I write vnto you youngmen, I write vnto you old men.
Psalm. 119. 100. All Scripture is men duty, and answers like John Baptist to, What shall we do? In the First of John the second and the twelfth, John say, I write unto you babes, I write unto you children, I write unto you Father's, I write unto you Young men, I write unto you old men.
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So the word which is called aflying booke, flyeth from one age to another, from one sexe to another, from one calling to another, till like a Iudge it hath giuen euery man his charge.
So the word which is called aflying book, flies from one age to Another, from one sex to Another, from one calling to Another, till like a Judge it hath given every man his charge.
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Among the rest, I may call this Scripture, The young mans taske. Wherein the Wise man sheweth,
Among the rest, I may call this Scripture, The young men task. Wherein the Wise man shows,
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when is the best time to sow the seede of vertue, that it may bring foorth the fruite of life,
when is the best time to sow the seed of virtue, that it may bring forth the fruit of life,
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and make a man alway readie to die.
and make a man always ready to die.
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Let him remember his Creator in the daies of his youth, and all his life shall runne in a line, the middle like the beginning,
Let him Remember his Creator in the days of his youth, and all his life shall run in a line, the middle like the beginning,
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and the ende like the middle; as the Sunne setteth against the place where it rose.
and the end like the middle; as the Sun sets against the place where it rose.
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After Salomon had described man (like Martha) troubling and toyling himselfe about many things;
After Solomon had described man (like Martha) troubling and toiling himself about many things;
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at last hee bringeth him to that one thing necessarie, which Christ taught Marie:
At last he brings him to that one thing necessary, which christ taught Marie:
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and shewes him, that if he had begun there at first, he had found that which he sought without trouble,
and shows him, that if he had begun there At First, he had found that which he sought without trouble,
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and been happier many yeares since, than he is now.
and been Happier many Years since, than he is now.
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For in the last verse of the former chapter, he calleth youth vanitie, as if he would speake all euill in a word,
For in the last verse of the former chapter, he calls youth vanity, as if he would speak all evil in a word,
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Therefore to them which are young Salomon shewes, what a vantage they haue aboue the aged like a ship, which seeing another ship sinke before her, lookes about her, pulles downe her sayle, turneth her course,
Therefore to them which Are young Solomon shows, what a vantage they have above the aged like a ship, which seeing Another ship sink before her, looks about her, pulls down her sail, turns her course,
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and escapes the sands, which would swallow her, as they had done the other. So they which are young, neede not trie the snares and allurements of the worlde,
and escapes the sands, which would swallow her, as they had done the other. So they which Are young, need not try the snares and allurements of the world,
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or the issues and effectes of sinne, which olde men haue tried before them, but take the tryall and experience of others,
or the issues and effects of sin, which old men have tried before them, but take the trial and experience of Others,
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and goe a neerer way to obtaine their wished desires.
and go a nearer Way to obtain their wished Desires.
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That is this (sayth Salomon) If thou wouldest haue any setled peace or heartie ioye in this vaine or transitorie worlde, which thou hast beene seeking all the time since thou wert borne, thou must Remember thy Creator, which did make thee, which hath elected thee, which hath redeemed thee, which daylie preserueth thee, which will for euer glorifie thee:
That is this (say Solomon) If thou Wouldst have any settled peace or hearty joy in this vain or transitory world, which thou hast been seeking all the time since thou Wertenberg born, thou must remember thy Creator, which did make thee, which hath elected thee, which hath redeemed thee, which daily Preserveth thee, which will for ever Glorify thee:
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and as the kinde remembrance of a friende doth recreate the minde, so to thinke and meditate vpon GOD, will supply thy thoughts, dispell thy griefes,
and as the kind remembrance of a friend does recreate the mind, so to think and meditate upon GOD, will supply thy thoughts, dispel thy griefs,
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and make thee cheerefull, as the sight of the Arke comforted Dauid:
and make thee cheerful, as the sighed of the Ark comforted David:
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for ioye, and comfort, and pleasure is whereas God is, as light, and cheerefulnes, and beautie is whereas the Sunne is.
for joy, and Comfort, and pleasure is whereas God is, as Light, and cheerfulness, and beauty is whereas the Sun is.
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Nowe, if thou wouldest haue this ioy, and comfort, & pleasure to bee long, and wouldest escape those thousand miseries, vexations,
Now, if thou Wouldst have this joy, and Comfort, & pleasure to be long, and Wouldst escape those thousand misery's, vexations,
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and vanities, which Salomon by many weary and tedious tryals sought to make naked before thee,
and vanities, which Solomon by many weary and tedious trials sought to make naked before thee,
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& yet held all but vanitie when hee had founde the way, thou must Remember thy Creator in the daies of thy youth, at the first spring time,
& yet held all but vanity when he had found the Way, thou must remember thy Creator in the days of thy youth, At the First spring time,
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and then thy happynesse shall bee as long as thy life;
and then thy happiness shall be as long as thy life;
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and all thy thoughts while thou remainest on earth, a foretaste of the glorie of Heauen.
and all thy thoughts while thou remainest on earth, a foretaste of the glory of Heaven.
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This is the summe of Salomons counsaile.
This is the sum of Solomon's counsel.
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Salomon findes man seeking happinesse out of the way, as Esau hunted long for a blessing, and yet went without it:
Solomon finds man seeking happiness out of the Way, as Esau hunted long for a blessing, and yet went without it:
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he pities to see him seeke and not finde, to runne and not obtaine:
he pities to see him seek and not find, to run and not obtain:
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therefore he setteth him in the way like a guide sent from heauen, which often had strayed himselfe before,
Therefore he sets him in the Way like a guide sent from heaven, which often had strayed himself before,
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and being now recouered to his right way, stands like a mark of knowledge in the turnings that leade vnto blinde by-waies, to direct all those that passe by, that they may followe the readie path that leadeth to eternall happinesse.
and being now recovered to his right Way, Stands like a mark of knowledge in the turnings that lead unto blind byways, to Direct all those that pass by, that they may follow the ready path that leads to Eternal happiness.
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And because the Trauailour marcheth cheerefully, which knoweth his way before he setteth foorth:
And Because the Travailour marches cheerfully, which Knoweth his Way before he sets forth:
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therefore from the first setting forth, euen from the time of youth, when a man beginneth to runne his pilgrimage, Salomon tels him how he shall therein prepare himselfe to walke,
Therefore from the First setting forth, even from the time of youth, when a man begins to run his pilgrimage, Solomon tells him how he shall therein prepare himself to walk,
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and sets him in a faire high way, wherein is no turning either to the right hand or the left, which he calleth, the remembrance of GOD.
and sets him in a fair high Way, wherein is no turning either to the right hand or the left, which he calls, the remembrance of GOD.
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As if he should say, Walke with God as Enoch did, and remember well, that he which shall be thy Iudge, doth see all that thou doest,
As if he should say, Walk with God as Enoch did, and Remember well, that he which shall be thy Judge, does see all that thou dost,
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and heareth thee at euerie worde:
and hears thee At every word:
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and this thought shall keepe thee in the way at all times, like the clowde and piller of fire which went before the Children of Israel aswell by day as night,
and this Thought shall keep thee in the Way At all times, like the cloud and pillar of fire which went before the Children of Israel aswell by day as night,
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when they trauailed in the wildernes.
when they travailed in the Wilderness.
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In the next chapter before, and the ninth verse, Salomon sayd, Reioyce O young man in thy youth:
In the next chapter before, and the ninth verse, Solomon said, Rejoice Oh young man in thy youth:
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now he hath chaunged his note to Remember O young man in thy youth. No more Reioyce, but Remember. Salomon mocked before, and shewed what they did remember:
now he hath changed his note to remember Oh young man in thy youth. No more Rejoice, but remember. Solomon mocked before, and showed what they did Remember:
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here he shewes what they should remember, least anie Libertine should misconster him and say, Salomon taught vs to reioyce, Salomon gaue vs leaue to sinne, Salomon said, doe as ye list,
Here he shows what they should Remember, lest any Libertine should misconstrue him and say, Solomon taught us to rejoice, Solomon gave us leave to sin, Solomon said, do as you list,
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for you are yong men, and haue a priuiledge to bee lasciuious and vaine: he recants with a breath, and denyes forthwith his word, euen where he spake it.
for you Are young men, and have a privilege to be lascivious and vain: he recants with a breath, and Denies forthwith his word, even where he spoke it.
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What sayd I? Reioyce O young man in thy youth? I would say, Remember O young man in thy youth.
What said I? Rejoice Oh young man in thy youth? I would say, remember Oh young man in thy youth.
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So God mockes vs while wee sinne, like Michaiah, which bad Achab fight agaynst Aram, and then forbad him againe:
So God mocks us while we sin, like Michaiah, which bade Ahab fight against Aram, and then forbade him again:
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so hee bids them reioyce, and forbids them agayne. Reioyce not in thy youth, but repent in thy youth.
so he bids them rejoice, and forbids them again. Rejoice not in thy youth, but Repent in thy youth.
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One would thinke that Salomon should haue giuen this Memorandum rather to olde men then to young men, let them repent which looke to dye.
One would think that Solomon should have given this Memorandum rather to old men then to young men, let them Repent which look to die.
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Oh saith Ieremie, it is good for a man to beare the yoake in his youth:
O Says Ieremie, it is good for a man to bear the yoke in his youth:
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if it be good to suffer in youth, it is better to learne in youth.
if it be good to suffer in youth, it is better to Learn in youth.
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Therefore if Dauid wisht that his tongue might cleaue to the roofe of his mouth, if hee forgot Ierusalem:
Therefore if David wished that his tongue might cleave to the roof of his Mouth, if he forgotten Ierusalem:
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what are they worthie which forget GOD the King of Ierusalem? Can a childe forget his father? Is not GOD our Father? therefore who is too young to remember him, seeing the childe doth knowe his father? As the deepest wounds had neede to be first tented:
what Are they worthy which forget GOD the King of Ierusalem? Can a child forget his father? Is not GOD our Father? Therefore who is too young to Remember him, seeing the child does know his father? As the Deepest wounds had need to be First tented:
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so the vnstablest mindes haue neede to bee first confirmed. In this extremitie is youth, as Salomon shewes them before hee teacheth them.
so the vnstablest minds have need to be First confirmed. In this extremity is youth, as Solomon shows them before he Teaches them.
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Therfore when he had shewed young men their sollie vnder the name of vanitie, like a good Tutor he taketh them to schoole, and teacheth them their dutie:
Therefore when he had showed young men their sollie under the name of vanity, like a good Tutor he Takes them to school, and Teaches them their duty:
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Remember thy Creator, as though all sinne were the forgetfulnesse of God, and all our obedience came from this remembrance, that God created vs after his owne image, in righteousnesse and holinesse, to serue him here for a while, remember thy Creator, as though all sin were the forgetfulness of God, and all our Obedience Come from this remembrance, that God created us After his own image, in righteousness and holiness, to serve him Here for a while,
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and after to inherit the ioyes which he hath himselfe. Which if we did remember, doubles it would make vs ashamed to thinke and speake,
and After to inherit the Joys which he hath himself. Which if we did Remember, doubles it would make us ashamed to think and speak,
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and doe as wee are woont.
and do as we Are wont.
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For what man dooth remember his Creator, or why he was created, while he sweareth and forsweareth,
For what man doth Remember his Creator, or why he was created, while he Sweareth and forsweareth,
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and maketh his trade of sinne, as though there were no God to iudge, nor hell to punish.
and makes his trade of sin, as though there were no God to judge, nor hell to Punish.
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This is because the remembrance of God which would wake sinners, is so chased from men,
This is Because the remembrance of God which would wake Sinners, is so chased from men,
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for feare it should curbe them of their pleasures, that they dare not thinke of him,
for Fear it should curb them of their pleasures, that they Dare not think of him,
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but striue to forget him, that they may sinne without feare.
but strive to forget him, that they may sin without Fear.
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Therefore he becommeth a Schoolemaster for God, and calleth children vnto him before they be corrupted, to teach them this one lesson for the guide of their life, Remember thy Creator. To which he draweth them as it were with two cordes:
Therefore he becomes a Schoolmaster for God, and calls children unto him before they be corrupted, to teach them this one Lesson for the guide of their life, remember thy Creator. To which he draws them as it were with two cords:
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the short slight of their youth, and the infinite infirmities of age. To shew how soone our youth is gone, which we thinke will neuer haue ende:
the short slight of their youth, and the infinite infirmities of age. To show how soon our youth is gone, which we think will never have end:
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Salomon doth not reckon it by yeares, but by dayes, in the dayes of thy youth:
Solomon does not reckon it by Years, but by days, in the days of thy youth:
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so the Scripture numbers our life, by dayes and houres, and minutes, to teach vs to make vse of al our time,
so the Scripture numbers our life, by days and hours, and minutes, to teach us to make use of all our time,
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and euery day to thinke vpon the ende.
and every day to think upon the end.
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Yet least they should post ouer this remembrance vnto age, which is the generall daye that all set to repent,
Yet lest they should post over this remembrance unto age, which is the general day that all Set to Repent,
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after this verse Salomon brings in the old man deafe, and blinde, and lame, and stammering,
After this verse Solomon brings in the old man deaf, and blind, and lame, and stammering,
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for the young man to behold, as if he should say: looke my sonne, is this man fit to learne? which cannot heare, nor see,
for the young man to behold, as if he should say: look my son, is this man fit to Learn? which cannot hear, nor see,
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nor speake, nor goe? Therefore remember thou thy creatour in the dayes of thy youth before this dotage come.
nor speak, nor go? Therefore Remember thou thy creator in the days of thy youth before this dotage come.
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This then is the leuell of our message, to hasten them forward which trauell towards heauen,
This then is the level of our message, to hasten them forward which travel towards heaven,
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because there is a great space betweene God and vs, and much a doe to aspire the toppe of mount Sion,
Because there is a great Molle between God and us, and much a do to aspire the top of mount Sion,
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but more a doe to aspire the top of the mount of heauen.
but more a do to aspire the top of the mount of heaven.
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Therefore as Abraham rose early to sacrifice his sonne in the morning, so in the morning of thy life sacrifice thy selfe to God,
Therefore as Abraham rose early to sacrifice his son in the morning, so in the morning of thy life sacrifice thy self to God,
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and let him which is Alpha in euery thing, be Alpha in thy conuersion, that is, the beginning as well as the ende.
and let him which is Alpha in every thing, be Alpha in thy conversion, that is, the beginning as well as the end.
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Because wee are giuen to set the best last, that wee may haue a longer time for our sinnes and pleasures,
Because we Are given to Set the best last, that we may have a longer time for our Sins and pleasures,
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like the Iewes in the 1. of Agge & 2. which said alway, the time was not yet come when they should build the temple.
like the Iewes in the 1. of Age & 2. which said always, the time was not yet come when they should built the temple.
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Therefore the holy Ghost crieth so often:
Therefore the holy Ghost cries so often:
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This is the acceptable time, this is the day of saluation, to day heare his voyce, This is the acceptable time, this is the day of salvation, to day hear his voice,
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like Rebeccah which taught her sonne the nearest waie to get the blessing.
like Rebecca which taught her son the nearest Way to get the blessing.
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When Christ went about to cast out diuels, they said, that he tormented them before the time: When christ went about to cast out Devils, they said, that he tormented them before the time:
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so whensoeuer thou goest about to dismisse thy sinnes and pleasures, though thou stay till thou bee an olde man,
so whensoever thou goest about to dismiss thy Sins and pleasures, though thou stay till thou be an old man,
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yet they will say still that thou dismissest them before the time.
yet they will say still that thou dismissest them before the time.
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But then is the time, when the diuell saith, the time is not yet, for the diuell is a lier,
But then is the time, when the Devil Says, the time is not yet, for the Devil is a liar,
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& knoweth that with what liquor our vessels be seasoned at first, they will tast of the same euer after,
& Knoweth that with what liquour our vessels be seasoned At First, they will taste of the same ever After,
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whether it be good or bad.
whither it be good or bad.
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Therefore as God sueth to haue vs begin at goodnesse, so the diuell wooes vs to begin at wickednesse:
Therefore as God sues to have us begin At Goodness, so the Devil Woes us to begin At wickedness:
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alledging either that wee are not resolued yet to leaue our pleasures, or els that God is exceeding mercifull to sinners,
alleging either that we Are not resolved yet to leave our pleasures, or Else that God is exceeding merciful to Sinners,
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or else that we shall haue space enough to serue him hereafter.
or Else that we shall have Molle enough to serve him hereafter.
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So he stands as it were at the ladder foote, and keepes vs off with these weapons, that wee cannot get vpon the first staffe,
So he Stands as it were At the ladder foot, and keeps us off with these weapons, that we cannot get upon the First staff,
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but one thought or other pulleth vs backe, when the foote is in the stirrop, ready to ride away from all our sinnes at once.
but one Thought or other pulls us back, when the foot is in the stirrup, ready to ride away from all our Sins At once.
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Thus wee haue long purposed to serue God, and euery man thinketh that hee should be serued,
Thus we have long purposed to serve God, and every man Thinketh that he should be served,
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but wee cannot accord of the time when to beginne: One saith when I am rich, an other saith when I am free, another saith,
but we cannot accord of the time when to begin: One Says when I am rich, an other Says when I am free, Another Says,
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when I am setled, an other saith when I am olde, then my pleasure will leaue me,
when I am settled, an other Says when I am old, then my pleasure will leave me,
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and I shall be fitter to fast and pray, and sequester my selfe, but now I shal be mocked if I be not like others.
and I shall be fitter to fast and pray, and sequester my self, but now I shall be mocked if I be not like Others.
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Thus like bad borrowers, when our day is past alreadie, we craue a longer and a longer,
Thus like bad borrowers, when our day is passed already, we crave a longer and a longer,
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so the prince of creatures dieth, before he considered why hee liued, for as no discipline is vsed where Christs discipline is neglected,
so the Prince of creatures Dieth, before he considered why he lived, for as no discipline is used where Christ discipline is neglected,
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so no time is obserued, where Gods time is omitted. It is an olde saying; Repentance is neuer too late, but it is a true saying; Repentance is neuer too soone.
so no time is observed, where God's time is omitted. It is an old saying; Repentance is never too late, but it is a true saying; Repentance is never too soon.
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Therefore we are commaunded to runne, that wee may obtaine, which is the swiftest pace of man. Therefore we Are commanded to run, that we may obtain, which is the swiftest pace of man.
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The Cherubines were portraited with wings before the place where the Israelites praied, to shew how quickly they went about the Lords businesse. The Cherubim were portraited with wings before the place where the Israelites prayed, to show how quickly they went about the lords business.
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The Hound which runnes but for the Hare, girdes foorth, so soone as he sees the Hare start:
The Hound which runs but for the Hare, girdes forth, so soon as he sees the Hare start:
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the Hawke which flyeth but for the Partridge, taketh her flight so soone as she spyes the Patridge spring:
the Hawk which flies but for the Partridge, Takes her flight so soon as she spies the Patridge spring:
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so we should followe the woord so soone as it speaketh, and come to our Master so soone as hee calleth.
so we should follow the word so soon as it speaks, and come to our Master so soon as he calls.
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For God requiring the first borne for his offering, and the first fruites for his seruice, requireth the first labours of his seruants,
For God requiring the First born for his offering, and the First fruits for his service, requires the First labours of his Servants,
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and as I may say, the maidenhead of euery man.
and as I may say, the maidenhead of every man.
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Therefore so soone as man was created, a law was giuen him, to shew that hee should liue vnder obedience from the day that hee is borne.
Therefore so soon as man was created, a law was given him, to show that he should live under Obedience from the day that he is born.
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So soone as he is borne, hee is baptized in the name of God, to shew that when we cannot runne to Christ, we should creepe vnto him,
So soon as he is born, he is baptised in the name of God, to show that when we cannot run to christ, we should creep unto him,
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and serue him as we can in youth and age:
and serve him as we can in youth and age:
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so soone as hee beginneth to praye, hee saith, Thy name be hallowed, thy kingdome come, thy will be doone,
so soon as he begins to pray, he Says, Thy name be hallowed, thy Kingdom come, thy will be done,
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before hee aske his dayly bread, to shew that wee should seeke the will of God,
before he ask his daily bred, to show that we should seek the will of God,
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before the food which we liue by, much more before the sinnes and pleasures which we perish by:
before the food which we live by, much more before the Sins and pleasures which we perish by:
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so soone as the Lord distributed the Talents, he enioyned his seruants to vse them. Who is so young which hath not receiued some talēt or other:
so soon as the Lord distributed the Talents, he enjoined his Servants to use them. Who is so young which hath not received Some talon or other:
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therefore youth cannot excuse him, because the talent requires to be asked of euery one which hath it.
Therefore youth cannot excuse him, Because the talon requires to be asked of every one which hath it.
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So soone as God had created the man and the woman, hee commanded them to increase and multiplie:
So soon as God had created the man and the woman, he commanded them to increase and multiply:
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shall we increase and multiplie in the flesh, before we encrease and multiplie in the spirit:
shall we increase and multiply in the Flesh, before we increase and multiply in the Spirit:
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the first thing which God did after hee had created heauen and earth, he did separate light from darkenes, to shew vs how we should separate good from euill, before our good become euill.
the First thing which God did After he had created heaven and earth, he did separate Light from darkness, to show us how we should separate good from evil, before our good become evil.
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The first lesson that Iohn taught, was: Repent, for the kingdome of heauen is at hand.
The First Lesson that John taught, was: repent, for the Kingdom of heaven is At hand.
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Math. 3. 2. The first lesson that the Disciples taught, was, Repent too, for the kingdome of heauen is at hand, Matth. 10. And the first lesson that Christ taught, was repent, for the kingdome of heauen is at hand, Matth. 4. 10. to teach vs what we should do first.
Math. 3. 2. The First Lesson that the Disciples taught, was, repent too, for the Kingdom of heaven is At hand, Matthew 10. And the First Lesson that christ taught, was Repent, for the Kingdom of heaven is At hand, Matthew 4. 10. to teach us what we should do First.
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Repent was the first lesson to yong and old: repent was the First Lesson to young and old:
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For what can we owe God to morrow, which wee are not indebted to day? Therefore Dauid prayed, Teach mee O Lord to number my dayes:
For what can we owe God to morrow, which we Are not indebted to day? Therefore David prayed, Teach me Oh Lord to number my days:
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not yeares, nor my moneths, nor my weekes. not Years, nor my months, nor my weeks.
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but my dayes, shewing that we shall answere for daies as well as yeares, for to day as well as to morrow:
but my days, showing that we shall answer for days as well as Years, for to day as well as to morrow:
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and for our youth as straightly as our age, which made him cry, Remember not the sinnes of my youth:
and for our youth as straightly as our age, which made him cry, remember not the Sins of my youth:
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which hee would not haue spoken, if God did not marke the sinnes of youth as well as age.
which he would not have spoken, if God did not mark the Sins of youth as well as age.
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Therefore he calleth children vnto him as Salomon dooth, and saith, that hee will teach them the feare of the Lord.
Therefore he calls children unto him as Solomon doth, and Says, that he will teach them the Fear of the Lord.
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For should children honor their father and not honour God.
For should children honour their father and not honour God.
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It was a sweete comfort, when the children went before Christ to his temple, and sang there Hosanna, to make their fathers ashamed, which did not know the Messias when he came,
It was a sweet Comfort, when the children went before christ to his temple, and sang there Hosanna, to make their Father's ashamed, which did not know the Messias when he Come,
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when their little children knew him.
when their little children knew him.
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It is written that when Christ heard a young man answer, that hee had kept the commaundementes from his youth, Christ beganne to loue him, which shewes how Christ loueth these timelie beginnings,
It is written that when christ herd a young man answer, that he had kept the Commandments from his youth, christ began to love him, which shows how christ loves these timely beginnings,
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when wee make him our nurse, and drawe our first milke from his brests.
when we make him our nurse, and draw our First milk from his breasts.
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There is not one confession for olde men, and another for young men, the old man saith not, I did beleeue in God:
There is not one Confessi for old men, and Another for young men, the old man Says not, I did believe in God:
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the young man saith not, I will beleeue in God, but both say, I doe beleeue in God,
the young man Says not, I will believe in God, but both say, I do believe in God,
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for hee which is called I am, in the third of Exodus, loueth, I am, and careth not for, I was, nor I will be.
for he which is called I am, in the third of Exodus, loves, I am, and Careth not for, I was, nor I will be.
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When Christ asketh Peter, Louest thou me? he looketh that Peter should answere him, Yea Lord I loue thee:
When christ asks Peter, Love thou me? he looks that Peter should answer him, Yea Lord I love thee:
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and not driue him off as Felix did Paule, I will heare thee, I will loue thee,
and not driven him off as Felix did Paul, I will hear thee, I will love thee,
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when I haue a conuenient time.
when I have a convenient time.
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For he which will not come when God cals, whatsoeuer he say, it is impossible that hee should resolue to come heereafter:
For he which will not come when God calls, whatsoever he say, it is impossible that he should resolve to come hereafter:
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for hee which is euill, how should hee resolue to bee good? therefore now or neuer,
for he which is evil, how should he resolve to be good? Therefore now or never,
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now and euer, the tree which buddeth not in spring, is dead all the yeare.
now and ever, the tree which buddeth not in spring, is dead all the year.
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when a man is first maried, he may vse the matter so, to winne his wife vnto him,
when a man is First married, he may use the matter so, to win his wife unto him,
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or to estrange her hart for euer.
or to estrange her heart for ever.
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when a Pastor commeth first to a place, with a small matter he may make the simple people like him or dislike him, so long as he staieth:
when a Pastor comes First to a place, with a small matter he may make the simple people like him or dislike him, so long as he stayeth:
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when the heire comes to his lands, lightly all his tenants beginne to speake well of him, or euill of him.
when the heir comes to his Lands, lightly all his tenants begin to speak well of him, or evil of him.
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when a Prince commeth to the crowne, by the lawes which hee maketh, first the people gesse how he will rule euer after:
when a Prince comes to the crown, by the laws which he makes, First the people guess how he will Rule ever After:
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and eyther dispose theyr hearts to loue him, or wish his death. Therefore the sage and beaten counsaylers aduised Rehoboam when he beganne to raigne:
and either dispose their hearts to love him, or wish his death. Therefore the sage and beaten Counsellers advised Rehoboam when he began to Reign:
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Shew thy selfe louing to the people this day, and they will be thy seruants for euer. Show thy self loving to the people this day, and they will be thy Servants for ever.
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As though all the dayes after could not doo so much as the first: Such a victorie it is to beginne well, as our Prouerbe saith:
As though all the days After could not do so much as the First: Such a victory it is to begin well, as our Proverb Says:
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hee which hath begunne well, is halfe his waye, especiallie it is good for a man to beginne his repentance,
he which hath begun well, is half his Way, especially it is good for a man to begin his Repentance,
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before he learne to be euill: For herein our minds do follow our bodyes.
before he Learn to be evil: For herein our minds do follow our bodies.
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If our children bee deformed in their youth, we neuer looke to see them well sauored:
If our children be deformed in their youth, we never look to see them well savoured:
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so if the minde be planted in sinne, sildome any goodnesse buddeth out of that stocke.
so if the mind be planted in sin, seldom any Goodness buddeth out of that stock.
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For vertue must haue a time to growe, the seede is sowne in youth, which commeth vp in age.
For virtue must have a time to grow, the seed is sown in youth, which comes up in age.
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And if we can say of others, when we see a gracelesse boye, thou wilt prooue a wagstring,
And if we can say of Others, when we see a graceless boy, thou wilt prove a wagstring,
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if thou liue to bee elder, why should wee, if we begin as ill as hee, thinke that wee shall bee better and better, which iudge that he will be worse and worse;
if thou live to be elder, why should we, if we begin as ill as he, think that we shall be better and better, which judge that he will be Worse and Worse;
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as the arrowe is directed at the first, so it flyeth all the waye, ouer,
as the arrow is directed At the First, so it flies all the Way, over,
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or vnder, or beside, but it neuer findeth the marke, vnlesse it bee leuelled right in the hand;
or under, or beside, but it never finds the mark, unless it be leveled right in the hand;
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so they which make an euill beginning forespeake themselues as it were at the first,
so they which make an evil beginning forespeak themselves as it were At the First,
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and wander out all their race, because when they should haue leuied their life, they tooke their aime amisse.
and wander out all their raze, Because when they should have levied their life, they took their aim amiss.
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Therefore happie are they which haue the arrowe in theyr hande, and day before them, for they neede not wishe to bee yong againe.
Therefore happy Are they which have the arrow in their hand, and day before them, for they need not wish to be young again.
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Now kill the serpent in the egge, for when he is a serpent he wil kil thee,
Now kill the serpent in the egg, for when he is a serpent he will kill thee,
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if thou cannot ouercome sinne in the infancie, before the roote fasten, and the fence bee made about it:
if thou cannot overcome sin in the infancy, before the root fasten, and the fence be made about it:
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how wilt thou struggle with the Lion, when he seeth his pawes? and sinne is become like an olde man,
how wilt thou struggle with the lion, when he sees his paws? and sin is become like an old man,
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so tough and froward, that he will not heare.
so tough and froward, that he will not hear.
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As harde as it is to reclaime one of these olde sinners, or graunde Papists, which are incorporate into poperie,
As harden as it is to reclaim one of these old Sinners, or grand Papists, which Are incorporate into popery,
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and as poyson is setled in a serpent;
and as poison is settled in a serpent;
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so harde it will bee to reclaime thee, when thou wilt beginne to saye, it hath beene my custome, and I cannot leaue it.
so harden it will be to reclaim thee, when thou wilt begin to say, it hath been my custom, and I cannot leave it.
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Trie thy strength but with one of thy sins:
Try thy strength but with one of thy Sins:
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and see what shifts, what excuses, what delayes it will find, and how it will importune thee to let it alone,
and see what shifts, what excuses, what delays it will find, and how it will importune thee to let it alone,
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as the diuell tormented the Childe before hee went out:
as the Devil tormented the Child before he went out:
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if thou canst not discharge one vice that thou hast accustomed thy selfe vnto, when all thy vices are become customes,
if thou Canst not discharge one vice that thou hast accustomed thy self unto, when all thy vices Are become customs,
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how wilt thou wrastle with them?
how wilt thou wrestle with them?
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Therefore wee bende the Tree while it is a twigge, and breake the Horse while hee is a Colte,
Therefore we bend the Tree while it is a twig, and break the Horse while he is a Colt,
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and teach the Dogge while hee is a whelpe: and tame the Eagle while hee is young.
and teach the Dog while he is a whelp: and tame the Eagl while he is young.
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Youthe is like the daye, to doo all our woorkes in.
Youth is like the day, to do all our works in.
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For when the night of age commeth, then euerie man sayeth, I might haue beene learned, I might haue beene a teacher, I might haue beene like him or him,
For when the night of age comes, then every man Saith, I might have been learned, I might have been a teacher, I might have been like him or him,
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but the haruest was past, before I beganne to sowe; And Winter is come, now my fruite should rype.
but the harvest was passed, before I began to sow; And Winter is come, now my fruit should ripe.
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Thus euerie man that is olde saith, he cannot doe that which hee thought to doe, and crieth with Salomon:
Thus every man that is old Says, he cannot do that which he Thought to do, and cries with Solomon:
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Catechise the Childe in his youth, and he will remember it when he is olde: so corrupt him in his youth, and he will remember that too.
Catechise the Child in his youth, and he will Remember it when he is old: so corrupt him in his youth, and he will Remember that too.
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This Nabuchadnezzar perceiued, and therefore hee chose the towardliest children of the Israelites to traine them vp in idolatrie, This Nebuchadnezzar perceived, and Therefore he chosen the towardliest children of the Israelites to train them up in idolatry,
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like the popish Seminaries, that they might be his instruments another day:
like the popish Seminaries, that they might be his Instruments Another day:
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If he had let them alone till they had learned the truth first, hee thought that they would not take his way:
If he had let them alone till they had learned the truth First, he Thought that they would not take his Way:
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therefore hee tooke them before they had any religion, to frame them to his religion. If idolatours and Papists be so cunning in their generation, to poyson their Children betime,
Therefore he took them before they had any Religion, to frame them to his Religion. If Idolaters and Papists be so cunning in their generation, to poison their Children betime,
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because the night is at hand, when he cannot heare, nor pray, nor repent any more.
Because the night is At hand, when he cannot hear, nor pray, nor Repent any more.
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least they should prooue Christians after, what care appertaineth to Christians to season their children in the spring,
lest they should prove Christians After, what care appertaineth to Christians to season their children in the spring,
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like the vertuous Ladie which Iohn commendeth, least they prooue papists and traytours, and reprobates, when they looke for comfort of them.
like the virtuous Lady which John commends, lest they prove Papists and Traitors, and Reprobates, when they look for Comfort of them.
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There was nothing which made Rehoboam to choose such young counsailers, when hee beganne to raigne,
There was nothing which made Rehoboam to choose such young counsellors, when he began to Reign,
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but because they were his companions before: therefore they became his counsailers after.
but Because they were his Sodales before: Therefore they became his counsellors After.
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This is the preferment of our sinnes, if they haue been our companions in youth, in age they will looke to be our counsailers and masters too.
This is the preferment of our Sins, if they have been our Sodales in youth, in age they will look to be our counsellors and Masters too.
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Therefore the best season to seeke GOD, is to seeke him early before the floudes of wrath arise,
Therefore the best season to seek GOD, is to seek him early before the floods of wrath arise,
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and the heape of sinnes stand vp like a rampired wall betweene GOD and vs. They which seeke mee earlie, shall finde mee, saith Wisdome, in the 8. of Prouerbes:
and the heap of Sins stand up like a rampired wall between GOD and us They which seek me early, shall find me, Says Wisdom, in the 8. of Proverbs:
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but to them which deferre (shee saith) they shall seeke mee, but they shall not finde me; 1. Prouerbes:
but to them which defer (she Says) they shall seek me, but they shall not find me; 1. Proverbs:
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because they did not choose the feare of the Lorde:
Because they did not choose the Fear of the Lord:
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that is, when good and euill were set before them, they did preferre euill before good,
that is, when good and evil were Set before them, they did prefer evil before good,
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as a man chooseth that which hee liketh. Therefore when they seeke mee (saith GOD) they shall not finde mee.
as a man chooses that which he liketh. Therefore when they seek me (Says GOD) they shall not find me.
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How doe yee say then that yee will seeke GOD, when God himselfe saieth that yee shall not finde him? Therefore in the 4. of Prouerbes and the 7. Wisedome is called the beginning, to teach vs to seeke Wisedome in the beginning.
How do ye say then that ye will seek GOD, when God himself Saith that ye shall not find him? Therefore in the 4. of Proverbs and the 7. Wisdom is called the beginning, to teach us to seek Wisdom in the beginning.
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For saith Christ, If yee seeke the kingdome of heauen first, all the rest shall bee cast vpon you: For Says christ, If ye seek the Kingdom of heaven First, all the rest shall be cast upon you:
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hee saith not, if you seeke the world first, heauen shall bee cast vpon you, but if you seeke heauen first, worldly things shall be cast vpon you.
he Says not, if you seek the world First, heaven shall be cast upon you, but if you seek heaven First, worldly things shall be cast upon you.
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Hee which dooth beleeue this, would first seeke the kingdome of heauen, for that which followeth;
He which doth believe this, would First seek the Kingdom of heaven, for that which follows;
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that all the rest might bee cast vpon him, as when Salomon desired wisdome before honour, God gaue him wisdome and honour too, because he sought the best first.
that all the rest might be cast upon him, as when Solomon desired Wisdom before honour, God gave him Wisdom and honour too, Because he sought the best First.
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There was a poole in Iurie, where the sicke and Leprous laye, for at one time of the daye, the Angell came and stirred the water,
There was a pool in Jury, where the sick and Leprous say, for At one time of the day, the Angel Come and stirred the water,
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and then he which stept in first was healed of his disease:
and then he which stepped in First was healed of his disease:
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hee which stept in first was healed saith Iohn, none but hee which stept in first;
he which stepped in First was healed Says John, none but he which stepped in First;
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so he which taketh time is sure, but he which foresloweth time oftener faileth then speedeth.
so he which Takes time is sure, but he which foresloweth time oftener Faileth then speedeth.
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If Elias would bee serued before the widdow, when shee had but a little cruse of Oyle, which was not enough to serue her selfe;
If Elias would be served before the widow, when she had but a little cruse of Oil, which was not enough to serve her self;
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will God be serued after Elias, will God bee serued after thee? Nay after the flesh and after the diuell? Thou maist reade in the 19. of Leuit. and the 13. that GOD would not haue the labourers hire staie in thy hands all night,
will God be served After Elias, will God be served After thee? Nay After the Flesh and After the Devil? Thou Mayest read in the 19. of Levites and the 13. that GOD would not have the labourers hire stay in thy hands all night,
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but would haue thee pay him before thou sleepe. If God would not haue the labourers due stay in thy hands one night;
but would have thee pay him before thou sleep. If God would not have the labourers due stay in thy hands one night;
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how darest thou keepe his due from him day and night? so many dayes and nights,
how Darest thou keep his due from him day and night? so many days and nights,
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and weekes, and moneths and yeares together? where is the morning sacrifice which God requireth:
and weeks, and months and Years together? where is the morning sacrifice which God requires:
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nay where is the euening sacrifice which God requireth:
nay where is the evening sacrifice which God requires:
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the glomy morning hath ouercast the whole day, doest thou thinke it enough if thou do not sit in the chaire of scorners,
the gloomy morning hath overcast the Whole day, dost thou think it enough if thou do not fit in the chair of Scorner's,
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or if thou do not stād in the waie of sinners? hee which standeth stayeth not, he which sitteth taketh his ease,
or if thou do not stand in the Way of Sinners? he which Stands stays not, he which Sitteth Takes his ease,
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but he which walketh goeth his way.
but he which walks Goes his Way.
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Yet he which walketh in the way of sinners, though hee neither sit nor stand, is not of the blessed number.
Yet he which walks in the Way of Sinners, though he neither fit nor stand, is not of the blessed number.
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But hee which neither sitteth, nor standeth, nor walketh, is blessed saith Dauid, Psalm. 1. ver. 1. Alas then why doe we sit,
But he which neither Sitteth, nor Stands, nor walks, is blessed Says David, Psalm. 1. ver. 1. Alas then why do we fit,
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if they which stande are accurssed, and they which walke are not blessed? Christ saieth, First seeke the kingdome of God, and wee say first, let mee burie my father,
if they which stand Are accursed, and they which walk Are not blessed? christ Saith, First seek the Kingdom of God, and we say First, let me bury my father,
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first let me bid my friendes farewell, and so many things first. So long in burying our Father, and bidding our friends farewell:
First let me bid my Friends farewell, and so many things First. So long in burying our Father, and bidding our Friends farewell:
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that is the riches, and honours, and pleasures of this worlde, that there is no time left to seeke the kingdome:
that is the riches, and honours, and pleasures of this world, that there is no time left to seek the Kingdom:
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but followe mee, is turned to, followe vs, Christ must followe our sinnes, and come after our pleasures,
but follow me, is turned to, follow us, christ must follow our Sins, and come After our pleasures,
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or else he shall not be serued at al. When we were Children, we deferred tyll we were men:
or Else he shall not be served At all When we were Children, we deferred till we were men:
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(26) sermon (DIV1)
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when we are men, we deferre tyll wee bee olde men, when wee are olde men, wee deferre tyll death:
when we Are men, we defer till we be old men, when we Are old men, we defer till death:
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(26) sermon (DIV1)
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4309
in all our lyfe wee finde no leasure to liue well, but flit from sinne to sin, from wicked thoughts to wicked speeches, from wicked speeches to wicked deedes,
in all our life we find no leisure to live well, but flit from sin to since, from wicked thoughts to wicked Speeches, from wicked Speeches to wicked Deeds,
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(26) sermon (DIV1)
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4310
as the flie skippeth from scab to scab, vntill wee bee cast so farre behinde, that we haue no courage to goe forward,
as the fly skippeth from scab to scab, until we be cast so Far behind, that we have no courage to go forward,
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(26) sermon (DIV1)
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4311
or else straied so far out of our way, that wee care not to seeke it againe.
or Else strayed so Far out of our Way, that we care not to seek it again.
cc av vvd av av-j av pp-f po12 n1, cst pns12 vvb xx pc-acp vvi pn31 av.
(26) sermon (DIV1)
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4312
Therefore I cannot say to you as Christ saide: First seeke the kingdome of heauen, for then you should haue sought it long agoe,
Therefore I cannot say to you as christ said: First seek the Kingdom of heaven, for then you should have sought it long ago,
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(26) sermon (DIV1)
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4313
but now I must say with the Apostle, Redeeme the time, and at last, Seeke the kingdome of heauen.
but now I must say with the Apostle, redeem the time, and At last, Seek the Kingdom of heaven.
cc-acp av pns11 vmb vvi p-acp dt n1, vvb dt n1, cc p-acp ord, vvb dt n1 pp-f n1.
(26) sermon (DIV1)
574
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4314
For it is to be feared, that as little flies when many came together, plagued and destroyed the Egyptians:
For it is to be feared, that as little flies when many Come together, plagued and destroyed the egyptians:
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(26) sermon (DIV1)
574
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4315
so short houres, but many in sinne and securitie will steale away our whole life, and deceiue our repentance, while wee liue like beasts longer then Nabuchadnezzar.
so short hours, but many in sin and security will steal away our Whole life, and deceive our Repentance, while we live like beasts longer then Nebuchadnezzar.
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(26) sermon (DIV1)
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4316
There be not many Lots, but many linger like Lot, loth to depart, vntill they see the fire burne.
There be not many Lots, but many linger like Lot, loath to depart, until they see the fire burn.
pc-acp vbb xx d n2, cc-acp d vvb j n1, j pc-acp vvi, c-acp pns32 vvb dt n1 vvb.
(26) sermon (DIV1)
574
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4317
If the Angell had not snatched him awaie, Lot had perished with Sodome for his delaye.
If the Angel had not snatched him away, Lot had perished with Sodom for his Delay.
cs dt n1 vhd xx vvn pno31 av, n1 vhd vvn p-acp np1 p-acp po31 n1.
(26) sermon (DIV1)
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4318
There be not fiue foolish Virgins, and fiue wise, but fiue for one knock when the doore is shut.
There be not fiue foolish Virgins, and fiue wise, but fiue for one knock when the door is shut.
pc-acp vbb xx crd j n2, cc crd j, cc-acp crd p-acp crd n1 c-crq dt n1 vbz vvn.
(26) sermon (DIV1)
575
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4319
There bee not many Simeons, but many as old as Simeon, which neuer yet imbraced Christ in their hearts.
There be not many Simeons, but many as old as Simeon, which never yet embraced christ in their hearts.
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(26) sermon (DIV1)
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4320
They thought to repent before they were so olde, yet now they doate for age, they are not olde enough to repent yet.
They Thought to Repent before they were so old, yet now they dote for age, they Are not old enough to Repent yet.
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(26) sermon (DIV1)
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4321
Naye I answere, many Masters of Israell, Maiors, Aldermen, Sheriffes, Iustices, Ba•liffes, Constables, Gentlemen, know no more what it is to be borne againe;
Nay I answer, many Masters of Israel, Majors, Aldermen, Sheriffs, Justices, Ba•liffes, Constables, Gentlemen, know no more what it is to be born again;
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(26) sermon (DIV1)
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4322
than Nicodemus which came by night: line after line, sermon after sermon, and the Black more like himselfe.
than Nicodemus which Come by night: line After line, sermon After sermon, and the Black more like himself.
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(26) sermon (DIV1)
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4323
All their tearms are vacations, all their religion, promises; and all their promises hypocrises.
All their terms Are vacations, all their Religion, promises; and all their promises hypocrises.
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(26) sermon (DIV1)
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4324
In stead of catechising their children, as Salomon teacheth them, they catechise them to hunt & hawke, to ride and vaute, to ruffle & sweare, to game and daunce, as they were catechised themselues;
In stead of catechising their children, as Solomon Teaches them, they catechise them to hunt & hawk, to ride and vault, to ruffle & swear, to game and dance, as they were catechised themselves;
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(26) sermon (DIV1)
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4325
least the childe should prooue better than his father, and then he is qualified like a Gentleman.
lest the child should prove better than his father, and then he is qualified like a Gentleman.
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(26) sermon (DIV1)
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4326
Is this to seeke the kingdome of heauen first, or last, or not at all? Woe to the securitie, woe to the stubbornnesse, woe to the drousinesse of this age.
Is this to seek the Kingdom of heaven First, or last, or not At all? Woe to the security, woe to the stubbornness, woe to the drousinesse of this age.
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(26) sermon (DIV1)
575
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4327
The theefe commeth at midnight, and we sleep till the dawning of the day; we let in sathan, before wee bid him auoyd;
The thief comes At midnight, and we sleep till the dawning of the day; we let in sathan, before we bid him avoid;
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(26) sermon (DIV1)
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4328
we sell our birthright, before it come to our hands; we seek for oyle, when our lampes should burne:
we fell our birthright, before it come to our hands; we seek for oil, when our lamps should burn:
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(26) sermon (DIV1)
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4329
this daye passeth like yesterday, and to morrowe we will spend like this day.
this day passes like yesterday, and to morrow we will spend like this day.
d n1 vvz av-j av-an, cc p-acp n1 pns12 vmb vvi av-j d n1.
(26) sermon (DIV1)
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4330
So hee which should haue the first fruites, can get no fruites, because we mar the ground before we sowe it.
So he which should have the First fruits, can get no fruits, Because we mar the ground before we sow it.
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(26) sermon (DIV1)
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4331
Consider this, ye which might haue known a thousand things more than yee doo, if yee had begun when Salomon taught you.
Consider this, you which might have known a thousand things more than ye do, if ye had begun when Solomon taught you.
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(26) sermon (DIV1)
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4332
God will not alway knocke at the doore, Christ will not alway clocke like an Henne, Iohn will not alway crie in the wildernesse;
God will not always knock At the door, christ will not always clock like an Hen, John will not always cry in the Wilderness;
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(26) sermon (DIV1)
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4333
but mercy is in the foreward, and iudgement in the rereward. They which can saye now, We haue a prophet;
but mercy is in the forward, and judgement in the rearward. They which can say now, We have a Prophet;
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(26) sermon (DIV1)
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4334
shall say, We had a prophet, but wee entertained him like the Gergesites:
shall say, We had a Prophet, but we entertained him like the Gergesites:
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(26) sermon (DIV1)
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4335
so God sent him awaie from vs like Ionah to the Niniuites, when the Israelites despised him.
so God sent him away from us like Jonah to the Niniuites, when the Israelites despised him.
av np1 vvd pno31 av p-acp pno12 av-j np1 p-acp dt fw-la, c-crq dt np2 vvd pno31.
(26) sermon (DIV1)
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4336
Yet Wisedome cryeth in the streetes, Let euerie Ioseph store vp before the famine come:
Yet Wisdom Cries in the streets, Let every Ioseph store up before the famine come:
av n1 vvz p-acp dt n2, vvb d np1 n1 a-acp p-acp dt n1 vvb:
(26) sermon (DIV1)
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4337
for he which promiseth thee pardon when thou doost returne, dooth not promise that to morrowe thou shalt returne.
for he which promises thee pardon when thou dost return, doth not promise that to morrow thou shalt return.
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(26) sermon (DIV1)
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4338
Repentance is a gift, and a gift must be taken when it is offered. The time past is gone, and thou canst not recall that to repent in;
Repentance is a gift, and a gift must be taken when it is offered. The time passed is gone, and thou Canst not Recall that to Repent in;
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(26) sermon (DIV1)
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4339
the time to com is vncertaine, & thou canst not assure that to repent in; the present time is onely thine, and thou maiest repent in that:
the time to come is uncertain, & thou Canst not assure that to Repent in; the present time is only thine, and thou Mayest Repent in that:
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(26) sermon (DIV1)
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4340
but anone that will be gone too.
but anon that will be gone too.
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(26) sermon (DIV1)
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4341
Therefore, as Samuell began to serue God in his minoritie, as Timothie read the Scriptures in his childhood,
Therefore, as Samuel began to serve God in his minority, as Timothy read the Scriptures in his childhood,
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(26) sermon (DIV1)
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4342
and Iohn grewe in spirit as hee rypened in yeares;
and John grew in Spirit as he rypened in Years;
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(26) sermon (DIV1)
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4343
so whether thou be olde or yong thy repentance cānot come too soone, because thy sinne is gone before.
so whither thou be old or young thy Repentance cannot come too soon, Because thy sin is gone before.
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(26) sermon (DIV1)
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4344
If thou lackest a spurre to make thee runne, see how euerie day runneth awaye with thy life, youth commeth vpon childhood, age commeth vpon youth, death commeth vpon age, with such a swift saile;
If thou Lackest a spur to make thee run, see how every day Runneth away with thy life, youth comes upon childhood, age comes upon youth, death comes upon age, with such a swift sail;
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(26) sermon (DIV1)
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4345
that if all our minutes were spent in mortifying our selues, yet our glasse would bee runne out,
that if all our minutes were spent in mortifying our selves, yet our glass would be run out,
cst cs d po12 n2 vbdr vvn p-acp vvg po12 n2, av po12 n1 vmd vbi vvn av,
(26) sermon (DIV1)
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4346
before wee had purged halfe our corruptions.
before we had purged half our corruptions.
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(26) sermon (DIV1)
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4347
All these examples & sentences, and Prouerbs, and reasons do cry with Salomon, Remember thy Creator in the dayes of thy youth.
All these Examples & sentences, and Proverbs, and Reasons do cry with Solomon, remember thy Creator in the days of thy youth.
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(26) sermon (DIV1)
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4348
This is the Kings commendation or greeting to the Colledge of youth.
This is the Kings commendation or greeting to the College of youth.
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(26) sermon (DIV1)
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4349
But how should young men remember God, when olde men forget him? If Noah be drunke, who shall rebuke Cham? It is time to remember GOD in age,
But how should young men Remember God, when old men forget him? If Noah be drunk, who shall rebuke Cham? It is time to Remember GOD in age,
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(26) sermon (DIV1)
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4350
or to forget him for euer.
or to forget him for ever.
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(26) sermon (DIV1)
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4351
Therefore as the Isralites gathered twice so much Manna the day before the Sabboath as they gathered any day before that,
Therefore as the Israelites gathered twice so much Manna the day before the Sabbath as they gathered any day before that,
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(26) sermon (DIV1)
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4352
because they might not gather vpō the Sabbaoth;
Because they might not gather upon the Sabbaoth;
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(26) sermon (DIV1)
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4353
so the gray head which looketh euerie day for the last Sabbaoth when he shall rest in the graue, should pray twice as much, heare twice as much, doo twice as much, to prepare the sacrifice of his bodie & soule readie and acceptable vnto GOD;
so the grey head which looks every day for the last Sabbaoth when he shall rest in the graven, should pray twice as much, hear twice as much, do twice as much, to prepare the sacrifice of his body & soul ready and acceptable unto GOD;
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(26) sermon (DIV1)
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4355
It is said, the Diuel is very busie because his time is short, but an old mans is shorter.
It is said, the devil is very busy Because his time is short, but an old men is shorter.
pn31 vbz vvn, dt n1 vbz av j c-acp po31 n1 vbz j, cc-acp dt j n2 vbz jc.
(26) sermon (DIV1)
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4356
What haste should he make, that must goe farther than the Mores, than the Sunne in a yeare,
What haste should he make, that must go farther than the Moors, than the Sun in a year,
q-crq n1 vmd pns31 vvi, cst vmb vvi av-jc cs dt n2, cs dt n1 p-acp dt n1,
(26) sermon (DIV1)
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4357
or a mouth, or a weeke, which the Saintes were going all their life.
or a Mouth, or a Week, which the Saints were going all their life.
cc dt n1, cc dt n1, r-crq dt n2 vbdr vvg d po32 n1.
(26) sermon (DIV1)
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4358
Therefore, if youth had neede of legges, age had neede of wings to flie vnto God.
Therefore, if youth had need of legs, age had need of wings to fly unto God.
av, cs n1 vhd n1 pp-f n2, n1 vhd n1 pp-f n2 pc-acp vvi p-acp np1.
(26) sermon (DIV1)
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4359
But as Christ saide, The poore receiue the Gospell, though the rich be more bound;
But as christ said, The poor receive the Gospel, though the rich be more bound;
cc-acp c-acp np1 vvd, dt j vvi dt n1, cs dt j vbi av-dc vvn;
(26) sermon (DIV1)
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4360
so we may say, the yong men receiue the Gospel, though the olde men haue more cause.
so we may say, the young men receive the Gospel, though the old men have more cause.
av pns12 vmb vvi, dt j n2 vvi dt n1, cs dt j n2 vhb dc n1.
(26) sermon (DIV1)
577
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4361
The yong men follow Christ, the yong men heare the word, the yong men sanctifie themselues, the young men stande for the church, the yong men beare the heate of this day:
The young men follow christ, the young men hear the word, the young men sanctify themselves, the young men stand for the Church, the young men bear the heat of this day:
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(26) sermon (DIV1)
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4362
olde Noah is drunke, old Lot is sleepie olde Sampson hath lost his strength.
old Noah is drunk, old Lot is sleepy old Sampson hath lost his strength.
j np1 vbz vvn, j n1 vbz j j np1 vhz vvn po31 n1.
(26) sermon (DIV1)
578
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4363
Once the yonger brother did steale the blessing from the elder, & now he hath got it againe,
Once the younger brother did steal the blessing from the elder, & now he hath god it again,
a-acp dt jc n1 vdd vvi dt n1 p-acp dt n-jn, cc av pns31 vhz vvn pn31 av,
(26) sermon (DIV1)
578
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4364
as the malice of Esau shewes, which persecutes him for it.
as the malice of Esau shows, which persecutes him for it.
c-acp dt n1 pp-f np1 vvz, r-crq vvz pno31 p-acp pn31.
(26) sermon (DIV1)
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4365
I speake it to their shame, they that weare the furres and scarlets, as though they were all wisedome,
I speak it to their shame, they that wear the furs and scarlets, as though they were all Wisdom,
pns11 vvb pn31 p-acp po32 n1, pns32 cst vvb dt n2 cc n2-jn, c-acp cs pns32 vbdr d n1,
(26) sermon (DIV1)
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4366
and grauitie, and holines euen to the skirtes, may say as Zedechias said to Micaiah,
and gravity, and holiness even to the skirts, may say as Zedechiah said to Micaiah,
cc n1, cc n1 av p-acp dt n2, vmb vvi p-acp np1 vvd p-acp np1,
(26) sermon (DIV1)
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4367
When did the spirit depart from me and goe to thee? When did zeale depart from vs,
When did the Spirit depart from me and go to thee? When did zeal depart from us,
q-crq vdd dt n1 vvb p-acp pno11 cc vvb p-acp pno21? q-crq vdd n1 vvi p-acp pno12,
(26) sermon (DIV1)
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4368
and goe to you? They are so nouseled to the world, and acquainted with sinne, that it is too late now for the world to speake vnto them;
and go to you? They Are so nouseled to the world, and acquainted with sin, that it is too late now for the world to speak unto them;
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(26) sermon (DIV1)
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4369
they may looke vpon the signes of wisdome, and grauitie, and holines, when they see their long beards,
they may look upon the Signs of Wisdom, and gravity, and holiness, when they see their long beards,
pns32 vmb vvi p-acp dt n2 pp-f n1, cc n1, cc n1, c-crq pns32 vvb po32 j n2,
(26) sermon (DIV1)
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4370
and gray heads, & side gownes, and aske why is this bush hanged out, and no wine within? What meruaile then if they be not reuerenced,
and grey Heads, & side gowns, and ask why is this bush hanged out, and no wine within? What marvel then if they be not reverenced,
cc j-jn n2, cc n1 n2, cc vvb q-crq vbz d n1 vvn av, cc dx n1 p-acp? q-crq vvb av cs pns32 vbb xx vvn,
(26) sermon (DIV1)
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4371
but mockt and pointed at, when Sem and Iaphet had need to come againe, and couer their nakednesse? What a shame was it to the Israelites,
but mocked and pointed At, when Sem and Japhet had need to come again, and cover their nakedness? What a shame was it to the Israelites,
cc-acp vvd cc vvn p-acp, c-crq np1 cc np1 vhd n1 pc-acp vvi av, cc vvi po32 n1? q-crq dt n1 vbds pn31 p-acp dt np2,
(26) sermon (DIV1)
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4372
when Christ saide by a Canaanite, I haue not found so great faith in Israel? So what a shame is it to the elders, that Christ may saye againe, I haue not found so great faith nor knowledge nor zeale in Masters,
when christ said by a Canaanite, I have not found so great faith in Israel? So what a shame is it to the Elders, that christ may say again, I have not found so great faith nor knowledge nor zeal in Masters,
c-crq np1 vvd p-acp dt n1, pns11 vhb xx vvn av j n1 p-acp np1? av q-crq dt n1 vbz pn31 p-acp dt n2-jn, cst np1 vmb vvi av, pns11 vhb xx vvn av j n1 ccx n1 ccx n1 p-acp n2,
(26) sermon (DIV1)
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4373
and Fathers, and Rulers, as in seruants, and children, and prentises? Which made an olde Father of this Citie say, which now is with God, that if there were any good to bee done in these dayes, it is the yong men that must doe it,
and Father's, and Rulers, as in Servants, and children, and prentices? Which made an old Father of this city say, which now is with God, that if there were any good to be done in these days, it is the young men that must do it,
cc n2, cc n2, c-acp p-acp n2, cc n2, cc n2? r-crq vvd dt j n1 pp-f d n1 vvi, r-crq av vbz p-acp np1, cst cs a-acp vbdr d j pc-acp vbi vdn p-acp d n2, pn31 vbz dt j n2 cst vmb vdi pn31,
(26) sermon (DIV1)
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4374
for the olde men are out of date, their courage stoopes like their shoulders, their zeale is withered, like their browes;
for the old men Are out of date, their courage stoops like their shoulders, their zeal is withered, like their brows;
p-acp dt j n2 vbr av pp-f n1, po32 n1 vvz av-j po32 n2, po32 n1 vbz vvn, av-j po32 n2;
(26) sermon (DIV1)
578
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4375
their faith staggereth like their feete, and their religion is dead before them.
their faith staggereth like their feet, and their Religion is dead before them.
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(26) sermon (DIV1)
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4376
Bee assured of this that yee are come to that time which your selues set to repent:
Bee assured of this that ye Are come to that time which your selves Set to Repent:
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(26) sermon (DIV1)
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4377
and yet as though there were another age to repent after olde age:
and yet as though there were Another age to Repent After old age:
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(26) sermon (DIV1)
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4378
for you spende olde age like youth, as if you were appointed to die in your sinnes.
for you spend old age like youth, as if you were appointed to die in your Sins.
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(26) sermon (DIV1)
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4379
God hath chosen the weake things saith Paul, 1. Cor. 1. so I may say, God hath chosen the young things to doe his woorke:God hath chosen the weak things Says Paul, 1. Cor. 1. so I may say, God hath chosen the young things to do his work:
np1 vhz vvn dt j n2 vvz np1, crd np1 crd av pns11 vmb vvi, np1 vhz vvn dt j n2 pc-acp vdi po31 n1:
(26) sermon (DIV1)
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4380
as if the Lord had spoken to you in his wrath, Fathers I will prouoke you by your children, Masters I will prouoke you by your seruants,
as if the Lord had spoken to you in his wrath, Father's I will provoke you by your children, Masters I will provoke you by your Servants,
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(26) sermon (DIV1)
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4381
as once hee threatned to prouoake the Iewes by the Gentiles.
as once he threatened to prouoake the Iewes by the Gentiles.
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(26) sermon (DIV1)
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4382
Therefore be of good cheere yong Daniel, yong Samuel, yong Timothie, though our aduersaries be as the Aramites,
Therefore be of good cheer young daniel, young Samuel, young Timothy, though our Adversaries be as the Aramites,
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(26) sermon (DIV1)
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4383
yet there be mo with vs, than against vs. Flesh & blood could not ouercome flesh and blood:
yet there be more with us, than against us Flesh & blood could not overcome Flesh and blood:
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(26) sermon (DIV1)
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4384
but if you be sanctified, it is the spirite which hath sanctified you;
but if you be sanctified, it is the Spirit which hath sanctified you;
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(26) sermon (DIV1)
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4385
for the diuell would not goe out, vnles a stronger than the diuell had entred the house;
for the Devil would not go out, unless a Stronger than the Devil had entered the house;
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(26) sermon (DIV1)
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4386
when you come to be richer, and elder like Demas, then take heed that ye doo not embrace the world as Demas did,
when you come to be Richer, and elder like Demas, then take heed that you do not embrace the world as Demas did,
c-crq pn22 vvb pc-acp vbi jc, cc jc-jn av-j np1, av vvb n1 cst pn22 vdb xx vvi dt n1 c-acp np1 vdd,
(26) sermon (DIV1)
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4387
& turne to that which ye condemne.
& turn to that which you condemn.
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(26) sermon (DIV1)
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4388
The vine would not leaue her grapes, nor the oliue her fatnes, nor the fig-tree her sweetnes to bee a King, but the bramble did;
The vine would not leave her grapes, nor the olive her fatness, nor the Fig tree her sweetness to be a King, but the bramble did;
dt n1 vmd xx vvi po31 n2, ccx dt n1 po31 n1, ccx dt n1 po31 n1 pc-acp vbi dt n1, cc-acp dt n1 vdd;
(26) sermon (DIV1)
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4389
hee is not a vine, nor an oliue, nor a fig-tree, but a bramble, made for the fire, which leaueth his righteousnes to become worse.
he is not a vine, nor an olive, nor a Fig tree, but a bramble, made for the fire, which Leaveth his righteousness to become Worse.
pns31 vbz xx dt n1, ccx dt n1, ccx dt n1, cc-acp dt n1, vvn p-acp dt n1, r-crq vvz po31 n1 pc-acp vvi av-jc.
(26) sermon (DIV1)
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4390
He which is of the Church, will say with the Church, I haue washed my feete,
He which is of the Church, will say with the Church, I have washed my feet,
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(26) sermon (DIV1)
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4391
how should I defile them again? Let the dogge turne to his vomite, and the swine to their walloing,how should I defile them again? Let the dog turn to his vomit, and the Swine to their walloing,
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(26) sermon (DIV1)
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4392
but hold thou on thy sacrifice like Abraham to the euening of thy life, and a full measure shalbe measured vnto thee,
but hold thou on thy sacrifice like Abraham to the evening of thy life, and a full measure shall measured unto thee,
cc-acp vvb pns21 p-acp po21 n1 av-j np1 p-acp dt n1 pp-f po21 n1, cc dt j n1 vmb|vbi vvn p-acp pno21,
(26) sermon (DIV1)
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4393
as thou hast measured thy selfe. Vnto the which measure without measure, the Lord Iesus bring vs. FINIS.
as thou hast measured thy self. Unto the which measure without measure, the Lord Iesus bring us FINIS.
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(26) sermon (DIV1)
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4394
THE TRIAL OF THE RIGHTEOVS.
THE TRIAL OF THE RIGHTEOUS.
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(27) sermon (DIV1)
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4395
PSALM. 34. 19. Many are the troubles of the righteous, but the Lord deliuereth him out of all.
PSALM. 34. 19. Many Are the Troubles of the righteous, but the Lord Delivereth him out of all.
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4396
THe summe of this verse is, as if he should say, Let the Righteous looke for mo troubles than other,
THe sum of this verse is, as if he should say, Let the Righteous look for more Troubles than other,
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4397
& likewise let thē hope for greter comforts than other:
& likewise let them hope for greater comforts than other:
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(27) sermon (DIV1)
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4398
for when they are well, they shall bee eclipsed againe, to shewe that their light was but borrowed;
for when they Are well, they shall be eclipsed again, to show that their Light was but borrowed;
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(27) sermon (DIV1)
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4419
As though all these things came not to make vs mourners, but to make vs Conquerours,
As though all these things Come not to make us mourners, but to make us Conquerors,
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(27) sermon (DIV1)
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4399
and when they are eclipsed, their light shall returne, to shew their difference from them whom God hateth, which fall from plague to plague,
and when they Are eclipsed, their Light shall return, to show their difference from them whom God hates, which fallen from plague to plague,
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(27) sermon (DIV1)
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4400
as they runne from sinne to sinne. This verse hath three partes, for heere the righteous are the agents, their condition troubles, and the Lord their deliuerer:
as they run from sin to sin. This verse hath three parts, for Here the righteous Are the agents, their condition Troubles, and the Lord their deliverer:
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(27) sermon (DIV1)
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4401
so manie things fall out contrarie vnto our mindes, euery day, that hee which wanteth patience in this worlde, is like a man which standeth trembling in the field without his armor,
so many things fallen out contrary unto our minds, every day, that he which Wants patience in this world, is like a man which Stands trembling in the field without his armour,
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(27) sermon (DIV1)
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4402
because euerie one can strike him, and hee can strike none:
Because every one can strike him, and he can strike none:
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(27) sermon (DIV1)
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4403
so the least push of pain, or losse, or disgrace, dooth trouble that man more, which hath not the skill to suffer,
so the least push of pain, or loss, or disgrace, doth trouble that man more, which hath not the skill to suffer,
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(27) sermon (DIV1)
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4404
than twentie tryals can moue him which is armed with patience, like a golden shield in his hand, to breake the stroke of euerie crosse,
than twentie trials can move him which is armed with patience, like a golden shield in his hand, to break the stroke of every cross,
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4405
and saue the heart though the bodie suffer: for while the heart is whole, all is well.
and save the heart though the body suffer: for while the heart is Whole, all is well.
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(27) sermon (DIV1)
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4406
A sound spirit (saith Salomon) will beare his infirmitie: but a wounded spirit, what can sustaine? Pro. 19. 14. Therefore as the lid is made to open and shut, to saue the eie:A found Spirit (Says Solomon) will bear his infirmity: but a wounded Spirit, what can sustain? Pro 19. 14. Therefore as the lid is made to open and shut, to save the eye:
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(27) sermon (DIV1)
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4407
so patience is set to keepe the soule, and saue the heart whole, to cheare the bodie againe.
so patience is Set to keep the soul, and save the heart Whole, to cheer the body again.
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4408
Therefore if you marke, when you can goe by an offence, and take a little wrong,
Therefore if you mark, when you can go by an offence, and take a little wrong,
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4409
and suffer a trouble quietly, you haue a kinde of peace and ioy in your heart,
and suffer a trouble quietly, you have a kind of peace and joy in your heart,
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(27) sermon (DIV1)
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4410
as if you had gotten a victorie; and the more your patience is, still the lesse your paine is.
as if you had got a victory; and the more your patience is, still the less your pain is.
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(27) sermon (DIV1)
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4411
For as a light burthen borne at the armes end, weigheth heuier by much, than a burthen of treble weight,
For as a Light burden born At the arms end, weigheth heuier by much, than a burden of triple weight,
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(27) sermon (DIV1)
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4412
if it be borne vpon the shoulders, which are made to beare:
if it be born upon the shoulders, which Are made to bear:
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(27) sermon (DIV1)
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4413
so, if a man set impatience to beare his crosse, which is not fit to beare;
so, if a man Set impatience to bear his cross, which is not fit to bear;
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(27) sermon (DIV1)
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4414
it will grumble, and murmur and start, and shrinke, and let the burthen fall vpon his head like a broken staffe, which promiseth to helpe him ouer the waters,
it will grumble, and murmur and start, and shrink, and let the burden fallen upon his head like a broken staff, which promises to help him over the waters,
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(27) sermon (DIV1)
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4415
and leaueth him in the ditch.
and Leaveth him in the ditch.
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4416
But if you put it to patience, & set her to beare it which is appointed to beare, she is like the heartie Spies that came from Canaan, and sayd, It is nothing to ouercome them:
But if you put it to patience, & Set her to bear it which is appointed to bear, she is like the hearty Spies that Come from Canaan, and said, It is nothing to overcome them:
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(27) sermon (DIV1)
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4417
so patience saith, it is nothing to beare, it is nothing to fast, it is nothing to watch, it is nothing to labour, it is nothing to be enuied, it is nothing to be backbited, it is nothing to bee imprisoned:
so patience Says, it is nothing to bear, it is nothing to fast, it is nothing to watch, it is nothing to labour, it is nothing to be envied, it is nothing to be backbited, it is nothing to be imprisoned:
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4418
In all these things (saith Paul) we are more then Conquerours. In all these things (Says Paul) we Are more then Conquerors.
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4420
nay more than Conquerours, because a Conquerour conquereth his enemie but once: but we conquere these as often as Christ did the tempter.
nay more than Conquerors, Because a Conqueror conquereth his enemy but once: but we conquer these as often as christ did the tempter.
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4421
Thus all is in the maner of bearing, which maketh persecution seeme ioyfull to some, and irkesome to others, which maketh pouertie welcome to one, and bitter to another;
Thus all is in the manner of bearing, which makes persecution seem joyful to Some, and irksome to Others, which makes poverty welcome to one, and bitter to Another;
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(27) sermon (DIV1)
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4422
which maketh him sing in his sicknes, as if he were whole, and thee raue and whine,
which makes him sing in his sickness, as if he were Whole, and thee rave and whine,
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4423
& curse, as if thou were not sicke but franticke:
& curse, as if thou were not sick but frantic:
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4424
Therefore Christes yoake is called an easie yoake, because it is easie to some, that is, to them which haue skill to beare it, as Christ did bea•e it;
Therefore Christ's yoke is called an easy yoke, Because it is easy to Some, that is, to them which have skill to bear it, as christ did bea•e it;
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(27) sermon (DIV1)
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4425
by his infinite patience, hee suffered infinite paines for infinite sinnes.
by his infinite patience, he suffered infinite pains for infinite Sins.
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4426
Patience was like a priuie coate vpon his soule, that when the Diuell stroake at him, he was striken himselfe:
Patience was like a privy coat upon his soul, that when the devil stroke At him, he was stricken himself:
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4427
when death came to kil him hee was killed himselfe;
when death Come to kill him he was killed himself;
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4428
and all their shotte could not hurt him, because of his preseruatiue which he had about him, like Sampsons haire, which saued him from all his enemies.
and all their shot could not hurt him, Because of his preservative which he had about him, like Sampsons hair, which saved him from all his enemies.
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4429
If the Master carried patience about him for to guard him through these pykes of troubles, which stand like the fierie sword betweene vs and paradice:
If the Master carried patience about him for to guard him through these pikes of Troubles, which stand like the fiery sword between us and paradise:
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4430
how can the seruant escape then, vnles hee bee armed as his Master was? For what hath the poore man to beare his wants? what hath the bondman to beare his griefes? what hath the sicke man to beare his paines? but to lay all vppon the shoulders of patience,
how can the servant escape then, unless he be armed as his Master was? For what hath the poor man to bear his Wants? what hath the bondman to bear his griefs? what hath the sick man to bear his pains? but to lay all upon the shoulders of patience,
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4431
and to say with Ieremie, This is my sorrow, and I will beare it. As the tree which Moses cast into the Spring, seasoned the bitternesse of the Waters;
and to say with Ieremie, This is my sorrow, and I will bear it. As the tree which Moses cast into the Spring, seasoned the bitterness of the Waters;
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so patience cast into our troubles, seasoneth the bitternes of the Crosse, and is in stead of an assistaunt to euerie man, to ouercome his troubles, so patience cast into our Troubles, seasoneth the bitterness of the Cross, and is in stead of an assistant to every man, to overcome his Troubles,
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like the Armour-bearer, which holpe Ionathan to vanquish his enemies.
like the Armour-bearer, which help Ionathan to vanquish his enemies.
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She hath a deuice to draw such a skinne ouer our soares, that shall make our pouertie seeme riches, our reproaches seeme honour, our bondage seeme libertie, our labour seem rest, our sorrowe seeme ioye, our paine seeme ease, our sicknesse seeme health,
She hath a device to draw such a skin over our soars, that shall make our poverty seem riches, our Reproaches seem honour, our bondage seem liberty, our labour seem rest, our sorrow seem joy, our pain seem ease, our sickness seem health,
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and all that hurts vs, reioyce vs; vntill wee say with Dauid.
and all that hurts us, rejoice us; until we say with David.
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Thy iudgements are pleasant; shewing, that Gods iustice is as pleasant to the patient, as his mercies to others.Thy Judgments Are pleasant; showing, that God's Justice is as pleasant to the patient, as his Mercies to Others.
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Therefore what a peace-maker were this in the Commonwealth, if the Magistrate had patiēce to beare his enuie,
Therefore what a peacemaker were this in the Commonwealth, if the Magistrate had patience to bear his envy,
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As he asked the adultresse, where are thy accusers? and she sayd they are gone:
As he asked the Adulteress, where Are thy accusers? and she said they Are gone:
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if the Preacher had patiēce to beare his studie, if the creditor had patience to beare his losses,
if the Preacher had patience to bear his study, if the creditor had patience to bear his losses,
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if the bond-man had patience to beare his seruice, if the husbandman had patience to beare his labour,
if the bondman had patience to bear his service, if the husbandman had patience to bear his labour,
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if the sicke man had patience to beare his paine, if the poore man had patience to beare his wants:
if the sick man had patience to bear his pain, if the poor man had patience to bear his Wants:
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for want whereof, many think themselues in hel, and say, that no mans paine is like their paine, no mans wants like their wants, no mansfoes like their foes, no mans wrongs like theyr wrongs,
for want whereof, many think themselves in hell, and say, that no men pain is like their pain, no men Wants like their Wants, no mansfoes like their foes, no men wrongs like their wrongs,
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when they can scarse tell where their paine holds them. Therefore, albeit fewe can brooke of Humilitie, and Charitie, and Meekenesse, and Thankfulnes, and Temperance,
when they can scarce tell where their pain holds them. Therefore, albeit few can brook of Humility, and Charity, and Meekness, and Thankfulness, and Temperance,
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and those seuere vertues, which pull from pleasure;
and those severe Virtues, which pull from pleasure;
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yet euery man doth wish for patience, like a Phisition to ease his griefe, by all meanes that he can:
yet every man does wish for patience, like a physician to ease his grief, by all means that he can:
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so they which are wicked, although they cannot see the goodnesse of other vertues, yet can see the goodnes of patience,
so they which Are wicked, although they cannot see the Goodness of other Virtues, yet can see the Goodness of patience,
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and perceiue when they see a patient man, and an impatient man both sicke of one disease,
and perceive when they see a patient man, and an impatient man both sick of one disease,
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yet both are not troubled alike; but that he which hath most patience, hath most ease:
yet both Are not troubled alike; but that he which hath most patience, hath most ease:
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and hee which is most impatient, is most tormented, like a fish which striues with the hooke.
and he which is most impatient, is most tormented, like a Fish which strives with the hook.
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Therfore euen those which cannot suffer, that they might haue rest, yet sing the patiē Prouerb, In sufferance is rest. This is a lesson which I know you would gladly learne,
Therefore even those which cannot suffer, that they might have rest, yet sing the Patient Proverb, In sufferance is rest. This is a Lesson which I know you would gladly Learn,
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euen as Pharaoh longed to knowe his dreame, though ye care not for vertue, as the cruell Iudge cared not for charitie.
even as Pharaoh longed to know his dream, though you care not for virtue, as the cruel Judge cared not for charity.
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Yet if you could gaine such a bargaine by any vertue to ease you of your paines, it would make you looke vnto vertue,
Yet if you could gain such a bargain by any virtue to ease you of your pains, it would make you look unto virtue,
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as Pharaoh vsed Moses, but to remooue the plagues.
as Pharaoh used Moses, but to remove the plagues.
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This power God hath giuen to patience, the medicinable vertue, that it should be like an wholesome hearbe in the world,
This power God hath given to patience, the medicinable virtue, that it should be like an wholesome herb in the world,
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or a generall Phisition for all persons and all diseases.
or a general physician for all Persons and all diseases.
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Therefore when the Angell had recorded all the troubles which should come in the latter dayes:
Therefore when the Angel had recorded all the Troubles which should come in the latter days:
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at last hee concludeth, Here is the patience of Saints: as though patience should beare all.
At last he Concludeth, Here is the patience of Saints: as though patience should bear all.
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Therefore so many scriptures goe like preachers about the Bible, to exhort vnto patience, like a Beacon which is set vp to call men together, shewing vs, that by patience we possesse our soules:
Therefore so many Scriptures go like Preachers about the bible, to exhort unto patience, like a Beacon which is Set up to call men together, showing us, that by patience we possess our Souls:
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as though a man without patience had no rule of himselfe: as though a man without patience had no Rule of himself:
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that a mans wisedome is knowne by his patience, as though that he which is not patient, cannot be wise:
that a men Wisdom is known by his patience, as though that he which is not patient, cannot be wise:
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that by patience wee receiue the promises, though the promises did not belong vnto vs, vnlesse we haue patience:
that by patience we receive the promises, though the promises did not belong unto us, unless we have patience:
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that patience breedeth experience, and experience hope, as though hee which wanteth patience, had no experience of GOD, to knowe the scope of his doings, that patience breeds experience, and experience hope, as though he which Wants patience, had no experience of GOD, to know the scope of his doings,
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nor anie hope to comfort him about the life to come:
nor any hope to Comfort him about the life to come:
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besides many reasons moe, That the afflictions of this worlde are not worthie of the ioyes that succeed them: beside many Reasons more, That the afflictions of this world Are not worthy of the Joys that succeed them:
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that all things (euen our afflictions) turne to the best, if we loue God:
that all things (even our afflictions) turn to the best, if we love God:
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that they are blessed which weepe heere, because they shall laugh heereafter: that if wee suffer with Christ, wee shall raigne with Christ: that they Are blessed which weep Here, Because they shall laugh hereafter: that if we suffer with christ, we shall Reign with christ:
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that the Lord doth loue those whom he chasteneth:
that the Lord does love those whom he Chasteneth:
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that by suffering we are made like the Sonne of GOD, whose life was a persecution, that by suffering we Are made like the Son of GOD, whose life was a persecution,
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as though the holie Ghost by often calling vpon vs, like the importunate woman, would compell vs to bee patient, whether our flesh will or no.
as though the holy Ghost by often calling upon us, like the importunate woman, would compel us to be patient, whither our Flesh will or no.
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Besides these honourable prayses of patience, the Prophets, Euangelists, and Apostles, haue a set number of examples before our eyes,
Beside these honourable praises of patience, the prophets, Evangelists, and Apostles, have a Set number of Examples before our eyes,
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like banners of such cures as haue been healed by her:
like banners of such cures as have been healed by her:
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that as the Author of the Hebrewes saith, By faith Abel offered a better Sacrifice than Caine:
that as the Author of the Hebrews Says, By faith Abel offered a better Sacrifice than Cain:
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by faith Enoch was translated before he sawe death: by faith Noah prepared the Arke and was preserued from the Floud:
by faith Enoch was translated before he saw death: by faith Noah prepared the Ark and was preserved from the Flood:
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by faith Abraham was content to sacrifice his Sonne, and yet beleeued that in his seede all the world should be blessed:
by faith Abraham was content to sacrifice his Son, and yet believed that in his seed all the world should be blessed:
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by faith Sara receiued strength to bring foorth a child, when she was strooken in yeres,
by faith Sarah received strength to bring forth a child, when she was strooken in Years,
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and past the strength of the wombe. So I may say of patience: by patience Iob did beare all the torments that the diuell could heape vpon him:and passed the strength of the womb. So I may say of patience: by patience Job did bear all the torments that the Devil could heap upon him:
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by patience Iacob put vp a thousand wrongs from Laban and his children, and neuer complained in one & twentie yeares before he departed: by patience Iacob put up a thousand wrongs from Laban and his children, and never complained in one & twentie Years before he departed:
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by patience Ioseph forgaue his brethren, when hee might haue put them to death, and gaue thē food when they feared reuenge:
by patience Ioseph forgave his brothers, when he might have put them to death, and gave them food when they feared revenge:
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by patience Christ suffered banishment, and reproaches, and scourges, vntill he went to his death, like a Lambe to the slaughter.
by patience christ suffered banishment, and Reproaches, and scourges, until he went to his death, like a Lamb to the slaughter.
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Among the strange cures of patience, Dauid may report of his experience, what this plaister hath done for him:
Among the strange cures of patience, David may report of his experience, what this plaster hath done for him:
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for being a figure of Christ, he was alwaies hedged about with the crosse, which prooued his patience like a Touchstone euery day.
for being a figure of christ, he was always hedged about with the cross, which proved his patience like a Touchstone every day.
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As Christ was contemned of his Countreymen, so Dauid was contemned of his brethren: as Christ fled to Egypt, so Dauid fled vnto Gath:
As christ was contemned of his Countrymen, so David was contemned of his brothers: as christ fled to Egypt, so David fled unto Gaza:
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as Christ receiued foode of women, so Dauid receiued food of Abigail: as Herod persecuted Christ, so Saul persecuted Dauid:
as christ received food of women, so David received food of Abigail: as Herod persecuted christ, so Saul persecuted David:
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and the wrath of the King brought many enemies with it, that when hee was annointed, yet hee coulde not reigne:
and the wrath of the King brought many enemies with it, that when he was anointed, yet he could not Reign:
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and when he reigned, yet his reigne was but a warfare:
and when he reigned, yet his Reign was but a warfare:
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the Philistines agaynst him, the Ammonites agaynst him, the Edomites agaynst him, the Moabites agaynst him, the philistines against him, the Ammonites against him, the Edomites against him, the Moabites against him,
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and Absolon his owne bowels agaynst him, for whom he cryed, Would God I had died for thee.
and Absalom his own bowels against him, for whom he cried, Would God I had died for thee.
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This sonne which was his dearling, was his traytor, and sought his death that brought him to life,
This son which was his darling, was his traitor, and sought his death that brought him to life,
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as though Saul had been risen from the graue againe. In all these troubles Samuel shewes what was this pilgrimes comfort:
as though Saul had been risen from the graven again. In all these Troubles Samuel shows what was this Pilgrims Comfort:
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But Dauid comforted himselfe in the Lord his God, as though hee had no comfort but in GOD alone. But David comforted himself in the Lord his God, as though he had no Comfort but in GOD alone.
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This was the stone vpon which he leaned his head, Be patient, for Manie are the troubles of the righteous,
This was the stone upon which he leaned his head, Be patient, for Many Are the Troubles of the righteous,
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but the Lord deliuereth him out of all. but the Lord Delivereth him out of all.
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When hee did behold his trouble, like the hoast of the Aramites, he looked backe vnto God like Elisha,
When he did behold his trouble, like the host of the Aramites, he looked back unto God like Elisha,
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and spied one with him stronger then all against him. Therfore respecting his afflictiōs, he crieth, Many are the troubles of the righteous:
and spied one with him Stronger then all against him. Therefore respecting his afflictions, he cries, Many Are the Troubles of the righteous:
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respecting the promise, he singeth, The Lord deliuereth them out of all.
respecting the promise, he sings, The Lord Delivereth them out of all.
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Thus (by his owne foote) Dauid measureth the condition of the righteous, and saith, Many are the troubles of the righteous:
Thus (by his own foot) David measureth the condition of the righteous, and Says, Many Are the Troubles of the righteous:
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and then by his owne cure hee sheweth how they shall bee healed, saying, The Lord will deliuer him out of all.
and then by his own cure he shows how they shall be healed, saying, The Lord will deliver him out of all.
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If ye marke, the spirite hath directed Dauid to those two things, which make vs take our troubles grieously:
If you mark, the Spirit hath directed David to those two things, which make us take our Troubles grieously:
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one because we doe not looke for them before they come. Therefore, as Christ told Peter before he suffered, to strengthen him when he suffered:
one Because we do not look for them before they come. Therefore, as christ told Peter before he suffered, to strengthen him when he suffered:
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so the holy Ghost doth run vpon the Crosse, to keep vs in expectation of troubles, that wee might prepare faith,
so the holy Ghost does run upon the Cross, to keep us in expectation of Troubles, that we might prepare faith,
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and patience, and constancie for thē, as Noah prepared an Arke for the floud.
and patience, and constancy for them, as Noah prepared an Ark for the flood.
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The second thing which makes vs to start so at the Crosse, is, because we are like the Prophets seruant, which did see his foes, but not his friēds:
The second thing which makes us to start so At the Cross, is, Because we Are like the prophets servant, which did see his foes, but not his Friends:
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so we see our sore, but not our salue.
so we see our soar, but not our salve.
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Comfort seemes a far off, like Abraham in the heauens, as though it would neuer come so low:
Comfort seems a Far off, like Abraham in the heavens, as though it would never come so low:
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therefore wee goe about to deliuer our selues, as it is said, Let vs breake his bands, as though we could deliuer our selues.
Therefore we go about to deliver our selves, as it is said, Let us break his bans, as though we could deliver our selves.
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But, Hold your peace (saith Moses) the Lord shall fight for you. So Dauid comes in like a pacifier, and saith:
But, Hold your peace (Says Moses) the Lord shall fight for you. So David comes in like a pacifier, and Says:
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Vexe not your selues, for the Lord will deliuer you. Beare both these sentences in mind, that you must go through a sea of troubles,Vex not your selves, for the Lord will deliver you. Bear both these sentences in mind, that you must go through a sea of Troubles,
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& then that you shall come to a hauen of rest, and no affliction shall take you,
& then that you shall come to a Haven of rest, and no affliction shall take you,
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before you be armed for it, and in euery trouble you shall know where to haue your remedie.
before you be armed for it, and in every trouble you shall know where to have your remedy.
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Many are the troubles of the righteous, but the Lorde deliuereth him out of all. Here bee the two hands of God like a wound and a plaister:Many Are the Troubles of the righteous, but the Lord Delivereth him out of all. Here be the two hands of God like a wound and a plaster:
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one casteth downe, & the other raiseth vp.
one Cast down, & the other Raiseth up.
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It is good for a man to knowe his troubles before they come, because afflictions are lightned in the expectation.
It is good for a man to know his Troubles before they come, Because afflictions Are lightened in the expectation.
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Therefore GOD sayth of Paul, I will shewe him how many things he shall suffer for me.
Therefore GOD say of Paul, I will show him how many things he shall suffer for me.
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God dealeth plainlie, and tels vs the woorst at the first, what wee shall trust to, God deals plainly, and tells us the worst At the First, what we shall trust to,
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as Christ told his Disciples at the first: If ye will bee my Disciples, yee must take vp the Crosse:
as christ told his Disciples At the First: If you will be my Disciples, ye must take up the Cross:
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cold entertainment to breake their fast with the rod.
cold entertainment to break their fast with the rod.
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Other feastmakers (sayth Christ) broach the best wine first, but Christ himselfe keepeth the best till the last. Other feastmakers (say christ) broach the best wine First, but christ himself Keepeth the best till the last.
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This is the manner of Gods proceedings, to send good after euill, as hee made light after darknesse:
This is the manner of God's proceedings, to send good After evil, as he made Light After darkness:
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to turne iustice into mercie, as he turned water into wine:
to turn Justice into mercy, as he turned water into wine:
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for as the beasts must be killed before they could be sacrificed, so men must be killed before they can bee sacrificed, that is, the knife of correction must prune them,
for as the beasts must be killed before they could be sacrificed, so men must be killed before they can be sacrificed, that is, the knife of correction must prune them,
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and dresse them, and lop off their rotten twigs before they can bring forth fruite, these are the cordes which binde the ram vnto the Altar,
and dress them, and lop off their rotten twigs before they can bring forth fruit, these Are the cords which bind the ram unto the Altar,
cc vvi pno32, cc vvb a-acp po32 j-vvn n2 c-acp pns32 vmb vvi av n1, d vbr dt n2 r-crq vvb dt n1 p-acp dt n1,
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least when he is brought thither hee should runne from thence agayne, this is the chariot which carrieth our thoughts to heauen,
lest when he is brought thither he should run from thence again, this is the chariot which Carrieth our thoughts to heaven,
cs c-crq pns31 vbz vvn av pns31 vmd vvi p-acp av av, d vbz dt n1 r-crq vvz po12 n2 p-acp n1,
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so he may aske his patients, where are your troubles? and they may say, they are gone:
so he may ask his patients, where Are your Troubles? and they may say, they Are gone:
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as it did Nabuchadnezzars, and our assumption before our assumption. This is the hammer which squareth the rough stones, till they be plaine and smooth, and fit for the Temple.
as it did Nebuchadnezars, and our Assump before our Assump. This is the hammer which squareth the rough stones, till they be plain and smooth, and fit for the Temple.
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This is the fierce messenger, which is sent to compell them to the banquet, which will not come when they are inuited.
This is the fierce Messenger, which is sent to compel them to the banquet, which will not come when they Are invited.
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Because we are naturally giuen to loue the world, more then is good for vs,
Because we Are naturally given to love the world, more then is good for us,
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therefore God hath set an edge of bitternesse vpon it, to make vs to loath it,
Therefore God hath Set an edge of bitterness upon it, to make us to loath it,
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like a Nurse which layeth Mustard vpon her breasts to weane the childe from the dug:
like a Nurse which Layeth Mustard upon her breasts to wean the child from the dug:
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so Many are the troubles of the righteous, to weane vs from the dugge of the world.
so Many Are the Troubles of the righteous, to wean us from the dug of the world.
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The crosse is one of our Schoolemasters in this life, and the best wisdome is deerest bought:
The cross is one of our Schoolmasters in this life, and the best Wisdom is dearest bought:
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prosperitie seeketh for nothing, but necessitie seeketh, and studieth, and laboureth, and prayeth for her wants.
Prosperity seeks for nothing, but necessity seeks, and studieth, and Laboureth, and Prayeth for her Wants.
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As the rodde maketh the Scholler to applye his booke, so all our knowledge is beaten into vs:
As the rod makes the Scholar to apply his book, so all our knowledge is beaten into us:
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some learne theyr goodnesse of pouertie, some of sicknesse, some of troubles:
Some Learn their Goodness of poverty, Some of sickness, Some of Troubles:
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aduersitie is the fit time to learne the iustice, mercie, power, and prouidence of GOD, a fit time to learne the patience, wisedome, faith,
adversity is the fit time to Learn the Justice, mercy, power, and providence of GOD, a fit time to Learn the patience, Wisdom, faith,
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and obedience of man, a fit time to learne the subtiltie, frailtie, and miserie of this worlde.
and Obedience of man, a fit time to Learn the subtlety, frailty, and misery of this world.
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All this thou buyest for troubles, yet they are but troubles, not plagues, nor cursses,
All this thou buyest for Troubles, yet they Are but Troubles, not plagues, nor curses,
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nor torments, but like the trauels of a woman, when the birth is ripe, shee is deliuered,
nor torments, but like the travels of a woman, when the birth is ripe, she is Delivered,
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and straight shee forgetteth all her paynes, for ioye that a man child is borne into the world.
and straight she forgetteth all her pains, for joy that a man child is born into the world.
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So the seruants of God trauell but till the fruits be ripe.
So the Servants of God travel but till the fruits be ripe.
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When the new man is borne, their trauels are ended, and they forget all their troubles,
When the new man is born, their travels Are ended, and they forget all their Troubles,
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because one is borne into the worlde, like the sonne of God. This is the difference between the afflictions of the righteous and the vngodly.
Because one is born into the world, like the son of God. This is the difference between the afflictions of the righteous and the ungodly.
c-acp pi vbz vvn p-acp dt n1, av-j dt n1 pp-f np1. d vbz dt n1 p-acp dt n2 pp-f dt j cc dt j.
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When GOD doth visite the wicked, his punishments are called plagues and curses, and destructions; the plagues of Egypt, the curse of Cain, the destruction of Sodome.
When GOD does visit the wicked, his punishments Are called plagues and curses, and destructions; the plagues of Egypt, the curse of Cain, the destruction of Sodom.
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But when he doth visite the righteous, his punishments are called corrections, & chastisements, and rods, which proceed frō a father, not to destroy vs, but to trie vs,
But when he does visit the righteous, his punishments Are called corrections, & chastisements, and rods, which proceed from a father, not to destroy us, but to try us,
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and purge vs, & instruct vs:
and purge us, & instruct us:
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therefore when we are afflicted, one sayth, that God letteth vs blood to saue our liues,
Therefore when we Are afflicted, one say, that God lets us blood to save our lives,
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and another draweth him out of the water.
and Another draws him out of the water.
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for our liues are rancke, and must be lopped. As Iacob was blessed, and halted both at one time;
for our lives Are rank, and must be lopped. As Iacob was blessed, and halted both At one time;
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so a man may bee blessed and afflicted together.
so a man may be blessed and afflicted together.
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Afflictions do not hinder our happinesse, but our happinesse commeth by affliction, as Iacobs blessing came with halting,
Afflictions do not hinder our happiness, but our happiness comes by affliction, as Iacobs blessing Come with halting,
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and as peace is procured by warre. Therefore blessed are ye (sayth Christ) when men persecute you:
and as peace is procured by war. Therefore blessed Are you (say christ) when men persecute you:
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as though they were blessed euen while they were persecuted.
as though they were blessed even while they were persecuted.
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Therefore this must not dismay vs, that the scripture sayth, Many are the troubles of the righteous;
Therefore this must not dismay us, that the scripture say, Many Are the Troubles of the righteous;
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but rather reioyce vs, hecause we beare the markes of the righteous. Daniel complayneth not of his sicknesse, but of his sinnes.
but rather rejoice us, hecause we bear the marks of the righteous. daniel Complaineth not of his sickness, but of his Sins.
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Who shall fight the Lords battailes but the Lordes seruaunts? Therefore when Dauid spake of many troubles, he pointed to the righteous, as if he should say;
Who shall fight the lords battles but the lords Servants? Therefore when David spoke of many Troubles, he pointed to the righteous, as if he should say;
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this is your share, the rodde is made for the Childe. Christ called the Crosse his cup.
this is your share, the rod is made for the Child. christ called the Cross his cup.
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The seruant is beloued that drinkes of his Maisters cup:
The servant is Beloved that drinks of his Masters cup:
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Therefore Christ teacheth it to the righteous, and bids none but his disciples take the Crosse: Therefore christ Teaches it to the righteous, and bids none but his Disciples take the Cross:
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euerie man which hath his heauen here, dooth labour and sweate for his liuing, and shal not they which haue their hell heere, suffer more then they which haue their heauen heere? All men are subiect to dangers and losses, and sicknesse: every man which hath his heaven Here, doth labour and sweat for his living, and shall not they which have their hell Here, suffer more then they which have their heaven Here? All men Are Subject to dangers and losses, and sickness:
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But all that beleeue in Christ (sayth Paul) shall suff•• persecution. That is, more then dangers, But all that believe in christ (say Paul) shall suff•• persecution. That is, more then dangers,
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or losses, or sicknesse which the wicked suffer, for the worlde will not persecute her children,
or losses, or sickness which the wicked suffer, for the world will not persecute her children,
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but shee will persecute Gods Children: therefore this church is called the militant church, because it is alwayes in warfare.
but she will persecute God's Children: Therefore this Church is called the militant Church, Because it is always in warfare.
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Therefore the Gospell is called the worde of the Crosse, as though it came to crosse vs:
Therefore the Gospel is called the word of the Cross, as though it Come to cross us:
av dt n1 vbz vvn dt n1 pp-f dt n1, c-acp cs pn31 vvd pc-acp vvi pno12:
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586
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Therefore Paul describing the way to heauen, draweth by this line, by many tribulations: the Crosse way is the way to heauen and the righteous walke in it.
Therefore Paul describing the Way to heaven, draws by this line, by many tribulations: the Cross Way is the Way to heaven and the righteous walk in it.
av np1 vvg dt n1 p-acp n1, vvz p-acp d n1, p-acp d n2: dt j n1 vbz dt n1 p-acp n1 cc dt j vvi p-acp pn31.
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586
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Therefore the Children of God are not only called labourers, to shew what they should doe for God, but they are called Souldiers, to shew what they should suffer for GOD. Therefore the Children of God Are not only called labourers, to show what they should do for God, but they Are called Soldiers, to show what they should suffer for GOD.
av dt n2 pp-f np1 vbr xx av-j vvn n2, pc-acp vvi r-crq pns32 vmd vdi p-acp np1, p-acp pns32 vbr vvn n2, pc-acp vvi r-crq pns32 vmd vvi p-acp np1.
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The seruant is not aboue his master: but if Christ should suffer, and we should rest the seruant were aboue his Master. The prophesie must be fulfilled. The servant is not above his master: but if christ should suffer, and we should rest the servant were above his Master. The prophesy must be fulfilled.
dt n1 vbz xx p-acp po31 n1: cc-acp cs np1 vmd vvi, cc pns12 vmd vvi dt n1 vbdr p-acp po31 n1. dt vvb vmb vbi vvn.
(27) sermon (DIV1)
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I will put enmitie betweene the seede of the woman and the seede of the Serpent: I will put enmity between the seed of the woman and the seed of the Serpent:
pns11 vmb vvi n1 p-acp dt n1 pp-f dt n1 cc dt n1 pp-f dt n1:
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many troubles in the beginning of the verse, and no troubles in the ende.
many Troubles in the beginning of the verse, and no Troubles in the end.
d n2 p-acp dt n-vvg pp-f dt n1, cc dx n2 p-acp dt n1.
(27) sermon (DIV1)
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but if there be no war betweene the children of God and the children of the world, the prophesie is not fulfilled. but if there be no war between the children of God and the children of the world, the prophesy is not fulfilled.
cc-acp cs pc-acp vbb dx n1 p-acp dt n2 pp-f np1 cc dt n2 pp-f dt n1, dt vvb vbz xx vvn.
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586
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Therefore Esau and Iacob had no sooner life, but they began to struggle one with another,
Therefore Esau and Iacob had no sooner life, but they began to struggle one with Another,
av np1 cc np1 vhd av-dx av-c n1, cc-acp pns32 vvd pc-acp vvi pi p-acp n-jn,
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before they came out of their mothers wombe. Therfore Abraham was banished so soone as he receiued the promise.
before they Come out of their mother's womb. Therefore Abraham was banished so soon as he received the promise.
c-acp pns32 vvd av pp-f po32 ng1 n1. av np1 vbds vvn av av c-acp pns31 vvd dt n1.
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Therefore Abell was enuied of his brother, so soone as he was accepted of God.
Therefore Abel was envied of his brother, so soon as he was accepted of God.
av np1 vbds vvn pp-f po31 n1, av av c-acp pns31 vbds vvn pp-f np1.
(27) sermon (DIV1)
586
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The righteous man was alwayes like Lot among the Sodomites, and like Sampson among the Philistines, sette a worke by his enemies.
The righteous man was always like Lot among the Sodomites, and like Sampson among the philistines, Set a work by his enemies.
dt j n1 vbds av j n1 p-acp dt n2, cc av-j np1 p-acp dt njp2, vvd dt n1 p-acp po31 n2.
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As Christ was no sooner borne, but Herod sought his life;
As christ was no sooner born, but Herod sought his life;
p-acp np1 vbds av-dx av-c vvn, cc-acp np1 vvd po31 n1;
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so the new man is no sooner borne of the spirit, but the serpent is ready to deuour him, his brethren to banish him, and hell to swallow him.
so the new man is no sooner born of the Spirit, but the serpent is ready to devour him, his brothers to banish him, and hell to swallow him.
av dt j n1 vbz av-dx av-c vvn pp-f dt n1, p-acp dt n1 vbz j pc-acp vvi pno31, po31 n2 pc-acp vvi pno31, cc n1 pc-acp vvi pno31.
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In all the worlde hee hath no friend, but hee which made the world. This is the state of the church militant:
In all the world he hath no friend, but he which made the world. This is the state of the Church militant:
p-acp d dt n1 pns31 vhz dx n1, cc-acp pns31 r-crq vvd dt n1. d vbz dt n1 pp-f dt n1 j:
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she is like the Arke floating vpon the waters, like a Lilly growing among thornes, like the bush which burned with fire and was not consumed,
she is like the Ark floating upon the waters, like a Lily growing among thorns, like the bush which burned with fire and was not consumed,
pns31 vbz av-j dt n1 vvg p-acp dt n2, av-j dt n1 vvg p-acp n2, av-j dt n1 r-crq vvd p-acp n1 cc vbds xx vvn,
(27) sermon (DIV1)
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so the citie of God is alwayes besieged, but neuer ruined. Christians and persecutions close together, like Christ and his Crosse.
so the City of God is always besieged, but never ruined. Christians and persecutions close together, like christ and his Cross.
av dt n1 pp-f np1 vbz av vvn, cc-acp av-x vvn. np1 cc n2 av-j av, j np1 cc po31 n1.
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As Christ was made to beare his owne crosse:
As christ was made to bear his own cross:
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so they are made to holde their cheekes to the nippers, their faces to be buffeted, their backes to bee scourged, their eyes to be pulled out, their peace is persecution, their rest labour, their riches pouertie, their glorie reproches, their libertie imprisonment;
so they Are made to hold their cheeks to the nippers, their faces to be buffeted, their backs to be scourged, their eyes to be pulled out, their peace is persecution, their rest labour, their riches poverty, their glory Reproaches, their liberty imprisonment;
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(27) sermon (DIV1)
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although they bee the sonnes of God, the brethren of Christ, the onely heires of heauen;
although they be the Sons of God, the brothers of christ, the only Heirs of heaven;
cs pns32 vbb dt n2 pp-f np1, dt n2 pp-f np1, dt j n2 pp-f n1;
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yet because they suffer their hell heere, they must bee contented to be subiect to their enemies, to bee abiects to their kinsmen, to be hated of most, to bee contemned of all, to be persecuted ouer the earth, a very hauen and receptacle of all troubles.
yet Because they suffer their hell Here, they must be contented to be Subject to their enemies, to be abjects to their kinsmen, to be hated of most, to be contemned of all, to be persecuted over the earth, a very Haven and receptacle of all Troubles.
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(27) sermon (DIV1)
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Yet as Christ was the sonne of God, though his life was nothing but persecution; so the righteous are the sonnes of God, for all these troubles:
Yet as christ was the son of God, though his life was nothing but persecution; so the righteous Are the Sons of God, for all these Troubles:
av c-acp np1 vbds dt n1 pp-f np1, cs po31 n1 vbds pix cc-acp n1; av dt j vbr dt n2 pp-f np1, p-acp d d n2:
(27) sermon (DIV1)
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This is like a bayte in their iourney, to thinke as the Samaritan told his hoast,
This is like a bait in their journey, to think as the Samaritan told his host,
d vbz av-j dt n1 p-acp po32 n1, pc-acp vvi p-acp dt np1 vvd po31 n1,
(27) sermon (DIV1)
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if thou spend any more I wil recompence thee whē I come. So Christ will mende their wages, when he commeth.
if thou spend any more I will recompense thee when I come. So christ will mend their wages, when he comes.
cs pns21 vvb d dc pns11 vmb vvi pno21 c-crq pns11 vvb. av np1 vmb vvi po32 n2, c-crq pns31 vvz.
(27) sermon (DIV1)
586
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Why shuld not God trie his friends, as well as wee trie our friends, the same afflictions (saith Peter) are accomplished in others,
Why should not God try his Friends, as well as we try our Friends, the same afflictions (Says Peter) Are accomplished in Others,
q-crq vmd xx np1 vvi po31 n2, c-acp av c-acp pns12 vvb po12 n2, dt d n2 (vvz np1) vbr vvn p-acp n2-jn,
(27) sermon (DIV1)
586
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naye, greater afflictions are borne of other, which woulde make vs dispayre like Caine, Christ was consecrated by afflictions,
nay, greater afflictions Are born of other, which would make us despair like Cain, christ was consecrated by afflictions,
uh, jc n2 vbr vvn pp-f n-jn, r-crq vmd vvi pno12 vvi av-j np1, np1 vbds vvn p-acp n2,
(27) sermon (DIV1)
586
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therefore we cannot be consecrated without afflictions, who would not go to heauen with Eliah,
Therefore we cannot be consecrated without afflictions, who would not go to heaven with Elijah,
av pns12 vmbx vbi vvn p-acp n2, r-crq vmd xx vvi p-acp n1 p-acp np1,
(27) sermon (DIV1)
586
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though it were in a whirlewind? if our troubles be light and few, it is because we are weake & tender:
though it were in a whirlwind? if our Troubles be Light and few, it is Because we Are weak & tender:
cs pn31 vbdr p-acp dt n1? cs po12 n2 vbb j cc d, pn31 vbz c-acp pns12 vbr j cc j:
(27) sermon (DIV1)
586
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therefore God doth respect our feeblenes, & layeth no more vpon vs, because wee are not able to beare more. Therefore God does respect our feebleness, & Layeth no more upon us, Because we Are not able to bear more.
av np1 vdz vvi po12 n1, cc vvz dx dc p-acp pno12, c-acp pns12 vbr xx j pc-acp vvi av-dc.
(27) sermon (DIV1)
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It is not a signe that we are righteous, because our troubles are few;
It is not a Signen that we Are righteous, Because our Troubles Are few;
pn31 vbz xx dt n1 cst pns12 vbr j, c-acp po12 n2 vbr d;
(27) sermon (DIV1)
586
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but because our troubles are few, it is rather a signe that wee are not righteous,
but Because our Troubles Are few, it is rather a Signen that we Are not righteous,
cc-acp c-acp po12 n2 vbr d, pn31 vbz av-c dt n1 cst pns12 vbr xx j,
(27) sermon (DIV1)
586
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because Many are the troubles of the righteous.
Because Many Are the Troubles of the righteous.
c-acp d vbr dt n2 pp-f dt j.
(27) sermon (DIV1)
586
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4589
For they must bee made examples of patience, they must suffer their hell here, they must be squared for the temple,
For they must be made Examples of patience, they must suffer their hell Here, they must be squared for the temple,
c-acp pns32 vmb vbi vvn n2 pp-f n1, pns32 vmb vvi po32 n1 av, pns32 vmb vbi vvn p-acp dt n1,
(27) sermon (DIV1)
586
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therefore they must haue manye strokes to make them fitte: God is not like a Waspe, which when shee hath stoong once, cannot sting againe:
Therefore they must have many Strokes to make them fit: God is not like a Wasp, which when she hath stung once, cannot sting again:
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(27) sermon (DIV1)
586
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but there is a generation of crosses, and a pluralitie of troubles. When Dauid spake of trouble, hee spake of troopes and heapes, and stars, and sands,
but there is a generation of Crosses, and a plurality of Troubles. When David spoke of trouble, he spoke of troops and heaps, and Stars, and sands,
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and therefore he saith, Many, as though hee were faine to lay them downe in the grosse sum because he could not reckon them.
and Therefore he Says, Many, as though he were feign to lay them down in the gross sum Because he could not reckon them.
cc av pns31 vvz, d, c-acp cs pns31 vbdr j pc-acp vvi pno32 a-acp p-acp dt j n1 c-acp pns31 vmd xx vvi pno32.
(27) sermon (DIV1)
586
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By many tribulations (saith Paul) but how many he could not number: For except our sinnes, there is not such plenty of any thing in the world,
By many tribulations (Says Paul) but how many he could not number: For except our Sins, there is not such plenty of any thing in the world,
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(27) sermon (DIV1)
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as there is of troubles, which come from sinne: as one heauy messenger came to Iob one after another:
as there is of Troubles, which come from sin: as one heavy Messenger Come to Job one After Another:
c-acp pc-acp vbz pp-f n2, r-crq vvb p-acp n1: p-acp crd j n1 vvd p-acp np1 crd p-acp n-jn:
(27) sermon (DIV1)
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so now we are not in Paradice, but in the wildernesse, we must looke for one trouble after another; so now we Are not in Paradise, but in the Wilderness, we must look for one trouble After Another;
av av pns12 vbr xx p-acp n1, cc-acp p-acp dt n1, pns12 vmb vvi p-acp crd n1 p-acp j-jn;
(27) sermon (DIV1)
586
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therefore afflictions are called waters, because as one waue falleth vpon another, so one trouble falleth vpon the head of another.
Therefore afflictions Are called waters, Because as one wave falls upon Another, so one trouble falls upon the head of Another.
av n2 vbr vvn n2, c-acp p-acp crd n1 vvz p-acp j-jn, av crd n1 vvz p-acp dt n1 pp-f n-jn.
(27) sermon (DIV1)
586
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As a Beare came to Dauid after a Lyon, and a Giant after a Beare, and a King after a Giant, and Philistines after the King:
As a Bear Come to David After a lion, and a Giant After a Bear, and a King After a Giant, and philistines After the King:
p-acp dt n1 vvd p-acp np1 p-acp dt n1, cc dt n1 p-acp dt n1, cc dt n1 p-acp dt n1, cc njp2 p-acp dt n1:
(27) sermon (DIV1)
587
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so when they haue fought with pouertie, they shall fight with enuie: when they haue fought with enuie, they shall fight with infamie:
so when they have fought with poverty, they shall fight with envy: when they have fought with envy, they shall fight with infamy:
av c-crq pns32 vhb vvn p-acp n1, pns32 vmb vvi p-acp n1: c-crq pns32 vhb vvn p-acp n1, pns32 vmb vvi p-acp n1:
(27) sermon (DIV1)
587
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when they haue fought with infamie, they shal fight with sicknes, like a labourer which is neuer out of worke.
when they have fought with infamy, they shall fight with sickness, like a labourer which is never out of work.
c-crq pns32 vhb vvn p-acp n1, pns32 vmb vvi p-acp n1, av-j dt n1 r-crq vbz av-x av pp-f n1.
(27) sermon (DIV1)
587
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This you see the righteous in troubles, like the Israelites in exile: Now the Lord commeth like Moses to deliuer them: aduersitie seeketh out the promise; the promise seeketh out fayth; fayth seeketh out prayer;
This you see the righteous in Troubles, like the Israelites in exile: Now the Lord comes like Moses to deliver them: adversity seeks out the promise; the promise seeks out faith; faith seeks out prayer;
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(27) sermon (DIV1)
587
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then God heareth, and mercie answereth. All this while Christ seemed to sleepe, as he did in the shippe:
then God hears, and mercy Answers. All this while christ seemed to sleep, as he did in the ship:
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(27) sermon (DIV1)
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nowe hee rebukes the windes and waues, and troubles flie before him, like a troupe of Woolues before the Shepheard.
now he rebukes the winds and waves, and Troubles fly before him, like a troop of Wolves before the Shepherd.
av pns31 n2 dt n2 cc n2, cc n2 vvb p-acp pno31, av-j dt n1 pp-f n2 p-acp dt n1.
(27) sermon (DIV1)
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the sunne rose, and the mists vanished: yet (saith Dauid) God is good to all that are pure in heart:
the sun rose, and the mists vanished: yet (Says David) God is good to all that Are pure in heart:
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that is, he remembreth them while he afflicteth them, and is preparing an issue while the crosse prepareth them.
that is, he Remember them while he afflicts them, and is preparing an issue while the cross Prepareth them.
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(27) sermon (DIV1)
587
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When Christ heard them say, he whom thou louest is sicke, he answered, this sicknes is not to death.
When christ herd them say, he whom thou love is sick, he answered, this sickness is not to death.
c-crq np1 vvd pno32 vvi, pns31 ro-crq pns21 vvb vbz j, pns31 vvd, d n1 vbz xx p-acp n1.
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Ioh. 11. 3. So when it may be sayd, he whom God loueth is sicke:
John 11. 3. So when it may be said, he whom God loves is sick:
np1 crd crd av c-crq pn31 vmb vbi vvn, pns31 ro-crq n1 vvz vbz j:
(27) sermon (DIV1)
587
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then it may be sayd, this sicknes is not vnto death, & though it be to the first death, yet not to the second.
then it may be said, this sickness is not unto death, & though it be to the First death, yet not to the second.
cs pn31 vmb vbi vvn, d n1 vbz xx p-acp n1, cc cs pn31 vbb p-acp dt ord n1, av xx p-acp dt ord.
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Who would thinke when Ionas was in the sea, that he should preach at Niniuie? who would think whē Nabuchadnezzar was in the forrest, that he should raigne again in Babel? who would think whē Ioseph was banished of his brethrē, that his brethrē shuld seeke vnto him, like his seruants: Who would think when Ionas was in the sea, that he should preach At Nineveh? who would think when Nebuchadnezzar was in the forest, that he should Reign again in Babel? who would think when Ioseph was banished of his brothers, that his brothers should seek unto him, like his Servants:
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who would thinke when Iob scraped his sores vpon the dunghill, all his houses were burned, all his •attell stolne,
who would think when Job scraped his sores upon the dunghill, all his houses were burned, all his •attell stolen,
r-crq vmd vvi c-crq np1 vvd po31 n2 p-acp dt n1, d po31 n2 vbdr vvn, d po31 n1 vvn,
(27) sermon (DIV1)
587
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& all his Children dead, that he should be richer then euer he was? these are the acts of mercy which make the righteous sing: The Lord hath triumphed valiantly.
& all his Children dead, that he should be Richer then ever he was? these Are the acts of mercy which make the righteous sing: The Lord hath triumphed valiantly.
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587
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This is the priuiledge of the righteous, as God saith Ye sons of Iacob are not consumed. So they answere againe.
This is the privilege of the righteous, as God Says You Sons of Iacob Are not consumed. So they answer again.
d vbz dt n1 pp-f dt j, p-acp np1 vvz pn22 n2 pp-f np1 vbr xx vvn. av pns32 vvb av.
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We are not consumed. Therefore (Paul saith) we are in distresse, but we are not forsaken: We Are not consumed. Therefore (Paul Says) we Are in distress, but we Are not forsaken:
pns12 vbr xx vvn. av (np1 vvz) pns12 vbr p-acp n1, cc-acp pns12 vbr xx vvn:
(27) sermon (DIV1)
587
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as Christ rose out of his graue, so we shall rise out of trouble; and when the gold is fined, the fire shal hold it no longer. as christ rose out of his graven, so we shall rise out of trouble; and when the gold is fined, the fire shall hold it no longer.
c-acp np1 vvd av pp-f po31 n1, av pns12 vmb vvi av pp-f n1; cc c-crq dt n1 vbz vvn, dt n1 vmb vvi pn31 av-dx av-jc.
(27) sermon (DIV1)
587
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Whē Iesus was in banishment with Mary & Ioseph, at last the Angel came and said, They are dead which sought the childes life:
When Iesus was in banishment with Marry & Ioseph, At last the Angel Come and said, They Are dead which sought the child's life:
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587
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so when the daies of our banishment and scarsitie, & bondage, and sicknesse are ended, at last tidings shall come that our troubles are dead,
so when the days of our banishment and scarcity, & bondage, and sickness Are ended, At last tidings shall come that our Troubles Are dead,
av c-crq dt n2 pp-f po12 n1 cc n1, cc n1, cc n1 vbr vvn, p-acp ord n2 vmb vvi cst po12 n2 vbr j,
(27) sermon (DIV1)
587
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and then the righteous shall looke vp like Moses, when hee was past the sea, and see all their enemies, all their troubles drowned behinde them;
and then the righteous shall look up like Moses, when he was passed the sea, and see all their enemies, all their Troubles drowned behind them;
cc av dt j vmb vvi a-acp av-j np1, c-crq pns31 vbds p-acp dt n1, cc vvi d po32 n2, d po32 n2 vvn p-acp pno32;
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then the heart shall daunce like Miriam, and sing the song which sounded before Moses:
then the heart shall dance like Miriam, and sing the song which sounded before Moses:
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The Lorde, the Lord is strong, mercifull and gratious, slow to anger, but aboundant in goodnesse and truth. The Lord, the Lord is strong, merciful and gracious, slow to anger, but abundant in Goodness and truth.
dt n1, dt n1 vbz j, j cc j, j pc-acp vvi, cc-acp j p-acp n1 cc n1.
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And if Dauid had staied at troubles, and spoken of nothing but rods, the wicked might say as they doe in the 115. Psalme.
And if David had stayed At Troubles, and spoken of nothing but rods, the wicked might say as they do in the 115. Psalm.
cc cs np1 vhd vvn p-acp n2, cc vvn pp-f pix cc-acp n2, dt j vmd vvi c-acp pns32 vdb p-acp dt crd n1.
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Where is their God? and the righteous might cōplaine with Dauid, I haue clensed my heart in vaine: Where is their God? and the righteous might complain with David, I have cleansed my heart in vain:
c-crq vbz po32 n1? cc dt j vmd vvi p-acp np1, pns11 vhb vvd po11 n1 p-acp j:
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but as the waters of the sea flow & ebbe againe, so the waters of afflictiō flow & ebbe again, one casteth Moses into the water,
but as the waters of the sea flow & ebb again, so the waters of affliction flow & ebb again, one Cast Moses into the water,
cc-acp p-acp dt n2 pp-f dt n1 vvb cc vvi av, av dt n2 pp-f n1 vvi cc vvi av, pi vvz np1 p-acp dt n1,
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There lieth Lazarus at the gate, there lieth Ioseph in prison, there lyes Ieremie in the dungeon, there lies Iob in the Ashes, there lyes Iacob in the fields, there lies Dauid in the wildernesse, there lies Abraham in exile, there lies Daniel among the Lions, there lies the children in the Furnace:
There lies Lazarus At the gate, there lies Ioseph in prison, there lies Ieremie in the dungeon, there lies Job in the Ashes, there lies Iacob in the fields, there lies David in the Wilderness, there lies Abraham in exile, there lies daniel among the Lions, there lies the children in the Furnace:
pc-acp vvz np1 p-acp dt n1, a-acp vvz np1 p-acp n1, a-acp vvz np1 p-acp dt n1, a-acp vvz np1 p-acp dt n2, a-acp vvz np1 p-acp dt n2, a-acp vvz np1 p-acp dt n1, a-acp vvz np1 p-acp n1, a-acp vvz np1 p-acp dt n2, a-acp vvz dt n2 p-acp dt n1:
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at last comes the yeare of Iubile, and al the prisoners of the Lorde are set at libertie, At last comes the year of Jubilee, and all the Prisoners of the Lord Are Set At liberty,
p-acp ord vvz dt n1 pp-f n1, cc d dt n2 pp-f dt n1 vbr vvn p-acp n1,
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therefore they are called the prisoners of hope, because they may hope to be deliuered, &c. Therfore God translateth his Crosse from the head to the heart, from the heart to the foot, from pouertie to sicknesse, from sicknesse to labour:
Therefore they Are called the Prisoners of hope, Because they may hope to be Delivered, etc. Therefore God Translate his Cross from the head to the heart, from the heart to the foot, from poverty to sickness, from sickness to labour:
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that wheresoeuer he placeth it, we might haue patience, knowing that he can remoue it as hee placeth it.
that wheresoever he places it, we might have patience, knowing that he can remove it as he places it.
cst c-crq pns31 vvz pn31, pns12 vmd vhi n1, vvg cst pns31 vmb vvi pn31 c-acp pns31 vvz pn31.
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587
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Then are fulfilled all these sweet scriptures: The Lord retaineth not his wrath for euer, because mercie pleaseth him.
Then Are fulfilled all these sweet Scriptures: The Lord retaineth not his wrath for ever, Because mercy Pleases him.
av vbr vvn d d j n2: dt n1 vvz xx po31 n1 c-acp av, c-acp n1 vvz pno31.
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Mich. 7. 8. After two dayes he will reuiue vs, and the third day he will raise vs vp.
Mich. 7. 8. After two days he will revive us, and the third day he will raise us up.
np1 crd crd p-acp crd n2 pns31 vmb vvi pno12, cc dt ord n1 pns31 vmb vvi pno12 a-acp.
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Ose. 6. 2. Surely there is an end, and thy hope shall not be cut off.
Ose. 6. 2. Surely there is an end, and thy hope shall not be Cut off.
np1 crd crd av-j a-acp vbz dt n1, cc po21 n1 vmb xx vbi vvn a-acp.
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588
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Prouer. 23. 18. Heauinesse may endure for a night, but ioye will come in the morning.
Prover 23. 18. Heaviness may endure for a night, but joy will come in the morning.
np1 crd crd n1 vmb vvi p-acp dt n1, cc-acp n1 vmb vvi p-acp dt n1.
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588
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Psal. 30. 5. He which hath ouercome death, and Sathan, and the world, can easilie ouercome all the troubles in the world:
Psalm 30. 5. He which hath overcome death, and Sathan, and the world, can Easily overcome all the Troubles in the world:
np1 crd crd pns31 r-crq vhz vvn n1, cc np1, cc dt n1, vmb av-j vvi d dt n2 p-acp dt n1:
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rather then Eliah shall starue, the Rauens shall feede him: rather then Ionah shall drowne, the fish shall saue him: rather then Elijah shall starve, the Ravens shall feed him: rather then Jonah shall drown, the Fish shall save him:
av-c av np1 vmb vvi, dt n2 vmb vvi pno31: av-c av np1 vmb vvi, dt n1 vmb vvi pno31:
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588
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as when the Glutton did not pitie, the Dogs tooke compassion.
as when the Glutton did not pity, the Dogs took compassion.
c-acp c-crq dt n1 vdd xx vvi, dt n2 vvd n1.
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588
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Vntill Dauid saith, The Lord will deliuer, the righteous and the wicked goe together, but now they part, one is taken and the other is refused, one is deliuered, the other is left in prison.
Until David Says, The Lord will deliver, the righteous and the wicked go together, but now they part, one is taken and the other is refused, one is Delivered, the other is left in prison.
c-acp np1 vvz, dt n1 vmb vvi, dt j cc dt j vvi av, p-acp av pns32 vvb, pi vbz vvn cc dt n-jn vbz vvn, pi vbz vvn, dt n-jn vbz vvn p-acp n1.
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588
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As Abraham came not to deliuer the Sodomits, but to deliuer his brethren: so Christ came not to deliuer his enemies, but to deliuer his seruants:
As Abraham Come not to deliver the Sodomites, but to deliver his brothers: so christ Come not to deliver his enemies, but to deliver his Servants:
p-acp np1 vvd xx pc-acp vvi dt n2, p-acp pc-acp vvi po31 n2: av np1 vvd xx pc-acp vvi po31 n2, cc-acp pc-acp vvi po31 n2:
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not to deliuer them from troubles, but to deliuer thē out of troubles, that they may say as well, The Lord hath taken, as the Lord hath giuen.
not to deliver them from Troubles, but to deliver them out of Troubles, that they may say as well, The Lord hath taken, as the Lord hath given.
xx pc-acp vvi pno32 p-acp n2, cc-acp pc-acp vvi pno32 av pp-f n2, cst pns32 vmb vvi c-acp av, dt n1 vhz vvn, c-acp dt n1 vhz vvn.
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588
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As Dauid gaue charge to his Souldiers, that they should not kill Absolon his sonne, though he sent them against Absolon, to stay his rebellion:
As David gave charge to his Soldiers, that they should not kill Absalom his son, though he sent them against Absalom, to stay his rebellion:
p-acp np1 vvd n1 p-acp po31 n2, cst pns32 vmd xx vvi np1 po31 n1, cs pns31 vvd pno32 p-acp np1, pc-acp vvi po31 n1:
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so God forbids his crosses to destroye his children, though he send them against his children to purge their corruptions.
so God forbids his Crosses to destroy his children, though he send them against his children to purge their corruptions.
av np1 vvz po31 n2 pc-acp vvi po31 n2, cs pns31 vvb pno32 p-acp po31 n2 pc-acp vvi po32 n2.
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As the Angel passed by the houses of the Israelits, when he saw the bloud of the lambe vpon their doores:
As the Angel passed by the houses of the Israelites, when he saw the blood of the lamb upon their doors:
p-acp dt n1 vvd p-acp dt n2 pp-f dt np2, c-crq pns31 vvd dt n1 pp-f dt n1 p-acp po32 n2:
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so God hath his markes, whereby he knoweth whom he should deliuer out of trouble, & whom he should leaue in trouble: so God hath his marks, whereby he Knoweth whom he should deliver out of trouble, & whom he should leave in trouble:
av np1 vhz po31 n2, c-crq pns31 vvz r-crq pns31 vmd vvi av pp-f n1, cc r-crq pns31 vmd vvi p-acp n1:
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to one he saith, Take my crosse: to another he saith, Be thou healed: to another he saith, Stay till thy time cōmeth:
to one he Says, Take my cross: to Another he Says, Be thou healed: to Another he Says, Stay till thy time comes:
p-acp pi pns31 vvz, vvb po11 n1: pc-acp n-jn pns31 vvz, vbb pns21 vvn: p-acp j-jn pns31 vvz, vvb p-acp po21 n1 vvz:
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588
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euerie hard word may be spoken to the godly as wel as the wicked, but that deadly word, Depart into euerlasting fire. Although they seeme to depart here,
every hard word may be spoken to the godly as well as the wicked, but that deadly word, Depart into everlasting fire. Although they seem to depart Here,
d j n1 vmb vbi vvn p-acp dt j c-acp av c-acp dt j, cc-acp cst j n1, vvb p-acp j n1. cs pns32 vvb pc-acp vvi av,
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yet then it shall be said, come and not depart. As Iohn after the voice of thunder heard the voice of harpers:
yet then it shall be said, come and not depart. As John After the voice of thunder herd the voice of harpers:
av av pn31 vmb vbi vvn, vvn cc xx vvi. p-acp np1 p-acp dt n1 pp-f n1 vvd dt n1 pp-f n2:
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so whē they haue bin beaten, they shal be cherished: so when they have been beaten, they shall be cherished:
av c-crq pns32 vhb vbn vvn, pns32 vmb vbi vvn:
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588
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therefore the trials of the righteous, though they be called many troubles, yet they are not called euerlasting troubles.
Therefore the trials of the righteous, though they be called many Troubles, yet they Are not called everlasting Troubles.
av dt n2 pp-f dt j, cs pns32 vbb vvn d n2, av pns32 vbr xx vvn j n2.
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588
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As Dauid saith here, Many are the troubles of the righteous: so in Psalm. 32. 10. he sayth.
As David Says Here, Many Are the Troubles of the righteous: so in Psalm. 32. 10. he say.
p-acp np1 vvz av, d vbr dt n2 pp-f dt j: av p-acp n1. crd crd pns31 vvz.
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Many are the sorowes of the righteous: but it followeth, the Lord will deliuer them out of all:Many Are the sorrows of the righteous: but it follows, the Lord will deliver them out of all:
d vbr dt n2 pp-f dt j: p-acp pn31 vvz, dt n1 vmb vvi pno32 av pp-f d:
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nay (saith Salomon) when the righteous escape out of trouble, the wicked shall come in his stead, that is, the troubles of the righteous shal shift to the vngodly, as the leprosie of Naaman went to Gehezi: nay (Says Solomon) when the righteous escape out of trouble, the wicked shall come in his stead, that is, the Troubles of the righteous shall shift to the ungodly, as the leprosy of Naaman went to Gehazi:
uh (vvz np1) c-crq dt j n1 av pp-f n1, dt j vmb vvi p-acp po31 n1, cst vbz, dt n2 pp-f dt j vmb vvi p-acp dt j, c-acp dt n1 pp-f np1 vvd p-acp np1:
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and therefore the wicked are called the ransome of the iust, because they lye in baile for them. and Therefore the wicked Are called the ransom of the just, Because they lie in bail for them.
cc av dt j vbr vvn dt n1 pp-f dt j, c-acp pns32 vvb p-acp n1 p-acp pno32.
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As one bird chirpeth to another, so one plague shal whistle to another, and say, come and helpe mee to tormēt this sinner, (for one plague will not serue the Egyptians) vntill he be so loden with torments, that he crie like Caine, My punishment is greater then I can beare.
As one bird chirpeth to Another, so one plague shall whistle to Another, and say, come and help me to torment this sinner, (for one plague will not serve the egyptians) until he be so laden with torments, that he cry like Cain, My punishment is greater then I can bear.
p-acp crd n1 vvz p-acp j-jn, av crd n1 vmb vvi p-acp j-jn, cc vvi, vvb cc vvb pno11 p-acp n1 d n1, (c-acp crd n1 vmb xx vvi dt njp2) c-acp pns31 vbb av vvn p-acp n2, cst pns31 vvb j np1, po11 n1 vbz jc cs pns11 vmb vvi.
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The righteous neuer said, that their troubles were more, or greater, or longer, then they could beare.
The righteous never said, that their Troubles were more, or greater, or longer, then they could bear.
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For God hath promised, he will not lay more vpon them then they are able to beare:
For God hath promised, he will not lay more upon them then they Are able to bear:
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but when they begin to sinke like Peter vpon the Sea, then the hande is readie to catch them, but when they begin to sink like Peter upon the Sea, then the hand is ready to catch them,
cc-acp c-crq pns32 vvb pc-acp vvi av-j np1 p-acp dt n1, cs dt n1 vbz j pc-acp vvi pno32,
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and straight GOD maketh an issue for theyr troubles.
and straight GOD makes an issue for their Troubles.
cc av np1 vvz dt n1 p-acp po32 n2.
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As the Viper lept vpon Paul, & lept off againe, so troubles leape vpon the righteous, and leape off againe; As the Viper leapt upon Paul, & leapt off again, so Troubles leap upon the righteous, and leap off again;
p-acp dt n1 vvd p-acp np1, cc vvd a-acp av, av vvz n1 p-acp dt j, cc vvi a-acp av;
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as though they had mistaken the partie, and rapt at the wrong doore.
as though they had mistaken the party, and rapt At the wrong door.
c-acp cs pns32 vhd vvn dt n1, cc vvn p-acp dt j-jn n1.
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Therefore, Mark the vpright man (saith Dauid) and beholde the iust, for the end of that man is peace. Therefore, Mark the upright man (Says David) and behold the just, for the end of that man is peace.
av, vvb dt av-j n1 (vvz np1) cc vvi dt j, p-acp dt n1 pp-f d n1 vbz n1.
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Though his beginning be trouble, yet his end is peace: He will not suffer the righteous to fall for euer:
Though his beginning be trouble, yet his end is peace: He will not suffer the righteous to fallen for ever:
cs po31 n1 vbi n1, av po31 n1 vbz n1: pns31 vmb xx vvi dt j pc-acp vvi p-acp av:
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he sayth not that he will not suffer him to fall, but that he shall not fall for euer:
he say not that he will not suffer him to fallen, but that he shall not fallen for ever:
pns31 vvz xx cst pns31 vmb xx vvi pno31 pc-acp vvi, cc-acp cst pns31 vmb xx vvi p-acp av:
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that is, at last his shackel falleth from him, the net breakes, the prison openeth,
that is, At last his shackel falls from him, the net breaks, the prison Openeth,
cst vbz, p-acp ord po31 n1 vvz p-acp pno31, dt n1 vvz, dt n1 vvz,
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and he goes foorth like Lazarus out of his graue, to shewe what wonderfull things the Lord hath done for him:
and he Goes forth like Lazarus out of his graven, to show what wonderful things the Lord hath done for him:
cc pns31 vvz av av-j np1 av pp-f po31 n1, pc-acp vvi r-crq j n2 dt n1 vhz vdn p-acp pno31:
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So Paul after he had spoken of his troubles, (as thought hee thought vpon this sentence of Dauid) repeateth the same of himselfe, saying:
So Paul After he had spoken of his Troubles, (as Thought he Thought upon this sentence of David) repeateth the same of himself, saying:
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But the Lord deliuered me out of all. But the Lord Delivered me out of all.
p-acp dt n1 vvd pno11 av pp-f d.
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Therefore one calleth affliction the trance of the righteous, because they seeme dead for a while, but they wake againe: Therefore one calls affliction the trance of the righteous, Because they seem dead for a while, but they wake again:
av pi vvz n1 dt n1 pp-f dt j, c-acp pns32 vvb j p-acp dt n1, cc-acp pns32 vvb av:
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therefore they chalenge their enemies (and say) Reioyce not against me O mine enemie:
Therefore they challenge their enemies (and say) Rejoice not against me Oh mine enemy:
av pns32 vvb po32 n2 (cc vvi) vvb xx p-acp pno11 uh po11 n1:
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for though I fall, yet I shall rise. This should content the righteous, to bee deliuered at last, as Dauid quieteth himselfe, saying: for though I fallen, yet I shall rise. This should content the righteous, to be Delivered At last, as David quieteth himself, saying:
c-acp cs pns11 vvb, av pns11 vmb vvi. d vmd vvi dt j, pc-acp vbi vvn p-acp ord, c-acp np1 vvz px31, vvg:
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589
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By this I know the Lord fauoureth me, because mine enemies doe not triumph ouer me: By this I know the Lord favours me, Because mine enemies do not triumph over me:
p-acp d pns11 vvb dt n1 vvz pno11, c-acp po11 n2 vdb xx vvi p-acp pno11:
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not because I haue no enemies, or because I haue no troubles which would ouercome me. Therefore when he wrote downe. not Because I have no enemies, or Because I have no Troubles which would overcome me. Therefore when he wrote down.
xx c-acp pns11 vhb dx n2, cc c-acp pns11 vhb dx n2 r-crq vmd vvi pno11. av c-crq pns31 vvd a-acp.
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Many troubles, hee blotteth it (as it were) with his pen againe, as a Merchant raceth his booke when the debt is discharged:Many Troubles, he blots it (as it were) with his pen again, as a Merchant raceth his book when the debt is discharged:
d n2, pns31 vvz pn31 (c-acp pn31 vbdr) p-acp po31 n1 av, c-acp dt n1 vvz po31 n1 c-crq dt n1 vbz vvn:
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and in stead of many troubles, he putteth in, The Lord deliuereth. Because he forgiueth all sinnes, he is sayd to deliuer from all troubles, to shew that wee haue neede of no Sauiour, no helper, no comforter but him.
and in stead of many Troubles, he putteth in, The Lord Delivereth. Because he forgives all Sins, he is said to deliver from all Troubles, to show that we have need of no Saviour, no helper, no comforter but him.
cc p-acp n1 pp-f d n2, pns31 vvz p-acp, dt n1 vvz. c-acp pns31 vvz d n2, pns31 vbz vvn pc-acp vvi p-acp d n2, pc-acp vvi cst pns12 vhb n1 pp-f dx n1, dx n1, dx n1 p-acp pno31.
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The Lawyer can deliuer his client but from strife, the Phisition can deliuer his patient but from sicknesse, the Master can deliuer his seruant but from bondage,
The Lawyer can deliver his client but from strife, the physician can deliver his patient but from sickness, the Master can deliver his servant but from bondage,
dt n1 vmb vvi po31 n1 cc-acp p-acp n1, dt n1 vmb vvi po31 n1 cc-acp p-acp n1, dt n1 vmb vvi po31 n1 cc-acp p-acp n1,
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but The Lord (sayth Dauid) deliuereth out of all. As when Moses came to deliuer the Israelites, hee would not leaue an hoofe behind him,
but The Lord (say David) Delivereth out of all. As when Moses Come to deliver the Israelites, he would not leave an hoof behind him,
cc-acp dt n1 (vvz np1) vvz av pp-f d. c-acp c-crq np1 vvd pc-acp vvi dt np2, pns31 vmd xx vvi dt n1 p-acp pno31,
(27) sermon (DIV1)
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so when the Lord commeth to deliuer the righteous, he wil not leaue a trouble behind him,
so when the Lord comes to deliver the righteous, he will not leave a trouble behind him,
av c-crq dt n1 vvz pc-acp vvi dt j, pns31 vmb xx vvi dt n1 p-acp pno31,
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but euen as they pray in 25. Psal. Deliuer Israel O Lord out of all her troubles:
but even as they pray in 25. Psalm Deliver Israel Oh Lord out of all her Troubles:
cc-acp av-j c-acp pns32 vvb p-acp crd np1 vvb np1 uh n1 av pp-f d po31 n2:
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591
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so he will answere them, B• thou deliuered out of al thy troubles, that is, this,
so he will answer them, B• thou Delivered out of all thy Troubles, that is, this,
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& this, and this, that trouble that thou thinkest intollerable, that trouble which thou thinkest incurable, the almightie hath might against all.
& this, and this, that trouble that thou Thinkest intolerable, that trouble which thou Thinkest incurable, the almighty hath might against all.
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When Iob is tryed, not a sore shall sticke vpon him. When Job is tried, not a soar shall stick upon him.
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Therefore as Elisha feared not when he saw as many angels as enemies, so now you see as many mercies as troubles: Therefore as Elisha feared not when he saw as many Angels as enemies, so now you see as many Mercies as Troubles:
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let the comfort satisfie you which satisfied Paul, Feare not, for I am with thee, thy pardon is comming, like the Angell which staid the sword ouer Isaacks head.
let the Comfort satisfy you which satisfied Paul, fear not, for I am with thee, thy pardon is coming, like the Angel which stayed the sword over Isaacs head.
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Reade on but a little further, and thou shalt heare the voyce which proclaymed warre, proclayme peace:
Reade on but a little further, and thou shalt hear the voice which proclaimed war, proclaim peace:
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What Phisition hath been here? The Lord (sayth Dauid) the Lord was in this place (saith Iacob) & I knew it not:
What physician hath been Here? The Lord (say David) the Lord was in this place (Says Iacob) & I knew it not:
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So the Lord is in affliction and men know it not, he which sayth, I put away thine iniquities, must say, I put away thy infirmitie.
So the Lord is in affliction and men know it not, he which say, I put away thine iniquities, must say, I put away thy infirmity.
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For there is no Sauiour but one, which saith to death, I will be thy death.
For there is no Saviour but one, which Says to death, I will be thy death.
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As the woman was sicke vntill Christ came: so vntill the Lorde come, there is nothing but trouble.
As the woman was sick until christ Come: so until the Lord come, there is nothing but trouble.
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Manie troubles of the righteous, but one deliuerer of the righteous: manie tortours, but one Comforter.
Many Troubles of the righteous, but one deliverer of the righteous: many tortours, but one Comforter.
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Troubles come in an hundred wayes, like waters through a grate:
Troubles come in an hundred ways, like waters through a grate:
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but mercie entreth alwayes at one doore like a pardon which cōmeth only from the Prince:
but mercy entereth always At one door like a pardon which comes only from the Prince:
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therefore sayth GOD, In mee is thy helpe.
Therefore say GOD, In me is thy help.
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Hos. 11. 6. I create comfort, Esay. 65. Marke, that he calleth himselfe a creator of comfort:
Hos. 11. 6. I create Comfort, Isaiah. 65. Mark, that he calls himself a creator of Comfort:
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that is, as there is but one Creator, so there is but one Comforter, and as hee created all things of nothing,
that is, as there is but one Creator, so there is but one Comforter, and as he created all things of nothing,
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so hee createth comfort of nothing:
so he Createth Comfort of nothing:
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that is, when all comfort is worne out, and no seede of ioy left to raise vp comfort againe:
that is, when all Comfort is worn out, and no seed of joy left to raise up Comfort again:
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then he bringeth comfort out of sorrow, as he brought water out of the rocke, that wee may say, The finger of the Lord hath done this.
then he brings Comfort out of sorrow, as he brought water out of the rock, that we may say, The finger of the Lord hath done this.
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This is the anchor of the righteous. As he lookes vpon his troubles, the promise commeth in like a messenger from Christ,
This is the anchor of the righteous. As he looks upon his Troubles, the promise comes in like a Messenger from christ,
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while he is praying, and weeping, and sayth, The Lord will deliuer thee out of all.
while he is praying, and weeping, and say, The Lord will deliver thee out of all.
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Then hee resolueth like Nehemiah, and saith, Shall such a man as I flye? Shall such a man as I recant? If I be faint in the day of aduersitie, Salomon saith, my strength is small:
Then he resolveth like Nehemiah, and Says, Shall such a man as I fly? Shall such a man as I recant? If I be faint in the day of adversity, Solomon Says, my strength is small:
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as if hee shoulde say, I was neuer strong, but did counterfeite like Demas: if I want comfort in trouble, Salomon sayth, A good conscience is a continuall feast.
as if he should say, I was never strong, but did counterfeit like Demas: if I want Comfort in trouble, Solomon say, A good conscience is a continual feast.
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As if he should say, that I haue not a good conscience, if I haue not comfort in the Crosse.
As if he should say, that I have not a good conscience, if I have not Comfort in the Cross.
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Therefore I will wayte the Lords leisure, because Esay sayth, Faith maketh no hast. I will not breake his bands,
Therefore I will wait the lords leisure, Because Isaiah say, Faith makes no haste. I will not break his bans,
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because then I am like the Heathen. I will not flatter the Iudge, because Salomon saith it is vaine.
Because then I am like the Heathen. I will not flatter the Judge, Because Solomon Says it is vain.
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I will not betray the cause, because GOD hath appoynted it to trye mee. I will not offend my brethren, because Paul had rather dye than doe so.
I will not betray the cause, Because GOD hath appointed it to try me. I will not offend my brothers, Because Paul had rather die than doe so.
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I will not charge my conscience, because it can vexe mee more than their bands.
I will not charge my conscience, Because it can vex me more than their bans.
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I will not turne from my profession, because I learned it of GOD, and vowed to leaue all for it, in the daye that I was baptized a Christian.
I will not turn from my profession, Because I learned it of GOD, and vowed to leave all for it, in the day that I was baptised a Christian.
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Though my friends tempt me, like Iobs wife: though my flesh flatter mee, like Eue: though my persecutors would bribe me, like Balaac:
Though my Friends tempt me, like Jobs wife: though my Flesh flatter me, like Eue: though my persecutors would bribe me, like Balaam:
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though they which suffer with me, should reuolt for feare: yet I will be as Ioshua which stoode alone:
though they which suffer with me, should revolt for Fear: yet I will be as Ioshua which stood alone:
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and as Elkanah was in stead of children to Annah, so Christ shall be in stead of comfort, in stead of wealth, and as Elkanah was in stead of children to Hannah, so christ shall be in stead of Comfort, in stead of wealth,
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and health, and libertie to mee. For manie were the troubles of Ioseph, and the Lord deliuered him out of all:
and health, and liberty to me. For many were the Troubles of Ioseph, and the Lord Delivered him out of all:
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many were the troubles of Abraham, and the Lord deliuered him out of all: many were the troubles of Dauid, and the Lorde deliuered him out of all:
many were the Troubles of Abraham, and the Lord Delivered him out of all: many were the Troubles of David, and the Lord Delivered him out of all:
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manie were the troubles of Iob, and the Lorde deliuered him out of all: therefore he can deliuer me out of all.
many were the Troubles of Job, and the Lord Delivered him out of all: Therefore he can deliver me out of all.
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But if he doe not (say Sidrach, Misaac, and Abednego) yet wee will not doe euill to escape daunger,
But if he do not (say Sidrach, Misaac, and Abednego) yet we will not do evil to escape danger,
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because Christ hath suffered more for vs. Therefore, if I perish, I perish, saith Hester. She was content that her life should perish:
Because christ hath suffered more for us Therefore, if I perish, I perish, Says Esther. She was content that her life should perish:
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but if my purse suffer, my money doth but perish: if my bodie bee imprisoned, my pleasures doe but perish:
but if my purse suffer, my money does but perish: if my body be imprisoned, my pleasures do but perish:
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and who can tell whē he hath suffered that which is appoynted? Therefore God sayth, When I see conuenient time, will I execute iudgement.
and who can tell when he hath suffered that which is appointed? Therefore God say, When I see convenient time, will I execute judgement.
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Not when thou doest thinke it a conuenient time, but when he doth think it a conuenient time.
Not when thou dost think it a convenient time, but when he does think it a convenient time.
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Therefore saith Dauid to the Lord, In thee doe I trust al the day: that is, if he come not in the morning, he will come at noone: Therefore Says David to the Lord, In thee do I trust all the day: that is, if he come not in the morning, he will come At noon:
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if he come not at noone, he will come at night: at one houre of the day he will deliuer me:
if he come not At noon, he will come At night: At one hour of the day he will deliver me:
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and then as the calme was greater after the tempest, than it was before, so my ioye shall bee sweeter after teares than it was before:
and then as the Cam was greater After the tempest, than it was before, so my joy shall be Sweeten After tears than it was before:
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the remembrance of Babylon will make vs sing more ioyfull in Sion. the remembrance of Babylon will make us sing more joyful in Sion.
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Thus Dauid describeth the iourney of the righteous, as if they should goe through the sea,
Thus David Describeth the journey of the righteous, as if they should go through the sea,
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and the wildernesse, as the Israelites went to Canaan.
and the Wilderness, as the Israelites went to Canaan.
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Looke not for ease nor pleasure in your way, but for beasts and serpents, and theeues:
Look not for ease nor pleasure in your Way, but for beasts and Serpents, and thieves:
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vntill ye be past the wildernesse all is straight, and darke, and feareful but so soon as you are through the narrowe gate, all is large and goodly, and pleasant:
until you be passed the Wilderness all is straight, and dark, and fearful but so soon as you Are through the narrow gate, all is large and goodly, and pleasant:
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as if you were in Paradise.
as if you were in Paradise.
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Seeing then your kingdome is not here, looke not for a golden life in an iron world:
Seeing then your Kingdom is not Here, look not for a golden life in an iron world:
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but remember that Lazarus doth not mourne in heauen, though he suffered paines vpon earth: but the glutton mourneth in hell, that staied not for the pleasures of heauen.
but Remember that Lazarus does not mourn in heaven, though he suffered pains upon earth: but the glutton Mourneth in hell, that stayed not for the pleasures of heaven.
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To which pleasures the Lord Iesus bring vs, when this cloud of trouble is blowen ouer vs, Amen. FINIS.
To which pleasures the Lord Iesus bring us, when this cloud of trouble is blown over us, Amen. FINIS.
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THE CHRISTIANS Practise.
THE CHRISTIANS practice.
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Rom. 12. 2. Be yee changed by the renuing of your mindes, that yee may prooue what is the good will of God, acceptable and perfect.
Rom. 12. 2. Be ye changed by the renewing of your minds, that ye may prove what is the good will of God, acceptable and perfect.
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WHen Christ sent foorth his Disciples, he said vnto them, Goe preach and baptize, ioyning these two together, Preaching and Baptizing.
WHen christ sent forth his Disciples, he said unto them, Go preach and baptise, joining these two together, Preaching and Baptizing.
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This being the occasion of our exercise, because I am to speake of Baptisme, which is the Sacrament of Regeneration, I could not choose a fitter Scripture then this which I handled last, which speakes of the renu•ng of our mindes:
This being the occasion of our exercise, Because I am to speak of Baptism, which is the Sacrament of Regeneration, I could not choose a fitter Scripture then this which I handled last, which speaks of the renu•ng of our minds:
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for when our mindes are renued, then the vow which we made in Baptisme is performed.
for when our minds Are renewed, then the Voelli which we made in Baptism is performed.
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When Paul had forbidden the Romanes to fashion themselues vnto the world, he sheweth them another fashion, which hee calles The renuing of the minde.
When Paul had forbidden the Romans to fashion themselves unto the world, he shows them Another fashion, which he calls The renewing of the mind.
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As the Eagle renueth her youth, so men must renue their mindes. As the Eagl Reneweth her youth, so men must renew their minds.
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This fashion is called the Wedding garment, which euery man must weare that comes to the banquet of the King.
This fashion is called the Wedding garment, which every man must wear that comes to the banquet of the King.
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As when men haue gone ouer one fashion after another, at last they come to the olde fashion againe:
As when men have gone over one fashion After Another, At last they come to the old fashion again:
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so here Paul calles them to the olde fashion again, which was vsed in Adams time, that is, the Image and fashion wherein they were created. Nowe the reason followeth,
so Here Paul calls them to the old fashion again, which was used in Adams time, that is, the Image and fashion wherein they were created. Now the reason follows,
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That they might proue what the wil of God is, as if hee should say, This shall be the fruit of your regeneration,That they might prove what the will of God is, as if he should say, This shall be the fruit of your regeneration,
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when your mindes are renued, you shall know many thinges, which are hid from you; you shall bee able to iudge doctrines, who preach truth, and who preach error;
when your minds Are renewed, you shall know many things, which Are hid from you; you shall be able to judge doctrines, who preach truth, and who preach error;
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and you shall vnderstand the will of God, what he would haue you doe, and what hee would haue you flie,
and you shall understand the will of God, what he would have you do, and what he would have you fly,
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as if you were in his bosome. As new wine will not abide but in new vessels;
as if you were in his bosom. As new wine will not abide but in new vessels;
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so this new knowledge will not abide but in new mindes. The minde renued knoweth God;
so this new knowledge will not abide but in new minds. The mind renewed Knoweth God;
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so that this Scripture may be called the path to knowledge, or the waie to sound the minde of God, which is a secret that euery man longs to know,
so that this Scripture may be called the path to knowledge, or the Way to found the mind of God, which is a secret that every man longs to know,
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or else, as Samuell would not come to Saul, so Wisedome will not come to that hoste. or Else, as Samuel would not come to Saul, so Wisdom will not come to that host.
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but the most turne a wrong leafe to finde it, as Paul sayth of Peter, He lookes a wrong way to the Gospel.
but the most turn a wrong leaf to find it, as Paul say of Peter, He looks a wrong Way to the Gospel.
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When the serpent taught knowledge, he said If ye eate the forbidden fruite, your eyes shalbe opened,
When the serpent taught knowledge, he said If you eat the forbidden fruit, your eyes shall opened,
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and you shall knowe good and euill: and you shall know good and evil:
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but Paul sayth, If ye will not eate the forbidden fruite, your eyes shal be opened and you shall know good and euill.
but Paul say, If you will not eat the forbidden fruit, your eyes shall be opened and you shall know good and evil.
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This is one reason why Paul would haue them renue their mindes, That they might know the will of God Why? doth not the word of God teach vs the wil of God? Yes,
This is one reason why Paul would have them renew their minds, That they might know the will of God Why? does not the word of God teach us the will of God? Yes,
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but no man doth vnderstand this word, but hee which hath a new minde: because as the Sunne is not discerned by any light, but by his owne light:
but no man does understand this word, but he which hath a new mind: Because as the Sun is not discerned by any Light, but by his own Light:
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so no spirite can interpret the Scripture, but the same spirite which wrote it, which is called the holy spirite, because it is holy, and because it makes holy.
so no Spirit can interpret the Scripture, but the same Spirit which wrote it, which is called the holy Spirit, Because it is holy, and Because it makes holy.
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Sinne was the first vaile which obscured mans vnderstanding, and till the cause of this eclipse be taken away, the Apostle sayth, that we shall see but in part:
Sin was the First veil which obscured men understanding, and till the cause of this eclipse be taken away, the Apostle say, that we shall see but in part:
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that is, as the Sunne may be seene in his eclipse, but he seemes liker to darknesse then to light: that is, as the Sun may be seen in his eclipse, but he seems liker to darkness then to Light:
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so vnderstanding may be seene in the wicked, but it is liker ignorance then knowledge: therefore Paul makes knowledge one of the fruites which bud out of righteousnes.
so understanding may be seen in the wicked, but it is liker ignorance then knowledge: Therefore Paul makes knowledge one of the fruits which bud out of righteousness.
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They which haue renued their mindes, saith he, shall proue what the will of God is:
They which have renewed their minds, Says he, shall prove what the will of God is:
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that is, they shall trie all that they doe heare, and learne by all that they see,
that is, they shall try all that they do hear, and Learn by all that they see,
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vntill they tract out the will and meaning of GOD. As the water ingendreth Ice, and the Ice againe ingendreth water, so knowledge begets righteousnes,
until they tract out the will and meaning of GOD. As the water engendereth Ice, and the Ice again engendereth water, so knowledge begets righteousness,
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and righteousnes againe begetteth knowledge, according to that in Eccles. 2. 26 To a man that is good in his sight, God giueth wisedome and knowledge;
and righteousness again begetteth knowledge, according to that in Eccles. 2. 26 To a man that is good in his sighed, God gives Wisdom and knowledge;
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therefore though ye haue seene cunning Lawyers by much reading; and expert Phisitians by long study;
Therefore though you have seen cunning Lawyers by much reading; and expert Physicians by long study;
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yet you could neuer see a perfect and sound, and iudiciall Diuine without holynesse.
yet you could never see a perfect and found, and judicial Divine without holiness.
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I cannot tel how, this knowledge is rather feeling than learning in the aboundance of the heart,
I cannot tell how, this knowledge is rather feeling than learning in the abundance of the heart,
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or an extreame study sent by God vnto good men, like the Ramme which was brought vnto Abraham, when he would sacrifice his Sonne.
or an extreme study sent by God unto good men, like the Ram which was brought unto Abraham, when he would sacrifice his Son.
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As Salomon sayth, The knowledge of good things, is vnderstanding: so none but they which are holy haue this vnderstanding.
As Solomon say, The knowledge of good things, is understanding: so none but they which Are holy have this understanding.
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There is an harbinger which goeth alway before the knowledge of God, to prepare the house,
There is an harbinger which Goes always before the knowledge of God, to prepare the house,
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He which can say with Dauid, I loue thy lawe, and I keepe thy precepts, may follow with Dauid, I haue more vnderstanding than my teachers,
He which can say with David, I love thy law, and I keep thy Precepts, may follow with David, I have more understanding than my Teachers,
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and know more then the auncient. and know more then the ancient.
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Hee which cannot say with Dauid, My heart meditateth a good matter, cannot follow with Dauid, My tongue is the penne of a ready Writer. He which cannot say with David, My heart meditateth a good matter, cannot follow with David, My tongue is the pen of a ready Writer.
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This is, the equitie of God; they which are vnwilling to obey, are not thought worthy to knowe:
This is, the equity of God; they which Are unwilling to obey, Are not Thought worthy to know:
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for what should he doe with his talent, which will not vse it? He which forbiddes vs to cast pearles before swine, doth stay his own hand from casting knowledge to the vngodly, they may know so much as shall condemne them,
for what should he do with his talon, which will not use it? He which forbids us to cast Pearls before Swine, does stay his own hand from casting knowledge to the ungodly, they may know so much as shall condemn them,
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but they neuer knowe what will saue them. When Christ heard Peter saie, Thou art the Sonne of the liuing God: Christ answered;
but they never know what will save them. When christ herd Peter say, Thou art the Son of the living God: christ answered;
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Flesh and blood hath not taught thee this; shewing, that carnall men haue not this knowledge. Flesh and blood hath not taught thee this; showing, that carnal men have not this knowledge.
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This is the word of which Christ saith, All men doe not receiue it, It is true, that the Spirite breatheth where it will: This is the word of which christ Says, All men do not receive it, It is true, that the Spirit breathes where it will:
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but it will breath vpon none but her louers. but it will breath upon none but her lovers.
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Wisedome is like the daughter of God, which hee marrieth to none but to him which loues her, and sues for her.
Wisdom is like the daughter of God, which he Marrieth to none but to him which loves her, and sues for her.
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As Dauid could not vnderstand why the wicked prospered vntill he entered into the sanctuary of GOD; As David could not understand why the wicked prospered until he entered into the sanctuary of GOD;
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and as Aaron might not enter the Sanctuary where GOD did answere, vntill he had sanctified himselfe;
and as Aaron might not enter the Sanctuary where GOD did answer, until he had sanctified himself;
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so if we will vnderstand mysteries, and heare God himselfe speake;
so if we will understand Mysteres, and hear God himself speak;
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wee must put off our sinnes, as Moses put off his shooes, or else we shall be like images which haue eares, & can not heare.
we must put off our Sins, as Moses put off his shoes, or Else we shall be like Images which have ears, & can not hear.
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When Paul heard mysteries, hee was rapt into the third heauen, when GOD would talke with his Church, hee saith, I will take her aside into the wildernes, and then I will speake friendly vnto her:
When Paul herd Mysteres, he was rapt into the third heaven, when GOD would talk with his Church, he Says, I will take her aside into the Wilderness, and then I will speak friendly unto her:
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so when wee will learne Diuinitie, we must goe aside from the world, and sequester our sinnes,
so when we will Learn Divinity, we must go aside from the world, and sequester our Sins,
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& lift vp our mindes aboue the earth, or els it will not stay with vs. As the spirit went from Saul when he sinned;
& lift up our minds above the earth, or Else it will not stay with us As the Spirit went from Saul when he sinned;
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so when knowledge hath saluted the wicked, she bids them farewell; like vnto a Martin, which will not builde but in faire houses.
so when knowledge hath saluted the wicked, she bids them farewell; like unto a Martin, which will not build but in fair houses.
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It is said in Iohn 14. 15. When Iesus went to eate the Passeouer, hee came to a chamber which was trimmed:
It is said in John 14. 15. When Iesus went to eat the Passover, he Come to a chamber which was trimmed:
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so the chamber that receiued God, the hart which should lodge knowledge must bee trimmed, and all the sinfull corners swept;
so the chamber that received God, the heart which should lodge knowledge must be trimmed, and all the sinful corners swept;
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They which haue loue (saith Iohn) knowe GOD, but they which haue not loue know not God, though they haue neuer so much knowledge beside. They which have love (Says John) know GOD, but they which have not love know not God, though they have never so much knowledge beside.
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Vnto good Nathaniell, Christ saide, Thou shalt see greater things than these:
Unto good Nathaniel, christ said, Thou shalt see greater things than these:
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but vnto the obstinat Iewes he saide, Seeing, you shall not see; like Hagar, which had the wel before her,
but unto the obstinate Iewes he said, Seeing, you shall not see; like Hagar, which had the well before her,
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and did not see the water.
and did not see the water.
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He which cannot saie with Paul, We haue the spirit of Christ, cannot say with Paul, We haue knowledge.
He which cannot say with Paul, We have the Spirit of christ, cannot say with Paul, We have knowledge.
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Holie men were alwayes interpreters of Gods word, because a godly minde easeliest pearceth into Gods meaning, according to that, The pure in heart shall see God:
Holy men were always Interpreters of God's word, Because a godly mind easeliest pierceth into God's meaning, according to that, The pure in heart shall see God:
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and that in Iohn 7. 17. If any man will doe Gods will, he shall vnderstand the Doctrine whether it bee of God, or no:
and that in John 7. 17. If any man will do God's will, he shall understand the Doctrine whither it be of God, or no:
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and that in Psalm. 111. 19. They which keepe thy precepts, haue a good vnderstanding; & that in 1. Cor. 2. 15. The spirituall man vnderstandeth al things.
and that in Psalm. 111. 19. They which keep thy Precepts, have a good understanding; & that in 1. Cor. 2. 15. The spiritual man understandeth all things.
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And therfore the feare of the Lord is not onely called the beginning of wisedome; but in Pro. 2. 5. it is taken for wisdome it selfe. And Therefore the Fear of the Lord is not only called the beginning of Wisdom; but in Pro 2. 5. it is taken for Wisdom it self.
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As when Christ taught in the Temple they asked, Howe knoweth this man the Scriptures, seeing hee neuer learned them.
As when christ taught in the Temple they asked, How Knoweth this man the Scriptures, seeing he never learned them.
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So it is a wonder what learning some men haue, which haue no learning, like Priscilla and Aquilla poore tent-makers, which were able to schoole Apollos that great Clerke, a man renowmed for his learning.
So it is a wonder what learning Some men have, which have no learning, like Priscilla and Aquilla poor tent-makers, which were able to school Apollos that great Clerk, a man renowned for his learning.
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What can we say to this but as Christ saide, Father so it pleased thee:
What can we say to this but as christ said, Father so it pleased thee:
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as when Iacob came so soone with the venison, and his Father asked him, how he came by it so sodainly? Iacob answered,
as when Iacob Come so soon with the venison, and his Father asked him, how he Come by it so suddenly? Iacob answered,
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because the Lord thy God brought it sodaynly to mine hand, so the holy & righteous men cannot giue any reason,
Because the Lord thy God brought it suddenly to mine hand, so the holy & righteous men cannot give any reason,
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why they conceaue the words of God so easily, and the wicked doe conceaue them so hardly,
why they conceive the words of God so Easily, and the wicked do conceive them so hardly,
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but that GOD brings the meaning sodainly to their hearts as we read in Luk. 24. 45. When the Disciples were setled in the profession of Christ, it is said, that Christ opened their vnderstanding,
but that GOD brings the meaning suddenly to their hearts as we read in Luk. 24. 45. When the Disciples were settled in the profession of christ, it is said, that christ opened their understanding,
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and made them vnderstand the Scriptures; so sodainly came their knowledge.
and made them understand the Scriptures; so suddenly Come their knowledge.
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So we read in Prouerbs 1. 23. Wisedome promiseth to the righteous, If you will turne at my correction, I will powre out my hart vnto you,
So we read in Proverbs 1. 23. Wisdom promises to the righteous, If you will turn At my correction, I will pour out my heart unto you,
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and make you vnderstand my words. A Schoolemaster might say to his schollers, I will powre out mine hart vnto you:and make you understand my words. A Schoolmaster might say to his Scholars, I will pour out mine heart unto you:
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Therefore if the Queene of Sheba thought the seruants of Salomon happie, because they heard his wisdome: Therefore if the Queen of Sheba Thought the Servants of Solomon happy, Because they herd his Wisdom:
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how happie was Salomon himselfe, that serued God which gaue him wisdome.
how happy was Solomon himself, that served God which gave him Wisdom.
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Come vnto me (saith Christ) all ye which are wearie, and I will refresh you. Come unto me (Says christ) all the which Are weary, and I will refresh you.
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As Christ hath no comfort but for the wearie, so hee hath no wisedome but for the righteous.
As christ hath no Comfort but for the weary, so he hath no Wisdom but for the righteous.
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They are his brethren, and sisters, and father, and mother. They Are his brothers, and Sisters, and father, and mother.
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There is a kinde of familiaritie betweene GOD and the righteous, that hee makes them of his counsaile,
There is a kind of familiarity between GOD and the righteous, that he makes them of his counsel,
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as Salomon saith, Prouerbes. 3. 32. His secrets is with the righteous, and Psalme 25. 14. His secrets are reuealed vnto them that feare the Lord.
as Solomon Says, Proverbs. 3. 32. His secrets is with the righteous, and Psalm 25. 14. His secrets Are revealed unto them that Fear the Lord.
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They are like Iohn the beloued Disciple which leaned in his bosome; like Moses, to whom he shewed himselfe, like Simeon, that embraced him in his armes;
They Are like John the Beloved Disciple which leaned in his bosom; like Moses, to whom he showed himself, like Simeon, that embraced him in his arms;
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like the three disciples, which went vp to the Mount to see his glorie. like the three Disciples, which went up to the Mount to see his glory.
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So we reade of Abraham, Gen. 18. 17. Shall I hide it from Abraham, saith God? As though this were an offence in God,
So we read of Abraham, Gen. 18. 17. Shall I hide it from Abraham, Says God? As though this were an offence in God,
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if he should tel the righteous no more then he tels the wicked:
if he should tell the righteous no more then he tells the wicked:
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therefore because Abraham was a good man he told him more than he shewed all the rest.
Therefore Because Abraham was a good man he told him more than he showed all the rest.
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As Adams knowledge was perfect, so long as his righteousnes was vntainted;
As Adams knowledge was perfect, so long as his righteousness was untainted;
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so the neerer we come to that righteousnes againe, the more things come to our knowledge;
so the nearer we come to that righteousness again, the more things come to our knowledge;
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according to that, Prouerbes 28. They that seeke the Lord, vnderstand al things.
according to that, Proverbs 28. They that seek the Lord, understand all things.
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Such an heart God hath giuen to his seruants like a touchstone, or a lampe to goe before them, to examine all thinges,
Such an heart God hath given to his Servants like a touchstone, or a lamp to go before them, to examine all things,
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as they goe in this darke wildernesse, least they should take error for trueth, euill for good,
as they go in this dark Wilderness, lest they should take error for truth, evil for good,
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or their owne wil for the wil of God;
or their own will for the will of God;
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that they which hate euill might be preserued from euill, as Dauid was from the bloud of Nabal.
that they which hate evil might be preserved from evil, as David was from the blood of Nabal.
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Nowe, because none but the righteous haue this lamp before them, you see what a difference there is betweene the knowledge of the godly, Now, Because none but the righteous have this lamp before them, you see what a difference there is between the knowledge of the godly,
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and the knowledge of the wicked. As the windowes of the Temple were large within, but narrowe without;
and the knowledge of the wicked. As the windows of the Temple were large within, but narrow without;
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so they which are within the Church, haue greater light than they which are without.
so they which Are within the Church, have greater Light than they which Are without.
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They sit like Pharaoh in the darkenes of Egypt, when the other dwell like Israel in the light of Goshen.
They fit like Pharaoh in the darkness of Egypt, when the other dwell like Israel in the Light of Goshen.
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Knowledge is easie to him which loueth knowledge, sayth Salomon:
Knowledge is easy to him which loves knowledge, say Solomon:
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but the scorner seeketh knowledge, and findeth it not, saith Salomon, Pro. 14. The spiritual man (saith Paul) searcheth the deepe things of God:
but the scorner seeks knowledge, and finds it not, Says Solomon, Pro 14. The spiritual man (Says Paul) Searches the deep things of God:
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but The naturall man (saith Paul) perceiueth not the things of GOD. but The natural man (Says Paul) perceives not the things of GOD.
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Thou hast reuealed these things to babes (saith Christ) but thou hast hid them from the wise of the world If any man will doe Gods will, he (saith Christ) shall vnderstand the doctrine: but to the obstinate Iewes Christ saith, you cannot vnderstand my talke.
Thou hast revealed these things to babes (Says christ) but thou hast hid them from the wise of the world If any man will do God's will, he (Says christ) shall understand the Doctrine: but to the obstinate Iewes christ Says, you cannot understand my talk.
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My sheepe heare my voice saith Christ: but to the wicked Christ saith, you cannot heare my words.
My sheep hear my voice Says christ: but to the wicked christ Says, you cannot hear my words.
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Beleeuest thou for this? saith he to Nathaniel, thou shalt see greater things than these: Believest thou for this? Says he to Nathaniel, thou shalt see greater things than these:
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but If ye beleeue not sayth Esay, ye shall not vnderstand.
but If you believe not say Isaiah, you shall not understand.
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That these Scriptures might bee fulfilled, you see that as sin is called blindnes. 2. Chro. 6. 18. so sinners are called blind, Esay. 56. 10. and may be called Strangers in Israel. Vntill we be borne again, we are like Nichodemus which knew not what it was to bee borne againe. Iohn 3.
That these Scriptures might be fulfilled, you see that as since is called blindness. 2. Chro 6. 18. so Sinners Are called blind, Isaiah. 56. 10. and may be called Strangers in Israel. Until we be born again, we Are like Nicodemus which knew not what it was to be born again. John 3.
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Vntill we become zealous our selues, we are like Festus, which thought zeale madnes, Act. 26. Vntill we be humble our selues, we are like Michol, which mocked Dauid for his humilitie, 1. Sam. 6. 16. It was true then,
Until we become zealous our selves, we Are like Festus, which Thought zeal madness, Act. 26. Until we be humble our selves, we Are like Michal, which mocked David for his humility, 1. Sam. 6. 16. It was true then,
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and it is true now, and it will bee true alwayes which Paul obserueth, 1 Corin. 1. 18. that to some religion shall seem foolishnesse.
and it is true now, and it will be true always which Paul observeth, 1 Corin. 1. 18. that to Some Religion shall seem foolishness.
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The reason of all this Paul layeth downe in a word.
The reason of all this Paul Layeth down in a word.
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If ye aske why the wicked cannot vnderstand heauenly things, he sayth, Because they are spiritually discerned, 1 Corin 2. 14. therefore,
If you ask why the wicked cannot understand heavenly things, he say, Because they Are spiritually discerned, 1 Corin 2. 14. Therefore,
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how should he discerne them, that hath not the spirite?
how should he discern them, that hath not the Spirit?
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For this cause, wisedome is not said to bee iustified of any, but of her owne Children, Mat. 11. 19. neither doth Christ say, that any sheepe heare his voyce, but his owne sheepe.
For this cause, Wisdom is not said to be justified of any, but of her own Children, Mathew 11. 19. neither does christ say, that any sheep hear his voice, but his own sheep.
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My sheepe (sayth hee, Iohn 12. 27) heare my voyce: they followe their shepheard, they heare his voyce, they vnderstand his Lawe, they iudge of his iudgements, they haue the measure of his Wordes, all is open,My sheep (say he, John 12. 27) hear my voice: they follow their shepherd, they hear his voice, they understand his Law, they judge of his Judgments, they have the measure of his Words, all is open,
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and plaine, and manifest and cleare vnto them: they search deeper, and iudge righter, and know sooner, and though they haue no learning,
and plain, and manifest and clear unto them: they search Deeper, and judge righter, and know sooner, and though they have no learning,
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yet they haue better iudgements, than the learned:
yet they have better Judgments, than the learned:
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wheras the other that labour and study without God, walke in a labyrinth, & fall into doubts, while they seeke resolutions.
whereas the other that labour and study without God, walk in a labyrinth, & fallen into doubts, while they seek resolutions.
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When a wicked man reads the Scriptures, he seeth no difference betweene the worde of God, and the wordes of men,
When a wicked man reads the Scriptures, he sees no difference between the word of God, and the words of men,
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like Cleopas which talked with Christ, & knew not Christ.
like Cleopas which talked with christ, & knew not christ.
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When he speakes of Religion, he flutters like a young bird which cannot flye because her wings are not growen:
When he speaks of Religion, he flutters like a young bird which cannot fly Because her wings Are not grown:
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when he prayeth, his prayer is like a childes grace, that vnderstandeth not one word that he saith:
when he Prayeth, his prayer is like a child's grace, that understandeth not one word that he Says:
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hee which hath but a shew of holines, hath but a shewe of wisedome: a little knowledge is in his head, but there is no knowledge in his heart.
he which hath but a show of holiness, hath but a show of Wisdom: a little knowledge is in his head, but there is no knowledge in his heart.
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An euill man may knowe some thing, and speake something of his reading & hearing,
an evil man may know Some thing, and speak something of his reading & hearing,
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as Iob saith, There is a spirit in man, that is euery man hath a kind of knowledge, but the inspiration of the Lord giueth vnderstanding:
as Job Says, There is a Spirit in man, that is every man hath a kind of knowledge, but the inspiration of the Lord gives understanding:
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as though the sinners vnderstanding did not deserue to be called vnderstanding.
as though the Sinners understanding did not deserve to be called understanding.
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If the wicked man speake any thing that is good, hee speakes by roate, but hee which speakes not out of the abundance of his hart, is soone drawne drie.
If the wicked man speak any thing that is good, he speaks by roate, but he which speaks not out of the abundance of his heart, is soon drawn dry.
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The preaching of the Word doth not become him:
The preaching of the Word does not become him:
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it is harsh and vnkind in his mouth as though it came out of a wrong bowe:
it is harsh and unkind in his Mouth as though it Come out of a wrong bow:
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or like vnto a shittle, which flittereth from the hand of a child, he is in the pulpit as the guest at the banquet, which wāted his wedding garment, he speakes not like one which hath authoritie, but as one that hath no authoritie,
or like unto a shittle, which flittereth from the hand of a child, he is in the pulpit as the guest At the banquet, which wanted his wedding garment, he speaks not like one which hath Authority, but as one that hath no Authority,
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and alwaies his conscience sounds vnto him, What hast thou to do to take my word in thy mouth, seeing thou hatest to be reformed? Therefore bee renued, that ye may knowe what the will of GOD is:
and always his conscience sounds unto him, What hast thou to do to take my word in thy Mouth, seeing thou Hatest to be reformed? Therefore be renewed, that you may know what the will of GOD is:
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this is the Abce, and Primmer, and Grammar, the first lesson and last lesson of a Christian, to knowe the good and perfect and acceptable will of God, which must make vs good and perfect, and acceptable our selues:
this is the ABC, and Primmer, and Grammar, the First Lesson and last Lesson of a Christian, to know the good and perfect and acceptable will of God, which must make us good and perfect, and acceptable our selves:
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the will of God is alwaies good and acceptable, & perfect, howsoeuer it seeme to vs:
the will of God is always good and acceptable, & perfect, howsoever it seem to us:
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though it condemne vs of euill, yet it is good: though we see not how it is perfect, yet it is perfect:
though it condemn us of evil, yet it is good: though we see not how it is perfect, yet it is perfect:
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nay, it is so perfect, that we cannot see the perfection of it, as the Sunne is so bright that wee cannot behold the brightnes of it:
nay, it is so perfect, that we cannot see the perfection of it, as the Sun is so bright that we cannot behold the brightness of it:
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first it seemes good vnto a man before it bee acceptable, when it is acceptable,
First it seems good unto a man before it be acceptable, when it is acceptable,
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then it seemes perfect and as Gods will doth seeme to vs, so we doe seeme to him:
then it seems perfect and as God's will does seem to us, so we do seem to him:
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if his will cannot seeme good and acceptable, and perfect to vs, much lesse may our will seeme good,
if his will cannot seem good and acceptable, and perfect to us, much less may our will seem good,
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or acceptable, or perfect vnto him, for this is our goodnesse, to acknowledge his goodnesse.
or acceptable, or perfect unto him, for this is our Goodness, to acknowledge his Goodness.
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If it be such a contentment, to knowe the will of GOD, what shall keepe vs from the knowledge of it, shall sinne, which is the worst thing in the world? Because we will not renue our mindes,
If it be such a contentment, to know the will of GOD, what shall keep us from the knowledge of it, shall sin, which is the worst thing in the world? Because we will not renew our minds,
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therefore we are ignorant of so many things which we would knowe, and vntill we be willing to followe the word, wee shall neuer throughly vnderstand it,
Therefore we Are ignorant of so many things which we would know, and until we be willing to follow the word, we shall never thoroughly understand it,
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but buzze and grope at it like Owles which prie at the sunne out of a barne.
but buzz and grope At it like Owls which pry At the sun out of a bairn.
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Oh! what a benefite had Salomon lost, if he had lost his wisedome which God gaue him:
Oh! what a benefit had Solomon lost, if he had lost his Wisdom which God gave him:
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as great a benefite doest thou loose, if thou loose the knowledge of Gods will,
as great a benefit dost thou lose, if thou lose the knowledge of God's will,
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for from the day that a man cannot discerne the will of Sathan from the will of Christ, euerie Heresie seemeth trueth, euery euill seemes good,
for from the day that a man cannot discern the will of Sathan from the will of christ, every Heresy seems truth, every evil seems good,
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and this hath been the beginning of al errors in the Church, because men did not loue the trueth,
and this hath been the beginning of all errors in the Church, Because men did not love the truth,
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therefore God would not reueale his trueth vnto them:
Therefore God would not reveal his truth unto them:
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therefore I conclude as I began, Be ye chaunged by the renuing of your mindes, that ye may proue what is the good will of God, and acceptable and perfect.
Therefore I conclude as I began, Be you changed by the renewing of your minds, that you may prove what is the good will of God, and acceptable and perfect.
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Now a word of the Sacrament, there is an infant to be receiued into the Church, which putteth vs in minde of the promise which we made vnto God,
Now a word of the Sacrament, there is an infant to be received into the Church, which putteth us in mind of the promise which we made unto God,
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when we were receiued into the Church our selues.
when we were received into the Church our selves.
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This Sacrament was instituted by Christ, when he was baptized of Iohn in the riuer of Iordan,
This Sacrament was instituted by christ, when he was baptised of John in the river of Iordan,
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and it succeedeth Circumcision as the Communiō was ordained in stead of the Passeouer, so soone as we are borne we are baptized, In the name of the Father, the Sonne,
and it succeedeth Circumcision as the Communion was ordained in stead of the Passover, so soon as we Are born we Are baptised, In the name of the Father, the Son,
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and the holie Ghost, to signifie that we owe a duetie vnto God, from the day that wee come into the world.and the holy Ghost, to signify that we owe a duty unto God, from the day that we come into the world.
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In this Baptisme our bodies are washed with water, to signifie how our sinnes are washed with Christes bloud:
In this Baptism our bodies Are washed with water, to signify how our Sins Are washed with Christ's blood:
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when our bodies are washed, they are taken out of the water againe, to signifie how we shall be raised from death to life, by the resurrection of Christ,
when our bodies Are washed, they Are taken out of the water again, to signify how we shall be raised from death to life, by the resurrection of christ,
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and how we should rise from sinne to righteousnesse:
and how we should rise from sin to righteousness:
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thus we begin our life with a solemne promise to God before the Church, to serue him with our bodies and soules till death vs depart.
thus we begin our life with a solemn promise to God before the Church, to serve him with our bodies and Souls till death us depart.
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Now let vs remember how we haue kept this promise with the Lord, or rather how we haue broken promise with him:
Now let us Remember how we have kept this promise with the Lord, or rather how we have broken promise with him:
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then we gaue our selues to GOD, but since we haue giuen our selues to sinne:
then we gave our selves to GOD, but since we have given our selves to sin:
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then wee promised to renounce the world, but euer since we haue embraced the world:
then we promised to renounce the world, but ever since we have embraced the world:
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therefore now let vs begin to pay that which we ought so long, and pray the Lord which hath instituted this Sacrament as a seale of his mercie, to receiue this child into his fauour,
Therefore now let us begin to pay that which we ought so long, and pray the Lord which hath instituted this Sacrament as a seal of his mercy, to receive this child into his favour,
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as we receiue it into his Church: to baptize it with his spirit, as wee baptize it with water:
as we receive it into his Church: to baptise it with his Spirit, as we baptise it with water:
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and powre vpon it his grace, as we giue it the signe of grace. FINIS.
and pour upon it his grace, as we give it the Signen of grace. FINIS.
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THE PILGRIMS WISH. PHILIP. 1. 23. I desire to bee dissolued and to bee with Christ.
THE PILGRIMS WISH. PHILIP. 1. 23. I desire to be dissolved and to be with christ.
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HEere is Pauls desire to be dissolued, and the cause, that he might be with Christ:
Here is Paul's desire to be dissolved, and the cause, that he might be with christ:
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wherein first you shal see the difference betweene the faithfull and the wicked, how one loatheth this life,
wherein First you shall see the difference between the faithful and the wicked, how one Loathes this life,
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and the other longeth after it.
and the other Longeth After it.
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Secondly, because the Apostle seemes to desire death, you shall see whether any man may wish to die.
Secondly, Because the Apostle seems to desire death, you shall see whither any man may wish to die.
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Thirdly, because after his dissolution hee hopes to bee with Christ;
Thirdly, Because After his dissolution he hope's to be with christ;
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you shall see the diuersitie of iudgements betweene Paul and the Papists, which think when they are dead, that they shall goe on to Purgatorie.
you shall see the diversity of Judgments between Paul and the Papists, which think when they Are dead, that they shall go on to Purgatory.
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Lastlie, because the soules which are with Christ cannot walke as they did when they liued vpon the earth, you shall heare a little of walking spirits, which haue beene so much talked of in the time of poperie,
Lastly, Because the Souls which Are with christ cannot walk as they did when they lived upon the earth, you shall hear a little of walking spirits, which have been so much talked of in the time of popery,
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and were taken for the soules of them which were dead:
and were taken for the Souls of them which were dead:
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after wee will speake a little of the Sacrament which yee come to receiue, and so commit you to God. I desire to be dissolued.
After we will speak a little of the Sacrament which ye come to receive, and so commit you to God. I desire to be dissolved.
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Before Christes comming, when the Kings or Patriarches died, it is said, that they went to their fathers, as we read of Dauid and Salomon, &c. but after Christs comming, Before Christ's coming, when the Kings or Patriarchs died, it is said, that they went to their Father's, as we read of David and Solomon, etc. but After Christ coming,
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when the faithfull die, they are said to go to Christ, as we read of the penitent thief, Luke 23. 43. Not because the Patriarches went not to Christ as well as they,
when the faithful die, they Are said to go to christ, as we read of the penitent thief, Lycia 23. 43. Not Because the Patriarchs went not to christ as well as they,
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but because yet Christ was not ascended to heauen:
but Because yet christ was not ascended to heaven:
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therefore they are not to go to Christ, although if they went to heauen they must needes go to Christ,
Therefore they Are not to go to christ, although if they went to heaven they must needs go to christ,
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because Christ touching his Godhead, was alwaies in heauen. I desire to be dissolued:
Because christ touching his Godhead, was always in heaven. I desire to be dissolved:
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As the wordly long for Christ to come to them, so the faithful long to go to Christ,
As the wordly long for christ to come to them, so the faithful long to go to christ,
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for vnlesse we ascend to him as he descended to vs, his descending is in vaine,
for unless we ascend to him as he descended to us, his descending is in vain,
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because he came downe that we might go vp, he descended to take our flesh, we ascende to take his kingdom, he descended to be crucified, we ascende to be glorified, he descended to hell, we ascend to heauen, that is, to ioy, to glory, to blisse, to our father, to our Sauiour, to our comforter, to Angels, to Saints, to eternall life:
Because he Come down that we might go up, he descended to take our Flesh, we ascend to take his Kingdom, he descended to be Crucified, we ascend to be glorified, he descended to hell, we ascend to heaven, that is, to joy, to glory, to bliss, to our father, to our Saviour, to our comforter, to Angels, to Saints, to Eternal life:
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therefore good cause had Paul to desire to be with Christ, that he might be at rest:
Therefore good cause had Paul to desire to be with christ, that he might be At rest:
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for no doubt it was the sweetest voice that euer the theefe heard in this life,
for no doubt it was the Sweetest voice that ever the thief herd in this life,
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when Christ said vnto him, This day shalt thou bee with me in Paradise. Luke 23. chapt.
when christ said unto him, This day shalt thou be with me in Paradise. Luke 23. Chapter.
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vers. 45. Besides, as Paul persecu•ed before, so he was after persecuted himselfe, as he tels the Corinthians, 2. Cor. 11. 24. I was thrise beaten with rods, I was once stoned, I suffered thrise shipwrake, &c. Therefore good cause had Paul to desire to be with Christ, that he might be out of trouble.
vers. 45. Beside, as Paul persecu•ed before, so he was After persecuted himself, as he tells the Corinthians, 2. Cor. 11. 24. I was thrice beaten with rods, I was once stoned, I suffered thrice shipwreck, etc. Therefore good cause had Paul to desire to be with christ, that he might be out of trouble.
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Yet he wil not dissolue himself, but desireth to be dissolued:
Yet he will not dissolve himself, but Desires to be dissolved:
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that is, that he which brought him into this world, would take him out of the world:
that is, that he which brought him into this world, would take him out of the world:
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neither doth he wish or pray, or make any petitiō to God to take away his life,
neither does he wish or pray, or make any petition to God to take away his life,
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but tels him his desire, desiring to be dissolued: to desire is not to pray, but shewes what we approue:
but tells him his desire, desiring to be dissolved: to desire is not to pray, but shows what we approve:
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neither doth he desire so to be dissolued, as though he were weary of his labors,
neither does he desire so to be dissolved, as though he were weary of his labors,
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& would suffer no more for Christ, but he is content to liue as he saith in the 24. vers.
& would suffer no more for christ, but he is content to live as he Says in the 24. vers.
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Neuertheles for me to abide in the flesh were better for you, as if he should say, to do you good I am content to suffer euil,Nevertheless for me to abide in the Flesh were better for you, as if he should say, to do you good I am content to suffer evil,
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4923
and stay still from Christ, whom I long to be with.
and stay still from christ, whom I long to be with.
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Seeing then that he wil not dissolue himself, nor pray to be dissolued, but is content to liue stil:
Seeing then that he will not dissolve himself, nor pray to be dissolved, but is content to live still:
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(29) sermon (DIV1)
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4925
why doth he say, I desire to be dissolued? Onelie to shew what he preferreth in his desire,
why does he say, I desire to be dissolved? Only to show what he preferreth in his desire,
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(29) sermon (DIV1)
609
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4926
if hee might choose life or death for his owne respect, he could be content to leaue friends and riches,
if he might choose life or death for his own respect, he could be content to leave Friends and riches,
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(29) sermon (DIV1)
609
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4927
and pleasures, and life, and all, onely to bee with Christ. This seemes to be a good lesson for sickemen, when they can liue no longer,
and pleasures, and life, and all, only to be with christ. This seems to be a good Lesson for sickemen, when they can live no longer,
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(29) sermon (DIV1)
609
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4928
then to be with Christ were better then to be with the glutton, which neuer thought of heauen til he was in hell:
then to be with christ were better then to be with the glutton, which never Thought of heaven till he was in hell:
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(29) sermon (DIV1)
609
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4929
but Paul was not sicke nor sore when he desired to be dissolued: therefore this is not onely for the sicke, but for the whole. but Paul was not sick nor soar when he desired to be dissolved: Therefore this is not only for the sick, but for the Whole.
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(29) sermon (DIV1)
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4930
If he had wished to liue & stay still in the world, no man need to be taught to say after him,
If he had wished to live & stay still in the world, no man need to be taught to say After him,
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(29) sermon (DIV1)
609
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4931
for yong & old desire not to be dissolued, but few are content to bee dissolued.
for young & old desire not to be dissolved, but few Are content to be dissolved.
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(29) sermon (DIV1)
609
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4932
To a naturall man in this life, nothing is so sweete as life it selfe, and he which is in loue with this world, seldome dyeth quietly vpon his bed:
To a natural man in this life, nothing is so sweet as life it self, and he which is in love with this world, seldom Dies quietly upon his Bed:
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(29) sermon (DIV1)
609
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4933
but to a minde which misliketh this worlde, nothing can come so welcome as death, because it takes him out of the world.
but to a mind which misliketh this world, nothing can come so welcome as death, Because it Takes him out of the world.
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(29) sermon (DIV1)
609
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4934
This it is which Paul would haue vs learne, that nothing in this world is so pretious or pleasant, that for it we should desire to liue or stay from God one hower:
This it is which Paul would have us Learn, that nothing in this world is so precious or pleasant, that for it we should desire to live or stay from God one hour:
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(29) sermon (DIV1)
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4935
though all may not wish to die, yet all must subscribe to this, that death is better then life,
though all may not wish to die, yet all must subscribe to this, that death is better then life,
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4936
because it leads to Christ, which when Paul had throughlie tasted, he was satisfied for all things else,
Because it leads to christ, which when Paul had throughly tasted, he was satisfied for all things Else,
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4937
and desired to liue no longer that he might bee with Christ;
and desired to live no longer that he might be with christ;
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(29) sermon (DIV1)
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4938
heerein appeareth the end of mans life, which when he hath obtayned, he desireth to liue no longer,
herein appears the end of men life, which when he hath obtained, he Desires to live no longer,
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4939
how great riches, and honours, and friends soeuer he leaue behind him.
how great riches, and honours, and Friends soever he leave behind him.
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(29) sermon (DIV1)
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4940
From the time he knoweth Christ crucified, and begins like Enoch to walke with God, he cryeth euer after with the Apostle, I desire to be dissolued and to be with Christ:
From the time he Knoweth christ Crucified, and begins like Enoch to walk with God, he Cries ever After with the Apostle, I desire to be dissolved and to be with christ:
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(29) sermon (DIV1)
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who shall deliuer mee from this bodie of sinne? death weare to me aduantage. who shall deliver me from this body of sin? death wear to me advantage.
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4942
Euen as Simeon reioiced that Christ came to him, so the faithfull reioice that they shall go to Christ.
Even as Simeon rejoiced that christ Come to him, so the faithful rejoice that they shall go to christ.
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(29) sermon (DIV1)
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4943
The necessitie of sinne is so irksome to him which knoweth the vilenesse of sinne, that the faithfull man,
The necessity of sin is so irksome to him which Knoweth the vileness of sin, that the faithful man,
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(29) sermon (DIV1)
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4944
but to doe good, would not liue out of heauen, no not one hower.
but to do good, would not live out of heaven, no not one hour.
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4945
This made the Martyres so willing to abide any kinde of death that tyrannie could deuise, to be rid of their sinfull bands,
This made the Martyrs so willing to abide any kind of death that tyranny could devise, to be rid of their sinful bans,
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(29) sermon (DIV1)
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4946
and this corruptible burthen, which presseth downe the soule, that looks after Christ like his disciples when he ascended to heauen.
and this corruptible burden, which Presseth down the soul, that looks After christ like his Disciples when he ascended to heaven.
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4947
All is trouble and wearines, and vanitie to the godly mind, whether he eate or drinke, All is trouble and weariness, and vanity to the godly mind, whither he eat or drink,
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(29) sermon (DIV1)
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4948
or sleepe, he counteth it a seruitude vnto the flesh, and wisheth with Dauid to be rid from these necessities:
or sleep, he counteth it a servitude unto the Flesh, and wishes with David to be rid from these necessities:
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(29) sermon (DIV1)
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4967
but he which can not hope for a better world, must needs leaue this world grudginglie,
but he which can not hope for a better world, must needs leave this world grudgingly,
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(29) sermon (DIV1)
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4968
and feare death more then all the terrors of life.
and Fear death more then all the terrors of life.
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4949
so the knowledge and loue of God maketh a man forget his owne flesh, maketh him despice the whole world, taketh away the difference from life and death, changeth his nature which hee could neuer ouercome, and teacheth him to renounce his deere selfe,
so the knowledge and love of God makes a man forget his own Flesh, makes him despice the Whole world, Takes away the difference from life and death, changes his nature which he could never overcome, and Teaches him to renounce his deer self,
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(29) sermon (DIV1)
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4950
and say, though he should die, Not my will but thy will bee done.
and say, though he should die, Not my will but thy will be done.
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All this appeareth in this example, what operation is in the knowledge and loue of Christ:
All this appears in this Exampl, what operation is in the knowledge and love of christ:
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it made the world irksome vnto Paul, which all men naturally desire: it made death pleasant vnto him, which all men naturally abhorre:
it made the world irksome unto Paul, which all men naturally desire: it made death pleasant unto him, which all men naturally abhor:
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4953
although they bee wearie of their life, and haue no pleasure from morning to night;
although they be weary of their life, and have no pleasure from morning to night;
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4954
yet it will not please them to change, which they needes must, they neuer loath but loue their miseries, I will not dye one houre to liue for euer.
yet it will not please them to change, which they needs must, they never loath but love their misery's, I will not die one hour to live for ever.
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(29) sermon (DIV1)
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4955
Doe not the wicked themselues prophecie by their feare of death a worse condition of some dreadfull iudgement after this life prepared for sinners,
Do not the wicked themselves prophecy by their Fear of death a Worse condition of Some dreadful judgement After this life prepared for Sinners,
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4956
and all that contemne GOD, when none but they stande in such feare of death? Why dooth one wish for it,
and all that contemn GOD, when none but they stand in such Fear of death? Why doth one wish for it,
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4957
and another tremble to heare of it? If it were but a sleepe, no man would feare it at all:
and Another tremble to hear of it? If it were but a sleep, no man would Fear it At all:
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4958
for who feareth to take his rest when the night approacheth? If it did take away sence and feeling,
for who fears to take his rest when the night Approaches? If it did take away sense and feeling,
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(29) sermon (DIV1)
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and make men trees or stones, no man would feare it at all, for who would feare strokes if hee could feele no more then a stone? or who would care for any thing if he had no sence of anything? would any man tremble so to bee as the dead creatures which haue no sence of euill? They must needes be in better case than the happiest man in this life, which is not without the sence of euill.
and make men trees or stones, no man would Fear it At all, for who would Fear Strokes if he could feel no more then a stone? or who would care for any thing if he had no sense of anything? would any man tremble so to be as the dead creatures which have no sense of evil? They must needs be in better case than the Happiest man in this life, which is not without the sense of evil.
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4960
Therefore this feare of death which you see in all but the faithfull, dooth presage some strange torment, some heauie change and sharpe punishment to those men:
Therefore this Fear of death which you see in all but the faithful, doth presage Some strange torment, Some heavy change and sharp punishment to those men:
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4961
which they begin to tast alreadie before they dye, like the spirite which persecuted Saul before his end.
which they begin to taste already before they die, like the Spirit which persecuted Saul before his end.
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(29) sermon (DIV1)
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4962
They desire not to be dissolued, but they feare to bee dissolued, they goe not to Christ, They desire not to be dissolved, but they Fear to be dissolved, they go not to christ,
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(29) sermon (DIV1)
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4963
but their departure is an euerlasting departure from Christ to the damned, to the diuels, to hell without either end or ease, or patience to endure it.
but their departure is an everlasting departure from christ to the damned, to the Devils, to hell without either end or ease, or patience to endure it.
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4964
Thus you see that no man is willing to die, before his conscience bee quieted towarde God,
Thus you see that no man is willing to die, before his conscience be quieted toward God,
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and that he can catch some hope of a better life after this life.
and that he can catch Some hope of a better life After this life.
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4966
He which knowes that he shall go to Christ, it is impossible that he should die vnwillingly:
He which knows that he shall go to christ, it is impossible that he should die unwillingly:
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4969
He had rather to be sicke and cold, and hungry, and want and beg, then go with death,
He had rather to be sick and cold, and hungry, and want and beg, then go with death,
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because he knoweth what he suffereth here, but hee knoweth not what he shall suffer hereafter.
Because he Knoweth what he suffers Here, but he Knoweth not what he shall suffer hereafter.
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4971
Therefore he which is not willing to be dissolued, hath not •earned Christ yet as Paul did,
Therefore he which is not willing to be dissolved, hath not •earned christ yet as Paul did,
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for no man esteeme this life when he begins to taste of the next, but then the loue of the world doth fall from him like the mantle of Elias when he was rapt into heauen.
for no man esteem this life when he begins to taste of the next, but then the love of the world does fallen from him like the mantle of Elias when he was rapt into heaven.
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The Apostle had seene many good things in his daies, and was neuer satisfied, willing to be dissolued,
The Apostle had seen many good things in his days, and was never satisfied, willing to be dissolved,
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but thirsted still, and no water could quench his thirst, vntill hee dranke of the water of life,
but thirsted still, and no water could quench his thirst, until he drank of the water of life,
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and then hee thirsted no more: so nothing can fill the soule which was made for God, but God alone.
and then he thirsted no more: so nothing can fill the soul which was made for God, but God alone.
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4976
Riches and honors, & pleasures, did not make Simeon willing to die, but the sight of Christ:
Riches and honours, & pleasures, did not make Simeon willing to die, but the sighed of christ:
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happie are the eyes which see him; for they are as willing to die as Simeon was.
happy Are the eyes which see him; for they Are as willing to die as Simeon was.
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So soone as Iohn Baptist did see our Sauiour, and knew that it was hee, hee debased himselfe, So soon as John Baptist did see our Saviour, and knew that it was he, he debased himself,
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as if hee had beene nobodie, and would not bee accounted of, but sought to loose the opinion of the people that Christ might haue all;
as if he had been nobody, and would not be accounted of, but sought to lose the opinion of the people that christ might have all;
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4980
although he was a Prophet, and more than a Prophet, and not a greater amongst the sonnes of women.
although he was a Prophet, and more than a Prophet, and not a greater among the Sons of women.
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So when Paul had seene his Sauiour, hee forgot all that he loued, all that hee desired, and all that hee possessed:
So when Paul had seen his Saviour, he forgotten all that he loved, all that he desired, and all that he possessed:
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4982
no ioye, no glorie, no life now but to die. All thinges must yeelde to the Sonne, and bee content with Iohn, that hee increase, and wee decrease.
no joy, no glory, no life now but to die. All things must yield to the Son, and be content with John, that he increase, and we decrease.
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This is our glorie and life, that hee liueth in glorie. It is enough (saith Iacob) for me that Ioseph my sonne liueth:
This is our glory and life, that he lives in glory. It is enough (Says Iacob) for me that Ioseph my son lives:
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it is enough for vs that Iesus our Sauiour reigneth. If the head be crowned, all the bodie is more honoured:
it is enough for us that Iesus our Saviour Reigneth. If the head be crowned, all the body is more honoured:
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therefore let vs glorie that Christ is glorified, and reioyce as much that hee is ascended,
Therefore let us glory that christ is glorified, and rejoice as much that he is ascended,
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as our fathers reioyced that he descended: for where the head is, there the body must needes be. I desire to be dissolued:
as our Father's rejoiced that he descended: for where the head is, there the body must needs be. I desire to be dissolved:
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he calleth his death not a destruction but a dissolution, for three causes.
he calls his death not a destruction but a dissolution, for three Causes.
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First he departeth from this life, and hath no more societie with them that liue vpon the earth.
First he departeth from this life, and hath no more society with them that live upon the earth.
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Secondly, his soule departeth from the bodie vntill the day of resurrection, then she findeth her owne bodie agayne,
Secondly, his soul departeth from the body until the day of resurrection, then she finds her own body again,
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and they reioyce like friends which are met together.
and they rejoice like Friends which Are met together.
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Thirdly, he departeth from this vale of miserie, into the paradise of ioy and all felicitie, to liue and reigne with God for euer:
Thirdly, he departeth from this vale of misery, into the paradise of joy and all felicity, to live and Reign with God for ever:
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in assurance whereof he saith, that he shall bee with Christ, so that death is the way to Christ.
in assurance whereof he Says, that he shall be with christ, so that death is the Way to christ.
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As the Doue found no rest vntill she came to the Arke:
As the Dove found no rest until she Come to the Ark:
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so the faithfull find no rest till they come to Christ, they goe through the wildernesse like other men. so the faithful find no rest till they come to christ, they go through the Wilderness like other men.
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Vntill the Iewes arriued at Canaan, all their life was spent in sinfull Egypt, or in the dreadfull desert, during the time of their iourney they had no setled rest or continuing pleasure.
Until the Iewes arrived At Canaan, all their life was spent in sinful Egypt, or in the dreadful desert, during the time of their journey they had no settled rest or Continuing pleasure.
c-acp dt np2 vvd p-acp np1, d po32 n1 vbds vvn p-acp j np1, cc p-acp dt j n1, p-acp dt n1 pp-f po32 n1 pns32 vhd dx j-vvn n1 cc j-vvg n1.
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Peace beginneth when the battell endeth, there is the prerogatiue of the dead, least death should bee too fearefull to vs. The best of Gods blessings are behind, that is, euerlasting life,
Peace begins when the battle Endeth, there is the prerogative of the dead, least death should be too fearful to us The best of God's blessings Are behind, that is, everlasting life,
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and the way to it is death, thou art going to ioye, therefore looke not for it vntill thou come to thy iourneys ende.
and the Way to it is death, thou art going to joy, Therefore look not for it until thou come to thy journeys end.
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If Canaan the land of peace, the land of plentie, the land of pleasure, bee in the wildernesse: If Canaan the land of peace, the land of plenty, the land of pleasure, be in the Wilderness:
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stay heere, march no further, whither doe you goe like the Pilgrims of Israel if Canaan be in the wildernesse? But Paul lookes for the crowne at the gole:
stay Here, march no further, whither do you go like the Pilgrim's of Israel if Canaan be in the Wilderness? But Paul looks for the crown At the goal:
vvb av, vvb av-dx av-jc, q-crq vdb pn22 vvi av-j dt ng1 pp-f np1 cs np1 vbb p-acp dt n1? p-acp np1 vvz p-acp dt n1 p-acp dt n1:
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he is not with Christ, but trusts to bee with Christ:
he is not with christ, but trusts to be with christ:
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he is not in heauen, but he hopes to come to heauen, and this hope led him through the wildernesse, that he murmured not like the Israelities,
he is not in heaven, but he hope's to come to heaven, and this hope led him through the Wilderness, that he murmured not like the Israelites,
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but only longed for that day, when Christ shall say vnto him as he said to the penitent theefe:
but only longed for that day, when christ shall say unto him as he said to the penitent thief:
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This day shalt thou be with me in Paradise. This day shalt thou be with me in Paradise.
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Thus you haue heard the difference betweene the faithfull and the wicked, how the one lotheth this life,
Thus you have herd the difference between the faithful and the wicked, how the one loatheth this life,
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and the other longeth after it. Now wee come to our questions.
and the other Longeth After it. Now we come to our questions.
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Simeon said, Lord now lettest thou thy seruant depart in peace ▪ so Paul saith, I desire to be dissolued and to be with Christ:
Simeon said, Lord now Lettest thou thy servant depart in peace ▪ so Paul Says, I desire to be dissolved and to be with christ:
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they doubted not as the Papists doe, what should become of them after death:
they doubted not as the Papists do, what should become of them After death:
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for one saith that he goes to Christ, & the other saith that he goes to peace:
for one Says that he Goes to christ, & the other Says that he Goes to peace:
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therefore it seemes that Purgatorie was not yet found, when the iust men went to peace.
Therefore it seems that Purgatory was not yet found, when the just men went to peace.
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This is one of the fruits of a godly life, it hath hope (saith Salomon) in the end:
This is one of the fruits of a godly life, it hath hope (Says Solomon) in the end:
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in death it warranteth a man of life, & when the flesh saith, feare, and the serpent, despaire, it makes the flesh crouch, in death it warrants a man of life, & when the Flesh Says, Fear, and the serpent, despair, it makes the Flesh crouch,
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and the serpent flye, & the soule reioyce while death is opening the prison doore, that she may flie to her countrey from whence she came.
and the serpent fly, & the soul rejoice while death is opening the prison door, that she may fly to her country from whence she Come.
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Therefore what shall I say to Purgatorie, if Paul go to Christ, & Simeon goe to peace? Some say that it is in the ayre:
Therefore what shall I say to Purgatory, if Paul go to christ, & Simeon go to peace? some say that it is in the air:
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some say that it is in the earth, some vnder the earth: some a little aboue hell.
Some say that it is in the earth, Some under the earth: Some a little above hell.
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5015
Thus Nabuchadnezzar cannot assoile his owne dreame.
Thus Nebuchadnezzar cannot assoil his own dream.
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5016
You must vnderstand that Purgatorie is like your paynted Sepulchers, which are framed more for the liuing then for the dead:
You must understand that Purgatory is like your painted Sepulchers, which Are framed more for the living then for the dead:
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for you know that the locusts of Rome liue by Trentals, and Dirges, and Masses for the dead,
for you know that the Locusts of Room live by Trentals, and Dirges, and Masses for the dead,
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5018
as the Siluersmiths in Ephesus liued by Images: and therefore as they were loth that Images should goe downe:
as the Silversmiths in Ephesus lived by Images: and Therefore as they were loath that Images should go down:
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so they are loth that their Purgatorie should bee quenched:
so they Are loath that their Purgatory should be quenched:
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5020
for it is the gainfullest lye in all Poperie, for out of this lake issue their Masses and Dirges, and Trentals for the dead.
for it is the gainfullest lie in all Popery, for out of this lake issue their Masses and Dirges, and Trentals for the dead.
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5021
They are sayd for the dead, but they make for the liuing: For the dead haue no portion of al that is done vnder the sun.
They Are said for the dead, but they make for the living: For the dead have no portion of all that is done under the sun.
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5022
doe what you will, say what you can, Masses, Dirges, or Trentals, they haue no portion in it,
doe what you will, say what you can, Masses, Dirges, or Trentals, they have no portion in it,
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for they haue receiued their reward alreadie, and the tree lieth where it fell:
for they have received their reward already, and the tree lies where it fell:
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5024
yet these foolish virgins hope for oyle of the wise virgins, and thinke they shall be paied for other mens labours,
yet these foolish Virgins hope for oil of the wise Virgins, and think they shall be paid for other men's labours,
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5025
and almes, and trentals, & pilgrimages and Masses:
and alms, and Trentals, & Pilgrimages and Masses:
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5026
as though they neuer read that the iust shall liue by his owne faith, that he which beleeueth shal not go to iudgement, but passe from death to life, that they that die in the Lord rest from their labours:
as though they never read that the just shall live by his own faith, that he which Believeth shall not go to judgement, but pass from death to life, that they that die in the Lord rest from their labours:
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5027
how doe they goe presently into Paradise, if they stay at Purgatorie, and fire & torments? Hath Christ satisfied for vs,
how do they go presently into Paradise, if they stay At Purgatory, and fire & torments? Hath christ satisfied for us,
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5028
& must wee now make satisfaction for our selues? Whither the glutton and the beggar are gone, thither must we all, that is to Abrahams bosome, or hell fire:
& must we now make satisfaction for our selves? Whither the glutton and the beggar Are gone, thither must we all, that is to Abrahams bosom, or hell fire:
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5029
there are but two kindes of men, and therefore but two waies, and where then is Purgatorie, which the best of the fathers confesseth that he could neuer finde in Scripture? Therefore take heed of hell,
there Are but two Kinds of men, and Therefore but two ways, and where then is Purgatory, which the best of the Father's Confesses that he could never find in Scripture? Therefore take heed of hell,
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5030
for Purgatorie is but a scarre babe.
for Purgatory is but a scar babe.
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5031
Furthermore, when Paul sayth, that he shall goe to Christ, this seemes to resolue the old question often debated among the simple people, once deluded,
Furthermore, when Paul say, that he shall go to christ, this seems to resolve the old question often debated among the simple people, once deluded,
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5052
if the diuell could disturbe him, because hee disquieteth the godlie so much while they liue.
if the Devil could disturb him, Because he disquieteth the godly so much while they live.
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whether the soules of men departed, walke after death, and appeare vnto men, exhorting them to this or that,
whither the Souls of men departed, walk After death, and appear unto men, exhorting them to this or that,
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5033
as Gregorie or some counterfeit reporteth in his Dialogues.
as Gregory or Some counterfeit Reporteth in his Dialogues.
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The Apostles before their full groweth, might seeme to bee incumbred with this errour, because when they saw Christ walking vpon the waters, they sayd, It is a spirite: and when Peter knocked at the doore in the night, they sayd to Rhode a Damsell, It is his Angel: Act. 12. 15. Which errour was drawen from the elusion of Sathan,
The Apostles before their full grows, might seem to be encumbered with this error, Because when they saw christ walking upon the waters, they said, It is a Spirit: and when Peter knocked At the door in the night, they said to Rhode a Damsel, It is his Angel: Act. 12. 15. Which error was drawn from the elusion of Sathan,
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5035
and vulgar opinion receiued from Pythagoras, which taught that the soules of men departed, did returne into the bodies of other men after death, either for correction, or for reward:
and Vulgar opinion received from Pythagoras, which taught that the Souls of men departed, did return into the bodies of other men After death, either for correction, or for reward:
cc j n1 vvn p-acp np1, r-crq vvd cst dt n2 pp-f n2 vvn, vdd vvi p-acp dt n2 pp-f j-jn n2 p-acp n1, av-d p-acp n1, cc p-acp n1:
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5036
if they were good soules, then they were preferred to better men:
if they were good Souls, then they were preferred to better men:
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5037
if they had been badde soules, then they were cast into worse bodies then they had before: a fine Philosophicall dreame. This deluded Herod:
if they had been bad Souls, then they were cast into Worse bodies then they had before: a fine Philosophical dream. This deluded Herod:
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5038
when hee heard of Christ, he supposed that Iohn Baptist was risen againe, whom he had beheaded:
when he herd of christ, he supposed that John Baptist was risen again, whom he had beheaded:
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5039
and the better sort of the people, as we reade in Mat. 16. 14. dreamed that Christ was Elias,
and the better sort of the people, as we read in Mathew 16. 14. dreamed that christ was Elias,
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5040
or Iohn Baptist, or Ieremie, or some of the Prophets risen againe.
or John Baptist, or Ieremie, or Some of the prophets risen again.
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5041
But touching the soule once departed from the body, that it returnes not nor can returne into the world:
But touching the soul once departed from the body, that it returns not nor can return into the world:
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5042
many examples and testimonies, and reasons, & the order of our resurrection declareth.
many Examples and testimonies, and Reasons, & the order of our resurrection Declareth.
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5043
The soules of the righteous are in the hands of the Lord, & no man or diuell can take them out of his hands: The Souls of the righteous Are in the hands of the Lord, & no man or Devil can take them out of his hands:
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5044
the soules of the wicked are in the hands of the diuell, and God will not take them out of his hands: and therefore Abraham sayth.
the Souls of the wicked Are in the hands of the Devil, and God will not take them out of his hands: and Therefore Abraham say.
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5045
He which is here, cannot come from hence, and they which be there, cannot come frō thence:
He which is Here, cannot come from hence, and they which be there, cannot come from thence:
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for then the paines of hell were not euerlasting paynes, not the ioyes of heauen euerlasting ioyes,
for then the pains of hell were not everlasting pains, not the Joys of heaven everlasting Joys,
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but temporal, like the paynes and ioyes of this world. Therefore it is no soule which walks about.
but temporal, like the pains and Joys of this world. Therefore it is no soul which walks about.
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How then? What is this which I see in the night like such a man,
How then? What is this which I see in the night like such a man,
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and such a man? The Diuell (which chaungeth himselfe into an Angell of light to deceiue) can change himself into the likenes of a man much more:
and such a man? The devil (which changeth himself into an Angel of Light to deceive) can change himself into the likeness of a man much more:
cc d dt n1? dt n1 (r-crq vvz px31 p-acp dt n1 pp-f n1 pc-acp vvi) vmb vvi px31 p-acp dt n1 pp-f dt n1 av-d av-dc:
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that is it which thou seest, as Saul sawe Samuel, 1. Sam. 28. 8. not Samuel himselfe.
that is it which thou See, as Saul saw Samuel, 1. Sam. 28. 8. not Samuel himself.
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For could the Witch raise Samuel out of the graue, which could not keepe her selfe out of the graue? or could the diuell disturbe the Prophet after death? Then he should neuer be quiet,
For could the Witch raise Samuel out of the graven, which could not keep her self out of the graven? or could the Devil disturb the Prophet After death? Then he should never be quiet,
p-acp vmd dt n1 vvb np1 av pp-f dt n1, r-crq vmd xx vvi po31 n1 av pp-f dt j? cc vmd dt n1 vvi dt n1 p-acp n1? cs pns31 vmd av-x vbi j-jn,
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If this apparation bee called Samuel, how doth he call it Samuell, if it be not Samuel? As the Bookes of Caluine are called Caluine:
If this apparation be called Samuel, how does he call it Samuel, if it be not Samuel? As the Books of Calvin Are called Calvin:
cs d n1 vbi vvn np1, q-crq vdz pns31 vvi pn31 np1, cs pn31 vbb xx np1? p-acp dt n2 pp-f np1 vbr vvn np1:
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as the picture of Beza is called Beza: as he which playeth the King vpon a stage, is called a King:
as the picture of Beza is called Beza: as he which plays the King upon a stage, is called a King:
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as the golden Myce and Hemerodes which the Philistines layd in the Arke, were called Myce and Hemerodes,
as the golden Mice and Hemerodes which the philistines laid in the Ark, were called Mice and Hemerodes,
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although they were but meere shapes and figures of them: so this likenesse of Samuel, is called Samuell, though it was not Samuel in deede,
although they were but mere shapes and figures of them: so this likeness of Samuel, is called Samuel, though it was not Samuel in deed,
cs pns32 vbdr p-acp j n2 cc n2 pp-f pno32: av d n1 pp-f np1, vbz vvn np1, cs pn31 vbds xx np1 p-acp n1,
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but a counterfeit shape of Samuel. For GOD would not answere Saul before by Oracle, nor by Priest, nor by Prophet:
but a counterfeit shape of Samuel. For GOD would not answer Saul before by Oracle, nor by Priest, nor by Prophet:
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and would hee aunswere him by the dead, which dooth forbid to aske counsell of the dead? No (sayth Abraham) they haue Moses and the Prophets, Luke 16. As if hee should say:
and would he answer him by the dead, which doth forbid to ask counsel of the dead? No (say Abraham) they have Moses and the prophets, Lycia 16. As if he should say:
cc vmd pns31 vvi pno31 p-acp dt j, r-crq vdz vvi pc-acp vvi n1 pp-f dt j? av-dx (vvz np1) pns32 vhb np1 cc dt n2, av crd p-acp cs pns31 vmd vvi:
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let them learne of the bookes of the dead, for the dead shall not returne vnto them.
let them Learn of the books of the dead, for the dead shall not return unto them.
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Againe, if it had been Samuel himselfe which had taught Saul to worship GOD, woulde that holie Prophet haue receiued worship himselfe,
Again, if it had been Samuel himself which had taught Saul to worship GOD, would that holy Prophet have received worship himself,
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as this spirit did? Againe, If it had been Samuel Sauls Schoolemaster, which taught him alwayes to repent while hee liued:
as this Spirit did? Again, If it had been Samuel Saul's Schoolmaster, which taught him always to Repent while he lived:
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hee would rather haue exhorted him to repentance now then before, seeing the daye of his death was so neere.
he would rather have exhorted him to Repentance now then before, seeing the day of his death was so near.
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But you will say, Whatsoeuer it was, it seemes that he could prophecie of things to come: for hee foretold Sauls death.
But you will say, Whatsoever it was, it seems that he could prophecy of things to come: for he foretold Saul's death.
p-acp pn22 vmb vvi, r-crq pn31 vbds, pn31 vvz cst pns31 vmd n1 pp-f n2 pc-acp vvi: c-acp pns31 vvd np1 n1.
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Can the diuell prophecie? This was an easie matter for the diuell to prophecie,
Can the Devil prophecy? This was an easy matter for the Devil to prophecy,
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because he knew that Dauid was annoynted before, and therefore Saul must be remooued, that he might reigne as he was annoynted.
Because he knew that David was anointed before, and Therefore Saul must be removed, that he might Reign as he was anointed.
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Secondly, he knew that Samuel had prophecied his confusion, and therefore hee must bee degraded, that the Prophecie might bee fulfilled.
Secondly, he knew that Samuel had prophesied his confusion, and Therefore he must be degraded, that the Prophecy might be fulfilled.
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Thirdly, hee did see the Philistins comming against him, and therefore no meruaile if he did aime that his death was neere at hand, seeing a man might prophecie the same.
Thirdly, he did see the philistines coming against him, and Therefore no marvel if he did aim that his death was near At hand, seeing a man might prophecy the same.
ord, pns31 vdd vvi dt njp2 vvg p-acp pno31, cc av dx n1 cs pns31 vdd vvi cst po31 n1 vbds av-j p-acp n1, vvg dt n1 vmd n1 dt d.
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If any man bee not satisfied with this, to beleeue that the soules of the dead doe not walke after their dissolution, let mee reason with him thus.
If any man be not satisfied with this, to believe that the Souls of the dead do not walk After their dissolution, let me reason with him thus.
cs d n1 vbi xx vvn p-acp d, pc-acp vvi cst dt n2 pp-f dt j vdb xx vvi p-acp po32 n1, vvb pno11 n1 p-acp pno31 av.
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Is it a soule which thou seest? Why a soule is a spirit, and cannot bee scene no more then a voyce, or an Eccho:
Is it a soul which thou See? Why a soul is a Spirit, and cannot be scene no more then a voice, or an Echo:
vbz pn31 dt n1 r-crq pns21 vv2? q-crq dt n1 vbz dt n1, cc vmbx vbi vvn av-dx av-dc cs dt n1, cc dt n1:
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diddest thou euer see thine own soule, though it hath been euer with thee since thou was borne? Doest thou thinke it is a bodie? Why a bodie cannot walke without a soule:
didst thou ever see thine own soul, though it hath been ever with thee since thou was born? Dost thou think it is a body? Why a body cannot walk without a soul:
vdd2 pns21 av vvi po21 d n1, cs pn31 vhz vbn av p-acp pno21 c-acp pns21 vbds vvn? vd2 pns21 vvi pn31 vbz dt n1? q-crq dt n1 vmbx vvi p-acp dt n1:
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for the soule is the life which mooueth the bodie.
for the soul is the life which moveth the body.
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Thirdly, that our daies are few:
Thirdly, that our days Are few:
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If thou say it is a bodie and soule too, then why doth Paul call death a dissolution? It is a separation of the soule from the bodie:
If thou say it is a body and soul too, then why does Paul call death a dissolution? It is a separation of the soul from the body:
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if the bodie and soule bee not dissolued, then the man is not dead but liuing still.
if the body and soul be not dissolved, then the man is not dead but living still.
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If thou say the soule is come to the bodie, and the bodie is risen to the soule for that time:
If thou say the soul is come to the body, and the body is risen to the soul for that time:
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then I can say no more to thee, but beleeue thine owne eyes.
then I can say no more to thee, but believe thine own eyes.
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If thou thinkest that it is such a mans bodie which thou seest, looke in the graue,
If thou Thinkest that it is such a men body which thou See, look in the graven,
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and open the ground, and there thou shalt see the bodie where it was laide, euen while this vizard walkes in thy sight:
and open the ground, and there thou shalt see the body where it was laid, even while this vizard walks in thy sighed:
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therefore apparitions are no other, then that which appeared to Saul. Thus the Diuel hath many wayes to deceiue;
Therefore apparitions Are no other, then that which appeared to Saul. Thus the devil hath many ways to deceive;
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and this is one & a dangerous one, to draw vs from the word of God, to visions,
and this is one & a dangerous one, to draw us from the word of God, to visions,
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& dreames, and apparitions, vpon which many of the doctrines of the Papists are grounded. They had neuer heard of Purgatorie, but for these spirites which walked in the night,
& dreams, and apparitions, upon which many of the doctrines of the Papists Are grounded. They had never herd of Purgatory, but for these spirits which walked in the night,
cc n2, cc n2, p-acp r-crq d pp-f dt n2 pp-f dt njp2 vbr vvn. pns32 vhd av-x vvn pp-f n1, cc-acp p-acp d n2 r-crq vvd p-acp dt n1,
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and tolde them they were the soules of such and such, which suffered in fire till their masses,
and told them they were the Souls of such and such, which suffered in fire till their masses,
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and almes, and pilgrimages did raunsome them out: So these night spirits begate Purgatorie, and Purgatorie begate trentalles, as one Serpent hatcheth another.
and alms, and Pilgrimages did ransom them out: So these night spirits begat Purgatory, and Purgatory begat Trentalles, as one Serpent hatcheth Another.
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Yet a third question riseth out of these wordes, and that is this;
Yet a third question Riseth out of these words, and that is this;
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Whether a Christian may wish for death? As Paul desired, so may wee desire, if wee haue Pauls spirit.
Whither a Christian may wish for death? As Paul desired, so may we desire, if we have Paul's Spirit.
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As Christ told his Disciples when they asked him, whether they should pray for fire from heauen,
As christ told his Disciples when they asked him, whither they should pray for fire from heaven,
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as Elias did? Christ answered, that they knewe not of what spirit they were:
as Elias did? christ answered, that they knew not of what Spirit they were:
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as if he should say, If you were of Elias spirit, and did praye with the same mind,
as if he should say, If you were of Elias Spirit, and did pray with the same mind,
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and to the same end that he did, then you might pray as he prayed.
and to the same end that he did, then you might pray as he prayed.
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The wicked wish to die, because they would bee rid of the crosse, and suffer no more for God:
The wicked wish to die, Because they would be rid of the cross, and suffer no more for God:
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as Cain, so soone as he was cursed, and knew that his life should be a torment, he sought to dye, to preuent the iust iudgement of God ▪ & spight him (as it were) which shuld punish sinnes.
as Cain, so soon as he was cursed, and knew that his life should be a torment, he sought to die, to prevent the just judgement of God ▪ & spite him (as it were) which should Punish Sins.
c-acp np1, av av c-acp pns31 vbds vvn, cc vvd cst po31 n1 vmd vbi dt n1, pns31 vvd pc-acp vvi, pc-acp vvi dt j n1 pp-f np1 ▪ cc vvi pno31 (c-acp pn31 vbdr) r-crq vmd vvi n2.
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So doe the people oftentimes, which haue not to satisfie hunger, & the sicke which saint of an incurable disease,
So do the people oftentimes, which have not to satisfy hunger, & the sick which saint of an incurable disease,
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and the wearie captiues in prison, galleis, and bonds.
and the weary captives in prison, galleys, and bonds.
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As for the faithfull, if they at any time wish to die, they pray for death,
As for the faithful, if they At any time wish to die, they pray for death,
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as the last remedy against sinne and Sathan:
as the last remedy against sin and Sathan:
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euen as they pray in the Reuelation, for the hastening of Christs comming to iudgement, Come Lord Iesus, come quickly, for the shortening of the daies of sinne, least all flesh should perish.
even as they pray in the Revelation, for the hastening of Christ coming to judgement, Come Lord Iesus, come quickly, for the shortening of the days of sin, lest all Flesh should perish.
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But they which wish for death in this sorte, would dye as the will of God hath ordained,
But they which wish for death in this sort, would die as the will of God hath ordained,
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and mortifie their flesh to abide these troubles, and still by fayth suppresse the doloruos griefe of sin, by frequent meditation of inward ioy, receiued by grace in Christ,
and mortify their Flesh to abide these Troubles, and still by faith suppress the doloruos grief of since, by frequent meditation of inward joy, received by grace in christ,
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and therein reuiue themselues, as with the earnest pennie of their inheritance, which they shall receiue at the fit time,
and therein revive themselves, as with the earnest penny of their inheritance, which they shall receive At the fit time,
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when it shall comfort them much to haue suffered so long.
when it shall Comfort them much to have suffered so long.
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Much therefore haue they to answere, which are not contented to die in peace, and stay till they bee dissolued,
Much Therefore have they to answer, which Are not contented to die in peace, and stay till they be dissolved,
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but as though themselues were the authors of life & death, from cruell heart giue wrongfull commission to the bloodie hand, to cut asunder that which God hath ioyned, the louing soule and their body;
but as though themselves were the Authors of life & death, from cruel heart give wrongful commission to the bloody hand, to Cut asunder that which God hath joined, the loving soul and their body;
cc-acp c-acp cs px32 vbdr dt n2 pp-f n1 cc n1, p-acp j n1 vvb j n1 p-acp dt j n1, pc-acp vvi av cst r-crq np1 vhz vvn, dt j-vvg n1 cc po32 n1;
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as Iudas, Achitophel, Saul, and Pilate did: not one of these was good in life or death.
as Iudas, Ahithophel, Saul, and Pilate did: not one of these was good in life or death.
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Yet the Author of the Macchabees commendeth Raz is most of all, for that which was the greatest sinne that euer he did, for killing himselfe.
Yet the Author of the Maccabees commends Raz is most of all, for that which was the greatest sin that ever he did, for killing himself.
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Man was not borne of his owne pleasure, neither must hee die at his owne lust;
Man was not born of his own pleasure, neither must he die At his own lust;
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or else it had been good for Iob, which suffered more than any Saint, except Christ, to make away himselfe, as Iudas did.
or Else it had been good for Job, which suffered more than any Saint, except christ, to make away himself, as Iudas did.
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But why is it commanded then, thou shall nor kill? If thou maist not kill another, much lesse maist thou kill thy selfe. But why is it commanded then, thou shall nor kill? If thou Mayest not kill Another, much less Mayest thou kill thy self.
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As for the example of Sampson, Iud. 16. 30. which may seeme to oppose against this, in that he killed himselfe,
As for the Exampl of Sampson, Iud. 16. 30. which may seem to oppose against this, in that he killed himself,
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when as he pulled the house vpon his owne head, and all that were with him:
when as he pulled the house upon his own head, and all that were with him:
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vnderstand, that hee was a figure of Christ, which vanquished moe in his death than in all his life;
understand, that he was a figure of christ, which vanquished more in his death than in all his life;
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and it appeareth that he had warrant from God, in that his strength being taken from him, was (for the acte) in a moment restored to him vpon his prayer.
and it appears that he had warrant from God, in that his strength being taken from him, was (for the act) in a moment restored to him upon his prayer.
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And the Epistle to the Hebr. 11. 13. to cleere that fact, saith, that he did it of faith;
And the Epistle to the Hebrew 11. 13. to clear that fact, Says, that he did it of faith;
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that is, knowing that he had deserued to die, and that by these meanes the enemies of God should bee destroyed, he submitted himselfe to the good will of GGD,
that is, knowing that he had deserved to die, and that by these means the enemies of God should be destroyed, he submitted himself to the good will of GOD,
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like a good Captaine which ventured his life to kill his enemies: therefore we must not looke to particultr examples, but to the generall law.
like a good Captain which ventured his life to kill his enemies: Therefore we must not look to particultr Examples, but to the general law.
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Wherfore let no man doe this euill, that any good may come of it, but rather follow the aduise of the holy Apostle,
Wherefore let no man do this evil, that any good may come of it, but rather follow the advise of the holy Apostle,
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as it becommeth vs, with patience let vs runne out the race which is set before vs.
as it becomes us, with patience let us run out the raze which is Set before us
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Here I might shew you that they are guiltie of their owne death, that kill themselues with surfetting, intemperance, drunkennesse, &c. although they loue their life too deare,
Here I might show you that they Are guilty of their own death, that kill themselves with surfeiting, intemperance, Drunkenness, etc. although they love their life too deer,
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yet they take all meanes to hasten their deaths. Thus much of Purgatorie, & night spirits, and praying for death.
yet they take all means to hasten their death's. Thus much of Purgatory, & night spirits, and praying for death.
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Nowe it remaneth, that as the Leuites sanctified their brethren before they did eate the Passeouer,
Now it remaineth, that as the Levites sanctified their brothers before they did eat the Passover,
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so I would prepare you, before yee eate this holy Sacrament, of which the passeouer was but a signe, The Iewes were taught of God before they did eate the Passeouer to put away leauen out of their houses the daie before, Exod. 12. 15. Hath God care of leauen? No:
so I would prepare you, before ye eat this holy Sacrament, of which the passover was but a Signen, The Iewes were taught of God before they did eat the Passover to put away leaven out of their houses the day before, Exod 12. 15. Hath God care of leaven? No:
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this is it which the Apostle teacheth, 1. Corinth. 5. before ye come to the Lords Supper, Purge the olde leauen of maliciousnes and wickednesse out of your hearts:
this is it which the Apostle Teaches, 1. Corinth. 5. before you come to the lords Supper, Purge the old leaven of maliciousness and wickedness out of your hearts:
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that is the leauen which you should purge out of your houses.
that is the leaven which you should purge out of your houses.
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Therefore marke what the Apostle writeth to the Corinthians, 1. Cor. 11. I beleeue it is a matter which you did neuer consider, For this cause many are weake and sicke among you, and many sleepe or die.
Therefore mark what the Apostle Writeth to the Corinthians, 1. Cor. 11. I believe it is a matter which you did never Consider, For this cause many Are weak and sick among you, and many sleep or die.
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For what cause? Because they receiued this holy Sacrament vnworthily, and vnreuerently, before they were prepared with faith, and hope, and repentance:
For what cause? Because they received this holy Sacrament unworthily, and unreverently, before they were prepared with faith, and hope, and Repentance:
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for this cause many are weak, and sicke among you, and many die. Who did euer thinke that his sicknes, or his wants, or his infirmities did grow,for this cause many Are weak, and sick among you, and many die. Who did ever think that his sickness, or his Wants, or his infirmities did grow,
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for that he receiued the Lords supper vnworthilie? Many causes haue bin supposed, but this cause was neuer thoght of.
for that he received the lords supper unworthily? Many Causes have been supposed, but this cause was never Thought of.
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Haue any of you said in distresses of bodie or minde, This is come vnto me,
Have any of you said in Distresses of body or mind, This is come unto me,
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because I did receiue the blessed Sacrament of Christ vnworthilie, because I came not prepared with that minde,
Because I did receive the blessed Sacrament of christ unworthily, Because I Come not prepared with that mind,
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as they which beleeue and know God? Yet the Apostle, which by his diuine spirit knewe the cause of these calamities among the Corinthians, dooth depute their strange diseases & sodain death, to none other cause but to their vnworthie and vnreuerent receiuing of this holy Sacrament.
as they which believe and know God? Yet the Apostle, which by his divine Spirit knew the cause of these calamities among the Corinthians, doth depute their strange diseases & sudden death, to none other cause but to their unworthy and unreverent receiving of this holy Sacrament.
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Nay hee saith further, That hee which eateth and drinketh this Sacrament vnworthilie, eateth and drinketh his owne damnation;
Nay he Says further, That he which Eateth and Drinketh this Sacrament unworthily, Eateth and Drinketh his own damnation;
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that is, he taketh possession of death, hell, and damnation, euen while he eates, as the diuell entred into Iudas while he receiued.
that is, he Takes possession of death, hell, and damnation, even while he eats, as the Devil entered into Iudas while he received.
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Nowe, if your Phisitian should warne you of such a thing, that you take it in season & in measure,
Now, if your physician should warn you of such a thing, that you take it in season & in measure,
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or els it is poison, & wil kil you;
or Else it is poison, & will kill you;
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I suppose you wold obserue the season and measure, and take it in such order as he prescribeth,
I suppose you would observe the season and measure, and take it in such order as he prescribeth,
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as neere as you could, if you beleeue him:
as near as you could, if you believe him:
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so, if yee beleeue the Apostle, that you receiue the Sacrament to your damnation, if you receiue it vnworthilie, I am sure you will not take it vnreuerently or rashly for all the world.
so, if ye believe the Apostle, that you receive the Sacrament to your damnation, if you receive it unworthily, I am sure you will not take it unreverently or rashly for all the world.
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If I had the words of motion to speak that which might be spoken of this matter, it would fright Iudas himselfe, that no man would come to this holy banquet without his wedding garment.
If I had the words of motion to speak that which might be spoken of this matter, it would fright Iudas himself, that no man would come to this holy banquet without his wedding garment.
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Consider but this, how you would come into the presence of God, how would you prepare your selues to come before the maker of heauen and earth, which searcheth the reynes,
Consider but this, how you would come into the presence of God, how would you prepare your selves to come before the maker of heaven and earth, which Searches the reins,
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& knoweth euery corner of the heart? If euer ye did approach vnto God, if euer yee came neere vnto the Lord, you neuer came so neere as now,
& Knoweth every corner of the heart? If ever you did approach unto God, if ever ye Come near unto the Lord, you never Come so near as now,
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when you come to receiue his bodie and blood, and are vnited vnto him in one spirituall body;
when you come to receive his body and blood, and Are united unto him in one spiritual body;
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and yet (peraduenture) many come not so prepared, so clensed, so dressed, so trimmed into the presence of God,
and yet (Peradventure) many come not so prepared, so cleansed, so dressed, so trimmed into the presence of God,
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as Hester did into the presence of Assuerus.
as Esther did into the presence of Assuerus.
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What doe you thinke of these elements? what doe you imagine of this bread and wine? They are seales. What do you think of these elements? what do you imagine of this bred and wine? They Are Seals.
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What seales? Seales of his word, seales of Gods promise, seales of your adoption.
What Seals? Seales of his word, Seals of God's promise, Seals of your adoption.
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If euer you were instructed or comforted out of this book, that instruction & comfort is confirmed and ratified vnto you now by Christs seale.
If ever you were instructed or comforted out of this book, that instruction & Comfort is confirmed and ratified unto you now by Christ seal.
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Christ hath not ordained Sacraments in his church for a fashion or dumb shew, that you should feele,
christ hath not ordained Sacraments in his Church for a fashion or dumb show, that you should feel,
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or see, or tast, but as the woman which had a bloodie flix, when she touched the hem of Christs garment, hee said, that vertue was gone out of him:
or see, or taste, but as the woman which had a bloody flix, when she touched the hem of Christ garment, he said, that virtue was gone out of him:
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that is, all the graces which these signes represent, that is, all the blessings that Christ Iesus hath purchased vnto man by his death.
that is, all the graces which these Signs represent, that is, all the blessings that christ Iesus hath purchased unto man by his death.
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Now because if you receiue this Sacrament rightly, you are vnited vnto Christ, as the members with the head:
Now Because if you receive this Sacrament rightly, you Are united unto christ, as the members with the head:
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if euer you did beleeue, or loue, or repent before;
if ever you did believe, or love, or Repent before;
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this requireth you to beleeue, and loue, and repent more, because now you are Christs body, which shewes that ye must obey Christ the head like members of the bodie,
this requires you to believe, and love, and Repent more, Because now you Are Christ body, which shows that you must obey christ the head like members of the body,
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and that as the beastes were dead whose skins they wore: so they should die also:
and that as the beasts were dead whose skins they wore: so they should die also:
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for the bodie is ruled by the head. What haue you now to receiue al these blessings? If ye haue not faith,
for the body is ruled by the head. What have you now to receive all these blessings? If you have not faith,
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how can you lay hold of any promises or merits of Christ, to say this is mine? If you had a hand to take and a fayth to apprehend,
how can you lay hold of any promises or merits of christ, to say this is mine? If you had a hand to take and a faith to apprehend,
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now you might eat of that bread which is better then Manna, which he that tasteth, doth not hunger again after any pleasure in the worlde.
now you might eat of that bred which is better then Manna, which he that tasteth, does not hunger again After any pleasure in the world.
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Heere is enough for Abraham, and Abrahams seede, Come vnto it all that thirst, and it will refresh you.
Here is enough for Abraham, and Abrahams seed, Come unto it all that thirst, and it will refresh you.
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Happi•r is that man nowe that hath his wedding garment, than the rich glutton, that fareth deliciously,
Happi•r is that man now that hath his wedding garment, than the rich glutton, that fareth deliciously,
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and goeth in purple euerie day.
and Goes in purple every day.
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Now you are the Lords guests, and the Lord himselfe is your feast, and this feaste is before you, the holiest meat that euer you did eate,
Now you Are the lords guests, and the Lord himself is your feast, and this feast is before you, the Holiest meat that ever you did eat,
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and the comfortablest meate that euer ye did eate, and yet the dangeroust meate that euer you did eate:
and the comfortablest meat that ever you did eat, and yet the dangeroust meat that ever you did eat:
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you stand vpon life or death, you eate to saluation or damnation;
you stand upon life or death, you eat to salvation or damnation;
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there is nothing in this world which you can receiue with greater benefite, or with greater perill.
there is nothing in this world which you can receive with greater benefit, or with greater peril.
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Adam did not eate the forbidden fruite with greater danger, Adam could not tast the tree of life with greater fruite,
Adam did not eat the forbidden fruit with greater danger, Adam could not taste the tree of life with greater fruit,
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than you may taste and receiue this Sacrament.
than you may taste and receive this Sacrament.
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The Arke was a signe of mercie, yet Vzziah was slaine for touching the Arke vnreuerentlie:
The Ark was a Signen of mercy, yet Uzziah was slain for touching the Ark unreverently:
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Circumcision was a good thing, yet Circumcision did not profite the Sichemites, but was away to make their enemies slaie them,
Circumcision was a good thing, yet Circumcision did not profit the Sichemites, but was away to make their enemies slay them,
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because they were not circumcised for Religion, but for lucre:
Because they were not circumcised for Religion, but for lucre:
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so if ye receiue for custome, and not for deuotion, this Sacrament shall bee to you as Circumcision was to them.
so if you receive for custom, and not for devotion, this Sacrament shall be to you as Circumcision was to them.
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Therefore take heede how you receiue as they receiued, least you meere with a curse, when you looke for a blessing.
Therefore take heed how you receive as they received, lest you mere with a curse, when you look for a blessing.
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If thou remembrest any sin against God or against thy neighbour, leaue thine offering at the Altar,
If thou Rememberest any since against God or against thy neighbour, leave thine offering At the Altar,
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and be reconciled before thou come into his presence, for if stubble come to fire, there is no waie but burne:
and be reconciled before thou come into his presence, for if stubble come to fire, there is no Way but burn:
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now beloued, let faith, and loue, and repentance haue their perfect worke, that you may receiue this Sacrament as Christ would haue you rceiue it:
now Beloved, let faith, and love, and Repentance have their perfect work, that you may receive this Sacrament as christ would have you rceiue it:
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& God grant you as much profit by it, as is offered in it, & so much comfort of it,
& God grant you as much profit by it, as is offered in it, & so much Comfort of it,
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as it hath brought to any, whosoeuer haue receiued it faithfully, reuerently, and worthily before you. FINIS.
as it hath brought to any, whosoever have received it faithfully, reverently, and worthily before you. FINIS.
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THE GODLIE MANS REQVEST.
THE GODLY MANS REQVEST.
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PSALM. 90. 12. Teach vs, O Lord, to number our daies, that wee may applie our hearts to wisedome.
PSALM. 90. 12. Teach us, Oh Lord, to number our days, that we may apply our hearts to Wisdom.
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THis Psalme was compyled by Moses, as ye may see by the title, at what time the Spies returned from the land of Canaan,
THis Psalm was compiled by Moses, as you may see by the title, At what time the Spies returned from the land of Canaan,
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and God for the murmuring of the people, pronounced, that al which were aboue twentie yeares old, should die in the wildernes,
and God for the murmuring of the people, pronounced, that all which were above twentie Years old, should die in the Wilderness,
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except Caleb and Iosua, that encouraged their brethren to goe to Canaan.
except Caleb and Iosua, that encouraged their brothers to go to Canaan.
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Now when Moses heard the sentence of death pronounced against himselfe, and all the Iewes which came out of Egypt, Now when Moses herd the sentence of death pronounced against himself, and all the Iewes which Come out of Egypt,
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except only two Caleb and Iosua, that all should die before they came to the land which they sought, he prayeth thus for himselfe, and the rest.
except only two Caleb and Iosua, that all should die before they Come to the land which they sought, he Prayeth thus for himself, and the rest.
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Teach vs, O Lord, to number our daies, that we may apply our hearts to wisdome: Teach us, Oh Lord, to number our days, that we may apply our hearts to Wisdom:
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that is, seeing we must needes die, teach vs to thinke of our death, that wee may die in thy feare to liue againe:
that is, seeing we must needs die, teach us to think of our death, that we may die in thy Fear to live again:
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shewing vs how the consideration of our mortalitie will make vs applie our hearts to godlines.
showing us how thee consideration of our mortality will make us apply our hearts to godliness.
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He which is tottering himselfe, had need to leane vnto a stable thing; therefore a wauering man is commended here to constant wisedome.
He which is tottering himself, had need to lean unto a stable thing; Therefore a wavering man is commended Here to constant Wisdom.
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Man is mortall, wisdome is immortall, yet by wisdome man becomes immortall too: therefore Moses thinking of his death, runneth to wisdome as a remedie against death.
Man is Mortal, Wisdom is immortal, yet by Wisdom man becomes immortal too: Therefore Moses thinking of his death, Runneth to Wisdom as a remedy against death.
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I haue chosen a text fit for the time, which warneth vs how our yeres passe that when we think of the old yere how soone it is gone, yee may see vpon what a whirling wheele we are set:
I have chosen a text fit for the time, which warneth us how our Years pass that when we think of the old year how soon it is gone, ye may see upon what a whirling wheel we Are Set:
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which putteth vs in minde euery day of that last day, which is comming for vs,
which putteth us in mind every day of that last day, which is coming for us,
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when we shall giue account how euerie day was spent before it. So many yeares as are past;
when we shall give account how every day was spent before it. So many Years as Are past;
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so many yeares we are neerer to the last: and though the old yeare be gone, and a new yeare come;
so many Years we Are nearer to the last: and though the old year be gone, and a new year come;
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yet whether another shall come after this, as this came after the former, no man (I thinke) hath any promise of him •hat made time:
yet whither Another shall come After this, as this Come After the former, no man (I think) hath any promise of him •hat made time:
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for euen these two dayes since the old yeare went out, manie haue gon •he way which we all shall follow.
for even these two days since the old year went out, many have gone •he Way which we all shall follow.
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Now why •re daies, or weeks, or yeeres, but for vs? But for man there should be no winter, nosummer, no spring, no autumne;
Now why •re days, or weeks, or Years, but for us? But for man there should be no winter, nosummer, no spring, no autumn;
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that wee seeing how the seasons are renued, at last with them wee may learne to renue our selues:
that we seeing how the seasons Are renewed, At last with them we may Learn to renew our selves:
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for to celebrate new yeares with old sinnes, is to let euery thing goe before our selues;
for to celebrate new Years with old Sins, is to let every thing go before our selves;
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so in a houre we are, and are not:
so in a hour we Are, and Are not:
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and suffer the time to condemne vs which was giuen to saue vs, God hath shewed vs new yeares,
and suffer the time to condemn us which was given to save us, God hath showed us new Years,
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but he would haue vs shew him new men.
but he would have us show him new men.
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This is Gods new yeares gift, not sheepe, nor doues, nor fruites which the Iewes offered;
This is God's new Years gift, not sheep, nor Dove, nor fruits which the Iewes offered;
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neither myrth, frankincense & gold, which the Gentiles offered, Mat. 2. but a new creature, Gal. 6. 15. Therefore wee must come to some schoolemaster, which teacheth vs like Iohn Baptist, what wee should doo, that we may growe in knowledge, as we growe in yeares.
neither mirth, frankincense & gold, which the Gentiles offered, Mathew 2. but a new creature, Gal. 6. 15. Therefore we must come to Some Schoolmaster, which Teaches us like John Baptist, what we should do, that we may grow in knowledge, as we grow in Years.
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Teach mee to number my dayes (saith Moses) that I may apply my heart to wisdome. Teach me to number my days (Says Moses) that I may apply my heart to Wisdom.
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Whereby Moses telleth vs, that this was one of his helps, which made him profite in the knowledge of God, to number his daies:
Whereby Moses Telleth us, that this was one of his helps, which made him profit in the knowledge of God, to number his days:
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as a man that hath a set time for his taske listens to the clock, and countes his houres,
as a man that hath a Set time for his task listens to the clock, and counts his hours,
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so we haue a set time to serue God, Worke while it is daye, saith Christ.
so we have a Set time to serve God, Work while it is day, Says christ.
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What hee dooth meane by this day, The Apostle sheweth you, This is the daye of saluation;
What he doth mean by this day, The Apostle shows you, This is the day of salvation;
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that is, this life is the daye wherein you should worke.
that is, this life is the day wherein you should work.
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What worke haue you to doo? The Apostle tels you, Woorke out your saluation. This is a long taske,
What work have you to do? The Apostle tells you, Work out your salvation. This is a long task,
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therefore we had neede to number our dayes, and not loose a minute, least wee be benighted before our worke be done.
Therefore we had need to number our days, and not lose a minute, lest we be benighted before our work be done.
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Teach mee, O Lord to number my daies. Teach me, Oh Lord to number my days.
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Hee which in the Lande of Midian learned to number sheep, now he is come into the wildernes, lerneth to number his daies.
He which in the Land of Midian learned to number sheep, now he is come into the Wilderness, learneth to number his days.
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Teach vs, O Lord, to number our daies. Teach us, Oh Lord, to number our days.
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Not teach vs the number of our daies, for we shall forget it againe, and the knowledge of times, is Gods knowledge;
Not teach us the number of our days, for we shall forget it again, and the knowledge of times, is God's knowledge;
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but Teach vs to number our daies;
but Teach us to number our days;
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that is, that wee may bee still numbring and counting our daies, & houres, and minuts, to see how fast we die, that euery day and houre we may learn some thing.
that is, that we may be still numbering and counting our days, & hours, and minutes, to see how fast we die, that every day and hour we may Learn Some thing.
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As God hath numbred our daies, so we must learne to number our daies, or else it seemes that wee cannot apply our harts to wisdome:
As God hath numbered our days, so we must Learn to number our days, or Else it seems that we cannot apply our hearts to Wisdom:
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that is, vnles we think vpon death, we cannot fashion our selues to a godly life,
that is, unless we think upon death, we cannot fashion our selves to a godly life,
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though we were as well instructed as Moses.
though we were as well instructed as Moses.
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This we find daily in our selues, that the forgetfulnes of death, makes vs to apply our harts vnto folly, & pleasure, & all voluptuousnes; that contrarie to his aduice:
This we find daily in our selves, that the forgetfulness of death, makes us to apply our hearts unto folly, & pleasure, & all voluptuousness; that contrary to his Advice:
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Work your saluation, we work our damnation. We are so far from numbring our daies, that wee doe not number our weekes,Work your salvation, we work our damnation. We Are so Far from numbering our days, that we do not number our weeks,
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nor our monethes, nor our yeares, but as the Apostle saith, A thousand yeares with God are as one day:
nor our months, nor our Years, but as the Apostle Says, A thousand Years with God Are as one day:
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so one day with vs is a thousand yeares: that is, our time seemes so long that we think we shall neuer die:
so one day with us is a thousand Years: that is, our time seems so long that we think we shall never die:
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but he which made this praier is now dead, & the number of his daies is ended,
but he which made this prayer is now dead, & the number of his days is ended,
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& nothing is left, but his holy books which bring this praier vnto vs, that we may learne to pray so too.
& nothing is left, but his holy books which bring this prayer unto us, that we may Learn to pray so too.
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Now I must pray, Teach me, O Lord to number my daies, and thou must pray:
Now I must pray, Teach me, Oh Lord to number my days, and thou must pray:
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Teach me, O Lord, to number my daies, that we may apply our hearts to wisdome: Teach me, Oh Lord, to number my days, that we may apply our hearts to Wisdom:
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that is so to pray, & fast, and watch, and heare, & do, as becommeth him which shall shortly giue account of his Stewardship. This is the fruite which comes to a man by nūbring his daies.
that is so to pray, & fast, and watch, and hear, & do, as becomes him which shall shortly give account of his Stewardship. This is the fruit which comes to a man by numbering his days.
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God teacheth a man to applie his hart to wisdom:
God Teaches a man to apply his heart to Wisdom:
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and this is his lesson which he giues for that purpose, number thy daies, that is, thinke that wisdome is a long studie,
and this is his Lesson which he gives for that purpose, number thy days, that is, think that Wisdom is a long study,
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and that thou hast but ashort time to get it, & this wil make thee get ground of vertue:
and that thou hast but ashort time to get it, & this will make thee get ground of virtue:
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for there is no such enemie to repentance, as to thinke that wee haue time inough to repent hereafter, which makes a man say,
for there is no such enemy to Repentance, as to think that we have time enough to Repent hereafter, which makes a man say,
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when any good motion cōmeth, nay I may stay yet, yet I may stay, like the sluggard, which turnes vpon his bed like a doore vpon the hinges,
when any good motion comes, nay I may stay yet, yet I may stay, like the sluggard, which turns upon his Bed like a door upon the hinges,
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and saith, yet a little more, a little more sleepe, a little more slumber, I may lie stil a while:
and Says, yet a little more, a little more sleep, a little more slumber, I may lie still a while:
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this is not to number our daies, but to stretch our daies & make them seeme more then they are,
this is not to number our days, but to stretch our days & make them seem more then they Are,
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and they that do so, neuer applie their harts vnto Wisdom:
and they that do so, never apply their hearts unto Wisdom:
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so you see what a preseruatiue Moses vsed against sin and pleasure, he kept a calendar as it were of his daies which called vpon him, Be diligent, for thou hast but a short time.
so you see what a preservative Moses used against since and pleasure, he kept a calendar as it were of his days which called upon him, Be diligent, for thou hast but a short time.
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Fiue things I note in these words: first that death is the hauen of euerie man, whether hee sit in the throne,
Fiue things I note in these words: First that death is the Haven of every man, whither he fit in the throne,
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or keepe in a cottage, at last he must knock at deaths doore, as all his fathers haue done before him.
or keep in a cottage, At last he must knock At death's door, as all his Father's have done before him.
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Secondly, that mans time is set, and his bounds appointed, which he cannot passe, no more then the Egyptians could passe the sea:
Secondly, that men time is Set, and his bounds appointed, which he cannot pass, no more then the egyptians could pass the sea:
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and therfore Moses saith, Teach vs to number our daies, as though there were a number of our daies.
and Therefore Moses Says, Teach us to number our days, as though there were a number of our days.
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as though we were sent into this world but to see it, and therfore Moses speaking of our life, speaks of daies, not of yeeres,
as though we were sent into this world but to see it, and Therefore Moses speaking of our life, speaks of days, not of Years,
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nor of moneths, nor of weekes:
nor of months, nor of weeks:
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but teach vs to number our daies, shewing that it is an easie thing euer for a man to number his daies they be so few.
but teach us to number our days, showing that it is an easy thing ever for a man to number his days they be so few.
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Fourthly, the aptnes of man to forget death rather then any thing els, and therfore Moses praieth the Lord to teach him to number his daies,
Fourthly, the aptness of man to forget death rather then any thing Else, and Therefore Moses Prayeth the Lord to teach him to number his days,
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as though they were still slipping out of his minde.
as though they were still slipping out of his mind.
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Lastly, that to remember how short a time we haue to liue, wil make vs applie our harts to that which is good.
Lastly, that to Remember how short a time we have to live, will make us apply our hearts to that which is good.
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The first point is, that as euery one had a day to come into this world:
The First point is, that as every one had a day to come into this world:
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so he shal haue a day to goe out of this world.
so he shall have a day to go out of this world.
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When Moses had spoken of some which liued 700. yeeres, and other which liued 800. yeeres,
When Moses had spoken of Some which lived 700. Years, and other which lived 800. Years,
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and other which liued 900. yeeres, shewing that some had a longer time, and some a shortet,
and other which lived 900. Years, showing that Some had a longer time, and Some a shortet,
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yet he speakes this of all, mortuus est, at last comes in mortuus est, that is, he died, which is the Epitaph of euery man.
yet he speaks this of all, Mortuus est, At last comes in Mortuus est, that is, he died, which is the Epitaph of every man.
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We are not lodged in a castell, but in an Inne, where wee are but guests,
We Are not lodged in a castle, but in an Inn, where we Are but guests,
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and therefore Peter cals vs strangers. We are not Citizens of the earth, but Citizens of Heauen,
and Therefore Peter calls us Strangers. We Are not Citizens of the earth, but Citizens of Heaven,
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and therefore the Apostle saith, we haue here no abiding City, but we look for one to come.
and Therefore the Apostle Says, we have Here no abiding city, but we look for one to come.
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As Christ saith, my kingdom is not of this world:
As christ Says, my Kingdom is not of this world:
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so we may say, My dwelling is not in this world, but the soule soareth vpward whence she came,
so we may say, My Dwelling is not in this world, but the soul soareth upward whence she Come,
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& the body stoopeth downward whence it came:
& the body stoopeth downward whence it Come:
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as the tabernacles of the Iews were made to remoue, so our tabernacles are made to remoue. as the Tabernacles of the Iews were made to remove, so our Tabernacles Are made to remove.
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Euery man is a tenant at wil, & ther is nothing sure in life, but deth: Every man is a tenant At will, & there is nothing sure in life, but death:
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as he which wrote this is gone, so I which preach it, & you which heare it, one comming in,
as he which wrote this is gone, so I which preach it, & you which hear it, one coming in,
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& one going out is to all.
& one going out is to all.
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Although this is daily seene, yet it had need be prooued, nay euery man had need to die, to make him beleeue that he shall die.
Although this is daily seen, yet it had need be proved, nay every man had need to die, to make him believe that he shall die.
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When Adam & Eue became subiect to death because of their sin to teach them to think on death,
When Adam & Eue became Subject to death Because of their since to teach them to think on death,
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so soon as they were thrust out of paradise, God clothed them with the skins of dead beastes, which shewed them that now they were cloathed with death,
so soon as they were thrust out of paradise, God clothed them with the skins of dead beasts, which showed them that now they were clothed with death,
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therefore Dauid saith, Man being in honour became like the beasts which perish:
Therefore David Says, Man being in honour became like the beasts which perish:
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when he saith, that hee did become like the beasts which perish, he implieth that man should not perish like the beasts,
when he Says, that he did become like the beasts which perish, he Implies that man should not perish like the beasts,
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but when he did like a beast, hee died like a beast.
but when he did like a beast, he died like a beast.
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From that day euery man might say with Iob, Corruption was my father, and the worme was my mother.
From that day every man might say with Job, Corruption was my father, and the worm was my mother.
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For the rich glutton is lockt in his graue as fast as poore Lazarus. For the rich glutton is locked in his graven as fast as poor Lazarus.
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Therfore God speaking of kings, saith, I said ye are Gods, but ye shal die like men.
Therefore God speaking of Kings, Says, I said you Are God's, but you shall die like men.
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If kings must die like men, then the expectation of men is death:
If Kings must die like men, then the expectation of men is death:
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therefore when this king was readie to die, he said to Salomon, that he should go the way of all the earth, calling death the way of all the earth:
Therefore when this King was ready to die, he said to Solomon, that he should go the Way of all the earth, calling death the Way of all the earth:
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to which Esay be ares witnesse, crying, all flesh is grasse, that is, it falleth, and is cut downe like grasse.
to which Isaiah be ears witness, crying, all Flesh is grass, that is, it falls, and is Cut down like grass.
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In paradise we might liue or die: in the world we liue & must die: in heauen she shall liue and not die. In paradise we might live or die: in the world we live & must die: in heaven she shall live and not die.
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Before sinne nothing could change vs:
Before sin nothing could change us:
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now euery thing doth change vs. For when winter comes wee are cold, when age comes wee are withered,
now every thing does change us For when winter comes we Are cold, when age comes we Are withered,
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when sicknesse comes we are weak, to shew that when death comes we shal die.
when sickness comes we Are weak, to show that when death comes we shall die.
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The clothes which were vpon our backs, the sun which sets ouer our heads, the graues which lie vnder our feete, the meate which goes into our mouthes, c•ie vnto vs that we shall we are,
The clothes which were upon our backs, the sun which sets over our Heads, the graves which lie under our feet, the meat which Goes into our mouths, c•ie unto us that we shall we Are,
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and sade, and die, like the fishes, and foules, and beasts which euen now were liuing in their elements,
and sade, and die, like the Fish, and fowls, and beasts which even now were living in their elements,
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and now are dead in our dishes.
and now Are dead in our Dishes.
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Euery thing euerie day suffers some eclipse, and nothing stands at a stay, but one creature calles to another, let vs leaue this world.
Every thing every day suffers Some eclipse, and nothing Stands At a stay, but one creature calls to Another, let us leave this world.
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Our fathers summoned vs, and we shall summon our children to the graue:
Our Father's summoned us, and we shall summon our children to the graven:
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first wee wax olde, then wee wax drie, then wee wax weake, then wee wax sicke,
First we wax old, then we wax dry, then we wax weak, then we wax sick,
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so wee melt away by drops; at last as we caried other: so other cary vs vnto the graue:
so we melt away by drops; At last as we carried other: so other carry us unto the graven:
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this is the last bed which euery man shal sleep in: we must returne to our mothers wombe.
this is the last Bed which every man shall sleep in: we must return to our mother's womb.
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Therefore Iacob called his life but a pilgrimage, therfore Paul called his life but a race; Therefore Iacob called his life but a pilgrimage, Therefore Paul called his life but a raze;
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therfore Dauid calleth him selfe but a worme;
Therefore David calls him self but a worm;
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a pilgrimage hath an end, a race hath a stop, a worme is but troden vnder foote and dead straight: a pilgrimage hath an end, a raze hath a stop, a worm is but trodden under foot and dead straight:
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heere we are now, and anon we are separated, & to morrow one sickneth, and the next day another sickneth,
Here we Are now, and anon we Are separated, & to morrow one sickeneth, and the next day Another sickeneth,
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and all that be here neuer meet againe, we may well be called earthen vessels,
and all that be Here never meet again, we may well be called earthen vessels,
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for we are soone broken, a spider is able to choake vs, a pin is able to kill vs:
for we Are soon broken, a spider is able to choke us, a pin is able to kill us:
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all of vs are borne one way, and die a hundred waies.
all of us Are born one Way, and die a hundred ways.
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As Eliah stood in the doore of the ca•e when God passed by, so wee stand in the passages of this world readie to go out whensoeuer God shall cal. We loose first our infancie. As Elijah stood in the door of the ca•e when God passed by, so we stand in the passages of this world ready to go out whensoever God shall call. We lose First our infancy.
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& then our childhood, & then our youth, at last as we came in the roomes of other,
& then our childhood, & then our youth, At last as we Come in the rooms of other,
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so other come into our roomes.
so other come into our rooms.
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If all our daies were as long as the day of Iosua, when the sun stood still in the midst of heauen,
If all our days were as long as the day of Iosua, when the sun stood still in the midst of heaven,
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yet it will be night at last, & our sun shal set like other.
yet it will be night At last, & our sun shall Set like other.
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It is not long that we grow, but when we begin to fall, we are like the ice which thaweth sooner then it froze:
It is not long that we grow, but when we begin to fallen, we Are like the ice which thaweth sooner then it froze:
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so these little worlds are destroied first, and at last the great world shal be destroied too,
so these little world's Are destroyed First, and At last the great world shall be destroyed too,
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for all which was made for vs, shall perish with vs. What do you learne when you thinke of this,
for all which was made for us, shall perish with us What do you Learn when you think of this,
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but that which Moses saith, to applie your hearts to wisdome? death commeth after life,
but that which Moses Says, to apply your hearts to Wisdom? death comes After life,
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and yet it guides the whole life like the sterne of a ship:
and yet it guides the Whole life like the stern of a ship:
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but for death there would be no rule, but euery mans lust should be his law:
but for death there would be no Rule, but every men lust should be his law:
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(30) sermon (DIV1)
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he is like a King which frighteth a far oft, though he defer his sessions,
he is like a King which frighteth a Far oft, though he defer his sessions,
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and stay the execution, yet the verie feare that he will come, makes the proudest peacock lay downe his feathers,
and stay the execution, yet the very Fear that he will come, makes the proudest peacock lay down his Feathers,
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and is like a dampe which puts out all the lights of pleasure.
and is like a damp which puts out all the lights of pleasure.
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The second note is, that the time of man is set & his bounds appointed, which he cannot passe,
The second note is, that the time of man is Set & his bounds appointed, which he cannot pass,
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& therfore Moses praieth the Lord that he would teach him to number his daies, as though there were a number of our daies:
& Therefore Moses Prayeth the Lord that he would teach him to number his days, as though there were a number of our days:
cc av np1 vvz dt n1 cst pns31 vmd vvi pno31 pc-acp vvi po31 n2, c-acp cs pc-acp vbdr dt n1 pp-f po12 n2:
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Therefore God is called Palmoni, which signifieth a secret number, because he knoweth the number of our daies, which is secret to vs. As it was said to Balthasar, God hath numbred thy kingdome, so it may be said to all, God hath numbred thy life.
Therefore God is called Palmoni, which signifies a secret number, Because he Knoweth the number of our days, which is secret to us As it was said to Balthasar, God hath numbered thy Kingdom, so it may be said to all, God hath numbered thy life.
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To this Job beareth witnes, saying, Are not his daies determined? thou hast appoynted his bounds, which he cannot passe.
To this Job bears witness, saying, are not his days determined? thou hast appointed his bounds, which he cannot pass.
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Again Ieremie saith, they could not stand because the day of their destruction was come.
Again Ieremie Says, they could not stand Because the day of their destruction was come.
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As there is a day of destruction, and a day of death, so there is a day of birth, a day of marriage, a day of honour, a day of deliuerance, according to that, the determinatiō is made, that is, God hath determined all things.
As there is a day of destruction, and a day of death, so there is a day of birth, a day of marriage, a day of honour, a day of deliverance, according to that, the determination is made, that is, God hath determined all things.
p-acp pc-acp vbz dt n1 pp-f n1, cc dt n1 pp-f n1, av pc-acp vbz dt n1 pp-f n1, dt n1 pp-f n1, dt n1 pp-f n1, dt n1 pp-f n1, vvg p-acp d, dt n1 vbz vvn, cst vbz, np1 vhz vvn d n2.
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As God appointed a time when his Sonne should come into the world, & he came at the same time, as the Prophets and the Euangelists accord:
As God appointed a time when his Son should come into the world, & he Come At the same time, as the prophets and the Evangelists accord:
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so he hath appointed a time when all his blessings shall come vnto vs, & they come at the same time.
so he hath appointed a time when all his blessings shall come unto us, & they come At the same time.
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As we reade of Ioseph, when his appointed time came, shewing that God appointed a time when to exalt him, and before that time came, hee could not bee exalted:
As we read of Ioseph, when his appointed time Come, showing that God appointed a time when to exalt him, and before that time Come, he could not be exalted:
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therefore Christ saith so often, My time is not yet come, shewing that he knew the time of his baptizing, the time of his preaching, the time of his working, the time of his rising,
Therefore christ Says so often, My time is not yet come, showing that he knew the time of his baptizing, the time of his preaching, the time of his working, the time of his rising,
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and the time of his ascending.
and the time of his ascending.
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As for that which is obiected of Ezechias, because Esaie shewed him that hee should die, As for that which is objected of Hezekiah, Because Isaiah showed him that he should die,
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and after tolde him that fifteene yeres were added to his life:
and After told him that fifteene Years were added to his life:
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it is like the preaching of Ionas to the Niniuits, Fortie daies and Niniue shall be destroyed, and yet Niniuie was not destroied, because they repented:
it is like the preaching of Ionas to the Ninevites, Fortie days and Nineveh shall be destroyed, and yet Nineveh was not destroyed, Because they repented:
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so Ezechias was not abridged, because he repented.
so Hezekiah was not abridged, Because he repented.
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Therefore you must vnderstand the phrase of God, as when we say that wee will iourney to morrow, we vnderstand If God will: so when God saith, I will destroie, he vnderstands, if we persist.
Therefore you must understand the phrase of God, as when we say that we will journey to morrow, we understand If God will: so when God Says, I will destroy, he understands, if we persist.
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As al the promises of God are cōditional to take place if we repent, so all the threatnings of God are conditionall to take place if we repent not:
As all the promises of God Are conditional to take place if we Repent, so all the threatenings of God Are conditional to take place if we Repent not:
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and therefore some time this woord if, is put in, as where there is no blessing nor cursing without an if. I may answere againe, that God is a iudge,
and Therefore Some time this word if, is put in, as where there is no blessing nor cursing without an if. I may answer again, that God is a judge,
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and spake like a iudge to Ezechias:
and spoke like a judge to Hezekiah:
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a iudge dooth not condemne all whom he saith he will condemne, nor a Schoolemaster beate euerie one whom he saith he will beat, to make him learne,
a judge doth not condemn all whom he Says he will condemn, nor a Schoolmaster beat every one whom he Says he will beatrice, to make him Learn,
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yet the iudge and schoolemaster doe not dissemble but menace: this is not lying but threatning.
yet the judge and Schoolmaster do not dissemble but menace: this is not lying but threatening.
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But you will say, if any time be set, thus long I shal liue, and I cannot pas•e,
But you will say, if any time be Set, thus long I shall live, and I cannot pas•e,
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then I will take no phisicke. You may as well say, I will take no meat.
then I will take no physic. You may as well say, I will take no meat.
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God hath not ordained the end without meanes, but the meanes as well as the end.
God hath not ordained the end without means, but the means as well as the end.
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and yet when hee came before Pharaoh, he sayd, Fewe and euill haue my daies been.
and yet when he Come before Pharaoh, he said, Few and evil have my days been.
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If he haue appointed one to die in his youth, he hath appointed some meanes to shorten his life, as he did Absolons:
If he have appointed one to die in his youth, he hath appointed Some means to shorten his life, as he did Absolom:
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if he haue appointed one to liue long, he hath appointed also some meanes to preserue his life,
if he have appointed one to live long, he hath appointed also Some means to preserve his life,
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as Ioseph cherished Iacob in his age.
as Ioseph cherished Iacob in his age.
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Therefore though God had promised Paul that his company should not be drowned, yet he told the marriners, that vnlesse they kept in the ship they should bee drowned:
Therefore though God had promised Paul that his company should not be drowned, yet he told the Mariners, that unless they kept in the ship they should be drowned:
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as if their safety should not bee without meanes: but a good minde dooth neuer quarrell about these things.
as if their safety should not be without means: but a good mind doth never quarrel about these things.
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The third point is, that our life is but a short life: as many little skuls are in Golga•ha, as great skuls:
The third point is, that our life is but a short life: as many little skulls Are in Golga•ha, as great skulls:
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for one apple that falleth from the tree, ten are pulled before they bee ripe,
for one apple that falls from the tree, ten Are pulled before they be ripe,
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and the parents mourne for the death of their children, as often as the children for the decease of their parents.
and the Parents mourn for the death of their children, as often as the children for the decease of their Parents.
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This is our Aprill and May wherein we florish, our Iune and Iuly are next when wee shall bee cut downe.
This is our April and May wherein we flourish, our Iune and Iuly Are next when we shall be Cut down.
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What a change is this, that within fourescore yeares not one of this assemblie shall bee left aliue:
What a change is this, that within fourescore Years not one of this assembly shall be left alive:
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but another preacher, and other hearers shall fill these roomes, and tread vpon vs where our feete tread now?
but Another preacher, and other hearers shall fill these rooms, and tread upon us where our feet tread now?
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The Rauen and the Phoenix, and the Elephant, and the Lyon, and the Hart fulfill their hundreds,
The Raven and the Phoenix, and the Elephant, and the lion, and the Heart fulfil their hundreds,
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but man dieth when he thinks yet his sunne riseth, before his eye bee satisfied with seeing,
but man Dieth when he thinks yet his sun Riseth, before his eye be satisfied with seeing,
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or his eare with hearing or his heart with lusting, death knockes at his doore, and will not giue him leaue to meditate an excuse before hee come to iudgement.
or his ear with hearing or his heart with lusting, death knocks At his door, and will not give him leave to meditate an excuse before he come to judgement.
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To shew the shortnesse of mans life, Moses vsed the shortest diuision in nature to expresse it by, he might haue said, Teach me, O Lord, to number my moneths,
To show the shortness of men life, Moses used the Shortest division in nature to express it by, he might have said, Teach me, Oh Lord, to number my months,
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or my yeares, but he speakes of dayes:or my Years, but he speaks of days:
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so the Scripture is woont to number our life by dayes, and houres, and minutes, to shewe vs that wee shall giue account for houres,
so the Scripture is wont to number our life by days, and hours, and minutes, to show us that we shall give account for hours,
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as well as for daies, for daies as well as for weekes, for weekes as well as for moneths,
as well as for days, for days as well as for weeks, for weeks as well as for months,
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for moneths as well as for yeares, which warneth vs to make vse of all our time,
for months as well as for Years, which warneth us to make use of all our time,
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and euerie daie to thinke vpon the last.
and every day to think upon the last.
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This was the Arithmeticke of holie men in former times to reckon their dayes, so that their time might seeme short, to make them applie their hearts to wisdome:
This was the Arithmetic of holy men in former times to reckon their days, so that their time might seem short, to make them apply their hearts to Wisdom:
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The Hebrewes did number their dayes thus:
The Hebrews did number their days thus:
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As many benefits come vnto vs by death:
As many benefits come unto us by death:
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first they did deduct the time of sleepe, so that if our yeeres bee threescore and tenne, as the Prophet saith, fiue and thirtie of these yeares are striken off at one blow,
First they did deduct the time of sleep, so that if our Years be threescore and tenne, as the Prophet Says, fiue and thirtie of these Years Are stricken off At one blow,
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because wee spend halfe our time in sleepe:
Because we spend half our time in sleep:
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then they did deduct the time of youth, which Salomon calleth vanity, as though it were not worthy to be called life but vanitie:
then they did deduct the time of youth, which Solomon calls vanity, as though it were not worthy to be called life but vanity:
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Then they did deduct the daies of sorrow, because in sorrow a man had rather dye then liue:
Then they did deduct the days of sorrow, Because in sorrow a man had rather die then live:
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so when the houres of sleepe, & the houres of youth, and the houres of sorrowe are taken away, what an Epitomie is mans life come to? The Fathers vsed an other account:
so when the hours of sleep, & the hours of youth, and the hours of sorrow Are taken away, what an Epitome is men life come to? The Father's used an other account:
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First they did deduct all the time which is past, for the time which is past is nothing:
First they did deduct all the time which is past, for the time which is passed is nothing:
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then they did deduct the time to come, because the time to come is vncertain, and no man can say that he shall liue.
then they did deduct the time to come, Because the time to come is uncertain, and no man can say that he shall live.
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Now, when the time past, and the time to come is set aside, there is nothing left but the time present, that is, a moment, which is not so much in respect of eternitie,
Now, when the time past, and the time to come is Set aside, there is nothing left but the time present, that is, a moment, which is not so much in respect of eternity,
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as a little mote to the whole earth.
as a little mote to the Whole earth.
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Dauid numbered his daies by a measure, My life (saith he) is like a span long, Psal. 39. 5. when he measured his life, he took not a pole,
David numbered his days by a measure, My life (Says he) is like a span long, Psalm 39. 5. when he measured his life, he took not a pole,
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nor an ell, nor a yard to measure it by, but a short measure, his short span, My life is like a span long.
nor an ell, nor a yard to measure it by, but a short measure, his short span, My life is like a span long.
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Thus you haue learned to number your daies, or rather the houres of your daies:
Thus you have learned to number your days, or rather the hours of your days:
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as some came into the Vineyard in the morning, and some at noone, and some at night:
as Some Come into the Vineyard in the morning, and Some At noon, and Some At night:
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so some goe out of this Vineyard in the morning, some at noone, & some at night:
so Some go out of this Vineyard in the morning, Some At noon, & Some At night:
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some mans life hath nothing but a morning, some haue a morning and noone, he which liueth longest, liueth all the day;
Some men life hath nothing but a morning, Some have a morning and noon, he which lives longest, lives all the day;
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and therefore the yongest of all pray, but for this day:
and Therefore the youngest of all pray, but for this day:
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& if he liue till to morrow, then he prayeth for that day, saying still, Giue vs this day our daylie bread:
& if he live till to morrow, then he Prayeth for that day, saying still, Give us this day our daily bred:
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So that a pleasant life may bee compared but to a glorious day, and a sorrowfull life to a clowdie day,
So that a pleasant life may be compared but to a glorious day, and a sorrowful life to a cloudy day,
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and a long life to a summers day, and a short life to a winters day.
and a long life to a summer's day, and a short life to a winter's day.
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How comes it to passe, that when a man dies, all his yeares seeme but so many dayes,
How comes it to pass, that when a man die, all his Years seem but so many days,
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and before hee dyes, all his daies seeme so many yeares? Iob speaketh of all a like, Man which is borne of a womā hath but a short time to liue, Iacob was 130. yeares old,
and before he dies, all his days seem so many Years? Job speaks of all a like, Man which is born of a woman hath but a short time to live, Iacob was 130. Years old,
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Though Pharaoh did not speake of daies, but asked him how old he was, yet he answered of daies, to shew that not only his yeares but his daies were fewe. Our fathers marueiling to see how sodainlie men are,
Though Pharaoh did not speak of days, but asked him how old he was, yet he answered of days, to show that not only his Years but his days were few. Our Father's marvelling to see how suddenly men Are,
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and are not, compared life to a dreame in the night, to a bubble in the water, to a ship in the sea, to an arrow which neuer resteth till it fall, to a player which speaketh his part vpon the stage,
and Are not, compared life to a dream in the night, to a bubble in the water, to a ship in the sea, to an arrow which never rests till it fallen, to a player which speaks his part upon the stage,
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and straight he giueth place to another, to a man which commeth to the market to buy one thing,
and straight he gives place to Another, to a man which comes to the market to buy one thing,
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and sell another, and then is gone home againe: so the figure of this world passeth away.
and fell Another, and then is gone home again: so the figure of this world passes away.
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This is our life, while we enioy it we loose it: as Iacob sayd, that his daies had been fewe:
This is our life, while we enjoy it we lose it: as Iacob said, that his days had been few:
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so wee may say, that our daies shall be few.
so we may say, that our days shall be few.
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Now, why hath GOD appoynted such a short time to man in this world? Surely,
Now, why hath GOD appointed such a short time to man in this world? Surely,
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least he should deferre to doe good, as his manner is: for though his life is so short, yet he thinks it too long to repent.
lest he should defer to do good, as his manner is: for though his life is so short, yet he thinks it too long to Repent.
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The Prophet saith, that our yeares are but threescore and ten, as though this were but a little time to liue. The Prophet Says, that our Years Are but threescore and ten, as though this were but a little time to live.
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But why should we liue so long? for if our life were but a yeare,
But why should we live so long? for if our life were but a year,
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yet a yeare is more then we vse, al the rest is lost: for wee deferre till that weeke which we thinke will be last.
yet a year is more then we use, all the rest is lost: for we defer till that Week which we think will be last.
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It is sayd of the diuell, that he is busie because his time is short: but the time of man is shorter:
It is said of the Devil, that he is busy Because his time is short: but the time of man is shorter:
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and therefore Christ saith, In this thy day: as though no day could bee called thy daye, but this daye:
and Therefore christ Says, In this thy day: as though no day could be called thy day, but this day:
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and therefore all that thou hast to doe, thou must doe this day. Consider this, all which trauell toward heauen:
and Therefore all that thou hast to do, thou must do this day. Consider this, all which travel towards heaven:
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had wee not neede to make hast, which must goe such a long iourney in such a short time? How can he choose but run, which remembreth that euery day runneth away with his life?
had we not need to make haste, which must go such a long journey in such a short time? How can he choose but run, which Remember that every day Runneth away with his life?
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The fourth poynt is our aptnesse to forget death rather then any thing els, and therefore Moses praieth the Lord to teach him to number his daies,
The fourth point is our aptness to forget death rather then any thing Else, and Therefore Moses Prayeth the Lord to teach him to number his days,
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as though they were still slipping out of his minde. He which hath numbred our daies, must teach vs to number our daies:
as though they were still slipping out of his mind. He which hath numbered our days, must teach us to number our days:
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for when Moses prayeth the Lorde to teach him to number his daies, he signifieth that he would very faine remember them,
for when Moses Prayeth the Lord to teach him to number his days, he signifies that he would very feign Remember them,
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but still his minde did turne from them, and that he could not thinke vpon them longer then he thought on the Lord, which taught him to number them:
but still his mind did turn from them, and that he could not think upon them longer then he Thought on the Lord, which taught him to number them:
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such is the rebellion of our nature, wee cannot remember that which wee should, because we remēber so many things which we should forget.
such is the rebellion of our nature, we cannot Remember that which we should, Because we Remember so many things which we should forget.
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How often doth the Scripture cal death to our minds? Yet we read how they put the day of death from them, & would not remember it.
How often does the Scripture call death to our minds? Yet we read how they put the day of death from them, & would not Remember it.
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Salomon bids vs remember that we shal come to iudgement, & yet we reade how they pleade against the day of iudgement,
Solomon bids us Remember that we shall come to judgement, & yet we read how they plead against the day of judgement,
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and syllogize to their sinnes, That all things shall continue as they be, because there hath been no chaunge yet:
and syllogize to their Sins, That all things shall continue as they be, Because there hath been no change yet:
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euen so it is with vs, as the foole saith in his hart, there is no God: even so it is with us, as the fool Says in his heart, there is no God:
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so we say in our hearts there is no death, or at least death will not come before we bee old.
so we say in our hearts there is no death, or At least death will not come before we be old.
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Of al numbers we cannot skill to number our daies: we can number our sheepe & our oxen, & our coyn:
Of all numbers we cannot skill to number our days: we can number our sheep & our oxen, & our coin:
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but we think that our daies are infinite, & therfore we neuer go about to number thē.
but we think that our days Are infinite, & Therefore we never go about to number them.
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We can number other mēs daies and yeres, & think they wil die ere it be long,
We can number other men's days and Years, & think they will die ere it be long,
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if we see them sick, or sore, or old, but we can not nūber our own.
if we see them sick, or soar, or old, but we can not number our own.
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When two ships meet on the sea, they which are in one ship thinke that the other ship doth saile exceeding fast:
When two ships meet on the sea, they which Are in one ship think that the other ship does sail exceeding fast:
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but that their ship goeth faire and softly, or rather stādeth stil, although in truth one ship saileth as fast as the other:
but that their ship Goes fair and softly, or rather Stands still, although in truth one ship saileth as fast as the other:
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so euery man thinkes that other post, and run, and flye to the graue, but that himselfe standeth stocke still,
so every man thinks that other post, and run, and fly to the graven, but that himself Stands stock still,
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although indeede a yeare with him is no longer then it is with other:
although indeed a year with him is no longer then it is with other:
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beside that, we are giuen to forget death, wee striue to forget it, like them which say, we may not remember. Teach me to number my daies:
beside that, we Are given to forget death, we strive to forget it, like them which say, we may not Remember. Teach me to number my days:
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nay, teach me to multiplie my daies, teach me to remember death, nay, teach me to prolong death: nay, teach me to multiply my days, teach me to Remember death, nay, teach me to prolong death:
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or if I cannot prolong death, teach me to forget death, that I may sinne without feare:
or if I cannot prolong death, teach me to forget death, that I may sin without Fear:
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for the remembrāce of death maketh a man to sinne fearefully, & takes away the pleasure of sinne.
for the remembrance of death makes a man to sin fearfully, & Takes away the pleasure of sin.
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Therefore if ye mark, there is a kind of men which cannot abide to heare of death, they are sick with the name of it:
Therefore if you mark, there is a kind of men which cannot abide to hear of death, they Are sick with the name of it:
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the reason is, Achab cannot abide Michaiah, because hee neuer prophecied good vnto him but euill:
the reason is, Ahab cannot abide Michaiah, Because he never prophesied good unto him but evil:
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so death neuer prophecied good to the wicked but euill, for which they cannot abide it.
so death never prophesied good to the wicked but evil, for which they cannot abide it.
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Therefore as Pharaoh bad Moses goe out of his sight:
Therefore as Pharaoh bade Moses go out of his sighed:
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so they bid death goe out of their sight, and say when he comes as Achab said to Eliah, Art thou here my enemie,
so they bid death go out of their sighed, and say when he comes as Ahab said to Elijah, Art thou Here my enemy,
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whē they should say, welcome my frend? For as the diuels thought Christ was come to tormēt them:
when they should say, welcome my friend? For as the Devils Thought christ was come to torment them:
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so the vngodly think that death comes to tormēt them.
so the ungodly think that death comes to torment them.
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Is it peace, when they see death, they doubt it is not peace, because they neuer loued the God of peace.
Is it peace, when they see death, they doubt it is not peace, Because they never loved the God of peace.
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O that I could bring you into their hearts, that yee might see more then tongue can expresse:
O that I could bring you into their hearts, that ye might see more then tongue can express:
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for I doe not thinke that any Epicure, or worldling, or Nonresident, haue any ioy to thinke of death,
for I do not think that any Epicure, or worldling, or Nonresident, have any joy to think of death,
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or desire to be dissolued, but rather that hee might neuer bee dissolued, because death coms to the wicked like a iayler, which comes alwaies to hale vnto prison:
or desire to be dissolved, but rather that he might never be dissolved, Because death coms to the wicked like a jailer, which comes always to hale unto prison:
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therefore their care is not to remember death, that they might apply their hearts to wisedome:
Therefore their care is not to Remember death, that they might apply their hearts to Wisdom:
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but to forget death, lest they should apply their harts to wisedome, and loose their pleasures before the time:
but to forget death, lest they should apply their hearts to Wisdom, and lose their pleasures before the time:
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for he which is not purposed yet to leaue his sinnes, would not be troubled with any thought that might make him take his pleasure fearefully,
for he which is not purposed yet to leave his Sins, would not be troubled with any Thought that might make him take his pleasure fearfully,
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least he should leaue sinne before sinne leaue him.
lest he should leave sin before sin leave him.
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Therefore the diuell doth neuer teach a man to number his daies, because he gains by the forgetfulnes of death:
Therefore the Devil does never teach a man to number his days, Because he gains by the forgetfulness of death:
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but the Lord which would haue a man to applie his heart to wisedome, it is he which teacheth vs to number our daies:
but the Lord which would have a man to apply his heart to Wisdom, it is he which Teaches us to number our days:
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and therfore Moses praieth vnto him, & because we pray not vnto him as he did, to teach vs to number our daies, therefore we die like wormes before we be aware.
and Therefore Moses Prayeth unto him, & Because we pray not unto him as he did, to teach us to number our days, Therefore we die like worms before we be aware.
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So farre we are from that which he shooteth at, to apply his heart to wisedome, that we are not in the way vnto it, that is, to remēber that wee shall die.
So Far we Are from that which he shoots At, to apply his heart to Wisdom, that we Are not in the Way unto it, that is, to Remember that we shall die.
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The last poynt is the cause why Moses would learne to number his daies, that he might apply his heart to wisedome as if he should say,
The last point is the cause why Moses would Learn to number his days, that he might apply his heart to Wisdom as if he should say,
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vntill men think vpon death, they neuer applie their hearts to wisedom, but busie themselues with worldly matters,
until men think upon death, they never apply their hearts to Wisdom, but busy themselves with worldly matters,
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as though they were fethering a nest that should neuer be pulled down.
as though they were fethering a nest that should never be pulled down.
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Wisedom hath alwaies carried that shew of excellencie, that the very wicked haue laboured to put on this vizard:
Wisdom hath always carried that show of excellency, that the very wicked have laboured to put on this vizard:
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as we reade of Pharao, who to couer his foolishnes, saith, Come let vs do wisely.
as we read of Pharaoh, who to cover his foolishness, Says, Come let us do wisely.
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but he forbad him to goe with Balaacs seruants, knowing that if he went with them,
but he forbade him to go with Balaacs Servants, knowing that if he went with them,
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And again, it is said, that the Grecians sought after wisedom, euē the Nation which God cals the foolish nation, did seek after wisedom:
And again, it is said, that the Greeks sought After Wisdom, even the nation which God calls the foolish Nation, did seek After Wisdom:
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that is, they would haue the name of wisedome:
that is, they would have the name of Wisdom:
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but this wisedome which Moses cals wisdome, is coūted foolishnes, the foolishnes of preaching, saith Paul, meaning how the foolish count preaching foolishnes.
but this Wisdom which Moses calls Wisdom, is counted foolishness, the foolishness of preaching, Says Paul, meaning how the foolish count preaching foolishness.
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Againe, foolishnes to the Gentiles, meaning that the word of God seemeth like a foolish thing vnto many. Again, foolishness to the Gentiles, meaning that the word of God seems like a foolish thing unto many.
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For that which Christ said vnto Peter, he may say almost to al, They do not sauor the things of God.
For that which christ said unto Peter, he may say almost to all, They do not savour the things of God.
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As Anah deuised a new creature: so they haue found out another wisedome which is called the wisdom of the flesh.
As Anah devised a new creature: so they have found out Another Wisdom which is called the Wisdom of the Flesh.
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They remember, Be wise as serpents: but they forget, Be simple as doues. He which is like Achitophel is coūted a deep couns••ler, he which is like Machiuel, is counted a wise fellow. They Remember, Be wise as Serpents: but they forget, Be simple as Dove. He which is like Ahithophel is counted a deep couns••ler, he which is like Machiavellian, is counted a wise fellow.
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Alas, how easie a matter is it to deceiue & counterfeit, and play the subtile serpent,
Alas, how easy a matter is it to deceive & counterfeit, and play the subtle serpent,
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if a man would set his head vnto it? Could not Dauid goe as farre as Achitophel? Could not Paul shew as much cūning as Tertullus? Yes, yes,
if a man would Set his head unto it? Could not David go as Far as Ahithophel? Could not Paul show as much cunning as Tertullus? Yes, yes,
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if they were not taught to be simple as doues.
if they were not taught to be simple as Dove.
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But this wisdome comes not by the remembrance of death, but by the forgetfulnes of death. But this Wisdom comes not by the remembrance of death, but by the forgetfulness of death.
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Men do not vse to think of death when they goe about such matters, but say like the serpēt, We shall not die. Two things I note in these words:
Men do not use to think of death when they go about such matters, but say like the serpent, We shall not die. Two things I note in these words:
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First, that if we will find wisedome, we must applie our hearts to seeke her: thē, that the remēbrance of death makes vs applie our harts vnto it.
First, that if we will find Wisdom, we must apply our hearts to seek her: them, that the remembrance of death makes us apply our hearts unto it.
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Touching the first, Moses found some fault with himselfe, that for al he had heard & seene,
Touching the First, Moses found Some fault with himself, that for all he had herd & seen,
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and obserued, and was counted wise:
and observed, and was counted wise:
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yet he was new to begin, and had not applied his heart to learne wisedom, like the wise man which saith, I am more foolish then any man, I haue not the wisedome of a man in me.
yet he was new to begin, and had not applied his heart to Learn Wisdom, like the wise man which Says, I am more foolish then any man, I have not the Wisdom of a man in me.
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So vnsatiable and couetous (as I may say) are the seruants of GOD, the more wisedome,
So unsatiable and covetous (as I may say) Are the Servants of GOD, the more Wisdom,
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and faith, and zeale they haue, the more they desire.
and faith, and zeal they have, the more they desire.
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Moses speaketh of wisedome, as if it were Phisicke, which doth no good before it be applied,
Moses speaks of Wisdom, as if it were Physic, which does not good before it be applied,
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and the part to applie it too is the heart, where all mans affections are to loue it and cherish it like a kind hostesse:
and the part to apply it too is the heart, where all men affections Are to love it and cherish it like a kind hostess:
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when the heart seeketh, it findethas though it were brought vnto her like Abrahams Ramme.
when the heart seeks, it findethas though it were brought unto her like Abrahams Ram.
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Therefore GOD saith, They shall seeke me, & find me, because they shal 〈 ◊ 〉 me with their 〈 ◊ 〉 as though they shuld not find him with all their seeking,
Therefore GOD Says, They shall seek me, & find me, Because they shall 〈 ◊ 〉 me with their 〈 ◊ 〉 as though they should not find him with all their seeking,
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vnles they did seeke him with their heart.
unless they did seek him with their heart.
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Therefore the way to get wisedome, is to applie our hearts vnto it, as if it were your calling and liuing to which you are bound prentises.
Therefore the Way to get Wisdom, is to apply our hearts unto it, as if it were your calling and living to which you Are bound prentices.
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A man may applie his eares, & his eyes, as many trewants doe to their bookes, & yet neuer proue schollers:
A man may apply his ears, & his eyes, as many Treants do to their books, & yet never prove Scholars:
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but from that day which a man begins to applie his heart vnto wisedom, he learneth more in a moneth after,
but from that day which a man begins to apply his heart unto Wisdom, he learneth more in a Monn After,
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then he did in a yeare before, nay, then euer he did in his life.
then he did in a year before, nay, then ever he did in his life.
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Euen as you see the wicked, because they applie their hearts to wickednes, how fast they proceede,
Eve as you see the wicked, Because they apply their hearts to wickedness, how fast they proceed,
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how easily and how quickly they become perfect swearers, expert drunkards, cunning deceiuers:
how Easily and how quickly they become perfect swearers, expert drunkards, cunning deceivers:
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so if ye could applie your hearts as throughly to knowledge and goodnesse, you might become like the Apostle which teacheth you.
so if you could apply your hearts as thoroughly to knowledge and Goodness, you might become like the Apostle which Teaches you.
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Therefore when Salomon sheweth men the way how to come by wisedome, he speakes often of the heart,
Therefore when Solomon shows men the Way how to come by Wisdom, he speaks often of the heart,
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as Giue thine heart to wisedome, Let wisedome enter into thine heart, Get wisedome, Keepe wisedome, Embrace wisedome: as though a man went a wooing for wisedome.
as Give thine heart to Wisdom, Let Wisdom enter into thine heart, Get Wisdom, Keep Wisdom, Embrace Wisdom: as though a man went a wooing for Wisdom.
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Wisedome is like Gods daughter, that he giueth to the mā that loueth her, and sueth for her,
Wisdom is like God's daughter, that he gives to the man that loves her, and sues for her,
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and meaneth to set her at his heart.
and means to Set her At his heart.
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Thus we haue learned how to apply knowledge, that it may do vs good, not to our eares like them which heare Sermons onely;
Thus we have learned how to apply knowledge, that it may do us good, not to our ears like them which hear Sermons only;
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nor to our tongues, like them which make table talke of religion;
nor to our tongues, like them which make table talk of Religion;
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but to our hearts, that wee may say like the virgin, My heart doth magnifie the Lord:
but to our hearts, that we may say like the Virgae, My heart does magnify the Lord:
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and the heart will applie it to the eare, and to the tongue, as Christ saith, Out of the abundance of the heart the mouth speaketh.
and the heart will apply it to the ear, and to the tongue, as christ Says, Out of the abundance of the heart the Mouth speaks.
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The last poynt is, that the remembrance of death makes vs to applie our hearts to wisedome.
The last point is, that the remembrance of death makes us to apply our hearts to Wisdom.
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Moses commended not many bookes to make a wise man learned, but as Dauid commends one booke in stead of many:
Moses commended not many books to make a wise man learned, but as David commends one book in stead of many:
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Meditate in the Law of God day and night: Meditate in the Law of God day and night:
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for, the reading of many bookes (sayth Salomon) is but wearinesse to the flesh.
for, the reading of many books (say Solomon) is but weariness to the Flesh.
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Therefore as though Moses had marked what did moue him most to seeke after GOD, hee prayeth that that thought may run in his mind still, the remembrance of death. Therefore as though Moses had marked what did move him most to seek After GOD, he Prayeth that that Thought may run in his mind still, the remembrance of death.
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so many benefites come vnto vs by the remembrance of death, and this is one, It maketh a man to applie his heart to wisedome:
so many benefits come unto us by the remembrance of death, and this is one, It makes a man to apply his heart to Wisdom:
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For when he considereth that he hath but a short time to liue, he is carefull to spend it wel, like Moses, of whom it is said, that whē he cōsidered how he had but a season to liue, he chose rather to suffer afflictions with the seruants of God,
For when he Considereth that he hath but a short time to live, he is careful to spend it well, like Moses, of whom it is said, that when he considered how he had but a season to live, he chosen rather to suffer afflictions with the Servants of God,
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than to enioy the pleasures of sinne for a season.
than to enjoy the pleasures of sin for a season.
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This is that which makes the olde men fast, and watch, and prepare themselues more than young,
This is that which makes the old men fast, and watch, and prepare themselves more than young,
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because they thinke themselues neerer the doore, like olde Isaac, which when he was blinde for age, said vnto Esau, Behold, I am now old,
Because they think themselves nearer the door, like old Isaac, which when he was blind for age, said unto Esau, Behold, I am now old,
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and know not the day of my death; that is, because I am old, I looke to die shortly.and know not the day of my death; that is, Because I am old, I look to die shortly.
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And therfore as Esay taught Ezechias, to set all things in order before he died:
And Therefore as Isaiah taught Hezekiah, to Set all things in order before he died:
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so he called his eldest sonne, to whom hee thought that the inheritance belonged, that he might blesse him before he died.
so he called his eldest son, to whom he Thought that the inheritance belonged, that he might bless him before he died.
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This wisdome the Fathers called, the wisdome of the crosse, which wee call the best, because it was deerest bought.
This Wisdom the Father's called, the Wisdom of the cross, which we call the best, Because it was dearest bought.
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It is hard for a man to think of a short life, and think euil; or to think of a long life, and thinke wel.
It is hard for a man to think of a short life, and think evil; or to think of a long life, and think well.
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Therefore whē Ieremie had numbred al the calamities & sins of the Iewes; at last he imputed all to this, She remembred not her end:
Therefore when Ieremie had numbered all the calamities & Sins of the Iewes; At last he imputed all to this, She remembered not her end:
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so if I may iudge why natural men care for nothing but their pomp, why great men care for nothing but their honour and dignitie,
so if I may judge why natural men care for nothing but their pomp, why great men care for nothing but their honour and dignity,
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why couetous worldlings care for nothing but their gaine, why voluptuous Epicures care for nothing but their pleasure? I may say with Ieremie, They rememember not their end.
why covetous worldlings care for nothing but their gain, why voluptuous Epicureans care for nothing but their pleasure? I may say with Ieremie, They Remember not their end.
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We neuer couet the same things liuing and dying:
We never covet the same things living and dying:
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therefore when Salomon had spokē of all the vanities of men, at last he opposeth this Memorādum, as a counterpoyse against them all;
Therefore when Solomon had spoken of all the vanities of men, At last he Opposeth this Memorandum, as a counterpoise against them all;
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Remember, that for al those things thou shalt come to iudgement: remember, that for all those things thou shalt come to judgement:
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as if he should say, Men would neuer speake as they speake, nor doe as they doe,
as if he should say, Men would never speak as they speak, nor doe as they do,
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if they did but thinke that these speeches and deeds should come to iudgement. As the bird guideth her flight with her traine:
if they did but think that these Speeches and Deeds should come to judgement. As the bird guideth her flight with her train:
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so the life of man is best directed by a continuall recourse vnto his end.
so the life of man is best directed by a continual recourse unto his end.
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The thoght of death hath made many sinnes auoid like the diuel, when Christ alleaged Scripture:
The Thought of death hath made many Sins avoid like the Devil, when christ alleged Scripture:
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it is like a strainer, all the thoughts, and speeches, and actions which come through it are clensed and purified like a cloth, which commeth out of the water. it is like a strainer, all the thoughts, and Speeches, and actions which come through it Are cleansed and purified like a cloth, which comes out of the water.
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Seeing then that so much fruit growes of one stalk, which is the numbring of our daies, let vs consider what an haruest we haue lost, which happily before this day neuer prayed with Moses, that the Lord wold teach vs to number our dayes.
Seeing then that so much fruit grows of one stalk, which is the numbering of our days, let us Consider what an harvest we have lost, which happily before this day never prayed with Moses, that the Lord would teach us to number our days.
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What if we had died in the dayes of our ignoraunce, like Iudas which hanged himselfe before he could see the Passion or Resurrection, or ascension of Christ? But God hath cared for vs more then we haue cared for our selues.
What if we had died in the days of our ignorance, like Iudas which hanged himself before he could see the Passion or Resurrection, or Ascension of christ? But God hath cared for us more then we have cared for our selves.
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We should haue numbred our dayes and sinnes too, but alas, howe many dayes haue wee spent,
We should have numbered our days and Sins too, but alas, how many days have we spent,
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and yet neuer thought why any day was giuen vs? But as the olde yeere went,
and yet never Thought why any day was given us? But as the old year went,
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and a newe yeere came, so we thought that a new would follow that, and so we think that another will come after this,
and a new year Come, so we Thought that a new would follow that, and so we think that Another will come After this,
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and so they thought, which are dead already. This is not to number our dayes, but to prouoke GOD to shorten our daies:
and so they Thought, which Are dead already. This is not to number our days, but to provoke GOD to shorten our days:
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there are few here which haue not seen twentie years;
there Are few Here which have not seen twentie Years;
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now if we had but euery yeare learned one vertue since we were borne, we might by this time haue been like Saints among men:
now if we had but every year learned one virtue since we were born, we might by this time have been like Saints among men:
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but the time is yet to come when we must applie our hearts to wisdome. To riches & pleasures we haue applyed our harts, and our eyes, and our eares,
but the time is yet to come when we must apply our hearts to Wisdom. To riches & pleasures we have applied our hearts, and our eyes, and our ears,
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and our handes too, but to wisdome we haue not applyed our hearts.
and our hands too, but to Wisdom we have not applied our hearts.
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There may be many causes, but there shuld be no cause if wee had numbred our dayes.
There may be many Causes, but there should be no cause if we had numbered our days.
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For surely if a man could perswade himselfe that this is his last day, as it may be, he would not deferre his repentance vntill to morrow.
For surely if a man could persuade himself that this is his last day, as it may be, he would not defer his Repentance until to morrow.
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If he could think that this is his last meale that euer he shall eate, hee would not surfet:
If he could think that this is his last meal that ever he shall eat, he would not surfeit:
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if he could beleeue that the words which he doth speake to day, should be the last that euer he should speake, he would not offend with his tongue:
if he could believe that the words which he does speak to day, should be the last that ever he should speak, he would not offend with his tongue:
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if hee could be perswaded that this sermon should be the last sermon that euer he should heare, he would heare it better then euer he heard any yet.
if he could be persuaded that this sermon should be the last sermon that ever he should hear, he would hear it better then ever he herd any yet.
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Yet breath is in the bodie and the heart may applie it selfe, and the eye may applie it selfe,
Yet breath is in the body and the heart may apply it self, and the eye may apply it self,
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and the eare may applie it selfe, and the hand may applie it selfe. Worke while it is light.
and the ear may apply it self, and the hand may apply it self. Work while it is Light.
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I can but teach you with words, as Iohn Baptized with water.
I can but teach you with words, as John Baptised with water.
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As Moses prayed the Lord to teach him to number his dayes: so you must pray the Lord to teach you to number your dayes.
As Moses prayed the Lord to teach him to number his days: so you must pray the Lord to teach you to number your days.
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And now I lead you to number your dayes.
And now I led you to number your days.
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It may bee that thou hast but twenty years to serue God, wilt thou not liue twenty yeares like a Christian, that thou maiest liue a thousand yeares like an Angel? It may bee that thou hast but tenne yeeres to serue him, wilt thou not serue tenne yeares for heauen, which wouldst serue twenty yeares for a farme?
It may be that thou hast but twenty Years to serve God, wilt thou not live twenty Years like a Christian, that thou Mayest live a thousand Years like an Angel? It may be that thou hast but tenne Years to serve him, wilt thou not serve tenne Years for heaven, which Wouldst serve twenty Years for a farm?
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It may be, that thou hast but fiue yeares to serue God, wilt thou spend fiue yeares wel to redeeme all thy yeares for fiue? Yet GOD doth knowe whether many here haue so long to repent for all the yeares which they haue spent in sinne? If thou were borne but to day, thy iourney is not an hundred yeares? If thou be a man, halfe thy time is spent already:
It may be, that thou hast but fiue Years to serve God, wilt thou spend fiue Years well to Redeem all thy Years for fiue? Yet GOD does know whither many Here have so long to Repent for all the Years which they have spent in sin? If thou were born but to day, thy journey is not an hundred Years? If thou be a man, half thy time is spent already:
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if thou be an olde man, then thou art drawing to thy Inne, and thy race is but a breath:
if thou be an old man, then thou art drawing to thy Inn, and thy raze is but a breath:
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therfore as Christ said vnto his Disciples when he found them sleeping, Could ye not watch one houre? So I say to my selfe,
Therefore as christ said unto his Disciples when he found them sleeping, Could you not watch one hour? So I say to my self,
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and to you, can we not pray? can we not suffer a little while? He which is tyred can crawle a little way, a little farther, one steppe more for a kingdome.
and to you, can we not pray? can we not suffer a little while? He which is tired can crawl a little Way, a little farther, one step more for a Kingdom.
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For this cause God wold not haue men know whē they shall die, because they should make readie at all times, hauing no more certaintie of one houre than another.
For this cause God would not have men know when they shall die, Because they should make ready At all times, having no more certainty of one hour than Another.
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Therefore our Sauiour saith, watch because you know not when the Lord will come to take you,
Therefore our Saviour Says, watch Because you know not when the Lord will come to take you,
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or to iudge you, Happy are they which hear the word and keepe it.
or to judge you, Happy Are they which hear the word and keep it.
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Thus you see that death is the last vpon earth, that the time of man is set, that his race is short, that he thinkes not of it, that if he did remember it, it would make him applie his minde to good, as he doth to euill:
Thus you see that death is the last upon earth, that the time of man is Set, that his raze is short, that he thinks not of it, that if he did Remember it, it would make him apply his mind to good, as he does to evil:
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and nowe I ende as I began.
and now I end as I began.
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The Lord teach vs to number our dayes, that wee may applie our hearts to wisedome, Amen. FINIS.
The Lord teach us to number our days, that we may apply our hearts to Wisdom, Amen. FINIS.
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A LOOKING-GLASSE for Drunkards. Gen. 9. 20. 21. 20 Noah also began to be an husbandman, and planted a vineyard.
A LOOKING-GLASS for Drunkards. Gen. 9. 20. 21. 20 Noah also began to be an husbandman, and planted a vineyard.
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21 And he drunke of the Wine and was drunken, and was vncouered in the midst of his Tent.
21 And he drunk of the Wine and was drunken, and was uncovered in the midst of his Tent.
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FIrst we are to speake of Noah, then of Cham his wicked sonne, & after of Shem and Iapheth his good sons.
First we Are to speak of Noah, then of Cham his wicked son, & After of Shem and Japheth his good Sons.
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In Noah, first of that which he did wel, & thē of his sin. In Cham first of his sinne, and then of his curse.
In Noah, First of that which he did well, & them of his since. In Cham First of his sin, and then of his curse.
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In his brethren, first of their reuerence, and then of their blessing. Nowe wee will speake of the Father, and after of his Children.
In his brothers, First of their Reverence, and then of their blessing. Now we will speak of the Father, and After of his Children.
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Then (sayth Moses) Noah began to bee an husbandman. Then (say Moses) Noah began to be an husbandman.
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This is the first name which is giuen to Noah after the flood, hee is called an Husband-man,
This is the First name which is given to Noah After the flood, he is called an Husbandman,
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and the first worke which is mentioned, was the planting of a Vineyard.
and the First work which is mentioned, was the planting of a Vineyard.
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One would thinke, when all men were drowned with the flood and none left aliue to possesse the earth but Noah and his sonnes, that he should haue found him selfe something els to doe, than to plant Vineyards:
One would think, when all men were drowned with the flood and none left alive to possess the earth but Noah and his Sons, that he should have found him self something Else to do, than to plant Vineyards:
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and that the holy Ghost should haue intituled him king of the world, and not an husband-man of the earth, seeing there bee no such, men as Noah was, which had more in his hand than any king hath in the world or shall haue to the worlds end:
and that the holy Ghost should have entitled him King of the world, and not an husbandman of the earth, seeing there be no such, men as Noah was, which had more in his hand than any King hath in the world or shall have to the world's end:
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but hereby the holy Ghost would shew that God doth not respect kings for their titles,
but hereby the holy Ghost would show that God does not respect Kings for their titles,
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nor men for their riches as we doe, and therefore he nameth Noah after the worke which he did, not after the possessions which he had, an husbandman.
nor men for their riches as we do, and Therefore he names Noah After the work which he did, not After the possessions which he had, an husbandman.
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It seemeth that there was great diuersitie between their age and ours.
It seems that there was great diversity between their age and ours.
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For if we should see nowe a King goe to plough, a Noble man driue the teame, a Gentleman keepe sheepe, he should be scorned for his labour, more than Noah was for his drunkennes:
For if we should see now a King go to plough, a Noble man driven the term, a Gentleman keep sheep, he should be scorned for his labour, more than Noah was for his Drunkenness:
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yet when we reade how this Monarch of the world thought no scorne to play the husband-man, wee consider nor his Princely calling,
yet when we read how this Monarch of the world Thought no scorn to play the husbandman, we Consider nor his Princely calling,
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nor his auncient yeares, nor his large possessions, to commend his industrie, or modestie, or lowlie minde therein;
nor his ancient Years, nor his large possessions, to commend his industry, or modesty, or lowly mind therein;
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which may teach vs humilitie, though we learne to disdaine husbandrie:
which may teach us humility, though we Learn to disdain Husbandry:
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of whom will we learne to be humble, if Kings giue examples, and the sonne of GOD humbleth himselfe from heauen to earth,
of whom will we Learn to be humble, if Kings give Examples, and the son of GOD Humbleth himself from heaven to earth,
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and yet we contemne the example of Kings of the earth, and the example of the King of heauen?
and yet we contemn the Exampl of Kings of the earth, and the Exampl of the King of heaven?
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The time was when Adam digged and delued, when Dauid kept sheepe, and all the house of Iacob were called men occupied about cattell:
The time was when Adam dug and delved, when David kept sheep, and all the house of Iacob were called men occupied about cattle:
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but as they for this were abhominable to the Egyptians (as Moses saith in the same verse) so they which doe like them, are abhorred of their brethren:
but as they for this were abominable to the egyptians (as Moses Says in the same verse) so they which do like them, Are abhorred of their brothers:
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& they which liue by them, scorne them for their worke, which would be chastened themselues, because they worke not:
& they which live by them, scorn them for their work, which would be chastened themselves, Because they work not:
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There was no Arte nor Science, which was so much set by in former times,
There was no Art nor Science, which was so much Set by in former times,
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and sawe the pompe of the court, and heard the King himselfe speake vnto him,
and saw the pomp of the court, and herd the King himself speak unto him,
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and is now profitable to the common-wealth, bringing lesse profit vnto it self, that may so iustly complaine of her fall without cause,
and is now profitable to the commonwealth, bringing less profit unto it self, that may so justly complain of her fallen without cause,
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and her despight from them which liue by her, as this painfull Science of husbandrie:
and her despite from them which live by her, as this painful Science of Husbandry:
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that it is marueil that any man will take paine for the rest, to be contemned for his labour,
that it is marueil that any man will take pain for the rest, to be contemned for his labour,
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and be a scorne for the rest, which might hunger and starue, if he did not labour for them more then they do themselues.
and be a scorn for the rest, which might hunger and starve, if he did not labour for them more then they do themselves.
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No maruel then though many in the poore countries, murmure & complaine that other cannot liue by them, and they cannot liue themselues:
No marvel then though many in the poor countries, murmur & complain that other cannot live by them, and they cannot live themselves:
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but it is maruell if their complaint doe not growe in time of rebell on, and pull other as lowe as themselues:
but it is marvel if their complaint do not grow in time of rebel on, and pull other as low as themselves:
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for why should the greatest payne yeeld the least profit? yet this is their ease,
for why should the greatest pain yield the least profit? yet this is their ease,
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for if you marke, you shal see that the husband-man doth bate the price of his fruits so soon as the dearth is past,
for if you mark, you shall see that the husbandman does bore the price of his fruits so soon as the dearth is past,
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though he rayseth it a little, while the dearth lasteth:
though he raises it a little, while the dearth lasteth:
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but they which raise the price of their wares with him, seldome fall againe, but make men pay as deere when the dearth is past,
but they which raise the price of their wares with him, seldom fallen again, but make men pay as deer when the dearth is past,
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as if it were a dearth stil. Thus a plentiful yeere doth damage him, and a hard yeere dooth vantage them.
as if it were a dearth stil. Thus a plentiful year does damage him, and a hard year doth vantage them.
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So this painefull man, is fai•e to liue poorely, fare meanely, goe barely, house homely, rise early, labour dayly, sell cheape and buy deere, that I may truely say, that no man deserueth his liuing better, no man fulfilleth the law neerer:
So this painful man, is fai•e to live poorly, fare meanly, go barely, house homely, rise early, labour daily, fell cheap and buy deer, that I may truly say, that no man deserves his living better, no man fulfilleth the law nearer:
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that is, thou shalt gette thy liuing in the sweate of thy browes; then this poore sonne of Adam, which pickes his crums out of the earth:
that is, thou shalt get thy living in the sweat of thy brows; then this poor son of Adam, which picks his crumbs out of the earth:
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therfore he should not be mocked for his labor, which hath vexation enough, though all men spake well of him,
Therefore he should not be mocked for his labour, which hath vexation enough, though all men spoke well of him,
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& in my opinion, if any deserue to be loued for his innocencie, or for his trueth,
& in my opinion, if any deserve to be loved for his innocence, or for his truth,
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or his paine, or the good which he brings to the common wealth:
or his pain, or the good which he brings to the Common wealth:
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this Realme is not so much beholding to any sorte of men (but those that feede the soule) as those which feede the body, that is, those that labour the earth:
this Realm is not so much beholding to any sort of men (but those that feed the soul) as those which feed the body, that is, those that labour the earth:
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yet you see how they liue like drudges, as though they were your seruants to prouide foode for you,
yet you see how they live like drudges, as though they were your Servants to provide food for you,
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and after to bring it to your doores: as the beasts serue them, so they serue you;
and After to bring it to your doors: as the beasts serve them, so they serve you;
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as though you were another kinde of men.
as though you were Another kind of men.
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as much as we should be for our idlenes. Then (saith Moses) Noah began to bee an husbandman.
as much as we should be for our idleness. Then (Says Moses) Noah began to be an husbandman.
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I cannot thinke vpon their miserie, but my thoughts tels me, that it is a great part of our vnthankfulnesse, that we neuer consider what an easie life and liuing God hath giuen vnto vs in respect of them.
I cannot think upon their misery, but my thoughts tells me, that it is a great part of our unthankfulness, that we never Consider what an easy life and living God hath given unto us in respect of them.
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If the Apostles rule were kept, they which doe not worke should not eate: but now they which do not work eate most:
If the Apostles Rule were kept, they which do not work should not eat: but now they which do not work eat most:
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and the husband-men which worke eate not, but are like Bees, which prepare foode for other and pyne themselues.
and the husbandmen which work eat not, but Are like Bees, which prepare food for other and pine themselves.
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Let vs consider this, for they had not one lawe and wee another, but the same curse which was denounced vpon Adam, was denounced vpon all his children, that euery man should get his liuing in the sweat of his browes.
Let us Consider this, for they had not one law and we Another, but the same curse which was denounced upon Adam, was denounced upon all his children, that every man should get his living in the sweat of his brows.
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Although I knowe there bee diuers workes, and diuers gifts, and diuers callings to worke in;
Although I know there be diverse works, and diverse Gifts, and diverse callings to work in;
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yet alwayes prouided, they which doe not worke should not eat, for in the sweat of thy browes, that is, in labor and trauel, thou king,
yet always provided, they which do not work should not eat, for in the sweat of thy brows, that is, in labour and travel, thou King,
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and thou Iudge, and thou Prelate, and thou Land-lord, and thou Gentleman, shalt gette thy liuing as Adam thy Father did:
and thou Judge, and thou Prelate, and thou Landlord, and thou Gentleman, shalt get thy living as Adam thy Father did:
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or else thou doest auoyde the curse, and a greater curse shall follow; that is, they which wil not sweat in earth, shall sweate in hell.
or Else thou dost avoid the curse, and a greater curse shall follow; that is, they which will not sweat in earth, shall sweat in hell.
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Adam had foode as wel as thou, and so had Noah, and more then thou, vnlesse thou hadst all, for they had all, and yet they might not be idle,
Adam had food as well as thou, and so had Noah, and more then thou, unless thou Hadst all, for they had all, and yet they might not be idle,
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because their handes were not giuen them for nothing. Some worke with their penne, some with their tongues, some with their fingers:
Because their hands were not given them for nothing. some work with their pen, Some with their tongues, Some with their fingers:
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as nature hath made nothing idle, so God would haue no man idle, but that he which is a Magistrate, should do the work of a Magistrate:
as nature hath made nothing idle, so God would have no man idle, but that he which is a Magistrate, should do the work of a Magistrate:
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hee which is a Iudge, should doe the worke of a Iudge: he which is a Captaine, should doe the worke of a Captaine:
he which is a Judge, should do the work of a Judge: he which is a Captain, should do the work of a Captain:
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he which is a Minister, should doe the worke of a Minister: as when Noah was called an husband-man, he did the worke of an husband-man.
he which is a Minister, should do the work of a Minister: as when Noah was called an husbandman, he did the work of an husbandman.
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This contempt of the Countrey, doth threaten danger to the land as much as any thing els in our daies,
This contempt of the Country, does threaten danger to the land as much as any thing Else in our days,
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vnles their burthen bee eased, and their estimation qualified in some part to their paines.
unless their burden be eased, and their estimation qualified in Some part to their pains.
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Thinking that you haue not heard of this theame before, seeing the wordes of my Texte did lie for it,
Thinking that you have not herd of this theme before, seeing the words of my Text did lie for it,
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thus much haue I spoken to put you in mind how easily you liue in respect of them,
thus much have I spoken to put you in mind how Easily you live in respect of them,
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& to certifie your mindes towards our poore brethren, which in deede seeme too base in our eyes and are scorned for their labours,
& to certify your minds towards our poor brothers, which in deed seem too base in our eyes and Are scorned for their labours,
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As Noah did well and euill, so he had good sonnes and euill:
As Noah did well and evil, so he had good Sons and evil:
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In that it is here sayd that Noah began, it doth not disproue that he gaue not himselfe to husbandrie before,
In that it is Here said that Noah began, it does not disprove that he gave not himself to Husbandry before,
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but it importeth that Noah began to set vp husbandrie againe after the floud, before any other:
but it imports that Noah began to Set up Husbandry again After the flood, before any other:
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so this good man recomforted with the experience of Gods fauour, (which had exempted him & his seede out of all the world) and reioycing to see the face of the earth againe after the waters were gone,
so this good man recomforted with the experience of God's favour, (which had exempted him & his seed out of all the world) and rejoicing to see the face of the earth again After the waters were gone,
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though then an olde man, and weake he was, yet he returneth to his labour afresh,
though then an old man, and weak he was, yet he returns to his labour afresh,
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and scorned not to till and plant for all his possessions, as though hee were an husbandman:
and scorned not to till and plant for all his possessions, as though he were an husbandman:
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such a lowlines is alwaies ioyned with the feare of GOD, that they that are humbled with Religion, doe not thinke themselues too good to doe any good thing.
such a lowliness is always joined with the Fear of GOD, that they that Are humbled with Religion, do not think themselves too good to do any good thing.
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Heere note by the way, that none of Noahs sonnes are sayde to begin this worke:
Here note by the Way, that none of Noahs Sons Are said to begin this work:
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but Noah himselfe, the olde man, the hoary head and carefull Father begins to teach the rest,
but Noah himself, the old man, the hoary head and careful Father begins to teach the rest,
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and shewes his sonnes the waye how they should prouide for their sonnes:
and shows his Sons the Way how they should provide for their Sons:
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and how all the world after should liue by labour and trauell, till they returne to dust:
and how all the world After should live by labour and travel, till they return to dust:
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so the olde man whom age dispenseth withall, to take his ease, is more willing to prouide for the wants of his children,
so the old man whom age dispenseth withal, to take his ease, is more willing to provide for the Wants of his children,
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then they are which are bound to labour for themselues and their parents to:
then they Are which Are bound to labour for themselves and their Parents to:
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as the Storke doth feede the damme when she is olde, because the damme fed her when she was young:
as the Stork does feed the dam when she is old, Because the dam fed her when she was young:
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what a shame is this to Shem and Iapheth, that is, to vs which are yong & strong, that the father should be called a labourer, when the sonnes stand by.
what a shame is this to Shem and Japheth, that is, to us which Are young & strong, that the father should be called a labourer, when the Sons stand by.
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Now, the grounde was barren because of the floud, and could not bring forth fruite of it selfe, because of the curse:
Now, the ground was barren Because of the flood, and could not bring forth fruit of it self, Because of the curse:
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therefore it pitied Noah to see desolation and barrennesse, and slime vpon the face of the earth, which he had seene so glorious and sweete,
Therefore it pitied Noah to see desolation and Barrenness, and slime upon the face of the earth, which he had seen so glorious and sweet,
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and fertill, with all manner of hearbes, and fruites, and flowers before.
and fertile, with all manner of herbs, and fruits, and flowers before.
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Therefore he setteth himselfe to manure it, which wanted for nothing now but a painful labourer to till and dresse it, that it might bring forth delights and profites for sinfull man, as it did before.
Therefore he sets himself to manure it, which wanted for nothing now but a painful labourer to till and dress it, that it might bring forth delights and profits for sinful man, as it did before.
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By this wee may learne to vse all meanes for the obtayning of Gods blessings,
By this we may Learn to use all means for the obtaining of God's blessings,
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and not to loose any thing which wee might haue or saue for want of paines,
and not to lose any thing which we might have or save for want of pains,
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for that is sinne, as Salomon noteth in the foure and twentith of the Prouerbes,
for that is sin, as Solomon notes in the foure and Twentieth of the Proverbs,
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when he reproueth the slouthfull husbandman, because his fielde brought forth Nettles and This•les in stead of grapes:
when he Reproveth the slothful husbandman, Because his field brought forth Nettles and This•les in stead of grapes:
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not because the grounde would not beare grapes, but because the slouthfull man would not set them.
not Because the ground would not bear grapes, but Because the slothful man would not Set them.
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Shall God commaund the earth and all his creatures to encrease for vs, and shall not wee further their encrease for our selues? As we encrease and multiplie our selues,
Shall God command the earth and all his creatures to increase for us, and shall not we further their increase for our selves? As we increase and multiply our selves,
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so wee are bound to ioyne hand and helpe, that all creatures may increase and multiplie too,
so we Are bound to join hand and help, that all creatures may increase and multiply too,
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or els the Fathers should eate the childrens portion, and in time there should bee nothing left for them that come after:
or Else the Father's should eat the Children's portion, and in time there should be nothing left for them that come After:
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this regard Noah seemeth to haue vnto his posteritie, and therefore he gaue himselfe vnto husbandrie, which is commended in him vnto this day,
this regard Noah seems to have unto his posterity, and Therefore he gave himself unto Husbandry, which is commended in him unto this day,
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and shall be recorded of him, so long as this booke is read:
and shall be recorded of him, so long as this book is read:
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whereby we are warned, that he which liueth onely to himselfe, is not to bee remembred of them which liue after.
whereby we Are warned, that he which lives only to himself, is not to be remembered of them which live After.
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But as Dauid cared how the Realm should bee gouerned after his death, as well as he did during his life:
But as David cared how the Realm should be governed After his death, as well as he did during his life:
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so though we dye and depart this world, yet we should leaue that example, or those bookes or those workes behinde vs, which may profite the Church and Common-wealth,
so though we die and depart this world, yet we should leave that Exampl, or those books or those works behind us, which may profit the Church and Commonwealth,
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when wee are dead and buried, as much as we did when we liued among them:
when we Are dead and buried, as much as we did when we lived among them:
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euen as Noah planted a Vineyarde, not for himselfe, but for the ages to come after.
even as Noah planted a Vineyard, not for himself, but for the ages to come After.
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Some doe thinke that Noah planted the first Vineyard, and drunke the first wine, and that there was no vse of grapes before:
some do think that Noah planted the First Vineyard, and drunk the First wine, and that there was no use of grapes before:
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which opinion they are led vnto, that they might excuse Noah and mittigate his fault,
which opinion they Are led unto, that they might excuse Noah and mitigate his fault,
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if hee did sippe too deepe of that cup, the strength and operation whereof was not knowne vnto him, nor vnto any man before:
if he did sip too deep of that cup, the strength and operation whereof was not known unto him, nor unto any man before:
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but it is not like, that the excellent licour and wholesome iuice of the Grape, did lye hidde from the world so many hundreth yeres,
but it is not like, that the excellent liquour and wholesome juice of the Grape, did lie hid from the world so many Hundredth Years,
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and no doubt but there were Vines from the beginning, created with other trees:
and no doubt but there were Vines from the beginning, created with other trees:
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for how coulde Noah plant a Vineyard, vnles he had slippes of other Vines, or Grapes that grew before, seeing hee did not create fruites,
for how could Noah plant a Vineyard, unless he had slips of other Vines, or Grapes that grew before, seeing he did not create fruits,
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but plant fruites as we doe? For this is principally to be noted, that so soone as he had opportunitie to doe good, he omitted no time,
but plant fruits as we do? For this is principally to be noted, that so soon as he had opportunity to do good, he omitted no time,
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but presently after the floud was gone, and the earth beganne to drie, hee plied it with seedes,
but presently After the flood was gone, and the earth began to dry, he plied it with seeds,
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and wrought it, till hee sawe the fruites of his labour.
and wrought it, till he saw the fruits of his labour.
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By this we learne to omit no occasion to doe good, but whensoeuer wee may doe good, to count it sinne if we doe it not.
By this we Learn to omit no occasion to do good, but whensoever we may do good, to count it sin if we do it not.
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But if we be so exercised, then all our workes shall prosper like the Vineyard of Noah,
But if we be so exercised, then all our works shall prosper like the Vineyard of Noah,
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because the fruite of the Vine dooth cheere the countenaunce and glad the heart of man.
Because the fruit of the Vine doth cheer the countenance and glad the heart of man.
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Therefore some haue gathered vpon the planting of this Vineyard, a signification of gladnesse and thankefulnesse in Noah for his late deliuerance,
Therefore Some have gathered upon the planting of this Vineyard, a signification of gladness and thankfulness in Noah for his late deliverance,
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as the Iewes by their solemne feastes did celebrate the memoriall of some great benefite:
as the Iewes by their solemn feasts did celebrate the memorial of Some great benefit:
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but I rather iudge, that God would haue vs see in this example, what men did in those daies,
but I rather judge, that God would have us see in this Exampl, what men did in those days,
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and how we are degenerate from our parents, that wee may prepare against the fire, as Noah prepared against the water.
and how we Are degenerate from our Parents, that we may prepare against the fire, as Noah prepared against the water.
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This is worthie to bee noted too, that God did not so regarde his husbandrie,
This is worthy to be noted too, that God did not so regard his Husbandry,
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but that hee had an eye to his drunkennes, and speakes of his fault as wel as his vertue:
but that he had an eye to his Drunkenness, and speaks of his fault as well as his virtue:
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wherby we are warned, that though God blesse vs now while wee remember him, yet hee will chasten vs so soone as we forget him:
whereby we Are warned, that though God bless us now while we Remember him, yet he will chasten us so soon as we forget him:
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though we be in good name now, infamie will arise in an houre: though we be rich at this present, pouertie may come suddainely:
though we be in good name now, infamy will arise in an hour: though we be rich At this present, poverty may come suddenly:
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though we be well while wee are here, yet we may fall sicke before night, euen as Noah is praysed in one verse, and dispraysed in another:
though we be well while we Are Here, yet we may fallen sick before night, even as Noah is praised in one verse, and dispraised in Another:
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euen now God commends him for his lowlines, and now discommends him for his drunkennesse:
even now God commends him for his lowliness, and now discommends him for his Drunkenness:
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as though he had forgot all his righteousnes so soone as he sinned, & would cal in his praise againe.
as though he had forgotten all his righteousness so soon as he sinned, & would call in his praise again.
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This was to shew, that Noah was not saued from the floud, because hee deserued to be saued;
This was to show, that Noah was not saved from the flood, Because he deserved to be saved;
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but because God had a fauour vnto him: for he which was not drowned with water, was drowned after with Wine.
but Because God had a favour unto him: for he which was not drowned with water, was drowned After with Wine.
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As the Pharisies when they had doone well, were proud of it, and lost their reward:
As the Pharisees when they had done well, were proud of it, and lost their reward:
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so when Noah had done a good worke hee spotted it with sinne, and was dispraised where hee was praised,
so when Noah had done a good work he spotted it with sin, and was dispraised where he was praised,
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as though God repented him that he commended him. He planted well, but he drunke not well:
as though God repented him that he commended him. He planted well, but he drunk not well:
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therefore that which was good did him hurt:
Therefore that which was good did him hurt:
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then seeing hee was trapped with a good worke, whatsoeuer we doo, we may remember how easie it is to sinne,
then seeing he was trapped with a good work, whatsoever we do, we may Remember how easy it is to sin,
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if wee misse in the matter, or in the manner, or time, or the place, or the measure, as Noah did.
if we miss in the matter, or in the manner, or time, or the place, or the measure, as Noah did.
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but sinne maketh them serue which should rule:
but sin makes them serve which should Rule:
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He which planteth the vineyard, is worthy to taste of the grape, but if thou haue found honnie (saith Salomon) eate not too much least thou surfet.
He which plants the vineyard, is worthy to taste of the grape, but if thou have found honey (Says Solomon) eat not too much lest thou surfeit.
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So if thou haue found Wine, drinke not too much, least thou surfet.
So if thou have found Wine, drink not too much, lest thou surfeit.
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A little Wine is better than a great deale, and if thou wilt follow the Apostles counsell, thou must drinke it but for thy stomacks sake,
A little Wine is better than a great deal, and if thou wilt follow the Apostles counsel, thou must drink it but for thy stomachs sake,
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least that happen to thee, which thou shalt heare of this noble Patriarch.
lest that happen to thee, which thou shalt hear of this noble Patriarch.
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Though he was neuer so righteous before GOD and men, though hee escaped the destruction, which lighted vppon all the worlde,
Though he was never so righteous before GOD and men, though he escaped the destruction, which lighted upon all the world,
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though hee had all the foules of the ayre, and beastes of the land at his commaund,
though he had all the fowls of the air, and beasts of the land At his command,
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though hee passed the pilgrimage of man nine hundreth yeares, yet Noah was but a man,
though he passed the pilgrimage of man nine Hundredth Years, yet Noah was but a man,
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(31) sermon (DIV1)
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so auncient, so righteous, so mightie, so happie: Noah shewed himselfe but a man for drinking the Wine which himselfe had planted: hee was drunken.
so ancient, so righteous, so mighty, so happy: Noah showed himself but a man for drinking the Wine which himself had planted: he was drunken.
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This is Noahs fault, he was drunken with his owne Wine, as Lot was defiled with his owne daughters.
This is Noahs fault, he was drunken with his own Wine, as Lot was defiled with his own daughters.
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If Cham his sonne had taken too much, and stript himselfe as his father did, the holy Ghost would scarce haue spoken of it,
If Cham his son had taken too much, and stripped himself as his father did, the holy Ghost would scarce have spoken of it,
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because hee was a man of no note:
Because he was a man of no note:
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but when the father forgat himselfe and gaue this offence, marke the manner of the holy Ghost,
but when the father forgot himself and gave this offence, mark the manner of the holy Ghost,
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as though he would shew you a wonder: hee displayeth Noahs drunkennesse, as Cham displayed his nakednesse:
as though he would show you a wonder: he displayeth Noahs Drunkenness, as Cham displayed his nakedness:
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(31) sermon (DIV1)
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as if he would say, come and see the strength of man.
as if he would say, come and see the strength of man.
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Hee which was counted so righteous, hee which beleeued the threatning, like Lot when the rest mocked, he to whom al the foules of the ayre and the beastes of the earth flocked in couples,
He which was counted so righteous, he which believed the threatening, like Lot when the rest mocked, he to whom all the fowls of the air and the beasts of the earth flocked in couples,
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as they came to Adam He which was reserued to declare the iudgemēts of God, and to begin the world againe.
as they Come to Adam He which was reserved to declare the Judgments of God, and to begin the world again.
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(31) sermon (DIV1)
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Noah the example of sobrietie, the example of moderation, is ouercome with drinke, as if hee had neuer been the man.
Noah the Exampl of sobriety, the Exampl of moderation, is overcome with drink, as if he had never been the man.
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How easily, how quic•ly, the iust, the wise, the prudent, hath lost his sence, his memorie, his reason,
How Easily, how quic•ly, the just, the wise, the prudent, hath lost his sense, his memory, his reason,
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(31) sermon (DIV1)
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as though he had neuer been the man.
as though he had never been the man.
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And how hard it is to auoyd sinne, when occasion is at hand, and pleasant opportunitie tempteth to sinne? It is easier for the bird to go by the net, than to breake the net:
And how hard it is to avoid sin, when occasion is At hand, and pleasant opportunity tempts to sin? It is Easier for the bird to go by the net, than to break the net:
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(31) sermon (DIV1)
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so it is easier for a man to auoyde temptations, then to ouercome temptations. Therefore God forbad Balaam, not only to curse the people, as Balaac would haue him,
so it is Easier for a man to avoid temptations, then to overcome temptations. Therefore God forbade balaam, not only to curse the people, as Balaam would have him,
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(31) sermon (DIV1)
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and felt the tickling reward, it would straine his conscience, and make him doubt whether he should curse or blesse.
and felt the tickling reward, it would strain his conscience, and make him doubt whither he should curse or bless.
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(31) sermon (DIV1)
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Peter but warming himselfe at Caiphas fire, was ouercome by a silly damsell to doo that which hee neuer thought,
Peter but warming himself At Caiaphas fire, was overcome by a silly damsel to do that which he never Thought,
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euen to forsweare his Lord God:
even to forswear his Lord God:
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therefore Daniel would not eate of the Kings meate, least hee should bee tempted to the Kings will, shewing vs that there is no way to escape sinne, but to auoyd occasion.
Therefore daniel would not eat of the Kings meat, lest he should be tempted to the Kings will, showing us that there is no Way to escape sin, but to avoid occasion.
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(31) sermon (DIV1)
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Therefore Dauid prayeth, Turne away mine eyes from vanitie: as though his eyes would draw his heart, as the baite tilleth on the hooke.
Therefore David Prayeth, Turn away mine eyes from vanity: as though his eyes would draw his heart, as the bait Tilleth on the hook.
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(31) sermon (DIV1)
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Noah thought to drink, he thought not to be drunke:
Noah Thought to drink, he Thought not to be drunk:
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but as hee which commeth to the fielde to sound the Trumpet, is slaine as soone as he which commeth to fight:
but as he which comes to the field to found the Trumpet, is slain as soon as he which comes to fight:
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so the same wine distempereth Noah, which hath distempered so many since.
so the same wine distempereth Noah, which hath distempered so many since.
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(31) sermon (DIV1)
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Where he thought to take his reward, & taste the fruite of his owne hands, God set an euerlasting blot vpon him, which sticks fast till this day,
Where he Thought to take his reward, & taste the fruit of his own hands, God Set an everlasting blot upon him, which sticks fast till this day,
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like a bar in his armes, so long as the name of Noath is spoken of, that we cannot reade of his vertue,
like a bar in his arms, so long as the name of Noath is spoken of, that we cannot read of his virtue,
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but wee must reade of his sinne, whereby euerie man is warned, to receiue the gifts of God reuerently, to vse them soberly,
but we must read of his sin, whereby every man is warned, to receive the Gifts of God reverently, to use them soberly,
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(31) sermon (DIV1)
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and to sanctifie himselfe, before he reach forth his hand vnto them that they may comfort and profite vs, with that secret blessing, that God hath hid in them,
and to sanctify himself, before he reach forth his hand unto them that they may Comfort and profit us, with that secret blessing, that God hath hid in them,
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or else euery thing the best gifts of God may hurt vs:
or Else every thing the best Gifts of God may hurt us:
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as this pleasant wine stayned and confounded the great Patriarch, when hee delighted too much in it, which hee might haue drunke as Christ did at the last Supper,
as this pleasant wine stained and confounded the great Patriarch, when he delighted too much in it, which he might have drunk as christ did At the last Supper,
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and this disgrace had neuer beene written in his storie;
and this disgrace had never been written in his story;
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(31) sermon (DIV1)
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but God would haue a fearefull example, like the piller of Salt, to stand before those beasts, whose onely strife is to make triall who can quaffe deepest,
but God would have a fearful Exampl, like the pillar of Salt, to stand before those beasts, whose only strife is to make trial who can quaff Deepest,
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(31) sermon (DIV1)
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and shew all their valiantnesse in wine.
and show all their valiantness in wine.
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Because there is such warning before vs, now we haue the drunkard in schooling, I will spend the time that is left, to shew you the deformity of this sin,
Because there is such warning before us, now we have the drunkard in schooling, I will spend the time that is left, to show you the deformity of this since,
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if any heare me which haue bin ouertaken with it, let him not maruel why he cannot loue his enemies, which loueth such an enemy as this, which leadeth til he reeleth, duls him till hee bee a foole,
if any hear me which have been overtaken with it, let him not marvel why he cannot love his enemies, which loves such an enemy as this, which leads till he reels, duls him till he be a fool,
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and stealeth away his sence & wit, his memory, his health, his credit, his friends,
and steals away his sense & wit, his memory, his health, his credit, his Friends,
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and when shee hath stripped him as bare as Noah, then shee exposeth him like Noah to Cham,
and when she hath stripped him as bore as Noah, then she exposeth him like Noah to Cham,
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& all that see him do mocke him:
& all that see him do mock him:
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it is wonder almost that any man should be drunke that hath seene a drunkard before, swelling,
it is wonder almost that any man should be drunk that hath seen a drunkard before, swelling,
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and pussing, and foming, and spuing, and groueling like a beast for who would be like a beast,
and pussing, and foaming, and spuing, and groveling like a beast for who would be like a beast,
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for all the world? Looke vpon the drunkard when his eies stare;
for all the world? Look upon the drunkard when his eyes stare;
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(31) sermon (DIV1)
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his mouth driuels, his tongue faulters, his face flames, his handes tremble, hys feete reele? how vglie,
his Mouth drivels, his tongue falters, his face flames, his hands tremble, his feet reel? how ugly,
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how monstrous, how loathsome doth he seeme to thee, so loathsome dost thou seeme to others when thou art in like taking.
how monstrous, how loathsome does he seem to thee, so loathsome dost thou seem to Others when thou art in like taking.
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And how loathsome then doost thou seeme to God? Therfore the first law which Adam receiued of God, was abstinence, which if hee had kept, he had kept all vertues beside, but intemperancie lost all.
And how loathsome then dost thou seem to God? Therefore the First law which Adam received of God, was abstinence, which if he had kept, he had kept all Virtues beside, but intemperancy lost all.
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In abstinence the law came to Moses, & he fasted when he receiued it, to shew that they which receiue the word of God, receiue it soberly.
In abstinence the law Come to Moses, & he fasted when he received it, to show that they which receive the word of God, receive it soberly.
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A temperate man seldome sinneth, because the flesh which dooth tempt is mortified, least it should tempt:
A temperate man seldom Sinneth, Because the Flesh which doth tempt is mortified, lest it should tempt:
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but when the handmaid is aboue the mistres, and a man hath lost the Image of God and scarce retayneth the image of man, all his thoughts and speeches,
but when the handmaid is above the mistress, and a man hath lost the Image of God and scarce retaineth the image of man, all his thoughts and Speeches,
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and actions must needs be sinne, and nothing but sinne, because sobrietie the bond of vertue is broken; which kept all together.
and actions must needs be sin, and nothing but sin, Because sobriety the bound of virtue is broken; which kept all together.
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When didst thou want discretion to consider? When didst thou want patience to forgiue? When didst thou wāt cōtinencie to refraine? When didst thou want hart to pray,
When didst thou want discretion to Consider? When didst thou want patience to forgive? When didst thou want continency to refrain? When didst thou want heart to pray,
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(31) sermon (DIV1)
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but when sobrietie is fled away, and intemperancie filled her roome? If shame let to sinne, it casteth out sinne:
but when sobriety is fled away, and intemperancy filled her room? If shame let to sin, it Cast out sin:
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(31) sermon (DIV1)
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if feare let to sinne, it casteth out feare: if loue let to sinne, it expulseth loue:
if Fear let to sin, it Cast out Fear: if love let to sin, it expulseth love:
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(31) sermon (DIV1)
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if knowledge let to sinne, it expulseth knowledge: like a couetous Land-lord, which would haue all to himselfe and dwell alone.
if knowledge let to sin, it expulseth knowledge: like a covetous Landlord, which would have all to himself and dwell alone.
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(31) sermon (DIV1)
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There is no sinne but hath some shew of vertue, onely the sinne of drunkennes is like nothing but sinne:
There is no sin but hath Some show of virtue, only the sin of Drunkenness is like nothing but sin:
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there is no sin, but although it hurt the soule, it beautifieth the body, or promiseth profite,
there is no since, but although it hurt the soul, it beautifieth the body, or promises profit,
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or pleasure, or glory, or something to his seruants, onely drunkennesse is so impudent, that it descryeth it selfe:
or pleasure, or glory, or something to his Servants, only Drunkenness is so impudent, that it descryeth it self:
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so vnthankful that it maketh no recompence:
so unthankful that it makes no recompense:
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so noysome, that it consumeth the body, which many sinnes spare, least they should appeare to bee sinnes.
so noisome, that it consumeth the body, which many Sins spare, lest they should appear to be Sins.
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Euery sinne defileth a man, but drunkennesse makes him like a beast: euery sinne defaceth a man, but drunkennesse taketh away the image of a man:
Every sin Defileth a man, but Drunkenness makes him like a beast: every sin defaceth a man, but Drunkenness Takes away the image of a man:
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(31) sermon (DIV1)
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euery sinne robbeth a man of some vertue, but drunkennesse stealeth away all vertues at once:
every sin robbeth a man of Some virtue, but Drunkenness steals away all Virtues At once:
d n1 vvz dt n1 pp-f d n1, cc-acp n1 vvz av d n2 p-acp a-acp:
(31) sermon (DIV1)
643
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5723
euery sinne deserueth punishment, but drunkennesse vpbraids a man while the wine 〈 ◊ 〉 in his stomacke;
every sin deserves punishment, but Drunkenness upbraids a man while the wine 〈 ◊ 〉 in his stomach;
d n1 vvz n1, cc-acp n1 vvz dt n1 cs dt n1 〈 sy 〉 p-acp po31 n1;
(31) sermon (DIV1)
643
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5724
and though hee would dissemble his drunkennesse, yet hee is not able to set a countenance of it,
and though he would dissemble his Drunkenness, yet he is not able to Set a countenance of it,
cc cs pns31 vmd vvi po31 n1, av pns31 vbz xx j pc-acp vvi dt n1 pp-f pn31,
(31) sermon (DIV1)
643
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5725
but the childe descryeth him, the foole knowes that he is drunke, because his face bewraieth him,
but the child descryeth him, the fool knows that he is drunk, Because his face bewrayeth him,
cc-acp dt n1 vvz pno31, dt n1 vvz cst pns31 vbz vvn, c-acp po31 n1 vvz pno31,
(31) sermon (DIV1)
643
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5726
like the leprosie which burst out of the forehead: so worthily hath he lost the opinion of sobrietie, which hath lost it selfe.
like the leprosy which burst out of the forehead: so worthily hath he lost the opinion of sobriety, which hath lost it self.
av-j dt n1 r-crq vvd av pp-f dt n1: av av-j vhz pns31 vvn dt n1 pp-f n1, r-crq vhz vvn pn31 n1.
(31) sermon (DIV1)
643
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5727
His sonne thinkes himselfe more maister now than his father: his seruant makes him a foole, his children leades him like a childe;
His son thinks himself more master now than his father: his servant makes him a fool, his children leads him like a child;
po31 n1 vvz px31 dc n1 av cs po31 n1: po31 n1 vvz pno31 dt n1, po31 n2 vvz pno31 av-j dt n1;
(31) sermon (DIV1)
643
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5728
his wife vseth him like a seruant, and although his drunkennes leaueth him when he hath slept,
his wife uses him like a servant, and although his Drunkenness Leaveth him when he hath slept,
po31 n1 vvz pno31 av-j dt n1, cc cs po31 n1 vvz pno31 c-crq pns31 vhz vvn,
(31) sermon (DIV1)
643
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5729
yet no man seckes to him for counsell after, no man regards his word, no man reckons of his iudgment, no man is perswaded by his counsell, no man accounts of his learning, no man hath any glorie to accompany with him,
yet no man seckes to him for counsel After, no man regards his word, no man reckons of his judgement, no man is persuaded by his counsel, no man accounts of his learning, no man hath any glory to accompany with him,
av dx n1 n2 p-acp pno31 p-acp n1 p-acp, dx n1 vvz po31 n1, dx n1 vvz pp-f po31 n1, dx n1 vbz vvn p-acp po31 n1, dx n1 n2 pp-f po31 n1, dx n1 vhz d n1 pc-acp vvi p-acp pno31,
(31) sermon (DIV1)
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5730
but so soone as drunkenes hath made him like a beast euery man abhorreth him like a beast, as they did Nabuchadnezzar:
but so soon as Drunkenness hath made him like a beast every man abhorreth him like a beast, as they did Nebuchadnezzar:
cc-acp av av c-acp n1 vhz vvn pno31 av-j dt n1 d n1 vvz pno31 av-j dt n1, c-acp pns32 vdd np1:
(31) sermon (DIV1)
643
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5731
the spirit flyeth from him least he should greiue it, his friends goe awaie least he should shame them,
the Spirit flies from him lest he should grieve it, his Friends go away lest he should shame them,
dt n1 vvz p-acp pno31 cs pns31 vmd vvi pn31, po31 n2 vvi av cs pns31 vmd vvi pno32,
(31) sermon (DIV1)
643
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5732
and no vertues dare come neere, least he should defile them.
and no Virtues Dare come near, lest he should defile them.
cc dx n2 vvb vvn av-j, cs pns31 vmd vvi pno32.
(31) sermon (DIV1)
643
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5733
How many things flie out when wine goes in? How is it then, that hee which loueth himselfe, can be so cruell to himselfe? that he should loue his life,
How many things fly out when wine Goes in? How is it then, that he which loves himself, can be so cruel to himself? that he should love his life,
c-crq d n2 vvi av c-crq n1 vvz p-acp? q-crq vbz pn31 av, cst pns31 r-crq vvz px31, vmb vbi av j p-acp px31? cst pns31 vmd vvi po31 n1,
(31) sermon (DIV1)
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5734
and shorten his life? that he should loue his health, and destroy his health? that hee should loue his strength,
and shorten his life? that he should love his health, and destroy his health? that he should love his strength,
cc vvi po31 n1? cst pns31 vmd vvi po31 n1, cc vvi po31 n1? cst pns31 vmd vvi po31 n1,
(31) sermon (DIV1)
643
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5735
and weaken his strength? that hee shoulde loue his wealth, and consume his wealth? that he should loue his credite,
and weaken his strength? that he should love his wealth, and consume his wealth? that he should love his credit,
cc vvi po31 n1? cst pns31 vmd vvi po31 n1, cc vvi po31 n1? cst pns31 vmd vvi po31 n1,
(31) sermon (DIV1)
643
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5736
and cracke his credite? that hee should loue his vnderstanding, and ouerturne his vnderstanding? that he should loue his beautie,
and Crac his credit? that he should love his understanding, and overturn his understanding? that he should love his beauty,
cc vvi po31 n1? cst pns31 vmd vvi po31 n1, cc vvi po31 n1? cst pns31 vmd vvi po31 n1,
(31) sermon (DIV1)
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5737
and deforme his beautie? The Poets neede fayne no more, that men are transformed into beasts,
and deform his beauty? The Poets need fain no more, that men Are transformed into beasts,
cc vvi po31 n1? dt n2 vvb av-j av-dx av-dc, cst n2 vbr vvn p-acp n2,
(31) sermon (DIV1)
643
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5738
for if they were liuing now, they should see men like beasts: some like Lyons, some like Wolues, some like Foxes, some like Beares, some like Swine:
for if they were living now, they should see men like beasts: Some like Lyons, Some like Wolves, Some like Foxes, Some like Bears, Some like Swine:
c-acp cs pns32 vbdr vvg av, pns32 vmd vvi n2 av-j n2: d j n2, d j n2, d j n2, d j n2, d j n1:
(31) sermon (DIV1)
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5739
who is the beast, when the beasts satisfie nature, and man satisfieth appetite? when the beasts keepe measure,
who is the beast, when the beasts satisfy nature, and man Satisfieth appetite? when the beasts keep measure,
r-crq vbz dt n1, c-crq dt n2 vvb n1, cc n1 vvz n1? c-crq dt n2 vvb n1,
(31) sermon (DIV1)
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5740
and man exceedes measure? when the beasts are sound labouring, and man found surfetting? who is the beast? I haue read of a bird which hath the face of a man,
and man exceeds measure? when the beasts Are found labouring, and man found surfeiting? who is the beast? I have read of a bird which hath the face of a man,
cc n1 vvz n1? c-crq dt n2 vbr j vvg, cc n1 vvd vvg? q-crq vbz dt n1? pns11 vhb vvn pp-f dt n1 r-crq vhz dt n1 pp-f dt n1,
(31) sermon (DIV1)
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5741
but is so cruell of nature, that sometime for hunger shee will set vpon a man and slaye him:
but is so cruel of nature, that sometime for hunger she will Set upon a man and slay him:
cc-acp vbz av j pp-f n1, cst av p-acp n1 pns31 vmb vvi p-acp dt n1 cc vvi pno31:
(31) sermon (DIV1)
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5742
after, when shee comes for thirst vnto the water to drinke seeing the face in the water,
After, when she comes for thirst unto the water to drink seeing the face in the water,
a-acp, c-crq pns31 vvz p-acp n1 p-acp dt n1 pc-acp vvi vvg dt n1 p-acp dt n1,
(31) sermon (DIV1)
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like the face of him whom shee deuoured, for griefe that shee hath killed one like her selfe, takes such sorrowe, that shee neuer eateth nor drinketh after,
like the face of him whom she devoured, for grief that she hath killed one like her self, Takes such sorrow, that she never Eateth nor Drinketh After,
av-j dt n1 pp-f pno31 ro-crq pns31 vvn, p-acp n1 cst pns31 vhz vvn crd j po31 n1, vvz d n1, cst pns31 av-x vvz ccx vvz a-acp,
(31) sermon (DIV1)
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5744
but beates and frets and pines her selfe to death.
but beats and frets and pines her self to death.
cc-acp vvz cc vvz cc vvz po31 n1 p-acp n1.
(31) sermon (DIV1)
643
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5745
What wilt thou doe then which hast not slaine one like thy selfe, but thy selfe, thy verie selfe, with a cup of wine,
What wilt thou do then which hast not slain one like thy self, but thy self, thy very self, with a cup of wine,
q-crq vm2 pns21 vdi av r-crq vvb xx vvn crd av-j po21 n1, cc-acp po21 n1, po21 j n1, p-acp dt n1 pp-f n1,
(31) sermon (DIV1)
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5746
and murtherest so many graces & vertues in an houre?
and murderest so many graces & Virtues in an hour?
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(31) sermon (DIV1)
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5747
As Esau solde his lande and liuing for a messe of pottage, so the drunkard selleth his sense,
As Esau sold his land and living for a mess of pottage, so the drunkard Selleth his sense,
p-acp np1 vvd po31 n1 cc vvg p-acp dt n1 pp-f n1, av dt n1 vvz po31 n1,
(31) sermon (DIV1)
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and wit, and memorie, and credite, for a cuppe of wine.
and wit, and memory, and credit, for a cup of wine.
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(31) sermon (DIV1)
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5749
Thou hast not murthered thy brother like Caine, but thou hast murthered thy selfe, like Iudas:
Thou hast not murdered thy brother like Cain, but thou hast murdered thy self, like Iudas:
pns21 vh2 xx vvn po21 n1 av-j np1, cc-acp pns21 vh2 vvn po21 n1, j np1:
(31) sermon (DIV1)
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5750
as the Rechabites abstained from wine, as Ionadab bad them, obtayned the blessing which God had appoynted to the Israelites:
as the Rechabites abstained from wine, as Ionadab bade them, obtained the blessing which God had appointed to the Israelites:
c-acp dt vvz vvn p-acp n1, c-acp np1 vvd pno32, vvd dt n1 r-crq np1 vhd vvn p-acp dt np2:
(31) sermon (DIV1)
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5751
so let vs take heed least they which we account Idolaters;
so let us take heed lest they which we account Idolaters;
av vvb pno12 vvi n1 cs pns32 r-crq pns12 vvb n2;
(31) sermon (DIV1)
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whilest they fast and watch, and obtayne the blessing that GOD hath appoynted for vs, get away the blessing,
whilst they fast and watch, and obtain the blessing that GOD hath appointed for us, get away the blessing,
cs pns32 av-j cc n1, cc vvi dt n1 cst np1 vhz vvn p-acp pno12, vvb av dt n1,
(31) sermon (DIV1)
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while wee sit downe to eare and 〈 ◊ 〉 to play. Therefore as Christ sayd, Remember Lots wise: so I say, remember Lot:
while we fit down to ear and 〈 ◊ 〉 to play. Therefore as christ said, remember Lots wise: so I say, Remember Lot:
cs pns12 vvb a-acp p-acp n1 cc 〈 sy 〉 pc-acp vvi. av c-acp np1 vvd, vvb npg1 n1: av pns11 vvb, vvb n1:
(31) sermon (DIV1)
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one houre of drunkennesse did him more hurt, the •all his enemies in Sodome. Remember Noah, one houre of drunkennesse discouered that which was hid sixe hundred yeares.
one hour of Drunkenness did him more hurt, the •all his enemies in Sodom. remember Noah, one hour of Drunkenness discovered that which was hid sixe hundred Years.
pi n1 pp-f n1 vdd pno31 av-dc n1, dt n1 po31 n2 p-acp np1. np1 np1, crd n1 pp-f n1 vvn d r-crq vbds vvn crd crd n2.
(31) sermon (DIV1)
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Ten times more might bee sayd agaynst this vice, but if I haue sayd enough to make you abhorre it, I haue sayde as much as I would.
Ten times more might be said against this vice, but if I have said enough to make you abhor it, I have said as much as I would.
crd n2 av-dc vmd vbi vvn p-acp d n1, cc-acp cs pns11 vhb vvn av-d pc-acp vvi pn22 vvb pn31, pns11 vhb vvn p-acp d c-acp pns11 vmd.
(31) sermon (DIV1)
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Some goe about to excuse Noah, because hee was an olde man, and therefore might soone bee taken cup-shot:
some go about to excuse Noah, Because he was an old man, and Therefore might soon be taken cup-shot:
d vvb a-acp pc-acp vvi np1, c-acp pns31 vbds dt j n1, cc av vmd av vbi vvn j:
(31) sermon (DIV1)
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some, because the Wines were hotter in those Countries then they are with vs: some, because of his change of drinkes, which had not wonted himselfe to wine before:
Some, Because the Wines were hotter in those Countries then they Are with us: Some, Because of his change of drinks, which had not wonted himself to wine before:
d, c-acp dt n2 vbdr jc p-acp d n2 cs pns32 vbr p-acp pno12: d, c-acp pp-f po31 n1 pp-f n2, r-crq vhd xx vvn px31 p-acp n1 a-acp:
(31) sermon (DIV1)
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some, because as most men delight in that which by great labour they haue brought to passe of themfelues, so no maruel though Noah had a longing to his owne grapes? following herein the example of a curious Cooke, which dooth sip and sip his broth, to taste whether it bee well seasoned, that he may amend it if he can, or amend the next:
Some, Because as most men delight in that which by great labour they have brought to pass of themfelues, so no marvel though Noah had a longing to his own grapes? following herein the Exampl of a curious Cook, which doth sip and sip his broth, to taste whither it be well seasoned, that he may amend it if he can, or amend the next:
d, c-acp p-acp ds n2 vvb p-acp d r-crq p-acp j n1 pns32 vhb vvn pc-acp vvi pp-f n2, av dx vvi cs np1 vhd dt n1 p-acp po31 d n2? vvg av dt n1 pp-f dt j n1, r-crq vdz vvi cc vvi po31 n1, pc-acp vvi cs pn31 vbb av vvn, cst pns31 vmb vvi pn31 cs pns31 vmb, cc vvi dt ord:
(31) sermon (DIV1)
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5759
but as the flye by often dallying with the candle, at last scorcheth her wings with the flame:
but as the fly by often dallying with the candle, At last scorcheth her wings with the flame:
cc-acp c-acp dt n1 p-acp av vvg p-acp dt n1, p-acp ord vvz po31 n2 p-acp dt n1:
(31) sermon (DIV1)
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so taking, he was taken, and at last was drunke:
so taking, he was taken, and At last was drunk:
av vvg, pns31 vbds vvn, cc p-acp ord vbds vvn:
(31) sermon (DIV1)
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yet this is imputed to him for his fault, that he was drunke, as the punishment which followes doth witnes.
yet this is imputed to him for his fault, that he was drunk, as the punishment which follows does witness.
av d vbz vvn p-acp pno31 p-acp po31 n1, cst pns31 vbds vvn, c-acp dt n1 r-crq vvz vdz vvi.
(31) sermon (DIV1)
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5762
Such is the prouidence of God, that his mercie might bee glorified in all, he hath concluded all vnder sinne,
Such is the providence of God, that his mercy might be glorified in all, he hath concluded all under sin,
d vbz dt n1 pp-f np1, cst po31 n1 vmd vbi vvn p-acp d, pns31 vhz vvn d p-acp n1,
(31) sermon (DIV1)
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5763
and suffered the best to fall, that no man might trust in his owne strength,
and suffered the best to fallen, that no man might trust in his own strength,
cc vvd dt js pc-acp vvi, cst dx n1 vmd vvi p-acp po31 d n1,
(31) sermon (DIV1)
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5764
and that we seeing their repētance, may learne to rise againe, how grieuous so euer our sinnes bee.
and that we seeing their Repentance, may Learn to rise again, how grievous so ever our Sins be.
cc cst pns12 vvg po32 n1, vmb vvi pc-acp vvi av, c-crq j av av po12 n2 vbi.
(31) sermon (DIV1)
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If we haue been Idolaters, if adulterers, if persecutors, if murmurers, if murtherers, if blasphemers, if drunkards:
If we have been Idolaters, if Adulterers, if persecutors, if murmurers, if murderers, if blasphemers, if drunkards:
cs pns12 vhb vbn n2, cs n2, cs n2, cs n2, cs n2, cs n2, cs n2:
(31) sermon (DIV1)
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5766
Aron, and Moses, and Lot, and Abraham, & Dauid, and Salomon, and Peter, and Paul,
Aron, and Moses, and Lot, and Abraham, & David, and Solomon, and Peter, and Paul,
np1, cc np1, cc n1, cc np1, cc np1, cc np1, cc np1, cc np1,
(31) sermon (DIV1)
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and Noah haue been the like, who raigne now in the kingdome of Christ with his Angels,
and Noah have been the like, who Reign now in the Kingdom of christ with his Angels,
cc np1 vhb vbn dt j, r-crq n1 av p-acp dt n1 pp-f np1 p-acp po31 n2,
(31) sermon (DIV1)
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and so may we if we repent like them.
and so may we if we Repent like them.
cc av vmb pns12 cs pns12 vvb av-j pno32.
(31) sermon (DIV1)
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These examples (saith Paul) are not written for our imitation, but for our admonition.
These Examples (Says Paul) Are not written for our imitation, but for our admonition.
np1 n2 (vvz np1) vbr xx vvn p-acp po12 n1, cc-acp p-acp po12 n1.
(31) sermon (DIV1)
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Thus you haue seene Noah sober, and Noah drunken:
Thus you have seen Noah Sobrium, and Noah drunken:
av pn22 vhb vvn np1 j, cc np1 j:
(31) sermon (DIV1)
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5771
whereby wee may see, that a man may bee drunk with his own wine, he may surfet with his owne meates, he may lust with his owne wife, he may offend with his owne gifts, his owne honor may make him proud, his owne riches may make him couetous, his owne strength may make him venturous, his owne wit may make him contentious:
whereby we may see, that a man may be drunk with his own wine, he may surfeit with his own Meats, he may lust with his own wife, he may offend with his own Gifts, his own honour may make him proud, his own riches may make him covetous, his own strength may make him venturous, his own wit may make him contentious:
c-crq pns12 vmb vvi, cst dt n1 vmb vbi vvn p-acp po31 d n1, pns31 vmb vvi p-acp po31 d n2, pns31 vmb n1 p-acp po31 d n1, pns31 vmb vvi p-acp po31 d n2, po31 d n1 vmb vvi pno31 j, po31 d n2 vmb vvi pno31 j, po31 d n1 vmb vvi pno31 j, po31 d n1 vmb vvi pno31 j:
(31) sermon (DIV1)
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therefore as the childe pluckes out the sting before hee takes the honey;
Therefore as the child plucks out the sting before he Takes the honey;
av c-acp dt n1 vvz av dt n1 c-acp pns31 vvz dt n1;
(31) sermon (DIV1)
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5773
so let euery man before hee receiue the gifts of God, sit downe and looke what baites, what snares, what temptations sathan hath hid in them,
so let every man before he receive the Gifts of God, fit down and look what baits, what snares, what temptations sathan hath hid in them,
av vvb d n1 c-acp pns31 vvb dt n2 pp-f np1, vvb a-acp cc vvi r-crq n2, r-crq n2, r-crq n2 fw-ge vhz vvn p-acp pno32,
(31) sermon (DIV1)
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and when hee hath taken out the sting, then eate the honey, and he shall vse the blessings of Christ, as Christ did himselfe. FINIS.
and when he hath taken out the sting, then eat the honey, and he shall use the blessings of christ, as christ did himself. FINIS.
cc c-crq pns31 vhz vvn av dt n1, av vvb dt n1, cc pns31 vmb vvi dt n2 pp-f np1, c-acp np1 vdd px31. fw-la.
(31) sermon (DIV1)
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5775
A GLASSE FOR DRVNKARDS.
A GLASS FOR DRUNKARDS.
dt n1 p-acp n2.
(32) sermon (DIV1)
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22 And when Cham the father of Canaan saw the nakednesse of his father, he told his two brethren without.
22 And when Cham the father of Canaan saw the nakedness of his father, he told his two brothers without.
crd cc q-crq n1 dt n1 pp-f np1 vvd dt n1 pp-f po31 n1, pns31 vvd po31 crd n2 p-acp.
(32) sermon (DIV1)
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5777
23 Then tooke Shem and Iaphet a garment, and put it vpon both their shoulders, and went backward, and couered the nakednesse of their father with their faces backward:
23 Then took Shem and Japhet a garment, and put it upon both their shoulders, and went backward, and covered the nakedness of their father with their faces backward:
crd av vvd np1 cc np1 dt n1, cc vvd pn31 p-acp d po32 n2, cc vvd av-j, cc vvd dt n1 pp-f po32 n1 p-acp po32 n2 av-j:
(32) sermon (DIV1)
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5778
so they sawe not their fathers nakednesse.
so they saw not their Father's nakedness.
av pns32 vvd xx po32 n2 n1.
(32) sermon (DIV1)
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5779
24 Then Noah awoke from his wine, and knewe what his younger sonne had done vnto him:
24 Then Noah awoke from his wine, and knew what his younger son had done unto him:
crd av np1 vvd p-acp po31 n1, cc vvd r-crq po31 jc n1 vhd vdn p-acp pno31:
(32) sermon (DIV1)
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25 And sayd, Cursed be Canaan, a seruant of seruants shall he be vnto his brethren.
25 And said, Cursed be Canaan, a servant of Servants shall he be unto his brothers.
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(32) sermon (DIV1)
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26 He sayd moreouer, Blessed be the Lord God of Shem, and let Canaan be his seruant.
26 He said moreover, Blessed be the Lord God of Shem, and let Canaan be his servant.
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(32) sermon (DIV1)
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27 God perswade Iaphet, that he may dwell in the tents of Shem, and let Canaan be his seruant, &c. YOu haue here the Storie of Noah and his sonnes.
27 God persuade Japhet, that he may dwell in the tents of Shem, and let Canaan be his servant, etc. YOu have Here the Story of Noah and his Sons.
crd np1 vvi np1, cst pns31 vmb vvi p-acp dt n2 pp-f np1, cc vvb np1 vbi po31 n1, av pn22 vhb av dt n1 pp-f np1 cc po31 n2.
(32) sermon (DIV1)
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5784
but as his vertues were more notorious then his vices, so GOD blessed him more then he crossed him:
but as his Virtues were more notorious then his vices, so GOD blessed him more then he crossed him:
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for he had two good sonnes, and but one euill sonne: his good sonnes were Shem and Iaphet, his wicked sonne was Chā:
for he had two good Sons, and but one evil son: his good Sons were Shem and Japhet, his wicked son was Chā:
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his good sonnes were blessed, his wicked son was cursed. First of the father, and then of his sonnes.
his good Sons were blessed, his wicked son was cursed. First of the father, and then of his Sons.
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In Noah first you see his husbandrie, and then his drunkennesse, and after his nakednesse. In Cham first you see his mockerie, and after his curse:
In Noah First you see his Husbandry, and then his Drunkenness, and After his nakedness. In Cham First you see his mockery, and After his curse:
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in Shem and Iaphet first you see their reuerence, and after their blessing. Of Noahs drunkennesse and his husbandrie we haue spoken:
in Shem and Japhet First you see their Reverence, and After their blessing. Of Noahs Drunkenness and his Husbandry we have spoken:
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now a word of his nakednesse.
now a word of his nakedness.
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Drinking of the wine he was drunke, and was vncouered in the midst of his tent, &c. It is sayd that drunken porters keepe open gates,Drinking of the wine he was drunk, and was uncovered in the midst of his tent, etc. It is said that drunken porters keep open gates,
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so when Noah was drunken, he set all open: as wine went in, so wit went out:
so when Noah was drunken, he Set all open: as wine went in, so wit went out:
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as wit went out, so his cloathes went off. Thus Adam which began the world at first, was made naked with sinne:
as wit went out, so his clothes went off. Thus Adam which began the world At First, was made naked with sin:
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and Noah which began the world agayne is made naked with sinne, to shewe that sinne is no shrowder but a stripper.
and Noah which began the world again is made naked with sin, to show that sin is no shrowder but a stripper.
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This is one fruite of the Vine more then Noah looked for: in stead of being refreshed and comforted, he was stripped and scorned.
This is one fruit of the Vine more then Noah looked for: in stead of being refreshed and comforted, he was stripped and scorned.
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There is a thing which followeth sinne, which Iob calleth a rod, which the sinner neuer thinketh of, before he haue done.
There is a thing which follows sin, which Job calls a rod, which the sinner never Thinketh of, before he have done.
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When the childe hath faulted, then he is beaten: so now Noah hath sinned, he must bee beaten:
When the child hath faulted, then he is beaten: so now Noah hath sinned, he must be beaten:
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first he is stript naked, after he is scourged; wine putteth off his cloathes, and then Cham commeth & lasheth him:
First he is stripped naked, After he is scourged; wine putteth off his clothes, and then Cham comes & lasheth him:
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to shew, that wine can both cheere the hart, and grieue the hart. As the forbidden tree when it promised our parents knowledge, tooke their knowledge from them:
to show, that wine can both cheer the heart, and grieve the heart. As the forbidden tree when it promised our Parents knowledge, took their knowledge from them:
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so euery sinne giueth other wages then it promiseth. Little thought Noah that wine would make him naked:
so every sin gives other wages then it promises. Little Thought Noah that wine would make him naked:
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but now hee is naked and stripped too, as though hee were first stripped and then whipped.
but now he is naked and stripped too, as though he were First stripped and then whipped.
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Hee which beleeued the threatning (like Lot) when others mocked, he which escaped the floud when others were drowned, he to whō all the fowles of the ayre,
He which believed the threatening (like Lot) when Others mocked, he which escaped the flood when Others were drowned, he to whom all the fowls of the air,
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5802
and the beasts of the earth flocked in couples, as they did to Adam, hee which was reserued to declare the iudgements of GOD, and begin the world agayne;
and the beasts of the earth flocked in couples, as they did to Adam, he which was reserved to declare the Judgments of GOD, and begin the world again;
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Noah, the example of temperance, the example of moderation, the example of sobrietie, lyeth naked in his Tent for drinking the wine which hee himselfe hath planted:
Noah, the Exampl of temperance, the Exampl of moderation, the Exampl of sobriety, lies naked in his Tent for drinking the wine which he himself hath planted:
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the operation of wine was drunkennesse, the sequell of drunkennesse was nakednesse, the effect of nakednesse was derision.
the operation of wine was Drunkenness, the sequel of Drunkenness was nakedness, the Effect of nakedness was derision.
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5805
As the Serpents sting is in his taile, so the end of sinne is bitternesse,
As the Serpents sting is in his tail, so the end of sin is bitterness,
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5806
least he should loue the vice wherewith hee was once defiled, as they which are once drunke, hardly get out of the sellar.
lest he should love the vice wherewith he was once defiled, as they which Are once drunk, hardly get out of the seller.
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God giueth him a Memorandum like Iacobs limping, that he was neuer drunken after, but learned temperancie of intemperancie:
God gives him a Memorandum like Iacobs limping, that he was never drunken After, but learned temperancy of intemperancy:
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therefore it is good a little to feele the sting of sinne, that we may handle it like a hornet.
Therefore it is good a little to feel the sting of sin, that we may handle it like a hornet.
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Now when Noah the father was drunken, Cham the sonne becommeth a scorner:
Now when Noah the father was drunken, Cham the son becomes a scorner:
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the father deserued to bee despised of his sonne, because he had disfigured the image of a father.
the father deserved to be despised of his son, Because he had disfigured the image of a father.
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Therefore it followeth, When Cham the father of Canaan sawe the nakednesse of his father, he tolde his two brethren without, &c. Drunkennes was his fault,
Therefore it follows, When Cham the father of Canaan saw the nakedness of his father, he told his two brothers without, etc. drunkenness was his fault,
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and shame must be his punishment.
and shame must be his punishment.
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Wherby you may note, how God doth proportionate & match sins and punishments together, that a man may looke vpon his punishment like a glasse, and see his sinne.
Whereby you may note, how God does proportionate & match Sins and punishments together, that a man may look upon his punishment like a glass, and see his sin.
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5814
Againe, by this you may see, how God doth bring forth the faults of the iust aswel as the vniust,
Again, by this you may see, how God does bring forth the Faults of the just aswell as the unjust,
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or els other would say as Christ saith, Ioh. 8. Who can accuse me of sinne? What a griefe was this to Dauid, that his son should bee his traytor? So to increase the griefe of Noah, his sonne was his scorner.
or Else other would say as christ Says, John 8. Who can accuse me of sin? What a grief was this to David, that his son should be his traitor? So to increase the grief of Noah, his son was his scorner.
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He may say as the Psalmist saith, Psal. 54. 12. It is thou O man, euen my companion and familiar, which delighted together.
He may say as the Psalmist Says, Psalm 54. 12. It is thou Oh man, even my Companion and familiar, which delighted together.
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If mine enemie had defamed me, I could haue borne it, or I woulde haue fled from him:
If mine enemy had defamed me, I could have born it, or I would have fled from him:
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but he whom I haue loued, nay he whom I brought into the world, made me a shame to the world,
but he whom I have loved, nay he whom I brought into the world, made me a shame to the world,
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like the Viper which killeth the damme that beareth it.
like the Viper which kills the dam that bears it.
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So, oftentimes the prophecie of Michaiah proueth true, A mans enemies are they of his owne house, Chap. 7. 6. As Iudas betrayed his Master.
So, oftentimes the prophecy of Michaiah Proves true, A men enemies Are they of his own house, Chap. 7. 6. As Iudas betrayed his Master.
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Who can reclaime a wicked disposition? how deepe was the roote of euill hid in his heart, that Noah could neuer know it before he shewed it.
Who can reclaim a wicked disposition? how deep was the root of evil hid in his heart, that Noah could never know it before he showed it.
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Vntill now Cham seemed as good as Shem, and if Iaphet had said, thou shalt be cursed, he would haue said, thou shalt be cursed.
Until now Cham seemed as good as Shem, and if Japhet had said, thou shalt be cursed, he would have said, thou shalt be cursed.
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Hipocrisie is spun with such a fine thred, that we may liue as long with a man,
Hypocrisy is spun with such a fine thread, that we may live as long with a man,
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as Noah did with Cham, and scarce discerne him. Heere are two sinnes, which goe before Chams curse;
as Noah did with Cham, and scarce discern him. Here Are two Sins, which go before Chams curse;
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one that he did see his fathers nakednes, the other, that he did reueale it vnto his Brethren.
one that he did see his Father's nakedness, the other, that he did reveal it unto his Brothers.
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When he sayth, that Cham saw his fathers nakednes:
When he say, that Cham saw his Father's nakedness:
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he meaneth that he looked vpon it with a pleasure, as Dauid vpon the nakednes of Bethsheba,
he means that he looked upon it with a pleasure, as David upon the nakedness of Bathsheba,
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for he might haue seene it by chaunce, and not offended, as a man seeth an Image and detesteth it.
for he might have seen it by chance, and not offended, as a man sees an Image and detesteth it.
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The Edomites are reproued for looking vpon the affliction of their brethren, because they reioyced to see it.
The Edomites Are reproved for looking upon the affliction of their brothers, Because they rejoiced to see it.
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But the friends of Iob looked vpon his afflictions, and are not reprooued because they sorrowed to see his sorrowes.
But the Friends of Job looked upon his afflictions, and Are not reproved Because they sorrowed to see his sorrows.
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Therefore Cham did not sinne in seeing, but in gazing, and reioycing, like the Edomites.
Therefore Cham did not sin in seeing, but in gazing, and rejoicing, like the Edomites.
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There is a wise eye, and there is a foolish eye, the wise eye is like the Bee, which gathereth honie of euerie weede:
There is a wise eye, and there is a foolish eye, the wise eye is like the Bee, which gathereth honey of every weed:
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the foolish eye is like the spider which gathereth poyson of euery flower.
the foolish eye is like the spider which gathereth poison of every flower.
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Therefore God licensed Abraham to see the flames of Sodome, which he forbad Lot, because that which teacheth one, tempteth another:
Therefore God licensed Abraham to see the flames of Sodom, which he forbade Lot, Because that which Teaches one, tempts Another:
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it is a true Prouerbe, the eye is a shrew; although it shewe light, yet it leadeth many into darkenesse.
it is a true Proverb, the eye is a shrew; although it show Light, yet it leads many into darkness.
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If Eue had not seene, she had not lusted, for it is said, Seeing that the tree was pleasant to the eyes, she tooke and eate. If Achan had not seene, he had not stolne.
If Eue had not seen, she had not lusted, for it is said, Seeing that the tree was pleasant to the eyes, she took and eat. If achan had not seen, he had not stolen.
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For he saith, first I saw, and then I coueted.
For he Says, First I saw, and then I coveted.
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If Dauid had not seene, hee had not lusted, for it is sayd first, That he did see her,
If David had not seen, he had not lusted, for it is said First, That he did see her,
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and then hee sent for her. So when Cham had seene the temptation, he was snared with the sin:
and then he sent for her. So when Cham had seen the temptation, he was snared with the since:
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therefore it followeth, He told his brethrē which were without, &c. Thus sin groweth of sin from the eye to the heart,
Therefore it follows, He told his brothers which were without, etc. Thus since grows of since from the eye to the heart,
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and from the heart to the tongue, a man may goe into a labyrinth easilie, but when he is in hee cannot get out:
and from the heart to the tongue, a man may go into a labyrinth Easily, but when he is in he cannot get out:
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so Cham did see a temptation easily, but when he had seene it, he could not looke from it.
so Cham did see a temptation Easily, but when he had seen it, he could not look from it.
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Therefore when Esayah speaketh of vanitie, he named Cart-ropes of vanitie, to shew how one sinne draweth on another,
Therefore when Esaias speaks of vanity, he nam Cart-ropes of vanity, to show how one sin draws on Another,
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as it were with Cart-ropes, and one sinner maketh another, as Eue did Adam.
as it were with Cart-ropes, and one sinner makes Another, as Eue did Adam.
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5845
When Sathan was cast out himselfe, hee sought euer after whome hee might deuoure, so when Cham had strained reuerence himselfe, hee laboured to bring his brethren into the same disobedience.
When Sathan was cast out himself, he sought ever After whom he might devour, so when Cham had strained Reverence himself, he laboured to bring his brothers into the same disobedience.
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(32) sermon (DIV1)
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5846
All men seeke after fellowes, and we thinke it euill to be euill alone, therefore the theeues before they goe to steale, call their mates,
All men seek After Fellows, and we think it evil to be evil alone, Therefore the thieves before they go to steal, call their mates,
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(32) sermon (DIV1)
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5847
and say, Come with vs, Prou. 1. 10. It is enough (saith Peter) that we haue spent our former time in lusts:
and say, Come with us, Prou. 1. 10. It is enough (Says Peter) that we have spent our former time in Lustiest:
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(32) sermon (DIV1)
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5848
so it was enough that Cham had faulted himself, but when hee had seene, he would haue his brethren see too:
so it was enough that Cham had faulted himself, but when he had seen, he would have his brothers see too:
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(32) sermon (DIV1)
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5849
When he was become a scorner, he would haue his brethren scorners too: therefore as Andrew called Simon, and Philip called Nathaniel, to see the Son of God:
When he was become a scorner, he would have his brothers Scorner's too: Therefore as Andrew called Simon, and Philip called Nathaniel, to see the Son of God:
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(32) sermon (DIV1)
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5850
so Cham called his brethren to see the nakednes of his father.
so Cham called his brothers to see the nakedness of his father.
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(32) sermon (DIV1)
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5851
The sins of men are like a plume of feathers, for itching eares, and an euil disposition breedeth an euill suspition:
The Sins of men Are like a plume of Feathers, for itching ears, and an evil disposition breeds an evil suspicion:
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(32) sermon (DIV1)
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5852
therefore Cham thinking that his brethrē had bin as shameles as himselfe, thought this a merrie may-game to make them sporte.
Therefore Cham thinking that his brothers had been as shameless as himself, Thought this a merry may-game to make them sport.
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(32) sermon (DIV1)
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5853
Come with me saith he, and I will shew you my Father naked: they say it is an euill bird which will defile his own nest:
Come with me Says he, and I will show you my Father naked: they say it is an evil bird which will defile his own nest:
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(32) sermon (DIV1)
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5854
so it is an euill sonne that will shame his owne father, he should haue couered his fathers nakednesse so soone as he saw it,
so it is an evil son that will shame his own father, he should have covered his Father's nakedness so soon as he saw it,
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(32) sermon (DIV1)
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5855
lest his brethren should see it too, but he was readie to make it worse,
lest his brothers should see it too, but he was ready to make it Worse,
cs po31 n2 vmd vvi pn31 av, cc-acp pns31 vbds j pc-acp vvi pn31 av-jc,
(32) sermon (DIV1)
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5856
like them which heare a suspition and make it a report, he should haue taken the beame out of his owne eye,
like them which hear a suspicion and make it a report, he should have taken the beam out of his own eye,
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(32) sermon (DIV1)
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5857
when he spied a moate in his fathers eye:
when he spied a moat in his Father's eye:
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(32) sermon (DIV1)
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5858
but as the eye seeth all things, and cannot see it selfe, so wee can see others mens faults but not our owne.
but as the eye sees all things, and cannot see it self, so we can see Others men's Faults but not our own.
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(32) sermon (DIV1)
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5859
When Agur had considered the follies of others, he considered his owne follies, and said, I am more foolish then any man: When Agur had considered the follies of Others, he considered his own follies, and said, I am more foolish then any man:
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(32) sermon (DIV1)
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5860
When Iudah had considered Thamars sinnes, he cōsidered his owne and said, She is more righteous then I. But when Cham did see a fault in his father, al his owne faultes were hid vnder a bushel, he cared not that he was his father,
When Iudah had considered Thamars Sins, he considered his own and said, She is more righteous then I. But when Cham did see a fault in his father, all his own Faults were hid under a bushel, he cared not that he was his father,
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(32) sermon (DIV1)
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5861
nor that hee was saued for his righteousnesse, nor that he had planted a Vineyarde for him and his brethren,
nor that he was saved for his righteousness, nor that he had planted a Vineyard for him and his brothers,
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(32) sermon (DIV1)
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5862
nor that he was neuer drunken before, nor that he had committed greater sinnes himselfe,
nor that he was never drunken before, nor that he had committed greater Sins himself,
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(32) sermon (DIV1)
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5863
but like them which make their sport, that which should be their sorrow, so he laughed at that which might make him weepe.
but like them which make their sport, that which should be their sorrow, so he laughed At that which might make him weep.
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(32) sermon (DIV1)
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5864
Often did I well might Noah say, and thou didst neuer honour me for that: but once did I euill, and for that thou wouldest shame me.
Often did I well might Noah say, and thou didst never honour me for that: but once did I evil, and for that thou Wouldst shame me.
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(32) sermon (DIV1)
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5865
There is a kinde of men which are ashamed of other mens faults, but not of their owne:
There is a kind of men which Are ashamed of other men's Faults, but not of their own:
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(32) sermon (DIV1)
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5866
they are like flies which alwayes light vpon the sore, if they finde any sinne, there they talke, that is their sporte,
they Are like flies which always Light upon the soar, if they find any sin, there they talk, that is their sport,
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(32) sermon (DIV1)
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5867
like a Tennis ball, when they come to their ordinaries, and though they did neuer well in all their life,
like a tennis ball, when they come to their ordinaries, and though they did never well in all their life,
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(32) sermon (DIV1)
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5868
yet that fault seemeth greater to them then all their owne, these men are so like the diuell, that in Reuelat. 12. 10. The diuel is called by their name,
yet that fault seems greater to them then all their own, these men Are so like the Devil, that in Reuelat. 12. 10. The Devil is called by their name,
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(32) sermon (DIV1)
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5869
An accuser of the brethren, and that you may knowe that such tongues shall burne in the fire of hell, Saint Iames sayth, That their tongues are kindled with the fire of hell already.
an accuser of the brothers, and that you may know that such tongues shall burn in the fire of hell, Saint James say, That their tongues Are kindled with the fire of hell already.
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(32) sermon (DIV1)
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5870
Iames 3. 6. This was euer the propertie of bad men, to seek faults in good men, to obiect againe, that they may sinne without reproofe of them.
James 3. 6. This was ever the property of bad men, to seek Faults in good men, to Object again, that they may sin without reproof of them.
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(32) sermon (DIV1)
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5871
Therefore saith Paul, So behaue your selues, that they which would slaunder you, may be ashamed, hauing nothing to speake euill of you: Therefore Says Paul, So behave your selves, that they which would slander you, may be ashamed, having nothing to speak evil of you:
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(32) sermon (DIV1)
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5872
If Noah had not been drunken, Cham had lost his sporte.
If Noah had not been drunken, Cham had lost his sport.
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(32) sermon (DIV1)
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5873
Now because this fact of Cham was so hainous, when he is accused of it, he is called the Father of Canaan,
Now Because this fact of Cham was so heinous, when he is accused of it, he is called the Father of Canaan,
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(32) sermon (DIV1)
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5874
as if he should say, think what he deserueth, which being a father himselfe, would so dishonour his father.
as if he should say, think what he deserves, which being a father himself, would so dishonour his father.
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(32) sermon (DIV1)
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5875
It was meete that hee which had Children should knowe the duetie of a Childe,
It was meet that he which had Children should know the duty of a Child,
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(32) sermon (DIV1)
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5876
and euer think, that as he behaued himselfe toward his Father, so his sonnes would behaue themselues to him againe,
and ever think, that as he behaved himself towards his Father, so his Sons would behave themselves to him again,
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(32) sermon (DIV1)
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5877
but all this did nothing moue him, therefore the greater was his sinne.
but all this did nothing move him, Therefore the greater was his sin.
cc-acp d d vdd pix vvi pno31, av dt jc vbds po31 n1.
(32) sermon (DIV1)
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5878
To conclude then, as Cham was worse then Noah whom hee derided, so if you marke ▪ they which are wōt to speake hardly of others haue greater faults thēselues ▪ which they cannot tell how to couer, but by disgracing others.
To conclude then, as Cham was Worse then Noah whom he derided, so if you mark ▪ they which Are wont to speak hardly of Others have greater Faults themselves ▪ which they cannot tell how to cover, but by disgracing Others.
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(32) sermon (DIV1)
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Thus much of the wicked sonne, now of the good sonnes it followeth.
Thus much of the wicked son, now of the good Sons it follows.
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(32) sermon (DIV1)
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5880
Then tooke Shem and Iaphet a garment, and put it vpon both their shoulders, and went backward, and couered the nakednesse of their father, &c. Salomon saith, If sinners tempt thee, yet consent thou not: Then took Shem and Japhet a garment, and put it upon both their shoulders, and went backward, and covered the nakedness of their father, etc. Solomon Says, If Sinners tempt thee, yet consent thou not:
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(32) sermon (DIV1)
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So though Cham tempted them, they consented not, but when he said, Come and see, they went and hid:
So though Cham tempted them, they consented not, but when he said, Come and see, they went and hid:
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(32) sermon (DIV1)
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5882
Noah stripped himselfe, but hee could not couer himselfe, so we can corrupt our selues, but wee cannot amend our selues.
Noah stripped himself, but he could not cover himself, so we can corrupt our selves, but we cannot amend our selves.
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(32) sermon (DIV1)
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5883
As Cham is accused of two faults, for beholding his fathers nakednesse, and for reuealing it:
As Cham is accused of two Faults, for beholding his Father's nakedness, and for revealing it:
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(32) sermon (DIV1)
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5884
so Shem and Iaphet are commended for two things, that they would not see their fathers nakednesse and that they couered it.
so Shem and Japhet Are commended for two things, that they would not see their Father's nakedness and that they covered it.
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(32) sermon (DIV1)
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5885
All came of one roote, and all had one duetie, & yet see what difference was between thē, one was glad of his fathers shame,
All Come of one root, and all had one duty, & yet see what difference was between them, one was glad of his Father's shame,
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(32) sermon (DIV1)
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5886
and the other were sorye for it: one published it, and the other smothered it. These two, saith Moses, sawe not their Fathers nakednesse.
and the other were sorry for it: one published it, and the other smothered it. These two, Says Moses, saw not their Father's nakedness.
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(32) sermon (DIV1)
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5887
Once it was no shame to be naked: for it is sayd, that Adam and Eue were both naked, and were not ashamed.
Once it was no shame to be naked: for it is said, that Adam and Eue were both naked, and were not ashamed.
a-acp pn31 vbds dx n1 pc-acp vbi j: c-acp pn31 vbz vvn, cst np1 cc np1 vbdr d j, cc vbdr xx j.
(32) sermon (DIV1)
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But as sinne made labour irkesome, which was not irkesome before, and made heate offensiue which was not offensiue before,
But as sin made labour irksome, which was not irksome before, and made heat offensive which was not offensive before,
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(32) sermon (DIV1)
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and made colde hurteful, which was not hurtfull before, so it made nakednesse shamefull which was not shamefull before, that rather then a man would be naked now, he wil couer himselfe,
and made cold hurtful, which was not hurtful before, so it made nakedness shameful which was not shameful before, that rather then a man would be naked now, he will cover himself,
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(32) sermon (DIV1)
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as Adam did with fig leaues.
as Adam did with fig leaves.
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Therefore we neuer read that Noah was naked before he was drunken, shewing that a sober man wil neuer open that which nature hath hid ▪
Therefore we never read that Noah was naked before he was drunken, showing that a Sobrium man will never open that which nature hath hid ▪
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(32) sermon (DIV1)
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This is a difference between men & beasts;
This is a difference between men & beasts;
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(32) sermon (DIV1)
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men are not only ashamed to be seen naked themselues, but vnles it be some Cham, they are ashamed to see another naked.
men Are not only ashamed to be seen naked themselves, but unless it be Some Cham, they Are ashamed to see Another naked.
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(32) sermon (DIV1)
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Shem and Iaphet saw not their fathers nakednesse, who is so blind as he which will not see? Nay who is so blinde as he which will see? the light of the eyes oftentimes draweth the soule out of light into darkenesse, knowing therfore that it was hard to see like Cham,
Shem and Japhet saw not their Father's nakedness, who is so blind as he which will not see? Nay who is so blind as he which will see? the Light of the eyes oftentimes draws the soul out of Light into darkness, knowing Therefore that it was hard to see like Cham,
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(32) sermon (DIV1)
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and not to sinne like Cham, they would not see least they should offende.
and not to sin like Cham, they would not see lest they should offend.
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(32) sermon (DIV1)
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As they would not see it themselues, so they were carefull that none other should see it,
As they would not see it themselves, so they were careful that none other should see it,
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(32) sermon (DIV1)
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and therefore they couered it with their cloakes.
and Therefore they covered it with their cloaks.
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For we must not only refraine sinne, but restraine sinne, according to that, Leuit. 19. 17. Suffer not thy brother to sinne, so Shem and Iaphet seeing how their brother had sinned, stopped the cause that no more might sinne, they were loath that he should see that which he would haue them to see, their griefe and modestie it was such, that they did not stay to make him any anuswere,
For we must not only refrain sin, but restrain sin, according to that, Levites 19. 17. Suffer not thy brother to sin, so Shem and Japhet seeing how their brother had sinned, stopped the cause that no more might sin, they were loath that he should see that which he would have them to see, their grief and modesty it was such, that they did not stay to make him any anuswere,
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5899
or aske him any question, but straight they thought what was best to bee done,
or ask him any question, but straight they Thought what was best to be done,
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(32) sermon (DIV1)
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5900
and as a Nurse taketh the milke out of her own mouth to giue to the Childe,
and as a Nurse Takes the milk out of her own Mouth to give to the Child,
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(32) sermon (DIV1)
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5901
so they tooke off their cloakes from their backes to couer their fathers.
so they took off their cloaks from their backs to cover their Father's.
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(32) sermon (DIV1)
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5902
Such a reuerence is in childrē toward their parents, if they haue but nature, that they will not suffer the maiestie of their Father to waxe vile,
Such a Reverence is in children towards their Parents, if they have but nature, that they will not suffer the majesty of their Father to wax vile,
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but rather they will heare any reproch against themselues, then abide a word against their Father.
but rather they will hear any reproach against themselves, then abide a word against their Father.
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Now if wee doe such reuerence to earthly Fathers which bring vs into miserie, that we had rather shame our selues then they should beare any shame,
Now if we do such Reverence to earthly Father's which bring us into misery, that we had rather shame our selves then they should bear any shame,
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why are wee so ashamed and afraide to speake for our father which calleth vs out of miserie into happinesse:
why Are we so ashamed and afraid to speak for our father which calls us out of misery into happiness:
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(32) sermon (DIV1)
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if Cham b• cursed for dishonouring a man, let them feare which dishonour God.
if Cham b• cursed for Dishonoring a man, let them Fear which dishonour God.
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You knowe that the Papists doe couer the spottes of their Bishoppes with this cloake of Shem and Iaphet,
You know that the Papists do cover the spots of their Bishops with this cloak of Shem and Japhet,
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and not onely they but others too, for if any speake of corruption in Rulers,
and not only they but Others too, for if any speak of corruption in Rulers,
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or briberie in Iudges, or Simonie in Bishops, or non-residencie in Pastors, he is said to discouer his fathers nakednesse like Cham,
or bribery in Judges, or Simony in Bishops, or Non-residency in Pastors, he is said to discover his Father's nakedness like Cham,
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(32) sermon (DIV1)
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but as we may not reueale all sinnes, least the vncircumcised reioyce, so wee may not couer some sinnes, least the vncircumcised encrease:
but as we may not reveal all Sins, lest the uncircumcised rejoice, so we may not cover Some Sins, lest the uncircumcised increase:
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For if some mens drunkennesse were not reprooued, they would bee drunken still, and make a common weale of drunkards:
For if Some men's Drunkenness were not reproved, they would be drunken still, and make a Common weal of drunkards:
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therefore they which will bee conuerted, first let them prooue themselues fathers, as Noah was,
Therefore they which will be converted, First let them prove themselves Father's, as Noah was,
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(32) sermon (DIV1)
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and after let them amend as Noah did, and they which couer them, let them distinguish betweene Noah and Cham, and betweene errour and obstinacie.
and After let them amend as Noah did, and they which cover them, let them distinguish between Noah and Cham, and between error and obstinacy.
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For some, Christ appointeth admonition, for others reprehension, for others Excommunication, and for others correction: therefore euerie mans nakednesse must not bee couered as Noahs was:
For Some, christ appoints admonition, for Others reprehension, for Others Excommunication, and for Others correction: Therefore every men nakedness must not be covered as Noahs was:
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wee will couer the first drunkennesse, as Shem and Iaphet did, if they will repent as Noah did, and bee drunken no more.
we will cover the First Drunkenness, as Shem and Japhet did, if they will Repent as Noah did, and be drunken no more.
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But shall wee followe them like a blinde mans Boye, to stay them so often as they fall,
But shall we follow them like a blind men Boy, to stay them so often as they fallen,
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when they say that they stumble not, though they lye on the ground? This is not the cloake of reuerence, but the cloake of flatterie.
when they say that they Stumble not, though they lie on the ground? This is not the cloak of Reverence, but the cloak of flattery.
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Therefore as Christ said, Let the dead burie the dead: So I may say, let the wicked couer the wicked;
Therefore as christ said, Let the dead bury the dead: So I may say, let the wicked cover the wicked;
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the Wolues are not the Lambes fathers, but the Lambes Butchers, therfore if they would bee couered, let them speake to their Children to couer them,
the Wolves Are not the Lambs Father's, but the Lambs Butchers, Therefore if they would be covered, let them speak to their Children to cover them,
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for this is our rule, They which sin openly, reprooue openly, that the rest may feare, 1. Tim. 5. 20. Thus you haue heard what the badde Sonne did, and what the good sonnes did:
for this is our Rule, They which sin openly, reprove openly, that the rest may Fear, 1. Tim. 5. 20. Thus you have herd what the bad Son did, and what the good Sons did:
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now wee come to Noah againe: now we come to Noah again:
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Then Noah awoake and knew what his yonger sonne had done vnto him, and said vnto him, Cursed be Canaan, a seruant of seruants shall he be vnto his brethren.
Then Noah awoke and knew what his younger son had done unto him, and said unto him, Cursed be Canaan, a servant of Servants shall he be unto his brothers.
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He said moreouer, Blessed be the Lord God of Shem, and let Canaan bee his seruant, &c.
He said moreover, Blessed be the Lord God of Shem, and let Canaan be his servant, etc.
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(32) sermon (DIV1)
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First he sheweth, how Noah commeth to himselfe, then how he knew what his sonnes had done vnto him;
First he shows, how Noah comes to himself, then how he knew what his Sons had done unto him;
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then how he curseth one and blesseth another.
then how he Curseth one and Blesses Another.
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As his sonnes were ashamed of his nakednes when he was drunken, so now he is sober, he is ashamed of it himselfe,
As his Sons were ashamed of his nakedness when he was drunken, so now he is Sobrium, he is ashamed of it himself,
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therefore he is said to awake from his wine, as though hee had beene a sleepe;
Therefore he is said to awake from his wine, as though he had been a sleep;
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for The drunkard (saith Salomon) is as one that sleepeth, Prouerbs 23. 34. When the belly is full, the boanes are at rest,
for The drunkard (Says Solomon) is as one that Sleepeth, Proverbs 23. 34. When the belly is full, the bones Are At rest,
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so when Noah was full, his thoughts were at rest:
so when Noah was full, his thoughts were At rest:
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therefore beeing as it were lulled a sheepe, with ouermuch wine, hee may be said to awake.
Therefore being as it were lulled a sheep, with overmuch wine, he may be said to awake.
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Here Moses would exhort all them that sleepe with Noah, to awake with Noah. Noah was once intemperate, and many follow him in that, Noah was but once intemperate,
Here Moses would exhort all them that sleep with Noah, to awake with Noah. Noah was once intemperate, and many follow him in that, Noah was but once intemperate,
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and few follow him in that: Dauid was once incontinent, and many follow him in that;
and few follow him in that: David was once incontinent, and many follow him in that;
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(32) sermon (DIV1)
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Dauid was but once incontinent, and few follow him in that: Peter was once vnfaithfull, and many follow him in that;
David was but once incontinent, and few follow him in that: Peter was once unfaithful, and many follow him in that;
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Peter was but once vnfaithfull, and few follow him in that.
Peter was but once unfaithful, and few follow him in that.
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This the difference betweene the faithfull and the wicked, both fall, and but one riseth againe. It followeth.
This the difference between the faithful and the wicked, both fallen, and but one Riseth again. It follows.
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He knew what his yonger sonne had done vnto him: He knew what his younger son had done unto him:
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either by the spirit of God, which suggested him, or els by some other that tould him;
either by the Spirit of God, which suggested him, or Else by Some other that told him;
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for a drunken man dooth not remember what is said or done:
for a drunken man doth not Remember what is said or done:
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and therefore the drunkard saith, I was beaten, but when I awaked, I knew it not, Pro. 23. 35. Therfore when Lot was drunken, his daughters laye with him,
and Therefore the drunkard Says, I was beaten, but when I awaked, I knew it not, Pro 23. 35. Therefore when Lot was drunken, his daughters say with him,
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and it is said, Gen. 19. 33. that he perceiued not when they lay downe, nor when they rose vp:
and it is said, Gen. 19. 33. that he perceived not when they lay down, nor when they rose up:
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therefore Noah knew either by the spirit which informed him, or by others which told him.
Therefore Noah knew either by the Spirit which informed him, or by Others which told him.
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Now, as Moses (declaring Chams sinne) called him the father of Canaan: so Noah repeating his sinne againe, called him his younger sonne. He disdaineth to name him,
Now, as Moses (declaring Chams sin) called him the father of Canaan: so Noah repeating his sin again, called him his younger son. He disdains to name him,
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but calleth him a younger sonne;
but calls him a younger son;
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to aggrauate his fault, because we will suffer our elder sonnes to bee more familiar with vs,
to aggravate his fault, Because we will suffer our elder Sons to be more familiar with us,
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but of the younger wee looke for more reuerence; or else because parents are woont to make more of the youngest, and dandle them,
but of the younger we look for more Reverence; or Else Because Parents Are wont to make more of the youngest, and dandle them,
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as Iacob did Beniamin, and so hee might say, My yonger sonne, which for his yeares should haue shewed mee most duetie,
as Iacob did Benjamin, and so he might say, My younger son, which for his Years should have showed me most duty,
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and for my affection should haue borne mee most loue; my younger sonne hath sought my dishonour;
and for my affection should have born me most love; my younger son hath sought my dishonour;
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and not content to scorne mee himselfe, hath published my shame, and as much as in him lay, prouoked his brethren to scorne me too.
and not content to scorn me himself, hath published my shame, and as much as in him lay, provoked his brothers to scorn me too.
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Of whome is a man so often deceaued, as of his neerest friend? Lightly the younger sonne is better than the elder,
Of whom is a man so often deceived, as of his nearest friend? Lightly the younger son is better than the elder,
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as Ioseph was better than his elder brethren, Dauid was better than his elder brethren, Abell was better than his elder brother, Isaac was better than his elder brother, Iacob was better than his elder brother;
as Ioseph was better than his elder brothers, David was better than his elder brothers, Abel was better than his elder brother, Isaac was better than his elder brother, Iacob was better than his elder brother;
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but here the youngest is worst: so neither vertue nor vice goeth by age. Now, as Christ when he awoke, rebuked the windes, and comforted his Disciples:
but Here the youngest is worst: so neither virtue nor vice Goes by age. Now, as christ when he awoke, rebuked the winds, and comforted his Disciples:
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so Noah when he awoke, cursed the scorner, and blessed the other.
so Noah when he awoke, cursed the scorner, and blessed the other.
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Moses doth not set downe his wordes of choller, but bringeth him in, speaking by the spirite of prophecie, what should come vpon all his sonnes.
Moses does not Set down his words of choler, but brings him in, speaking by the Spirit of prophecy, what should come upon all his Sons.
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It is like that the good Patriarch had bewailed his owne sinne before, and now hauing repented,
It is like that the good Patriarch had bewailed his own sin before, and now having repented,
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and got pardon for it, he commeth forth like a proclaymer of Gods iudgement, and thundreth against this mocker.
and god pardon for it, he comes forth like a proclaimer of God's judgement, and Thundereth against this mocker.
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What a griefe was this to the father, to bee constrained to condemne his owne sonne,
What a grief was this to the father, to be constrained to condemn his own son,
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and with his own mouth to pronounce him banished from the Church of God:
and with his own Mouth to pronounce him banished from the Church of God:
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for though Cham had not the nature of a sonne, yet Noah had not lost the nature of a father,
for though Cham had not the nature of a son, yet Noah had not lost the nature of a father,
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and he saw what a small number was left vpon earth, like Adams children for to replenish the whole world againe:
and he saw what a small number was left upon earth, like Adams children for to replenish the Whole world again:
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therefore it grieued him to curse his sonne, as much as it reioyced his sonne to scorne him.
Therefore it grieved him to curse his son, as much as it rejoiced his son to scorn him.
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Yet as Abraham would sacrifice his sonne, rather then displease GOD; so Noah did curse his sonne, rather then he would displease GOD:
Yet as Abraham would sacrifice his son, rather then displease GOD; so Noah did curse his son, rather then he would displease GOD:
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shewing that wee should not spare our owne bowels, when God would haue them punished,
showing that we should not spare our own bowels, when God would have them punished,
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but doe as the fathers and mothers of Idolaters and blasphemers did in the law, who brought the first stone to presse their sonnes to death, shewing that as the sonne of God died for them,
but do as the Father's and mother's of Idolaters and blasphemers did in the law, who brought the First stone to press their Sons to death, showing that as the son of God died for them,
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so their sonnes should die for God, if they would not serue him. Now the curse goeth foorth:
so their Sons should die for God, if they would not serve him. Now the curse Goes forth:
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Cursed be Canaan, that is, cursed be scorners, cursed be all they wich dishonour their father and mother, A seruant of seruants shall hee be: Cursed be Canaan, that is, cursed be Scorner's, cursed be all they which dishonour their father and mother, A servant of Servants shall he be:
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this is the first mention of seruants in all the scripture, man was not made to serue but to rule,
this is the First mention of Servants in all the scripture, man was not made to serve but to Rule,
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therefore as you saw sinne bring in the first nakednes, so you see sinne bringing in the first seruant, A seruant of seruants shall he bee.
Therefore as you saw sin bring in the First nakedness, so you see sin bringing in the First servant, A servant of Servants shall he be.
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This curse is denounced with great vehemencie:
This curse is denounced with great vehemency:
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for he saith not simplie, A seruant shall he be, but A seruant of seruants shall he be:
for he Says not simply, A servant shall he be, but A servant of Servants shall he be:
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as if he should say, a seruant, and more than a seruant, that is of a seruile condition, and seruile minde.
as if he should say, a servant, and more than a servant, that is of a servile condition, and servile mind.
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As the Sabbaoth of Sabbaoths signifieth a high Sabbaoth; and as the Song of Songs, signifieth an excellent Song;
As the Sabbaoth of Sabbaoths signifies a high Sabbaoth; and as the Song of Songs, signifies an excellent Song;
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and as the Holie of holiest signifieth the holiest place, and as the Lord of Lords signifieth the chiefest Lord:
and as the Holy of Holiest signifies the Holiest place, and as the Lord of lords signifies the chiefest Lord:
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so Vanitie of Vanities signifieth the gretest Vanitie, and seruant of seruants, signifieth the vilest seruant.
so Vanity of Vanities signifies the greatest Vanity, and servant of Servants, signifies the Vilest servant.
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Seeing then that the Pope taketh this name vnto him, and writeth himselfe The seruant of seruants, in all his Indulgences,
Seeing then that the Pope Takes this name unto him, and Writeth himself The servant of Servants, in all his Indulgences,
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as thogh he did ground vpō this curse of Cham it seemeth that the Lord would shew thereby, who is like Cham, and who is cursed:
as though he did ground upon this curse of Cham it seems that the Lord would show thereby, who is like Cham, and who is cursed:
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therefore let not vs denie him that which the holy Ghost dooth giue him, but as hee taketh Chams name,
Therefore let not us deny him that which the holy Ghost doth give him, but as he Takes Chams name,
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so let him take his curse too, Cursed be Canaan, &c. It was not Canaan which tempted Shem and Iaphet, to gaze vpon their fathers nakednesse,
so let him take his curse too, Cursed be Canaan, etc. It was not Canaan which tempted Shem and Japhet, to gaze upon their Father's nakedness,
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but it was Cham. How commeth it then that Noah dooth curse Canaan, and not Cham? In the 22. verse Cham is called the father of Canaan,
but it was Cham. How comes it then that Noah doth curse Canaan, and not Cham? In the 22. verse Cham is called the father of Canaan,
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so that Canaan was Chams sonne, therefore God not content with the punishment of Cham alone, saith, Cursed be Canaan also;
so that Canaan was Chams son, Therefore God not content with the punishment of Cham alone, Says, Cursed be Canaan also;
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shewing, that both Cham and Canaan, the father and the children, shall bee cursed for this impietie:
showing, that both Cham and Canaan, the father and the children, shall be cursed for this impiety:
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because Cham had shewed himselfe a rebellious childe to Noah, God sheweth that his children shall doo the like by him.
Because Cham had showed himself a rebellious child to Noah, God shows that his children shall do the like by him.
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Heere is to bee noted, that whereas Cham had elder sonnes then Canaan, and Canaan was his yongest,
Here is to be noted, that whereas Cham had elder Sons then Canaan, and Canaan was his youngest,
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yet God for a purpose nameth the yongest in the curse, shewing that his wrath should last,
yet God for a purpose names the youngest in the curse, showing that his wrath should last,
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euen to the yongest, and be a great while before it were forgotten. Here is to be noted againe, that whereas the countrey of Canaan was so fruitfull,
even to the youngest, and be a great while before it were forgotten. Here is to be noted again, that whereas the country of Canaan was so fruitful,
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& so blessed a countrey, that it was called the land that floweth with milk & honny,
& so blessed a country, that it was called the land that flows with milk & honey,
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yet vnder the name of Canaan, Chams youngest sonne (of whome the countrey of Canaan tooke the name) God sheweth that the Canaanites shall be cursed in this blessed land,
yet under the name of Canaan, Chams youngest son (of whom the country of Canaan took the name) God shows that the Canaanites shall be cursed in this blessed land,
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as Cain was a vagabond vppon his owne ground:
as Cain was a vagabond upon his own ground:
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to shew, that the ioye of heart, and peace of conscience commeth from God, and nothing else. to show, that the joy of heart, and peace of conscience comes from God, and nothing Else.
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Now the issues which followed vpon this curse, doe shew that Noah spake not from the spleen,
Now the issues which followed upon this curse, do show that Noah spoke not from the spleen,
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but from the spirite of God:
but from the Spirit of God:
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For first you read how the Canaanites, who came of Canaan, were slaine of the Israelites;
For First you read how the Canaanites, who Come of Canaan, were slain of the Israelites;
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then you reade how the Gibeonites which came of Canaan were made slaues to the Israelites;
then you read how the Gibeonites which Come of Canaan were made slaves to the Israelites;
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then you reade how the Egyptians and Ethiopians which came of Canaan, were taken captiue by the king of Ashur:
then you read how the egyptians and Ethiopians which Come of Canaan, were taken captive by the King of Ashur:
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then you reade, how Nemrod and his complices, that came of Canaan, were confounded at Babel, then you read, how Nimrod and his accomplices, that Come of Canaan, were confounded At Babel,
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when they went about to exalt themselues.
when they went about to exalt themselves.
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Beside, where as length of daies, is a blessing to them which honour their father, Cham which dishonoured his father, had not one sonne of his line which liued aboue an hundreth yeares:
Beside, where as length of days, is a blessing to them which honour their father, Cham which dishonoured his father, had not one son of his line which lived above an Hundredth Years:
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so, as Isaac said, Iacob haue I blessed, and hee shallbee blessed, so Noah may say, Cham haue I cursed,
so, as Isaac said, Iacob have I blessed, and he shallbee blessed, so Noah may say, Cham have I cursed,
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and he shall be cursed, for he was cursed indeede;
and he shall be cursed, for he was cursed indeed;
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cursed in himselfe, and cursed in his children, cursed in heauen, and cursed in earth, cursed with God, and cursed with men:
cursed in himself, and cursed in his children, cursed in heaven, and cursed in earth, cursed with God, and cursed with men:
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for after this he began to bee abhorred, and they that came of him.
for After this he began to be abhorred, and they that Come of him.
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Therefore Abraham commaunded his seruant, that hee should not choose a wife for his sonne, of the Canaanites, Isaac giueth the like commaundement to his sonne Iacob,
Therefore Abraham commanded his servant, that he should not choose a wife for his son, of the Canaanites, Isaac gives the like Commandment to his son Iacob,
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because they were a cursed nation, and hated of God euer since Noah saide, Cursed bee Canaan. Thus when Cham saide vnto his brethren, Come and I will shew you my father naked: he might haue saide;
Because they were a cursed Nation, and hated of God ever since Noah said, Cursed be Canaan. Thus when Cham said unto his brothers, Come and I will show you my father naked: he might have said;
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Come and I will shew you my selfe accursed.
Come and I will show you my self accursed.
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If GOD haue such wrath against a scorner, think whether thou followest not some sinne worse then scorning.
If GOD have such wrath against a scorner, think whither thou followest not Some sin Worse then scorning.
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Now after Noah had cursed Cham, hee blessed his brethren, Blessed bee the Lord God of Shem, &c. Of Shem came the Iewes which had the first blessing,
Now After Noah had cursed Cham, he blessed his brothers, Blessed be the Lord God of Shem, etc. Of Shem Come the Iewes which had the First blessing,
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and therefore Shem is blessed first:
and Therefore Shem is blessed First:
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of Iaphet came the Gentiles, which had the latter blessing, and therefore Iaphet is blessed after:
of Japhet Come the Gentiles, which had the latter blessing, and Therefore Japhet is blessed After:
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the forme of Shems blessing is;
the Form of Shems blessing is;
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Blessed be the Lord God of Shem, &c. One which heareth this blessing would thinke that Noah did not blesse Shem,Blessed be the Lord God of Shem, etc. One which hears this blessing would think that Noah did not bless Shem,
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therefore first wee are indebted to our good mediatour, which added vs to the kingdome, when we were out of the kingdome;
Therefore First we Are indebted to our good Mediator, which added us to the Kingdom, when we were out of the Kingdom;
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but that hee blessed God, for he saith not, blessed be Shem, but blessed bee the Lord God of Shem. This is to signifie that as cursed Canaan came of Cham,
but that he blessed God, for he Says not, blessed be Shem, but blessed be the Lord God of Shem. This is to signify that as cursed Canaan Come of Cham,
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so the blessed Messias should come of Shem, which though he were Shems sonne, yet heere hee is called Shems Lord,
so the blessed Messias should come of Shem, which though he were Shems son, yet Here he is called Shems Lord,
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as hee was called Dauids sonne, and Dauids Lord.
as he was called David son, and David Lord.
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Then to shew that Noah dooth not blesse Shem, but God dooth blesse him, and Noah prayed that hee might bee blessed,
Then to show that Noah doth not bless Shem, but God doth bless him, and Noah prayed that he might be blessed,
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as Christ gaue the spirite, and Iohn ministred but the water. Thirdly, to shew that God for blessing vs, should be blessed of vs;
as christ gave the Spirit, and John ministered but the water. Thirdly, to show that God for blessing us, should be blessed of us;
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and therefore Noah said, Blessed bee the Lord God of Shem, &c. as if hee should say, blessed bee the Lord which blesseth Shem. Further this sheweth the difference betweene Shems blessing,
and Therefore Noah said, Blessed be the Lord God of Shem, etc. as if he should say, blessed be the Lord which Blesses Shem. Further this shows the difference between Shems blessing,
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and Iaphets blessing, that is the Iews and the Gentiles, for he saith, God perswade Iaphet to dwell in the tents of Shem, as though Iaphet were not blessed yet, but should bee blessed;
and Japhets blessing, that is the Iews and the Gentiles, for he Says, God persuade Japhet to dwell in the tents of Shem, as though Japhet were not blessed yet, but should be blessed;
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but he saith of Shem, Blessed bee the Lord Gods of Shem: as if hee should giue him possession, and say, take thy blessing:
but he Says of Shem, Blessed be the Lord God's of Shem: as if he should give him possession, and say, take thy blessing:
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for to assure him of Gods blessing, he calleth God Shems God:
for to assure him of God's blessing, he calls God Shems God:
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As were say, my landes, or my goods, so hee might say, my God, and my Lorde:
As were say, my Lands, or my goods, so he might say, my God, and my Lord:
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such a propertie the faithfull haue in God. As Paul saith, God is not the God of the dead, but of the liuing:
such a property the faithful have in God. As Paul Says, God is not the God of the dead, but of the living:
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so I may say, God is not the God of the wicked, but of the righteous,
so I may say, God is not the God of the wicked, but of the righteous,
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and therefore he is called, The God of Abraham, the God of Isaak, and the God of Iacob, which were all good and righteous and holy men.
and Therefore he is called, The God of Abraham, the God of Isaac, and the God of Iacob, which were all good and righteous and holy men.
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The next blessing is Iaphets, the forme of his blessing is, God perswade Iaphet to dwell in the tents of Shem, that is, God perswade the Gentiles which come of Iaphet, to imbrace the Religion of the Iewes, which come of Shem. See how God counteth it for a blessing, to be in the true Religion,
The next blessing is Japhets, the Form of his blessing is, God persuade Japhet to dwell in the tents of Shem, that is, God persuade the Gentiles which come of Japhet, to embrace the Religion of the Iewes, which come of Shem. See how God counteth it for a blessing, to be in the true Religion,
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and how men should bee perswaded vnto it, because it is loue which cannot bee forced:
and how men should be persuaded unto it, Because it is love which cannot be forced:
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this is the first prophecie in scripture of the calling of the Gentiles, that is of our calling to Christ.
this is the First prophecy in scripture of the calling of the Gentiles, that is of our calling to christ.
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(32) sermon (DIV1)
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And to put vs in minde that we were once out of the couenant, and but added to the couenant, the name of Iaphet, which was the father of the Gentiles, dooth signifie, perswaded or inlarged,
And to put us in mind that we were once out of the Covenant, and but added to the Covenant, the name of Japhet, which was the father of the Gentiles, doth signify, persuaded or enlarged,
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(32) sermon (DIV1)
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as it were added to the Church, as though the time were when wee were out of the Church:
as it were added to the Church, as though the time were when we were out of the Church:
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(32) sermon (DIV1)
670
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and then that hee did it by persswasion, not by compulsion. As Noah prayed God to perswade Iapheth, so he hath perswaded vs by his word,
and then that he did it by persswasion, not by compulsion. As Noah prayed God to persuade Japheth, so he hath persuaded us by his word,
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(32) sermon (DIV1)
670
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and not forced vs by his roddes:
and not forced us by his rods:
cc xx vvn pno12 p-acp po31 n2:
(32) sermon (DIV1)
670
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shewing how wee should perswade one another to the truth, in the spirite of mildnes, remembring that wee come of Iapeth, which signifieth, perswaded.
showing how we should persuade one Another to the truth, in the Spirit of mildness, remembering that we come of Japeth, which signifies, persuaded.
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(32) sermon (DIV1)
670
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Nowe after Shems blessing, and after Iaphets blessing likewise, hee saith, Let Canaan bee his seruant;
Now After Shems blessing, and After Japhets blessing likewise, he Says, Let Canaan be his servant;
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(32) sermon (DIV1)
670
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this is thrice repeated in three verses together, as if God had ratified it, & sworne it with a treble verelie.
this is thrice repeated in three Verses together, as if God had ratified it, & sworn it with a triple verily.
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(32) sermon (DIV1)
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For when Ioseph told Pharaoh why his dreame was doubled, he gaue this reason, because it should surely come to passe, so Cham might be sure his curse would come to passe.
For when Ioseph told Pharaoh why his dream was doubled, he gave this reason, Because it should surely come to pass, so Cham might be sure his curse would come to pass.
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(32) sermon (DIV1)
670
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Heere is a sweete obseruation beside, how Shem and Iaphet are blessed in Chams curse, and how Cham is cursed in their blessing:
Here is a sweet observation beside, how Shem and Japhet Are blessed in Chams curse, and how Cham is cursed in their blessing:
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(32) sermon (DIV1)
670
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for when he saith, Let Canaan be Shem and Iaphets seruant;
for when he Says, Let Canaan be Shem and Japhets servant;
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(32) sermon (DIV1)
670
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he implieth this, that beside they were blessed in their owne children, because they were obedient to them, they should be blessed in Chams children,
he Implies this, that beside they were blessed in their own children, Because they were obedient to them, they should be blessed in Chams children,
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(32) sermon (DIV1)
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because they were seruants to them: so Shem and Iaphet were blessed in Chams curse.
Because they were Servants to them: so Shem and Japhet were blessed in Chams curse.
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(32) sermon (DIV1)
670
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Againe beside that Cham was cursed in his owne children, because they were rebellious to him, he is cursed also in Shems & Iaphets children,
Again beside that Cham was cursed in his own children, Because they were rebellious to him, he is cursed also in Shems & Japhets children,
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(32) sermon (DIV1)
670
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because they were Lordes ouer hym, according to this saying, Let Canaan be their seruant;
Because they were lords over him, according to this saying, Let Canaan be their servant;
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(32) sermon (DIV1)
670
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so Cham is cursed in Shem and Iaphets blessing, as the Egyptians were drowned in the waters which saued the Isralites.
so Cham is cursed in Shem and Japhets blessing, as the egyptians were drowned in the waters which saved the Israelites.
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(32) sermon (DIV1)
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These are the notes which I could picke out of this storie:
These Are the notes which I could pick out of this story:
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(32) sermon (DIV1)
670
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heere you see how Cham was cursed but for dooing euill, and how Shem and Iaphet were blessed but for dooing well;
Here you see how Cham was cursed but for doing evil, and how Shem and Japhet were blessed but for doing well;
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(32) sermon (DIV1)
670
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therefore as the Angell sayd to them which sought Christ at the sepulcher; Feare not you, so I may say to all which seeke Christ, feare not you,
Therefore as the Angel said to them which sought christ At the sepulcher; fear not you, so I may say to all which seek christ, Fear not you,
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(32) sermon (DIV1)
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for when Cham is cursed Shem and Iaphet are blessed;
for when Cham is cursed Shem and Japhet Are blessed;
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(32) sermon (DIV1)
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so when the wicked are cursed, the godly shall bee blessed, as the sheepe went to the right hand,
so when the wicked Are cursed, the godly shall be blessed, as the sheep went to the right hand,
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(32) sermon (DIV1)
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when the goates went to the left hand.
when the Goats went to the left hand.
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(32) sermon (DIV1)
670
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This is enough to shew what wee are, that when God saued but eight persons in the flood,
This is enough to show what we Are, that when God saved but eight Persons in the flood,
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(32) sermon (DIV1)
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yet you see one of them drinke vntill he bee drunken; and another scorne vntill he be cursed.
yet you see one of them drink until he be drunken; and Another scorn until he be cursed.
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(32) sermon (DIV1)
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so, knowing the Word to be like vnto the Tree of life, he appoynteth you to other businesse, to other exercises, to other workes, so, knowing the Word to be like unto the Tree of life, he appointeth you to other business, to other exercises, to other works,
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(33) sermon (DIV1)
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If two among so few did so, when the flood was by them, what meruaile though so many do so now the flood is gone, and the weather calme:
If two among so few did so, when the flood was by them, what marvel though so many do so now the flood is gone, and the weather Cam:
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(32) sermon (DIV1)
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As there was a Cham in the Arke, so looke alwaies to haue Cham in the church.
As there was a Cham in the Ark, so look always to have Cham in the Church.
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(32) sermon (DIV1)
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Shem did not go out of the Arke, because Cham was in the Arke, neither let the faithfull go out of the church,
Shem did not go out of the Ark, Because Cham was in the Ark, neither let the faithful go out of the Church,
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(32) sermon (DIV1)
670
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because wicked are in the church. As Cham scorned, and Noah was scorned: so there shall be alwaies one that persecuteth, and one which is persecuted:
Because wicked Are in the Church. As Cham scorned, and Noah was scorned: so there shall be always one that persecuteth, and one which is persecuted:
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(32) sermon (DIV1)
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if the sonne persecute the father, thinke it not strange to be persecuted of any, for they which are not persecuted, lightlie are persecutours themselues.
if the son persecute the father, think it not strange to be persecuted of any, for they which Are not persecuted, lightly Are persecutors themselves.
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(32) sermon (DIV1)
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Thus you haue seen Noah drunken and scorned, Cham scorning and cursed, Shem and Iaphet reuerencing and blessed.
Thus you have seen Noah drunken and scorned, Cham scorning and cursed, Shem and Japhet reverencing and blessed.
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(32) sermon (DIV1)
670
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In this storie is the first mention of planting of Vineyardes, the first speech of drinking of wine, the first example of drunkennes, the first blessing and cursing of parents, the first name of seruant,
In this story is the First mention of planting of Vineyards, the First speech of drinking of wine, the First Exampl of Drunkenness, the First blessing and cursing of Parents, the First name of servant,
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(32) sermon (DIV1)
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and the first prophecie of the calling of the Gentiles.
and the First prophecy of the calling of the Gentiles.
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(32) sermon (DIV1)
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Noah is a warning to all drunkards, Cham is a warning to all scorners, Shem and Iaphet are an example for all subiects to reuerence their rulers,
Noah is a warning to all drunkards, Cham is a warning to all Scorner's, Shem and Japhet Are an Exampl for all Subjects to Reverence their Rulers,
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(32) sermon (DIV1)
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and for all children to reuerence their parents.
and for all children to Reverence their Parents.
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(32) sermon (DIV1)
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Now as Noah prayed, God perswade Iaphet to dwell with Shem, so God perswade vs to dwell with Christ. FINIS.
Now as Noah prayed, God persuade Japhet to dwell with Shem, so God persuade us to dwell with christ. FINIS.
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(32) sermon (DIV1)
670
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The first Sermon. Take heed how you heare. Luke. 8. 18.
The First Sermon. Take heed how you hear. Luke. 8. 18.
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(33) sermon (DIV1)
670
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THis is the warning of Christ to his Disciples, after they had heard the Parable of the seede,
THis is the warning of christ to his Disciples, After they had herd the Parable of the seed,
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(33) sermon (DIV1)
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how it fell in foure grounds, & but one of the foure brought foorth fruit. Here Christ exhorteth his Disciples to bee that ground, and wee exhort you.
how it fell in foure grounds, & but one of the foure brought forth fruit. Here christ exhorteth his Disciples to be that ground, and we exhort you.
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(33) sermon (DIV1)
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As GOD sent his Prophets and Teachers to Ierusalem that was the chiefe Citie of the Iewes, where the Temple was built,
As GOD sent his prophets and Teachers to Ierusalem that was the chief city of the Iewes, where the Temple was built,
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(33) sermon (DIV1)
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and where the Priestes, and the Leuites and the Doctors dwelt, like an Vniuersitie, that from it all the Townes and Villages about might receiue instruction & light,
and where the Priests, and the Levites and the Doctors dwelled, like an university, that from it all the Towns and Villages about might receive instruction & Light,
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(33) sermon (DIV1)
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like a Beacon which standeth vpon a hill, and is seene ouer all the Countrie: so GOD hath done to this Ierusalem of yours.
like a Beacon which Stands upon a hill, and is seen over all the Country: so GOD hath done to this Ierusalem of yours.
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(33) sermon (DIV1)
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The citie of Ierusalem had neuer so many Prophets crying at once in her streetes,
The City of Ierusalem had never so many prophets crying At once in her streets,
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(33) sermon (DIV1)
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as this citie wherein wee dwell, though the Oxe, which treadeth out the Corne, hath often been attempted to bee muzle• euen of those which tread not at all.
as this City wherein we dwell, though the Ox, which treadeth out the Corn, hath often been attempted to be muzle• even of those which tread not At all.
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(33) sermon (DIV1)
671
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of a Christian is to learne the Arte of hearing. We care how wee sow, lest our seed should be lost:
of a Christian is to Learn the Art of hearing. We care how we sow, lest our seed should be lost:
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(33) sermon (DIV1)
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Yet as the Lambes breede in the winter, and Quailes came with the winde: so Preachers spring in the time of discouragement more then when nothing hindereth them:
Yet as the Lambs breed in the winter, and Quails Come with the wind: so Preachers spring in the time of discouragement more then when nothing hindereth them:
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(33) sermon (DIV1)
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& whether it bee our ambition (as the kindred of Christ sayd) they which will bee famous goe to great places, or whether GOD would make this citie a spring and fountaine to water the Land, as hee did Ierusalem:
& whither it be our ambition (as the kindred of christ said) they which will be famous go to great places, or whither GOD would make this City a spring and fountain to water the Land, as he did Ierusalem:
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(33) sermon (DIV1)
671
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heere is the Colledge of the Prophets, here is the voyce of a Cryer, here dwels the Seer,
Here is the College of the prophets, Here is the voice of a Crier, Here dwells the Seer,
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(33) sermon (DIV1)
671
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though he be hated, and scorned, & contemned for his pains.
though he be hated, and scorned, & contemned for his pains.
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(33) sermon (DIV1)
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When I consider how many labourers God hath sent to this Vineyard, and yet how little fruite it yeeldeth to the Sower, I cannot impute it to the want of teaching,
When I Consider how many labourers God hath sent to this Vineyard, and yet how little fruit it yields to the Sour, I cannot impute it to the want of teaching,
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(33) sermon (DIV1)
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but to the want of hearing, neither so much to the want of hearing, as to a kinde of negligent hearing, like the high way which receiued the seede but did not couer it.
but to the want of hearing, neither so much to the want of hearing, as to a kind of negligent hearing, like the high Way which received the seed but did not cover it.
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(33) sermon (DIV1)
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Therefore when this sentence came to my minde, me thought I should goe no farther vntill I had taught you how to heare. I stood in doubt a while whether I shoulde take such a short text:
Therefore when this sentence Come to my mind, me Thought I should go no farther until I had taught you how to hear. I stood in doubt a while whither I should take such a short text:
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(33) sermon (DIV1)
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but when I looked into longer thē it, me thought this seemed longer then they,
but when I looked into longer them it, me Thought this seemed longer then they,
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(33) sermon (DIV1)
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and as I iudge a text which should bee preached before all texts, which because it was not taught and learned at the first, a thousand Sermons haue been lost and forgotten,
and as I judge a text which should be preached before all texts, which Because it was not taught and learned At the First, a thousand Sermons have been lost and forgotten,
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(33) sermon (DIV1)
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as though they had neuer been preached at all: therefore let mee say as my text saith, before I expound it:
as though they had never been preached At all: Therefore let me say as my text Says, before I expound it:
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(33) sermon (DIV1)
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Take heede how you heare, while I teach you how to heare. Take heed how you hear, while I teach you how to hear.
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(33) sermon (DIV1)
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There is no sentence in Scripture which the diuell had rather you should not regarde then this lesson of hearing: for if you take heede how you heare, you shall not onely profite by this Sermon,
There is no sentence in Scripture which the Devil had rather you should not regard then this Lesson of hearing: for if you take heed how you hear, you shall not only profit by this Sermon,
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(33) sermon (DIV1)
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but euery Sermon after this shall leaue such instruction, and peace, and comfort with you, as you neuer thought the Word contayned for you:
but every Sermon After this shall leave such instruction, and peace, and Comfort with you, as you never Thought the Word contained for you:
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(33) sermon (DIV1)
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therefore no maruaile if the Tempter doe trouble you when you should heare, as the fowles combred Abraham when he should offer Sacrifice.
Therefore no marvel if the Tempter do trouble you when you should hear, as the fowls cumbered Abraham when he should offer Sacrifice.
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For bee yee well assured that this is an infallible signe, that some excellent and notable good is towarde you,
For be ye well assured that this is an infallible Signen, that Some excellent and notable good is toward you,
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when the diuell is so busie to hinder your hearing of the Worde, which of all other things he dooth most enuie vnto you:
when the Devil is so busy to hinder your hearing of the Word, which of all other things he doth most envy unto you:
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therefore as hee appoynted Adam to another tree, lest he should goe to the Tree of life:
Therefore as he appointed Adam to Another tree, lest he should go to the Tree of life:
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so let vs care how we heare, least Gods seede bee lost.
so let us care how we hear, lest God's seed be lost.
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and to other studies, least you should heare it, and be conuerted to GOD, whereby the tribute and reuenew of his kingdome should bee impayred:
and to other studies, lest you should hear it, and be converted to GOD, whereby the tribute and revenue of his Kingdom should be impaired:
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therefore marke how many forces he hath bent against one little scripture to frustrate this counsell of Christ, Take heed how you heare.
Therefore mark how many forces he hath bent against one little scripture to frustrate this counsel of christ, Take heed how you hear.
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First, hee labours all that hee can to stay vs from hearing:
First, he labours all that he can to stay us from hearing:
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to effect this, hee keepes vs at Tauernes, at Playes, in our shoppes, and appoynts vs some other businesse at the same time, that when the bell cals to the Sermon, wee say like the churlish guests, wee cannot come.
to Effect this, he keeps us At Taverns, At Plays, in our shops, and appoints us Some other business At the same time, that when the bell calls to the Sermon, we say like the churlish guests, we cannot come.
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If hee cannot stay vs away with any businesse or exercise, then he casts fancies into our minds,
If he cannot stay us away with any business or exercise, then he Cast fancies into our minds,
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and drowsinesse into our heads, and sounds into our eares, and temptations before our eyes, that though we heare, yet we should not marke,
and drowsiness into our Heads, and sounds into our ears, and temptations before our eyes, that though we hear, yet we should not mark,
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like the birds which flye about the Church.
like the Birds which fly about the Church.
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If hee cannot staye our eares, nor slacke our attention as he would, then hee tickleth vs to mislike some thing which was sayd,
If he cannot stay our ears, nor slack our attention as he would, then he tickleth us to mislike Some thing which was said,
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and by that makes vs reiect all the rest.
and by that makes us reject all the rest.
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If wee cannot mislike anie thing which is sayd, then hee infecteth vs with some preiudice of the Preacher, hee doth not as hee teacheth,
If we cannot mislike any thing which is said, then he Infecteth us with Some prejudice of the Preacher, he does not as he Teaches,
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and therefore we lesse regarde what hee saith.
and Therefore we less regard what he Says.
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If there bee no fault in the man, nor in the doctrine, then least it would conuert vs and reclaime vs, he courseth all meanes to keepe vs from the consideration of it, vntill we haue forgot it.
If there be no fault in the man, nor in the Doctrine, then lest it would convert us and reclaim us, he courseth all means to keep us from the consideration of it, until we have forgotten it.
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To compasse this, so soone as we haue heard, he takes vs to dinner, or to company,
To compass this, so soon as we have herd, he Takes us to dinner, or to company,
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or to pastime, to remooue our mindes that wee should thinke no more of it.
or to pastime, to remove our minds that we should think no more of it.
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If it stay in our thoughts, and like vs well, then he hath this trick in stead of applying the doctrine which we should follow, he turnes vs to praise and extoll the preacher, he made an excellent Sermon, he hath a notable gift, I neuer heard any like him.
If it stay in our thoughts, and like us well, then he hath this trick in stead of applying the Doctrine which we should follow, he turns us to praise and extol the preacher, he made an excellent Sermon, he hath a notable gift, I never herd any like him.
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He which can say so hath heard enough:
He which can say so hath herd enough:
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this is the repetitiō which you make of our sermons when you come home, and so to your businesse againe, till the next sermon come, a breath goeth from vs,
this is the repetition which you make of our Sermons when you come home, and so to your business again, till the next sermon come, a breath Goes from us,
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and a sounde commeth to you, and so the matter is ended.
and a sound comes to you, and so the matter is ended.
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If all these commers heare in vaine, and the tempter be so busie to hinder this work more than any other, Christs warning may serue for you,
If all these comers hear in vain, and the tempter be so busy to hinder this work more than any other, Christ warning may serve for you,
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as well as his Disciples, Take heede how you heare.
as well as his Disciples, Take heed how you hear.
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There is a hearing, and a preparatiue before hearing, there is a praying, and a preparatiue before praying, there is a receiuing, and a preparatiue before receiuing.
There is a hearing, and a preparative before hearing, there is a praying, and a preparative before praying, there is a receiving, and a preparative before receiving.
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As I called examination the forerunner, which prepareth the way to the receluer: As I called examination the forerunner, which Prepareth the Way to the receluer:
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so I may call attention the forerunner, which prepareth the way to the Preacher, like the plough which cutteth vp the ground, that it may receiue the seede.
so I may call attention the forerunner, which Prepareth the Way to the Preacher, like the plough which cutteth up the ground, that it may receive the seed.
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As there is a foundation vpon which the stones, and lime, and timber are laide, which holdeth the buildings together ▪ so where this foundation of hearing is laid, there the instructions and lessons,
As there is a Foundation upon which the stones, and lime, and timber Are laid, which holds the buildings together ▪ so where this Foundation of hearing is laid, there the instructions and Lessons,
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and comforts do stay and are remembred, but hee which leaneth his eares in his pillowe, goeth home againe like the childe which he leadeth in his hand,
and comforts do stay and Are remembered, but he which leaneth his ears in his pillow, Goes home again like the child which he leads in his hand,
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and scarse remembreth the preachers texte.
and scarce Remember the Preachers text.
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A diuine tongue and a holy eare make sweete musicke, but a deafe eare makes a dumb tongue.
A divine tongue and a holy ear make sweet music, but a deaf ear makes a dumb tongue.
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There is nothing so easie as to heare, and yet there is nothing so hard as to heare well.
There is nothing so easy as to hear, and yet there is nothing so hard as to hear well.
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You come not hitherto learne how to heare, but you come hitherto heare as you were wont:
You come not hitherto Learn how to hear, but you come hitherto hear as you were wont:
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for there is none but thinkes before he come to heare, that he knowes how to heare already.
for there is none but thinks before he come to hear, that he knows how to hear already.
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But when I haue shewed you Christ meaning in this caueat, you shall iudge whether you haue heard or not heard, before you learned how to heare.
But when I have showed you christ meaning in this caveat, you shall judge whither you have herd or not herd, before you learned how to hear.
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In the seuenteenth Chapter and the fifth verse of Saint Mathewes Gospell, the Father teacheth you how to heare, nowe the Sonne teacheth you how to heare: shewing (as Iames saith) that hearers only are not blessed,
In the Seventeenth Chapter and the fifth verse of Saint Matthew Gospel, the Father Teaches you how to hear, now the Son Teaches you how to hear: showing (as James Says) that hearers only Are not blessed,
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for many shall say vnto Christ, Haue not wee heard thee in our Synagogues? whom hee will answere, with I know you not: and therefore it is not inough to heare, but you must care how hou heare, it is not enough to pray, but you must care how you pray, it is not enough to receiue, but you must care how you receiue, it is not enough to suffer, but you must care how you suffer, it is not enough to giue, but you must care how you giue, it is not enough to beleeue, but you must care how you beleeue: for God hath appointed the way as wel as the ende.
for many shall say unto christ, Have not we herd thee in our Synagogues? whom he will answer, with I know you not: and Therefore it is not enough to hear, but you must care how how hear, it is not enough to pray, but you must care how you pray, it is not enough to receive, but you must care how you receive, it is not enough to suffer, but you must care how you suffer, it is not enough to give, but you must care how you give, it is not enough to believe, but you must care how you believe: for God hath appointed the Way as well as the end.
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Because Cain regarded not the manner, God regarded not his Sacrifice. It is better to doe well than to doe good:
Because Cain regarded not the manner, God regarded not his Sacrifice. It is better to do well than to do good:
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for a man cannot offend in doing well, but he may offend in doing good, if hee doe not well.
for a man cannot offend in doing well, but he may offend in doing good, if he do not well.
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There is no seede which groweth so fast as Gods seede if it bee sowne well:
There is no seed which grows so fast as God's seed if it be sown well:
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Therfore Christ (whom the Father bade vs heare ) teacheth vs not only to heare, but how to heare: in the fourteenth chapter of Marke and the foure and twentieth verse, teacheth vs not onely to reade, but how to reade: in the foure and twentieth of Saint Mathew,
Therefore christ (whom the Father bade us hear) Teaches us not only to hear, but how to hear: in the fourteenth chapter of Mark and the foure and twentieth verse, Teaches us not only to read, but how to read: in the foure and twentieth of Saint Matthew,
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and the fifteenth verse, teacheth vs not onely to suffer, but how to suffer: in the fifth of Mathew,
and the fifteenth verse, Teaches us not only to suffer, but how to suffer: in the fifth of Matthew,
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and the tenth verse, teacheth vs not onely to receiue, but how to receiue: Luke 22. 19. teacheth vs not only to pray, but how to pray: Luk. 11. 1. signifiyng, that more sinne in hearing, and reading, and praying, and suffering, & receiuing, amisse,
and the tenth verse, Teaches us not only to receive, but how to receive: Luke 22. 19. Teaches us not only to pray, but how to pray: Luk. 11. 1. signifying, that more sin in hearing, and reading, and praying, and suffering, & receiving, amiss,
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than in not hearing, reading, praying, suffering, or receiuing at all. Therfore Paul takes the Christian before his race, and giues him this watch-word.
than in not hearing, reading, praying, suffering, or receiving At all. Therefore Paul Takes the Christian before his raze, and gives him this watchword.
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So run that thou mayst obtaine. So run that thou Mayest obtain.
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1. Cor. 9. 24. that is, so seek that thou mayst finde, so aske that thou mayst obtaine,
1. Cor. 9. 24. that is, so seek that thou Mayest find, so ask that thou Mayest obtain,
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so knocke that it may bee opened, so giue that thou maist doe good, so suffer that thou maist haue comfort,
so knock that it may be opened, so give that thou Mayest do good, so suffer that thou Mayest have Comfort,
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so heare that thou mayst profite.
so hear that thou Mayest profit.
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How many haue fasted, and watched and prayed more than we, and yet lost al their deuotion? because they thought not of this rule, to doe good in a good sort.
How many have fasted, and watched and prayed more than we, and yet lost all their devotion? Because they Thought not of this Rule, to do good in a good sort.
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The Papists so they pray, care not how they pray, for they thinke it enough to pray:
The Papists so they pray, care not how they pray, for they think it enough to pray:
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and therefore when they haue gone ouer their beads, their prayer is done, although they neuer thought what they asked.
and Therefore when they have gone over their beads, their prayer is done, although they never Thought what they asked.
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But Ieremie saith, Cursed be he that doth the busines of the Lorde negligently, whether hee heare negligently, or pray negligently, or receiue negligently, or preach negligently. The Scribes,
But Ieremie Says, Cursed be he that does the business of the Lord negligently, whither he hear negligently, or pray negligently, or receive negligently, or preach negligently. The Scribes,
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and Pharisies did fast, and watch, and pray, and heare, and reade, and giue, and doe all that we can doe,
and Pharisees did fast, and watch, and pray, and hear, and read, and give, and do all that we can do,
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and yet Christ rewardeth al their works with a woe; Woe be vnto you Scribes and Pharisies.
and yet christ Rewardeth all their works with a woe; Woe be unto you Scribes and Pharisees.
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The Disciple which betraied Christ, heard so much as the Disciples that loued Christ, yet he had no feeling,
The Disciple which betrayed christ, herd so much as the Disciples that loved christ, yet he had no feeling,
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nor comfort, nor profite of all his companie with Christ, because he did not vse it as the rest did.
nor Comfort, nor profit of all his company with christ, Because he did not use it as the rest did.
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The Iewes did heare more then all the world beside, yet because they tooke no heed to that which they heard,
The Iewes did hear more then all the world beside, yet Because they took no heed to that which they herd,
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therefore they crucified him which came to saue them, and became the cursedst people vppon the earth, which were the blessedst Nation before: therefore the A b c.
Therefore they Crucified him which Come to save them, and became the cursedst people upon the earth, which were the blessedest nation before: Therefore the A b c.
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therefore that I may shewe you that methode of hearing, which Christ commendeth heere to his disciples, it is necessarie to obserue fiue things.
Therefore that I may show you that method of hearing, which christ commends Here to his Disciples, it is necessary to observe fiue things.
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First, the necessitie of hearing: secondly, the fruite which commeth by hearing: thirdly, the kindes of hearers: fourthly, the danger of hearing amisse: First, the necessity of hearing: secondly, the fruit which comes by hearing: Thirdly, the Kinds of hearers: fourthly, the danger of hearing amiss:
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fiftly, that manner of hearing, which will make you remember that which is said, and teache you more in a yeare than you haue learned all your life.
Fifty, that manner of hearing, which will make you Remember that which is said, and teach you more in a year than you have learned all your life.
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Touching the necessitie of hearing: When Christ saith.
Touching the necessity of hearing: When christ Says.
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Take heede how you heare, hee implieth that all his Disciples should heare, nay they which were excommunicate from the prayers,Take heed how you hear, he Implies that all his Disciples should hear, nay they which were excommunicate from the Prayers,
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and from the councels, and from the Sacraments for their sinnes, yet were not excommunicate from hearing, because they should learne to repent.
and from the Counsels, and from the Sacraments for their Sins, yet were not excommunicate from hearing, Because they should Learn to Repent.
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Here that large commaundement of our Sauiour Christ standeth, That which I say vnto you, I say vnto all, therefore it is a general Proclamation, Whosoeuer hath an eare to heare let him heare.
Here that large Commandment of our Saviour christ Stands, That which I say unto you, I say unto all, Therefore it is a general Proclamation, Whosoever hath an ear to hear let him hear.
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The place implyeth that al should heare, though it importeth that al can not heare.
The place Implies that all should hear, though it imports that all can not hear.
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When the voyce spake from heauen it said nothing, but This is my beloued son, heare him:
When the voice spoke from heaven it said nothing, but This is my Beloved son, hear him:
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as thongh all the duties of man were comprised in hearing. Whē Christ spake but of one thing which is necessarie, he spake of hearing, Luke 10. 22. As though it were so necessarie to heare, that all necessities should giue place vnto it.
as though all the duties of man were comprised in hearing. When christ spoke but of one thing which is necessary, he spoke of hearing, Lycia 10. 22. As though it were so necessary to hear, that all necessities should give place unto it.
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When men would not heare, God spake to the ground; Oh earth, earth, earth heare the word of the Lord:
When men would not hear, God spoke to the ground; O earth, earth, earth hear the word of the Lord:
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Iere ▪ 22. 29. shewing that GOD so contemneth them which will not heare, that he regardes the earth and the trees,
Jeremiah ▪ 22. 29. showing that GOD so contemneth them which will not hear, that he regards the earth and the trees,
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and the stones being senselesse creatures aboue them. When GOD stroke Zacharias hee made him dumbe, but not deafe;
and the stones being senseless creatures above them. When GOD stroke Zacharias he made him dumb, but not deaf;
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When GOD stroke Saul, hee made him blinde, but not deafe; When GOD stroke Mephibosheth, hee made him lame, but not deafe.
When GOD stroke Saul, he made him blind, but not deaf; When GOD stroke Mephibosheth, he made him lame, but not deaf.
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Thus GOD would haue them heare which cannot see, nor speake, nor goe.
Thus GOD would have them hear which cannot see, nor speak, nor go.
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But there is a diuell which is called the deaffe diuell, Marke 9. 25. shewing that the diuell would haue vs deaffe,
But there is a Devil which is called the deaf Devil, Mark 9. 25. showing that the Devil would have us deaf,
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because hee that heareth instruction is in the way to life, but Hee which heares not instruction goeth out of the way. Prouerbs tenne-seauenteenth.
Because he that hears instruction is in the Way to life, but He which hears not instruction Goes out of the Way. Proverbs tenne-seauenteenth.
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To shew the necessitie of hearing the worde which we should heare is called meate in the fifth Chapter and the eleuenth verse of the Epistle to the Hebrues,
To show the necessity of hearing the word which we should hear is called meat in the fifth Chapter and the Eleventh verse of the Epistle to the Hebrews,
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and the want of the Worde is called a famine in the eight chapter of Amos Prophecie and the eleuenth verse,
and the want of the Word is called a famine in the eight chapter of Amos Prophecy and the Eleventh verse,
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as though it were as necessarie for vs to heare, as it is to eate.
as though it were as necessary for us to hear, as it is to eat.
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Although our heartes are contrarie to the Worde more than to any thing beside, yet no man can thinke that this is the Word of GOD,
Although our hearts Are contrary to the Word more than to any thing beside, yet no man can think that this is the Word of GOD,
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but hee thinkes it necessarie to bee heard.
but he thinks it necessary to be herd.
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Besides, if Christ bee the Word (as Saint Iohn calleth him in the first chapter and fourteenth verse) and the Worde is receiued by no other meanes,
Beside, if christ be the Word (as Saint John calls him in the First chapter and fourteenth verse) and the Word is received by no other means,
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but by hearing onely can anie man then receiue Christ without hearing? Let not anie bee thus fonde so vainely to dreame:
but by hearing only can any man then receive christ without hearing? Let not any be thus fond so vainly to dream:
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for that were to receiue the Worde without the Worde.
for that were to receive the Word without the Word.
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Therefore, as Iohn wept vntill the Booke was opened, and so soone as it was opened, all the Elders sung:
Therefore, as John wept until the Book was opened, and so soon as it was opened, all the Elders sung:
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so wee shoulde coumpt it the greatest cause of weeping when the worde is taken from vs that wee cannot heare it,
so we should count it the greatest cause of weeping when the word is taken from us that we cannot hear it,
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and the greatest cause of reioycing when it is open to vs that wee may heare without let.
and the greatest cause of rejoicing when it is open to us that we may hear without let.
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Thus much of the necessitie of hearing.
Thus much of the necessity of hearing.
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Secondly, touching the fruite that commeth by hearing: Of all our sences, hearing is the sence of learning,
Secondly, touching the fruit that comes by hearing: Of all our Senses, hearing is the sense of learning,
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and therefore Salomon begins his Wisedome, with Hearken my sonne, Prouer. 1. 8. opening as it were the doore where Wisedome must enter.
and Therefore Solomon begins his Wisdom, with Harken my son, Prover 1. 8. opening as it were the door where Wisdom must enter.
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Therefore except in praying, temptations neuer trouble a man so much as in hearing, which sheweth that these two are the destroyers of the destroyer:
Therefore except in praying, temptations never trouble a man so much as in hearing, which shows that these two Are the destroyers of the destroyer:
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therefore as the tempter himselfe could not abide to heare the Word when Christ spake,
Therefore as the tempter himself could not abide to hear the Word when christ spoke,
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so hee cannot abide that wee should heare the Word. It must needes bee good for vs which our enemies would keepe from vs.
so he cannot abide that we should hear the Word. It must needs be good for us which our enemies would keep from us
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Many hearing the Worde haue met with knowledge, haue met with comfort, haue met with saluation,
Many hearing the Word have met with knowledge, have met with Comfort, have met with salvation,
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but without the Worde neuer any was conuerted to GOD.
but without the Word never any was converted to GOD.
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Therefore whensoeuer the Worde is preached, euery one may say to himselfe, as the Disciples saide to the blinde man, Bee of good comfort, hee calleth thee: bee of good comfort, the Lorde calleth thee.
Therefore whensoever the Word is preached, every one may say to himself, as the Disciples said to the blind man, be of good Comfort, he calls thee: be of good Comfort, the Lord calls thee.
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When Christ heard a woman say, Blessed are the breastes which gaue thee sucke, Christ replied, Blessed are they which heare the Worde of God:
When christ herd a woman say, Blessed Are the breasts which gave thee suck, christ replied, Blessed Are they which hear the Word of God:
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shewing, that his Disciples were more blessed for hearing him, than his Mother for bearing him.
showing, that his Disciples were more blessed for hearing him, than his Mother for bearing him.
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fo• in Matthew. 16. 17. hee saith, Blessed are the eares which heare the things which you heare:
fo• in Matthew. 16. 17. he Says, Blessed Are the ears which hear the things which you hear:
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shewing that the Iewes were more blessed than all the worlde, because they had this one blessing to heare the trueth.
showing that the Iewes were more blessed than all the world, Because they had this one blessing to hear the truth.
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If they be blessed which heare, then you come hither for a blessing, and hee which is blessed, wanteth nothing.
If they be blessed which hear, then you come hither for a blessing, and he which is blessed, Wants nothing.
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Euery priuiledge dooth importe some speciall good to him which hath it:
Every privilege doth import Some special good to him which hath it:
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but it is the priuiledge of man to heare the Worde, and therefore the Worde became man, because it belongeth onely to man.
but it is the privilege of man to hear the Word, and Therefore the Word became man, Because it belongeth only to man.
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God hath giuen life and light and food to fowles, and fishes, and beastes, but his Word is the prerogatiue of man. God hath given life and Light and food to fowls, and Fish, and beasts, but his Word is the prerogative of man.
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As to speake is the propertie of man, so to heare is the propertie of man.
As to speak is the property of man, so to hear is the property of man.
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To shewe the fruite which commeth by hearing, Christ calleth the Word which wee should heare, Verbum Regni, The Word of the Kingdome, as though it brought a Kingdome with it:
To show the fruit which comes by hearing, christ calls the Word which we should hear, Verbum Regni, The Word of the Kingdom, as though it brought a Kingdom with it:
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to shewe the fruite which commeth by hearing. The Disciples call the word which we should heare, Verbum vitae, the Word of life, as though it brought life with it:
to show the fruit which comes by hearing. The Disciples call the word which we should hear, Verbum vitae, the Word of life, as though it brought life with it:
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to shewe the fruite that commeth by hearing, Christ compareth the good bearers to the fruitfull grounde:
to show the fruit that comes by hearing, christ compareth the good bearer to the fruitful ground:
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to shewe the fruite that commeth by hearing, Paule •aieth, Faith commeth by hearing, in the •enth to the Romanes, there is one fruite:
to show the fruit that comes by hearing, Paul •aieth, Faith comes by hearing, in the •enth to the Romans, there is one fruit:
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Knowledge commeth by hearing, Matthew the fifteenth and tenth verse, there is another fruite: Comforte commeth by hearing, Psalme one hundred and nineteene, there is another fruite:Knowledge comes by hearing, Matthew the fifteenth and tenth verse, there is Another fruit: Comfort comes by hearing, Psalm one hundred and nineteene, there is Another fruit:
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the sense of sinne commeth by hearing, there is another fruite. As Christ with fiue loaues and two fishes fed fiue thousand men:
the sense of sin comes by hearing, there is Another fruit. As christ with fiue loaves and two Fish fed fiue thousand men:
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so Peter with one Sermon conuerted three thousand foules.
so Peter with one Sermon converted three thousand fowls.
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Agrippa hearing Paul but once, almost became a Christian, the Eunuch hearing Philip but once straight receiued the faith: Agrippa hearing Paul but once, almost became a Christian, the Eunuch hearing Philip but once straight received the faith:
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Zacheus hearing Christ but once, gaue halfe his goods to the poore:
Zacchaeus hearing christ but once, gave half his goods to the poor:
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so I doubt not but some goe from our Sermons almost Christians like Agrippa, some whole Christians like the Eunuch, expressing their faith like Zacheus.
so I doubt not but Some go from our Sermons almost Christians like Agrippa, Some Whole Christians like the Eunuch, expressing their faith like Zacchaeus.
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Now a little and then a little the soule groweth like the bodie.
Now a little and then a little the soul grows like the body.
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If you heare well, our voyce is like the sounde of the Rammes hornes that made the Walles of Iericho to reele, nay it will make the walles of hell to reele,
If you hear well, our voice is like the sound of the Rams horns that made the Walls of Jericho to reel, nay it will make the walls of hell to reel,
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(33) sermon (DIV1)
682
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Is not this the cause why your Preachers about the Citie care not how they preach,
Is not this the cause why your Preachers about the city care not how they preach,
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(33) sermon (DIV1)
686
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for the same Worde made the Prince of hell giue backe, Matthew 4. 7. Although at all other times we are as plaine and simple as Iaacob,
for the same Word made the Prince of hell give back, Matthew 4. 7. Although At all other times we Are as plain and simple as Jacob,
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(33) sermon (DIV1)
682
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6204
yet at this time wee haue a promise, and it is giuen to vs (for your sake) to speake sometime that which we conceiue not our selues,
yet At this time we have a promise, and it is given to us (for your sake) to speak sometime that which we conceive not our selves,
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(33) sermon (DIV1)
682
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because the houre is come wherein GOD hath appointed to call some of you as hee hath done some of you before.
Because the hour is come wherein GOD hath appointed to call Some of you as he hath done Some of you before.
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(33) sermon (DIV1)
682
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Therefore as the princelie spirite came vpon Saul when hee should raigne, to teach him how hee should rule:
Therefore as the princely Spirit Come upon Saul when he should Reign, to teach him how he should Rule:
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(33) sermon (DIV1)
682
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so the Propheticall spirit commeth vppon Preachers when they should teach, to teach them how they should speake.
so the Prophetical Spirit comes upon Preachers when they should teach, to teach them how they should speak.
av dt j n1 vvz p-acp n2 c-crq pns32 vmd vvi, pc-acp vvi pno32 c-crq pns32 vmd vvi.
(33) sermon (DIV1)
682
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Therefore, as Christ was contented to be baptized of Iohn, so be you content to be instructed of vs, that if we be more simple than you, the glorie of God may appeare more in conuerting you by vs.
Therefore, as christ was contented to be baptised of John, so be you content to be instructed of us, that if we be more simple than you, the glory of God may appear more in converting you by us
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(33) sermon (DIV1)
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Thirdly, touching the kinde of hearers: If all which come to heare, did heare as they should, Christ neede not warne vs, Take heede how yee heare.
Thirdly, touching the kind of hearers: If all which come to hear, did hear as they should, christ need not warn us, Take heed how ye hear.
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(33) sermon (DIV1)
683
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6210
But as we pray, so wee heare, the one is a lip-labour, and the other is an eare-labour.
But as we pray, so we hear, the one is a lip-labour, and the other is an eare-labour.
p-acp c-acp pns12 vvb, av pns12 vvi, dt pi vbz dt n1, cc dt n-jn vbz dt n1.
(33) sermon (DIV1)
683
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As children play the trewantes in the schoole, so men play the trewantes in the Church:
As children play the trewantes in the school, so men play the trewantes in the Church:
p-acp n2 vvb dt n2 p-acp dt n1, av n2 vvb dt n2 p-acp dt n1:
(33) sermon (DIV1)
683
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how many come to heare mee, and yet (peraduenture) some doe not heare, while I speake of hearing? One hath no pitcher, another hath left his pitcher behinde him, another hath brought a broken pitcher which will holde no water,
how many come to hear me, and yet (Peradventure) Some do not hear, while I speak of hearing? One hath not pitcher, Another hath left his pitcher behind him, Another hath brought a broken pitcher which will hold no water,
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(33) sermon (DIV1)
683
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therefore Christ calleth vs Fishers: for as a Fisher taketh but a few in respect of those which goe by,
Therefore christ calls us Fishers: for as a Fisher Takes but a few in respect of those which go by,
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(33) sermon (DIV1)
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so we reforme but a few in respect of them which goe as the came.
so we reform but a few in respect of them which go as the Come.
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(33) sermon (DIV1)
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First of Pauls hearers, and then of Christs hearers, and after our hearers. When the Athenians heard Paul preach of the resurrection, it is said, that some mocked; there is one sort, the chaire of scorners: some said, we will heare thee of this againe;
First of Paul's hearers, and then of Christ hearers, and After our hearers. When the Athenians herd Paul preach of the resurrection, it is said, that Some mocked; there is one sort, the chair of Scorner's: Some said, we will hear thee of this again;
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(33) sermon (DIV1)
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there is another sort, which are not yet resolued, but desire to bee better instructed:
there is Another sort, which Are not yet resolved, but desire to be better instructed:
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(33) sermon (DIV1)
683
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some did assent vnto him and receiued his doctrine, as Dionisius Areopagita, and Damaris a woman; there is the best sort:
Some did assent unto him and received his Doctrine, as Dionysius Areopagite, and Damaris a woman; there is the best sort:
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(33) sermon (DIV1)
683
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wee neuer preach but wee haue all these hearers, some mocke, some wauer, and some beleeue.
we never preach but we have all these hearers, Some mock, Some waver, and Some believe.
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(33) sermon (DIV1)
683
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Now of Christs hearers: Wee finde in the Gospell that Christ had foure sorts of hearers: while I count them to you, thinke of what sort you are,
Now of Christ hearers: we find in the Gospel that christ had foure sorts of hearers: while I count them to you, think of what sort you Are,
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(33) sermon (DIV1)
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for I doubt not but that there bee here of all sortes.
for I doubt not but that there be Here of all sorts.
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(33) sermon (DIV1)
683
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Some heard him to wonder at him, like Herode, which was mooued with the fame that went of him:
some herd him to wonder At him, like Herod, which was moved with the fame that went of him:
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(33) sermon (DIV1)
683
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some came to heare, because they would know all things, that they might be able to talke of them.
Some Come to hear, Because they would know all things, that they might be able to talk of them.
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(33) sermon (DIV1)
683
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It seemes that Iudas was such a scholler, for he had learned to preach but not to follow:
It seems that Iudas was such a scholar, for he had learned to preach but not to follow:
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(33) sermon (DIV1)
683
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some came to cauill and to trip him in his speeches, of these hearers were the Scribes and Pharisies which would make him an enemie to Caesar:
Some Come to cavil and to trip him in his Speeches, of these hearers were the Scribes and Pharisees which would make him an enemy to Caesar:
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(33) sermon (DIV1)
683
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some were like to the good ground, which came to know what they might doo, and how they shoulde beleeue, like the humble Scribe which inquired the way to heauen.
Some were like to the good ground, which Come to know what they might do, and how they should believe, like the humble Scribe which inquired the Way to heaven.
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(33) sermon (DIV1)
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Now to our hearers. As there were wise Virgins and foolish Virgins:
Now to our hearers. As there were wise Virgins and foolish Virgins:
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(33) sermon (DIV1)
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so there are wise hearers, and foolish hearers. Some are so nice that they had rather pine then take their foode of any which is licensed by a Bishop,
so there Are wise hearers, and foolish hearers. some Are so Nicaenae that they had rather pine then take their food of any which is licensed by a Bishop,
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(33) sermon (DIV1)
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as if Helias should refuse his food because a rauē brought it to him and not an Angel:
as if Elias should refuse his food Because a raven brought it to him and not an Angel:
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(33) sermon (DIV1)
683
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some come vnto the seruice to saue forfeiture, and then they stay the Sermon for shame:
Some come unto the service to save forfeiture, and then they stay the Sermon for shame:
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(33) sermon (DIV1)
683
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some come because they would not bee counted Atheists: some come because they would auoyde the name of Papists:
Some come Because they would not be counted Atheists: Some come Because they would avoid the name of Papists:
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(33) sermon (DIV1)
683
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some come to please their friends, one hath a good man to his friend, & least he should offend him he frequents the Preachers, that his friend may thinke well of him:
Some come to please their Friends, one hath a good man to his friend, & lest he should offend him he frequents the Preachers, that his friend may think well of him:
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(33) sermon (DIV1)
683
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some come with their masters and mistresses for attendāce:
Some come with their Masters and mistress's for attendance:
d vvb p-acp po32 n2 cc n2 p-acp n1:
(33) sermon (DIV1)
683
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some come with a fame, they haue heard great speech of the man, and therefore they will spend one houre to heare him once,
Some come with a fame, they have herd great speech of the man, and Therefore they will spend one hour to hear him once,
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(33) sermon (DIV1)
683
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but to see whether it be so as they say: some come because they be idle, to passe the time they go to a Sermon,
but to see whither it be so as they say: Some come Because they be idle, to pass the time they go to a Sermon,
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(33) sermon (DIV1)
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lest they should bee wearie of doing nothing: some come with their fellowes, one saith, let vs goe to the Sermon:
lest they should be weary of doing nothing: Some come with their Fellows, one Says, let us go to the Sermon:
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(33) sermon (DIV1)
683
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content saith he, and hee goeth for companie:
content Says he, and he Goes for company:
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(33) sermon (DIV1)
683
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some heare the sound of a voyce, as they passe by the Church, and step in before they be aware:
Some hear the found of a voice, as they pass by the Church, and step in before they be aware:
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(33) sermon (DIV1)
683
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another hath some occasion of busines, and he appoynts his friend to meete him at such a Sermon, as they doe at Pauls:
Another hath Some occasion of business, and he appoints his friend to meet him At such a Sermon, as they do At Paul's:
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(33) sermon (DIV1)
683
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all these are accidentall hearers, like children which sit in the market, and neither buy nor sell.
all these Are accidental hearers, like children which fit in the market, and neither buy nor fell.
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(33) sermon (DIV1)
683
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But as many foxes haue been taken when they came to take:
But as many foxes have been taken when they Come to take:
cc-acp c-acp d n2 vhb vbn vvn c-crq pns32 vvd pc-acp vvi:
(33) sermon (DIV1)
683
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so they which came to spye, or wonder, or gaze, or scoffe, haue changed their minds before they went home,
so they which Come to spy, or wonder, or gaze, or scoff, have changed their minds before they went home,
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(33) sermon (DIV1)
683
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if you hearkē to that, you shall speed like Absolon.
if you harken to that, you shall speed like Absalom.
cs pn22 vvb p-acp d, pn22 vmb vvi av-j np1.
(34) sermon (DIV1)
689
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like one which findes when he doth not seeke. As ye come with diuers motiōs, so ye heare in diuers manners:
like one which finds when he does not seek. As you come with diverse motions, so you hear in diverse manners:
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(33) sermon (DIV1)
683
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One is like an Athenian, and he hearkeneth after newes: if the Preacher say any thing of our Armies beyond sea, or counsell at home,
One is like an Athenian, and he harkeneth After news: if the Preacher say any thing of our Armies beyond sea, or counsel At home,
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(33) sermon (DIV1)
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or matters of Court, that is his lure:
or matters of Court, that is his lure:
cc n2 pp-f n1, cst vbz po31 n1:
(33) sermon (DIV1)
684
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another is like the Pharisie, and he watcheth if any thing bee sayd that may bee wrested to be spoken against persons in high place, that he may play the diuell in accusing of his brethren, let him write that in his tables too:
Another is like the Pharisee, and he watches if any thing be said that may be wrested to be spoken against Persons in high place, that he may play the Devil in accusing of his brothers, let him write that in his tables too:
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(33) sermon (DIV1)
684
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another smackes of eloquence, and hee gapes for a phrase, that when he commeth to his ordinarie, he may haue one figure more to grace and worship his tale:
Another smacks of eloquence, and he gapes for a phrase, that when he comes to his ordinary, he may have one figure more to grace and worship his tale:
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(33) sermon (DIV1)
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another is male-content, and he neuer pricketh vp his eares till the Preacher come to gird agaynst some whom he spiteth,
Another is malcontent, and he never pricks up his ears till the Preacher come to gird against Some whom he spiteth,
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(33) sermon (DIV1)
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and when the Sermon is done, hee remembreth nothing which was sayd to him, but that which was spoken agaynst other:
and when the Sermon is done, he Remember nothing which was said to him, but that which was spoken against other:
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(33) sermon (DIV1)
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another commeth to gaze about the Church, he hath an euill eye, which is still looking vpon that from which Iob did auert his eye:
Another comes to gaze about the Church, he hath an evil eye, which is still looking upon that from which Job did avert his eye:
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(33) sermon (DIV1)
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another commeth to muze, so soone as hee is set, hee falleth into a browne studie, sometimes his minde runnes on his market, sometimes of his iourney, sometimes of his suite, sometimes of his dinner, sometimes of his sport after dinner,
Another comes to muze, so soon as he is Set, he falls into a brown study, sometime his mind runs on his market, sometime of his journey, sometime of his suit, sometime of his dinner, sometime of his sport After dinner,
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(33) sermon (DIV1)
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and the Sermon is done before the man thinke where he is:
and the Sermon is done before the man think where he is:
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(33) sermon (DIV1)
684
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another commeth to heare, but so soone as the Preacher hath sayd his prayer, he falles fast a sleepe,
Another comes to hear, but so soon as the Preacher hath said his prayer, he falls fast a sleep,
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(33) sermon (DIV1)
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as though he had been brought in for a corps, & the Preacher should preach at his funerall.
as though he had been brought in for a corpse, & the Preacher should preach At his funeral.
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(33) sermon (DIV1)
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This is the generation of hearers: is not the saying of Christ fulfilled now, Hearing you heare not? because wee heare and heare not,
This is the generation of hearers: is not the saying of christ fulfilled now, Hearing you hear not? Because we hear and hear not,
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(33) sermon (DIV1)
685
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like a couetous churle, which goeth by a begger when he cryeth in Christes name for reliefe,
like a covetous churl, which Goes by a beggar when he Cries in Christ's name for relief,
av-j dt j n1, r-crq vvz p-acp dt n1 c-crq pns31 vvz p-acp npg1 n1 p-acp n1,
(33) sermon (DIV1)
685
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and heareth him crye, but will not heare him, because he craueth that which he will not part with.
and hears him cry, but will not hear him, Because he craveth that which he will not part with.
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(33) sermon (DIV1)
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May we not say againe with Christ, What went ye out to see, rather then What went ye out to heare, seeing ye remember that which ye see,
May we not say again with christ, What went you out to see, rather then What went you out to hear, seeing you Remember that which you see,
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(33) sermon (DIV1)
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and forget all which ye heare? So you depart from our sermons like a slidethrifts purse which will hold no money,
and forget all which you hear? So you depart from our Sermons like a slidethrifts purse which will hold no money,
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(33) sermon (DIV1)
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and as you goe home one saith he doth not edifie: another saith, I cannot profit by him:
and as you go home one Says he does not edify: Another Says, I cannot profit by him:
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(33) sermon (DIV1)
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another saith, he keeps not to his text: another saith, he speaks not to the heart:
Another Says, he keeps not to his text: Another Says, he speaks not to the heart:
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and after a while are neuer the better.
and After a while Are never the better.
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(34) sermon (DIV1)
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because their flockes haue no care to heare? Is not this the cause why God doth not heare vs,
Because their flocks have no care to hear? Is not this the cause why God does not hear us,
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because we wil not heare him? Is not this the cause why ye are such Doctors in the world,
Because we will not hear him? Is not this the cause why you Are such Doctors in the world,
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and such Infants in the Church? Yee learned your trade in seauen yeares, but you haue not learned religion in all your yeares.
and such Infants in the Church? Ye learned your trade in seauen Years, but you have not learned Religion in all your Years.
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(33) sermon (DIV1)
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Can you giue any reason for it but this? you marked when your master taught you your trade,
Can you give any reason for it but this? you marked when your master taught you your trade,
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because you should liue by it:
Because you should live by it:
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(33) sermon (DIV1)
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but you marked not when the Preacher taught you religion, because you do not liue by it.
but you marked not when the Preacher taught you Religion, Because you do not live by it.
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(33) sermon (DIV1)
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Come now to the daunger by hearing amisse. Christ saith, Take heed how you heare: In Deut. 4. it is said, Take heede how ye forget that which yee heare.
Come now to the danger by hearing amiss. christ Says, Take heed how you hear: In Deuteronomy 4. it is said, Take heed how you forget that which ye hear.
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(33) sermon (DIV1)
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This Take heede awaies goeth before some daunger:
This Take heed aways Goes before Some danger:
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therefore as Paul saith, that men receiue the Sacrament to their saluation, or to their damnation, 1. Cor. 11. so Christ saith, that men heare the Word to their saluation,
Therefore as Paul Says, that men receive the Sacrament to their salvation, or to their damnation, 1. Cor. 11. so christ Says, that men hear the Word to their salvation,
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or to their damnation, The word which I haue spoken shall iudge you in the latter day.
or to their damnation, The word which I have spoken shall judge you in the latter day.
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Ioh. 12. It is called the sauour of life, because it saueth, and it is called the sauour of death, because it condemneth.
John 12. It is called the savour of life, Because it Saveth, and it is called the savour of death, Because it Condemneth.
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An euill eye ingendreth lust, & an euil tongue ingendreth strife: but an euil eare makes an heretike, and a scismatike, and an Idolater.
an evil eye engendereth lust, & an evil tongue engendereth strife: but an evil ear makes an heretic, and a Schismatic, and an Idolater.
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(33) sermon (DIV1)
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This carelesse hearing, made GOD take away his worde from the Iewes:
This careless hearing, made GOD take away his word from the Iewes:
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(33) sermon (DIV1)
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therefore you may heare the word so, as it may bee taken from you, as the talent was from him that hid it, for GOD will not leaue his pearles with swine:
Therefore you may hear the word so, as it may be taken from you, as the talon was from him that hid it, for GOD will not leave his Pearls with Swine:
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but as he saith, What hast thou to doe to take my words in thy mouth seeing thou hatest to bee reformed? So he will say, what hast thou to doe to take my word in thy eare, seeing thou hatest to be reformed? If any of you goe away no better then you came, you are not like hearers, but like cyphers, which supplie a place,
but as he Says, What hast thou to do to take my words in thy Mouth seeing thou Hatest to be reformed? So he will say, what hast thou to do to take my word in thy ear, seeing thou Hatest to be reformed? If any of you go away no better then you Come, you Are not like hearers, but like ciphers, which supply a place,
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(33) sermon (DIV1)
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but signifie nothing, so you take a roume but learne nothing:
but signify nothing, so you take a room but Learn nothing:
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and they which are cyphers in the house of GOD, shall bee cyphers in the kingdome of GOD.
and they which Are ciphers in the house of GOD, shall be ciphers in the Kingdom of GOD.
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Therefore, if thou haue an euill eye, and an euill tongue, and an euill hand, and an euill foote, yet haue not an euill eare too:
Therefore, if thou have an evil eye, and an evil tongue, and an evil hand, and an evil foot, yet have not an evil ear too:
av, cs pns21 vhb dt j-jn n1, cc dt j-jn n1, cc dt j-jn n1, cc dt j-jn n1, av vhb xx dt j-jn n1 av:
(33) sermon (DIV1)
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for then all is euill, because the eare must teach all. If the eare hearken to euill, then the heart must learne euill.
for then all is evil, Because the ear must teach all. If the ear harken to evil, then the heart must Learn evil.
c-acp av d vbz j-jn, c-acp dt n1 vmb vvi d. cs dt n1 vvb p-acp j-jn, cs dt n1 vmb vvi j-jn.
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Therefore an euill eare is compared vnto a bad Porter, which lets in euery one in a gay coat,
Therefore an evil ear is compared unto a bad Porter, which lets in every one in a gay coat,
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(33) sermon (DIV1)
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though hee bee neuer so bad; and keepes out him that goes bare, though he be neuer so good:
though he be never so bad; and keeps out him that Goes bore, though he be never so good:
cs pns31 vbb av-x av j; cc vvz av pno31 cst vvz j, cs pns31 vbb av-x av j:
(33) sermon (DIV1)
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so an euil eare lets al that is euil enter into the hair, but al that is good shuts the dore against it,
so an evil ear lets all that is evil enter into the hair, but all that is good shuts the door against it,
av dt j-jn n1 vvz d cst vbz j-jn vvb p-acp dt n1, cc-acp d cst vbz j vvz dt n1 p-acp pn31,
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lest it should set the spirit & the flesh at variance.
lest it should Set the Spirit & the Flesh At variance.
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Oh, if the Adder had not stopped his eare, how lōg since had he bin charmed? But the shortest time in Gods seruice is the lōgest time in al the day.
O, if the Adder had not stopped his ear, how long since had he been charmed? But the Shortest time in God's service is the longest time in all the day.
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(33) sermon (DIV1)
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The beast came to the Arke to saue thēselues, & men wil not come to the Church to saue thēselues.
The beast Come to the Ark to save themselves, & men will not come to the Church to save themselves.
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It is too far, saith Ieroboā, but it were not too far if Ieroboā were not vnwilling.It is too Far, Says Jeroboan, but it were not too Far if Jeroboan were not unwilling.
pn31 vbz av av-j, vvz n1, cc-acp pn31 vbdr xx av av-j cs n1 vbdr xx j.
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One thing is necessary, and all vnnecessaries are preferred before it. One thing is necessary, and all unnecessaries Are preferred before it.
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The gretest treasure in the world is most despised, the Star which should lead vs to Christ, the Laddder which shuld moūt vs to heauē, the Water that shuld clense our leprosie, the Māna that should refresh our hūger,
The greatest treasure in the world is most despised, the Star which should led us to christ, the Laddder which should mount us to heaven, the Water that should cleanse our leprosy, the Manna that should refresh our hunger,
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(33) sermon (DIV1)
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& the booke that we should meditate on day & night lieth in our windows, no mā readeth it, no man regardeth it:
& the book that we should meditate on day & night lies in our windows, no man readeth it, no man Regardeth it:
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the loue of God, & the loue of knowledge, & the loue of saluation is so cold, that we will not reade ouer one book for it, the love of God, & the love of knowledge, & the love of salvation is so cold, that we will not read over one book for it,
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for al we spēd so many idle times while we liue. If Samuel had thought that God had spoken to him;
for all we spend so many idle times while we live. If Samuel had Thought that God had spoken to him;
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he would not haue slept, but because he thought it was not God but Eli, therefore he slept:
he would not have slept, but Because he Thought it was not God but Eli, Therefore he slept:
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so, because, you remēber not yt it is God which speaks, therefore you mark not:
so, Because, you Remember not that it is God which speaks, Therefore you mark not:
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but if you remēbred Christs saying, He which heareth you heareth me, & he which despiseth you despiseth me, you would heare the voyce of yt Preacher as you would heare the voyce of God.
but if you remembered Christ saying, He which hears you hears me, & he which despises you despises me, you would hear the voice of that Preacher as you would hear the voice of God.
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Surely (beloued) we know no other way to saue you nor our selues:
Surely (Beloved) we know no other Way to save you nor our selves:
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if we did, how wretched were we to keepe it frō you, which haue no other calling,
if we did, how wretched were we to keep it from you, which have no other calling,
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but to shew you the way of saluatiō? If this be the way & no other,
but to show you the Way of salvation? If this be the Way & no other,
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if this be shewē you & no other, & yet you will not take it but chuse another,
if this be shown you & no other, & yet you will not take it but choose Another,
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then are you not condēned by any other, but you condemne your selues. He which wil not heare is worse then Herod:
then Are you not condemned by any other, but you condemn your selves. He which will not hear is Worse then Herod:
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for as bad as he was, yet it is said of him, that he heard Iohn.
for as bad as he was, yet it is said of him, that he herd John.
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Nay, euen those whō our Sauiour Christ in the Parable before this text compareth to the barren, the stonie,
Nay, even those whom our Saviour christ in the Parable before this text compareth to the barren, the stony,
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and the thornie ground, were al hearers, & therfore he which wil not heare, is worse thē any groūd.
and the thorny ground, were all hearers, & Therefore he which will not hear, is Worse them any ground.
cc dt j n1, vbdr d n2, cc av pns31 r-crq vmb xx vvi, vbz av-jc pno32 d n1.
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It is said of Saul, that though he were haunted with an euil spirit, yet when he heard Dauid play vpō the Harpe, the euill spirit departed frō him:
It is said of Saul, that though he were haunted with an evil Spirit, yet when he herd David play upon the Harp, the evil Spirit departed from him:
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so they which heare, haue some ease of their sins;
so they which hear, have Some ease of their Sins;
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some peace of conscience, some intermission of their feare, as Saul had when he heard the Harpe,
Some peace of conscience, Some intermission of their Fear, as Saul had when he herd the Harp,
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but they which wil not heare, haue no intermission of their feare, nor of their griefe,
but they which will not hear, have no intermission of their Fear, nor of their grief,
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nor of their sinnes, because the euill spirit neuer departeth from them.
nor of their Sins, Because the evil Spirit never departeth from them.
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Therefore as all the beasts tremble when the Lyon roareth, so let all men hearken when God teacheth.
Therefore as all the beasts tremble when the lion roareth, so let all men harken when God Teaches.
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The end of the first Sermon.
The end of the First Sermon.
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The second Sermon. IN the ende hereof is prooued, that none should preach without due meditation:
The second Sermon. IN the end hereof is proved, that none should preach without due meditation:
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(34) sermon (DIV1)
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which is a common presumption in these daies, and makes the Word and Ministerie despised.
which is a Common presumption in these days, and makes the Word and Ministry despised.
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Now it remaineth that I should teach you so to heare, that you may remember that which is sayd,
Now it remains that I should teach you so to hear, that you may Remember that which is said,
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and learne more by one Sermon, then you reape by tenne.
and Learn more by one Sermon, then you reap by tenne.
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Christ calleth none vnto him but them which hunger and thirst, as if none were fit to heare the Word,
christ calls none unto him but them which hunger and thirst, as if none were fit to hear the Word,
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but they which hunger after it, & bring a stomacke with thē.
but they which hunger After it, & bring a stomach with them.
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It is written of the Hart, that when he lifteth vp his eares, hee is quicke of hearing, & heareth euery noise:
It is written of the Heart, that when he lifts up his ears, he is quick of hearing, & hears every noise:
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but when he laieth down his eares, he is deafe and heareth nothing: So it is, when you marke and when you mark not.
but when he Layeth down his ears, he is deaf and hears nothing: So it is, when you mark and when you mark not.
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(34) sermon (DIV1)
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They which are quicke of hearing, are sure of remembrāce: but they which are dull of hearing, are short in keeping:
They which Are quick of hearing, Are sure of remembrance: but they which Are dull of hearing, Are short in keeping:
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therefore before I teach you howe to heare, giue me leaue againe to say as my Text sayth, Take heede how ye heare, that both our labors be not lost.
Therefore before I teach you how to hear, give me leave again to say as my Text say, Take heed how you hear, that both our labors be not lost.
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As there be two spirites, so there be two doctrines, two wisdomes, and two counsels. In 1. Timothie 4. 1. There is a doctrine of diuels:
As there be two spirits, so there be two doctrines, two wisdoms, and two Counsels. In 1. Timothy 4. 1. There is a Doctrine of Devils:
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if you heare that doctrine, you hearken to the Diuell, as Saul did to a Witch.
if you hear that Doctrine, you harken to the devil, as Saul did to a Witch.
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In the fifteenth of Math. there is a doctrine of men, which Christ calles Leauen: if you hearken to that, you shal erre like men,
In the fifteenth of Math. there is a Doctrine of men, which christ calls Leaven: if you harken to that, you shall err like men,
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because the blind lead the blinde. In Gen. 3. there is a counsell of the serpent:
Because the blind led the blind. In Gen. 3. there is a counsel of the serpent:
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if you hearken to that, you shal perish like Eue. In the 2. Sam. 18. there is a wisdom of Achitophel:
if you harken to that, you shall perish like Eue. In the 2. Sam. 18. there is a Wisdom of Ahithophel:
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Of all these Salomon saith, Hearken no more to the wordes which make thee to erre.
Of all these Solomon Says, Harken no more to the words which make thee to err.
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But there is another doctrine, Act. 13. 12. which is called, The doctrine of the Lord of this it is sayd. But there is Another Doctrine, Act. 13. 12. which is called, The Doctrine of the Lord of this it is said.
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Luk. 8. Whosoeuer hath an eare to heare let him heare.
Luk. 8. Whosoever hath an ear to hear let him hear.
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Now to shew you how you should heare, When Peter & Iohn would make the cripple attentiue, they said vnto him, Looke vpon vs: so, many to sharpen their attention, desire to stand before the preacher, that they may look him in the face.
Now to show you how you should hear, When Peter & John would make the cripple attentive, they said unto him, Look upon us: so, many to sharpen their attention, desire to stand before the preacher, that they may look him in the face.
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by this little help Peter sheweth, that we had need to vse many helpes to make vs heare well.
by this little help Peter shows, that we had need to use many helps to make us hear well.
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In the thirteenth chapter, & fifteenth verse of the Prophesie of Ieremie when the Lord speaketh, it is saide:
In the thirteenth chapter, & fifteenth verse of the Prophesy of Ieremie when the Lord speaks, it is said:
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Heare and giue eare, as though we should heare and more than heare.Hear and give ear, as though we should hear and more than hear.
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This more than heare, is to marke, and vnderstand, and remember, and beleeue, & follow that which we heare:
This more than hear, is to mark, and understand, and Remember, and believe, & follow that which we hear:
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Like the Iewes which said, All which thou speakest from the Lord, we will doe it:
Like the Iewes which said, All which thou Speakest from the Lord, we will do it:
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Exod. 24. So all that which wee speake vnto you from the Lord, you should do it:Exod 24. So all that which we speak unto you from the Lord, you should do it:
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Therfore all the commaundements but the last are commaundements of doing.
Therefore all the Commandments but the last Are Commandments of doing.
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And Salomon in the twelfth Chapter of Ecclesiastes, and thirteenth verse, concludes his doctrine with this, which hee calleth the summe of all:
And Solomon in the twelfth Chapter of Ecclesiastes, and thirteenth verse, concludes his Doctrine with this, which he calls the sum of all:
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Feare the Lord and keepe his commandements. fear the Lord and keep his Commandments.
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In the third Chap - of Exodus, and the fifth verse, God teacheth vs how to heare,
In the third Chap - of Exodus, and the fifth verse, God Teaches us how to hear,
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when he speakes to Moses and bids him put off his shooes: So we should put off our lusts,
when he speaks to Moses and bids him put off his shoes: So we should put off our Lustiest,
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& our thoughts, & our cares, and our fancies, and all our businesse, when God speaks,
& our thoughts, & our Cares, and our fancies, and all our business, when God speaks,
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for he which thinks or doth any thing else, when he should doe that which is better,
for he which thinks or does any thing Else, when he should do that which is better,
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though it be good which he doth, yet he doth sinne in doing it.
though it be good which he does, yet he does sin in doing it.
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In the 10 of the Reuelation, an Angell teacheth vs how to heare, when he willed Iohn to eate the Booke:
In the 10 of the Revelation, an Angel Teaches us how to hear, when he willed John to eat the Book:
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shewing that we should hunger after the word, and digest it into euery parte as we digest meate.
showing that we should hunger After the word, and digest it into every part as we digest meat.
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In Math. 15. Christ teacheth vs howe to heare, when he saith, Heare and vnderstand. And againe in Mark. 4. when he saith, Take heede what ye heare.
In Math. 15. christ Teaches us how to hear, when he Says, Hear and understand. And again in Mark. 4. when he Says, Take heed what you hear.
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And Esay teacheth you how to heare, when he saith: And Isaiah Teaches you how to hear, when he Says:
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Heare for afterwards: shewing, that more doe heare for the present then for afterwarde, because they forget it againe,Hear for afterwards: showing, that more do hear for the present then for afterward, Because they forget it again,
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In 1. Cor. 6. 1. Paul teacheth vs how to heare, when he saith, Receiue not the grace of God in vaine, shewing that many heare cōfort,
In 1. Cor. 6. 1. Paul Teaches us how to hear, when he Says, Receive not the grace of God in vain, showing that many hear Comfort,
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and are not comforted, many heare instruction, and are not instructed. Iames teacheth vs how to heare, Cap. 1. 22. when hee saith:
and Are not comforted, many hear instruction, and Are not instructed. James Teaches us how to hear, Cap. 1. 22. when he Says:
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Be not hearers only, but dooers: Be not hearers only, but doers:
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shewing that you should do as you heare, as you would haue vs to do as we teach.
showing that you should do as you hear, as you would have us to do as we teach.
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In the 10. of Luke, Marie teacheth vs howe to heare, when she leaues all to sit at Christs feete and marke his doctrine: In the 10. of Luke, Marry Teaches us how to hear, when she leaves all to fit At Christ feet and mark his Doctrine:
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shewing that wee should not say like the churlish guestes, we haue other businesse;
showing that we should not say like the churlish guests, we have other business;
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but that this is our businesse, as Christ answered his Parents, I must goe about my fathers businesse.
but that this is our business, as christ answered his Parents, I must go about my Father's business.
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In Luke 2. the virgine teacheth vs how to heare; when she heard the sayings of Anna and Simeon,
In Luke 2. the Virgae Teaches us how to hear; when she herd the sayings of Anna and Simeon,
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and Christ, it is said that she pondered them, & laid them vp in her heart:
and christ, it is said that she pondered them, & laid them up in her heart:
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shewing that our eares shuld be but messengers to the heart:
showing that our ears should be but messengers to the heart:
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for our treasure should be where the heart is, as the heart is where the treasure is.
for our treasure should be where the heart is, as the heart is where the treasure is.
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In the 17. of the Actes, the men of Boerea teach vs how to heare, when they went home and searched the Scriptures so soone as they had heard Paul preach, to see whether Moses and the Prophets did teach the same, shewing that the worde is our Touchstone to trie the Doctrines if wee will not crie.
In the 17. of the Acts, the men of Boarea teach us how to hear, when they went home and searched the Scriptures so soon as they had herd Paul preach, to see whither Moses and the prophets did teach the same, showing that the word is our Touchstone to try the Doctrines if we will not cry.
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In the 8. of Luke, all the Disciples teach vs how to heare, when they noted Christs parable,
In the 8. of Luke, all the Disciples teach us how to hear, when they noted Christ parable,
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& repeated it againe vnto him, to know the meaning: shewing that we should not onely heare, and the preacher onely preach:
& repeated it again unto him, to know the meaning: showing that we should not only hear, and the preacher only preach:
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but if you doubt of any thing, you should inquire, and they should instruct you againe.
but if you doubt of any thing, you should inquire, and they should instruct you again.
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In the third of Luke, the Souldiers and the Harlots and the Publicanes teach vs how to heare, when they come to require,
In the third of Luke, the Soldiers and the Harlots and the Publicans teach us how to hear, when they come to require,
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and aske, Master, what shall we doe? shewing, that we should come to heare some thing which may incourage vs to this vertue,
and ask, Master, what shall we do? showing, that we should come to hear Some thing which may encourage us to this virtue,
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or arme vs against that vice, that we goe from hearing to doing as Iohn taught them:
or arm us against that vice, that we go from hearing to doing as John taught them:
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all these are glasses in the scripture for the hearer to addresse himselfe by, before he come to the sermon.
all these Are glasses in the scripture for the hearer to address himself by, before he come to the sermon.
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Beside these, other things doe teach vs too. As Salomon sayth, Go to the Pismire, and learne to labour:
Beside these, other things do teach us too. As Solomon say, Go to the Pismire, and Learn to labour:
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so we should send to the eye, that which is spoken to the eye: and to the eare, that which is spoken to the eare:
so we should send to the eye, that which is spoken to the eye: and to the ear, that which is spoken to the ear:
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so Christ in the beginning of this Chapter sends vs to the husband-man to learne to heare, as he prepareth the ground before he sow his seede,
so christ in the beginning of this Chapter sends us to the husbandman to Learn to hear, as he Prepareth the ground before he sow his seed,
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lest his seed should be lost: so we should prepare our hearts before we heare, lest Gods seede be lost. In the •0.
lest his seed should be lost: so we should prepare our hearts before we hear, lest God's seed be lost. In the •0.
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of Iohn he sends vs to the sheep:
of John he sends us to the sheep:
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as they know the voice of their shepheard, and will not heare a stranger, so we shuld know the voice of Christ frō the voice of Popes,
as they know the voice of their shepherd, and will not hear a stranger, so we should know the voice of christ from the voice of Popes,
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or Doctors, or Counsels, or Traditions, lest we goe like Samuel from God to Eli. When you haue bin in the sheep-folds, go to the woods, & learne of the birdes:
or Doctors, or Counsels, or Traditions, lest we go like Samuel from God to Eli. When you have been in the sheepfolds, go to the woods, & Learn of the Birds:
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for they will so listen to him, which teacheth them to sing, that they learne to sing the same note after him,
for they will so listen to him, which Teaches them to sing, that they Learn to sing the same note After him,
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so we should learne to sing the tune of the spirite: for they which heare the word aright, learne to speake euen as the Worde speaketh.
so we should Learn to sing the tune of the Spirit: for they which hear the word aright, Learn to speak even as the Word speaks.
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Beside these schoolemasters, we haue other Teachers too, all the titles which are giuen to the Word, doe teach vs how we should heare the Word The Apostles call their writings Epstles. The Epistle to the Romanes, The Epistle to the Corinthians, &c. shewing that the Word is like an Epistle sent from God to man, wherein he writes his mind familiarly vnto vs,
Beside these Schoolmasters, we have other Teachers too, all the titles which Are given to the Word, do teach us how we should hear the Word The Apostles call their writings Epstles. The Epistle to the Romans, The Epistle to the Corinthians, etc. showing that the Word is like an Epistle sent from God to man, wherein he writes his mind familiarly unto us,
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and therefore we should read it, heare it, marke it, and scanne it, as we would scanne a Letter which comes from some of our familiar and deare friends.
and Therefore we should read it, hear it, mark it, and scan it, as we would scan a letter which comes from Some of our familiar and deer Friends.
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In Mark. 14. the Gospel of Christ is called his Testament or Will, shewing, that our Legacies are written in it,
In Mark. 14. the Gospel of christ is called his Testament or Will, showing, that our Legacies Are written in it,
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and that wee shoulde heare it, and marke it, and plie it till wee bee as cunning in Gods will,
and that we should hear it, and mark it, and ply it till we be as cunning in God's will,
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as we are in our Fathers will.
as we Are in our Father's will.
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In the first Epistle of Saint Paul to Timothie the sixt chapter, the Word is called a charge, and in the second to Timothie the fourth chapter, GOD is called a Iudge, shewing that we shuld hear the word of God as we hearken to a Iudge,
In the First Epistle of Saint Paul to Timothy the sixt chapter, the Word is called a charge, and in the second to Timothy the fourth chapter, GOD is called a Judge, showing that we should hear the word of God as we harken to a Judge,
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when hee giues a charge, or pronounceth a sentence: for euery sentence in this booke is a charge to the King or the Counseller,
when he gives a charge, or pronounceth a sentence: for every sentence in this book is a charge to the King or the Counsellor,
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or the Lawyer, or the Preacher, or one, or other, let euery one heare his charge.
or the Lawyer, or the Preacher, or one, or other, let every one hear his charge.
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In the fift Chapter of the Epistle to the Hebrues, ver. 14. the Word is called meat, shewing that we should desire and hunger to hear it.
In the fift Chapter of the Epistle to the Hebrews, for. 14. the Word is called meat, showing that we should desire and hunger to hear it.
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And as the stomacke sends the strength of the meat into euery member of the body:
And as the stomach sends the strength of the meat into every member of the body:
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and learned more by this (as 〈 ◊ 〉 sayd) then by their reading and studie:
and learned more by this (as 〈 ◊ 〉 said) then by their reading and study:
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and to the tongue, that which is spoken to the tongue: and to the hande, that which is spoken to the hande.
and to the tongue, that which is spoken to the tongue: and to the hand, that which is spoken to the hand.
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If thou heare comfort apply that to thy feare. If thou heare a promise, apply that to thy distrust.
If thou hear Comfort apply that to thy Fear. If thou hear a promise, apply that to thy distrust.
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If thou heare a threatning, applie that to thy presumption, and fill vp the gap still where the diuell entreth.
If thou hear a threatening, apply that to thy presumption, and fill up the gap still where the Devil entereth.
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In the parable before my texte, the word is cōpared to seede:
In the parable before my text, the word is compared to seed:
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the preachers to sowers, & the hearers to the grounde, shewing, that ye come hither to be watered and dressed, and manured:
the Preachers to sower's, & the hearers to the ground, showing, that you come hither to be watered and dressed, and manured:
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therefore if Gods seede be sowne, and the diuels fruits come vp: you are like the Iewes, which brought Christ vineger when he thirsted for wine.
Therefore if God's seed be sown, and the Devils fruits come up: you Are like the Iewes, which brought christ vinegar when he thirsted for wine.
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As the little birds perke vp their heads when their damme comes with meate, and prepare their beakes to take it, striuing who shall catch most;
As the little Birds perk up their Heads when their dam comes with meat, and prepare their beaks to take it, striving who shall catch most;
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now this lookes to be serued, and now that lookes for a bit, and euery mouth is open vntill it bee filled:
now this looks to be served, and now that looks for a bit, and every Mouth is open until it be filled:
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so you are here like birds, and we the damme, and the worde the foode, therefore you must prepare a mouth to take it.
so you Are Here like Birds, and we the dam, and the word the food, Therefore you must prepare a Mouth to take it.
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They which are hungry wil striue for the bread which is cast amongst them, & think this is spoken to me, this is spoken to me, I haue neede of this,
They which Are hungry will strive for the bred which is cast among them, & think this is spoken to me, this is spoken to me, I have need of this,
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and I haue neede of this:
and I have need of this:
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comfort goe thou to my feare, promise goe thou to my distrust, theatning goe thou to my securitie,
Comfort go thou to my Fear, promise go thou to my distrust, theatning go thou to my security,
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and the Word shall be like a perfume, which hath odour for euery one.
and the Word shall be like a perfume, which hath odour for every one.
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These are good remembrances for all hearers to thinke that the Word is an Epstle frō God vnto them, that it is the Will wherein their Legacies are written, that it is a charge from the Iudge of life and death, that it is the meate whereby they liue, that it is the seede which if it growe they are fruitfull,
These Are good remembrances for all hearers to think that the Word is an Epstle from God unto them, that it is the Will wherein their Legacies Are written, that it is a charge from the Judge of life and death, that it is the meat whereby they live, that it is the seed which if it grow they Are fruitful,
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if it growe not they haue no fruite, but these are generall matters, my desire is to teach you a compendious way of hearing, which you haue not heard before, that as the Word is called a briefe worde,
if it grow not they have no fruit, but these Are general matters, my desire is to teach you a compendious Way of hearing, which you have not herd before, that as the Word is called a brief word,
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so you may learne it briefly:
so you may Learn it briefly:
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for it is not gainfull vnto vs as it is to Lawyers, Phisitians and Surgeons, to keepe you long in hand,
for it is not gainful unto us as it is to Lawyers, Physicians and Surgeons, to keep you long in hand,
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but to heale you and dispatch you quickly as Christ healed the Leapers.
but to heal you and dispatch you quickly as christ healed the Leapers.
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This Age hath deuised diuers Methods to learne many things in shorter time than they were learned of old:
This Age hath devised diverse Methods to Learn many things in shorter time than they were learned of old:
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A man may spend seauen yeares in learning to write, and he may meet with a Scribe which will teach him as much in a moneth.
A man may spend seauen Years in learning to write, and he may meet with a Scribe which will teach him as much in a Monn.
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A Prentice may spende nine yeares in learning a trade, and some maister (if hee were disposed) would teach him as much in a twelue moneth.
A Prentice may spend nine Years in learning a trade, and Some master (if he were disposed) would teach him as much in a twelue Monn.
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A man may fetch such a compasse that he may be a whole moneth in going to Barwicke,
A man may fetch such a compass that he may be a Whole Monn in going to Barwicke,
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and another which knoweth the way will goe it in lesse than a week:
and Another which Knoweth the Way will go it in less than a Week:
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so to euery thing there is a farther way and a neerer way, and so there is to knowledge.
so to every thing there is a farther Way and a nearer Way, and so there is to knowledge.
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You do not remember the hundreth part of that which you haue heard, & to morrowe you will not remember the tenth note which you heare this day.
You do not Remember the Hundredth part of that which you have herd, & to morrow you will not Remember the tenth note which you hear this day.
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It may be that some wil remember more:
It may be that Some will Remember more:
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and why not thou as well as hee? because one vseth a helpe for his memorie, which the other vseth not.
and why not thou as well as he? Because one uses a help for his memory, which the other uses not.
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If you will vse his policie, you shall remember as wel as he:
If you will use his policy, you shall Remember as well as he:
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for let him neglect his help, and the best memorie here shall not carrie away halfe which he marketh now, vntill it be night.
for let him neglect his help, and the best memory Here shall not carry away half which he marks now, until it be night.
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When the woman of Samaria heard Christ speake of a water, of which he that drinketh shall thirst no more, Oh (saith she) giue me of that water:
When the woman of Samaria herd christ speak of a water, of which he that Drinketh shall thirst no more, O (Says she) give me of that water:
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so now you heare of such a way, you would faine know it:
so now you hear of such a Way, you would feign know it:
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but will you vse it? I wish that I were such a messenger, that I could compell you vnto it:
but will you use it? I wish that I were such a Messenger, that I could compel you unto it:
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for truely vntill you vse it, you shall neuer learne faster then you doe.
for truly until you use it, you shall never Learn faster then you do.
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Now I thinke you haue a desire to heare it, I will shew it vnto you.
Now I think you have a desire to hear it, I will show it unto you.
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First in mine opinion, two things out of euery Sermon are specially to bee noted, that which thou didst not know before,
First in mine opinion, two things out of every Sermon Are specially to be noted, that which thou didst not know before,
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and that which speaketh to thine owne sinne: for so thou shalt encrease thy knowledge, and lessen thy vices.
and that which speaks to thine own sin: for so thou shalt increase thy knowledge, and lessen thy vices.
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Now if thou wouldest remember both these a yeare hence as fresh as now, this is the best policie that euer thou shalt learne, to put them presently in practise, that is, to sende them abroad to all the parts of thy soule,
Now if thou Wouldst Remember both these a year hence as fresh as now, this is the best policy that ever thou shalt Learn, to put them presently in practice, that is, to send them abroad to all the parts of thy soul,
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and members of thy bodie, and reforme thy selfe semblably to them, and thou shalt neuer forget them, for thy practise remembreth them:
and members of thy body, and reform thy self semblably to them, and thou shalt never forget them, for thy practice Remember them:
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but before this, you must vse another helpe, that is, record euery note in thy minde as the preacher goeth,
but before this, you must use Another help, that is, record every note in thy mind as the preacher Goes,
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and after before thou doest eate, or drinke, or talke, or any thing else, repeate all to thy selfe.
and After before thou dost eat, or drink, or talk, or any thing Else, repeat all to thy self.
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I doe know some in the Vniuersitie, which did neuer heare good Sermon, but assoone as they were gone, they 〈 ◊ 〉 it thus,
I do know Some in the university, which did never hear good Sermon, but As soon as they were gone, they 〈 ◊ 〉 it thus,
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for recording that which they had heard when it was fresh, they could remember all, and hereby got a better facilitie in preaching, then they could learne in bookes.
for recording that which they had herd when it was fresh, they could Remember all, and hereby god a better facility in preaching, then they could Learn in books.
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The like profite I remember I gained when I was a scholler by the like practise.
The like profit I Remember I gained when I was a scholar by the like practice.
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The Philosophers and Orators that haue written such volumes, haue left in their writings, that this was the keeper of their learning,
The Philosophers and Orators that have written such volumes, have left in their writings, that this was the keeper of their learning,
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like the bagge which beareth the treasures. Therefore I may say with Christ, that the wicked are wiser then Christians:
like the bag which bears the treasures. Therefore I may say with christ, that the wicked Are Wiser then Christians:
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for the Orators and Philosophers vsed this helpe in hearing of earthly things, and wee will not vse it in hearing of heauenly things.
for the Orators and Philosophers used this help in hearing of earthly things, and we will not use it in hearing of heavenly things.
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The onlie cause why you forget so fast as you heare, and of al the sermons which you haue heard haue scarce the substance of one in your hearts, to comfort or counsaile you when you haue neede, is because you went from Sermon to dinner,
The only cause why you forget so fast as you hear, and of all the Sermons which you have herd have scarce the substance of one in your hearts, to Comfort or counsel you when you have need, is Because you went from Sermon to dinner,
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and neuer thought any more of the matter, as though it were enough to heare, like sieues which hold water no longer then they are in the Riuer.
and never Thought any more of the matter, as though it were enough to hear, like sieves which hold water no longer then they Are in the River.
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What a shame is this to remember euerie clause in your Lease, and euery poynt in your Fathers will,
What a shame is this to Remember every clause in your Lease, and every point in your Father's will,
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nay, to remember an old tale so long as you liue, though it bee long since you heard it,
nay, to Remember an old tale so long as you live, though it be long since you herd it,
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and the lessons which ye heare now, will bee gone within this houre, that you may aske what hath stollen my sermon from me? Therefore that you may not heare vs in vaine,
and the Lessons which you hear now, will be gone within this hour, that you may ask what hath stolen my sermon from me? Therefore that you may not hear us in vain,
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as you haue heard others, my exhortation vnto you, is, to recorde when you are gone, that which you haue heard.
as you have herd Others, my exhortation unto you, is, to record when you Are gone, that which you have herd.
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If I could reach you a better way, I would:
If I could reach you a better Way, I would:
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but Christs Disciples vsed this way when their thoughts ranne vpon his speech, and made them come againe to him to aske the meaning:
but Christ Disciples used this Way when their thoughts ran upon his speech, and made them come again to him to ask the meaning:
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(34) sermon (DIV1)
704
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the Virgine his Mother vseth this way when shee pondered his sayings, and laide them vp in her heart:
the Virgae his Mother uses this Way when she pondered his sayings, and laid them up in her heart:
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(34) sermon (DIV1)
704
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the good hearers of Beroea vsed this waye, when they carried Pauls Sermon home with them, that they might examine it by the Scriptures. the good hearers of Beroea used this Way, when they carried Paul's Sermon home with them, that they might examine it by the Scriptures.
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(34) sermon (DIV1)
704
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This difference is noted between Iacob and his sonnes, when Ioseph vttered his dreame, his brethren gaue no regarde to it:
This difference is noted between Iacob and his Sons, when Ioseph uttered his dream, his brothers gave no regard to it:
d n1 vbz vvn p-acp np1 cc po31 n2, c-crq np1 vvd po31 n1, po31 n2 vvd dx n1 p-acp pn31:
(34) sermon (DIV1)
704
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but it is sayd that Father Iacob noted the saying. Therefore this must needes be an excellent way.
but it is said that Father Iacob noted the saying. Therefore this must needs be an excellent Way.
cc-acp pn31 vbz vvn cst n1 np1 vvd dt n-vvg. av d vmb av vbi dt j n1.
(34) sermon (DIV1)
704
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For if Ioseph, and Marie, and Christes Disciples should speake vnto you as I doe, For if Ioseph, and marry, and Christ's Disciples should speak unto you as I do,
c-acp cs np1, cc vvi, cc npg1 n2 vmd vvi p-acp pn22 c-acp pns11 vdb,
(34) sermon (DIV1)
704
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and shewe you a way to heare, they would shewe you the same way that they vsed themselues.
and show you a Way to hear, they would show you the same Way that they used themselves.
cc vvi pn22 dt n1 pc-acp vvi, pns32 vmd vvi pn22 dt d n1 cst pns32 vvd px32.
(34) sermon (DIV1)
704
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doe but trie it one moneth, and if you loue knowledge, I am sure you will vse it while you liue.
do but try it one Monn, and if you love knowledge, I am sure you will use it while you live.
vdb p-acp vvi pn31 crd n1, cc cs pn22 vvb n1, pns11 vbm j pn22 vmb vvi pn31 cs pn22 vvb.
(34) sermon (DIV1)
704
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But if you will not vse it for all that can bee said, truely you shall be like the olde women which S. Paul speakes of, which were alwaies learning, and were neuer the wiser.
But if you will not use it for all that can be said, truly you shall be like the old women which S. Paul speaks of, which were always learning, and were never the Wiser.
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(34) sermon (DIV1)
704
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This is our first lesson vnto you, Take heede how you heare: I may say now, Take heede how you reade too.
This is our First Lesson unto you, Take heed how you hear: I may say now, Take heed how you read too.
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(34) sermon (DIV1)
705
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For there are bookes abroad like Ismaels scoffes, like Rabshekeh his railings, like the songs which were made against Dauid, which may write for the title of their Bookes, Fooles in print. If Hiel had not built Iericho againe, these might bee fit worke-men for such a frame.
For there Are books abroad like Ishmaels scoffs, like Rabshekeh his railings, like the songs which were made against David, which may write for the title of their Books, Fools in print. If Hiel had not built Jericho again, these might be fit workmen for such a frame.
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(34) sermon (DIV1)
705
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If you must Take heede how you heare: then we must take heede how wee preach, for you heare that which wee preach.
If you must Take heed how you hear: then we must take heed how we preach, for you hear that which we preach.
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(34) sermon (DIV1)
705
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6457
Therefore Paul putteth none amongst the number of Preachers, but they which cut the Worde aright: Therefore Paul putteth none among the number of Preachers, but they which Cut the Word aright:
av np1 vvz pix p-acp dt n1 pp-f n2, cc-acp pns32 r-crq vvd dt n1 av:
(34) sermon (DIV1)
705
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that is, in right wordes, in right sense, and in right methode:
that is, in right words, in right sense, and in right method:
cst vbz, p-acp j-jn n2, p-acp j-jn n1, cc p-acp j-jn n1:
(34) sermon (DIV1)
705
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and because none can doe this without studie and meditation, therefore he teacheth Timothie to giue attendance to Doctrine ▪ that is, to make a studie and labour of it:
and Because none can do this without study and meditation, Therefore he Teaches Timothy to give attendance to Doctrine ▪ that is, to make a study and labour of it:
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(34) sermon (DIV1)
705
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for as Paul saith, that in Peters Epistles there bee many things hard to vnderstand:
for as Paul Says, that in Peter's Epistles there be many things hard to understand:
c-acp c-acp np1 vvz, cst p-acp npg1 n2 pc-acp vbi d n2 j pc-acp vvi:
(34) sermon (DIV1)
705
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so in Pauls Epistles, and Iohns Epistles, and Iames Epistle, there bee many hard things too, which Dauid before called, The wonders of the Lawe, and Paul calleth The mysterie of saluation, and Christ calleth A Treasure hid in the ground.
so in Paul's Epistles, and Iohns Epistles, and James Epistle, there be many hard things too, which David before called, The wonders of the Law, and Paul calls The mystery of salvation, and christ calls A Treasure hid in the ground.
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(34) sermon (DIV1)
705
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Therefore Salomon confesseth that he studied for his Doctrines, Eccl. 12. 10. Although hee was the wisest and learnedst man that euer was,
Therefore Solomon Confesses that he studied for his Doctrines, Ecclesiastes 12. 10. Although he was the Wisest and Learnedest man that ever was,
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(34) sermon (DIV1)
705
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yet he thought, that without studie he could not doe much good. Daniel was a Prophet, and yet he desired respite to interpret Nabuchadnezzars Dreame.
yet he Thought, that without study he could not do much good. daniel was a Prophet, and yet he desired respite to interpret Nebuchadnezars Dream.
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(34) sermon (DIV1)
705
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Is the Scripture lighter then a Dreame, that we should interpret it without meditation? It seemes then that Salomon and Daniel would not count them Sermons, which come foorth like vntimely births from vncircumcised lips, Is the Scripture lighter then a Dream, that we should interpret it without meditation? It seems then that Solomon and daniel would not count them Sermons, which come forth like untimely births from uncircumcised lips,
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(34) sermon (DIV1)
705
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and vnwashen hands, as though they had the spirit at commandement. Wheate is good, but they which sell the refuse thereof, are reproued:
and unwashen hands, as though they had the Spirit At Commandment. Wheat is good, but they which fell the refuse thereof, Are reproved:
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(34) sermon (DIV1)
705
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Amos. 8. 6. So preaching is good, but this refuse of preaching is but like swearing:
Amos. 8. 6. So preaching is good, but this refuse of preaching is but like swearing:
np1 crd crd np1 vvg vbz j, cc-acp d n1 pp-f vvg vbz p-acp av-j vvg:
(34) sermon (DIV1)
705
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for one takes the name of God in vaine, and the other takes the word of God in vaine.
for one Takes the name of God in vain, and the other Takes the word of God in vain.
c-acp crd vvz dt n1 pp-f np1 p-acp j, cc dt n-jn vvz dt n1 pp-f np1 p-acp j.
(34) sermon (DIV1)
705
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As euery sound is not musicke, so euery Sermon is not preaching, but worse then if he should reade an Homily.
As every found is not music, so every Sermon is not preaching, but Worse then if he should read an Homily.
p-acp d n1 vbz xx n1, av d n1 vbz xx vvg, cc-acp av-jc av cs pns31 vmd vvi dt n1.
(34) sermon (DIV1)
705
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For if Iames would haue vs consider what wee aske before wee come to pray, much more should we consider before we come to preach:
For if James would have us Consider what we ask before we come to pray, much more should we Consider before we come to preach:
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(34) sermon (DIV1)
705
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for it is harder to speake Gods words, then to speak to God.
for it is harder to speak God's words, then to speak to God.
c-acp pn31 vbz jc pc-acp vvi npg1 n2, cs pc-acp vvi p-acp np1.
(34) sermon (DIV1)
705
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Yet there are preachers risen lately vp, which shrowde euery absurd sermon vnder the name of the simple kinde of teaching,
Yet there Are Preachers risen lately up, which shroud every absurd sermon under the name of the simple kind of teaching,
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(34) sermon (DIV1)
705
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like the Popish Priests, which made ignorance the mother of deuotion:
like the Popish Priests, which made ignorance the mother of devotion:
av-j dt j n2, r-crq vvd n1 dt n1 pp-f n1:
(34) sermon (DIV1)
705
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but indeede to preach simply, is not to preach vnlearnedly, nor confusedly, but plainly and perspicuously, that the simplest which doth heare, may vnderstand what is taught,
but indeed to preach simply, is not to preach unlearnedly, nor confusedly, but plainly and perspicuously, that the simplest which does hear, may understand what is taught,
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(34) sermon (DIV1)
705
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as if he did heare his name.
as if he did hear his name.
c-acp cs pns31 vdd vvi po31 n1.
(34) sermon (DIV1)
705
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But if you will know why many preachers preach so barely, loosely, & simply, it is your owne simplicitie which makes them thinke that if they goe on and say something all is one,
But if you will know why many Preachers preach so barely, loosely, & simply, it is your own simplicity which makes them think that if they go on and say something all is one,
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(34) sermon (DIV1)
706
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and no fault will be found, because you are not able to iudge in or out:
and no fault will be found, Because you Are not able to judge in or out:
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(34) sermon (DIV1)
706
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and so because they giue no attendance to doctrine, as Paul teacheth thē, it is almost come to passe, that in a whole Sermon, the hearer cannot picke out one note more then he could gather himselfe:
and so Because they give no attendance to Doctrine, as Paul Teaches them, it is almost come to pass, that in a Whole Sermon, the hearer cannot pick out one note more then he could gather himself:
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(34) sermon (DIV1)
706
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and many loathe preaching, as the Iewes abhorred the sacrifice, for the slubbering Priests which cared not what they offered:
and many loathe preaching, as the Iewes abhorred the sacrifice, for the slubbering Priests which cared not what they offered:
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(34) sermon (DIV1)
706
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and the greater sort imagine that there is no more wisedome in the word of GOD,
and the greater sort imagine that there is no more Wisdom in the word of GOD,
cc dt jc n1 vvi cst a-acp vbz av-dx dc n1 p-acp dt n1 pp-f np1,
(34) sermon (DIV1)
706
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then their teachers shewe out of it.
then their Teachers show out of it.
cs po32 n2 vvi av pp-f pn31.
(34) sermon (DIV1)
706
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What a shame is this that the preachers should make preaching bee despised? In the 48. of Ieremiah, there is a curse vpon them which doe the businesse of the Lord negligently:
What a shame is this that the Preachers should make preaching be despised? In the 48. of Jeremiah, there is a curse upon them which doe the business of the Lord negligently:
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(34) sermon (DIV1)
706
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if this curse doe not touch them which do the chiefest businesse of the Lord negligently, it cannot take holde of any other.
if this curse do not touch them which doe the chiefest business of the Lord negligently, it cannot take hold of any other.
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(34) sermon (DIV1)
706
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Therefore let euery preacher first see how his notes dooth moue himselfe, and then he shall haue comfort to deliuer them to other,
Therefore let every preacher First see how his notes doth move himself, and then he shall have Comfort to deliver them to other,
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(34) sermon (DIV1)
706
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like an experienst medicine, which himselfe hath proued. Thus much of preaching:
like an experienced medicine, which himself hath proved. Thus much of preaching:
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(34) sermon (DIV1)
706
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nowe to you which heare. Thinke that you are gathering Manna, and that it is God which speakes vnto you,
now to you which hear. Think that you Are gathering Manna, and that it is God which speaks unto you,
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(34) sermon (DIV1)
707
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and that you shall giue account for euery lesson which ye heare: and therefore record like Marie whē you are gone,
and that you shall give account for every Lesson which you hear: and Therefore record like Marry when you Are gone,
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(34) sermon (DIV1)
707
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and the seede which wee sowe, shall grow faster then the seed which you sow. FINIS.
and the seed which we sow, shall grow faster then the seed which you sow. FINIS.
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(34) sermon (DIV1)
707
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THE HEAVENLY THRIFT. Whosoeuer hath, to him shall bee giuen:
THE HEAVENLY THRIFT. Whosoever hath, to him shall be given:
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(35) sermon (DIV1)
707
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and whosoeuer hath not, from him shall bee taken, euen that which it seemeth that hee hath. Luke. 8. 18. THe next wordes before, are, take heede howe you heare:
and whosoever hath not, from him shall be taken, even that which it seems that he hath. Luke. 8. 18. THe next words before, Are, take heed how you hear:
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(35) sermon (DIV1)
707
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the reason followes, to make vs take heede howe we heare, hee saith, Whosoeuer hath &c. This sentence hath two hands (as it were) one giueth, and the other taketh:
the reason follows, to make us take heed how we hear, he Says, Whosoever hath etc. This sentence hath two hands (as it were) one gives, and the other Takes:
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(35) sermon (DIV1)
708
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therfore, one calleth it a comfortable saying, and a dreadfull saying:
Therefore, one calls it a comfortable saying, and a dreadful saying:
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(35) sermon (DIV1)
708
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for it blesseth some, and curseth other, like Moses, which saued the Israelite, and slewe the Egyptian, Whosoeuer hath, to him shalbe giuen: there goeth the blessing:
for it Blesses Some, and Curseth other, like Moses, which saved the Israelite, and slew the Egyptian, Whosoever hath, to him shall given: there Goes the blessing:
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(35) sermon (DIV1)
708
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Whosoeuer hath not, from him shall bee taken: there runneth the curse.Whosoever hath not, from him shall be taken: there Runneth the curse.
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(35) sermon (DIV1)
708
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Thus looking backe to the words before, viz. Take heede how you heare, This doctrine commeth vnto vs, that he which taketh heed how he heareth, sprouteth and flourisheth like a twigge which hath life in it, till it come to a tree:
Thus looking back to the words before, viz. Take heed how you hear, This Doctrine comes unto us, that he which Takes heed how he hears, sprouteth and flourishes like a twig which hath life in it, till it come to a tree:
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(35) sermon (DIV1)
708
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but hee which taketh no heede how he heareth, fadeth and withereth like a stocke which is dead,
but he which Takes no heed how he hears, fades and withereth like a stock which is dead,
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(35) sermon (DIV1)
708
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vntill hee hath not onely lost the giftes which hee had, but till the spirite doe leaue him too,
until he hath not only lost the Gifts which he had, but till the Spirit do leave him too,
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(35) sermon (DIV1)
708
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and he seeme as naked to men as Adam did to GOD.
and he seem as naked to men as Adam did to GOD.
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(35) sermon (DIV1)
708
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The like sentence in the twentie one of Mathew, where it is said, The kingdom of heauen shall bee taken from you,
The like sentence in the twentie one of Matthew, where it is said, The Kingdom of heaven shall be taken from you,
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(35) sermon (DIV1)
708
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and shall bee giuen to a Nation which will bring foorth the fruites thereof: and shall be given to a nation which will bring forth the fruits thereof:
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(35) sermon (DIV1)
708
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there is a taking from them which bring no fruites, and a giuing to them which bring fruites.
there is a taking from them which bring no fruits, and a giving to them which bring fruits.
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(35) sermon (DIV1)
708
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The like is in the 22. of the Reuelat. where it is said, Let him which is iust be iust still,
The like is in the 22. of the Reuelat. where it is said, Let him which is just be just still,
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(35) sermon (DIV1)
708
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and let him which is filthie bee filthy still: and let him which is filthy be filthy still:
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(35) sermon (DIV1)
708
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whereby it is meant, that the iust shall bee more iust, and the filthy shall bee more filthie.
whereby it is meant, that the just shall be more just, and the filthy shall be more filthy.
c-crq pn31 vbz vvn, cst dt j vmb vbi av-dc j, cc dt j vmb vbi av-dc j.
(35) sermon (DIV1)
708
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6504
The like is in the 15. of Iohn, 2. where it is saide, Euery branch which bringeth no fruite, he taketh away,
The like is in the 15. of John, 2. where it is said, Every branch which brings no fruit, he Takes away,
dt j vbz p-acp dt crd pp-f np1, crd c-crq pn31 vbz vvn, d n1 r-crq vvz dx n1, pns31 vvz av,
(35) sermon (DIV1)
708
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6505
but euery branch which bringeth foorth fruite, he purgeth, that it may bring foorth more fruite. but every branch which brings forth fruit, he Purgeth, that it may bring forth more fruit.
cc-acp d n1 r-crq vvz av n1, pns31 vvz, cst pn31 vmb vvi av dc n1.
(35) sermon (DIV1)
708
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6506
The likeis in the 25. of Matthew, where this sentence is repeated agayne after the Parable of the Talents:
The likeis in the 25. of Matthew, where this sentence is repeated again After the Parable of the Talents:
dt n2 p-acp dt crd pp-f np1, c-crq d n1 vbz vvn av p-acp dt n1 pp-f dt n2:
(35) sermon (DIV1)
708
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6507
as to one seruaunt were committed fiue Talents, and to another two, and to another one, to increase and multiplie,
as to one servant were committed fiue Talents, and to Another two, and to Another one, to increase and multiply,
c-acp p-acp crd n1 vbdr vvn crd n2, cc p-acp j-jn crd, cc p-acp j-jn crd, pc-acp vvi cc vvi,
(35) sermon (DIV1)
708
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6508
and hee which vsed his Talent doubled it, and hee which hid his Talent, lost it:
and he which used his Talon doubled it, and he which hid his Talon, lost it:
cc pns31 r-crq vvd po31 n1 vvd pn31, cc pns31 r-crq vvd po31 n1, vvd pn31:
(35) sermon (DIV1)
708
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6509
euen so to euery man GOD hath giuen some gifte, of Iudgement, or tongues, or interpretation,
even so to every man GOD hath given Some gift, of Judgement, or tongues, or Interpretation,
av av p-acp d n1 np1 vhz vvn d n1, pp-f n1, cc n2, cc n1,
(35) sermon (DIV1)
708
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6510
or counsell to employ and doe good, and hee which vseth that gift which God hath giuen him to the profite of others,
or counsel to employ and do good, and he which uses that gift which God hath given him to the profit of Others,
cc n1 pc-acp vvi cc vdi j, cc pns31 r-crq vvz d n1 r-crq np1 vhz vvn pno31 p-acp dt n1 pp-f n2-jn,
(35) sermon (DIV1)
708
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6511
and Gods glorie, shall receiue moe giftes of GOD, as the seruant which vsed two Talents, receiued two more:
and God's glory, shall receive more Gifts of GOD, as the servant which used two Talents, received two more:
cc ng1 n1, vmb vvi dc n2 pp-f np1, c-acp dt n1 r-crq vvd crd n2, vvd crd dc:
(35) sermon (DIV1)
708
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6512
but he which vseth it not, but abuseth it, as many doe, that gifte which he hath shal be taken from him,
but he which uses it not, but abuseth it, as many do, that gift which he hath shall be taken from him,
cc-acp pns31 r-crq vvz pn31 xx, cc-acp vvz pn31, c-acp d vdb, cst n1 r-crq pns31 vhz vmb vbi vvn p-acp pno31,
(35) sermon (DIV1)
708
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6513
as the odde Talent was from the seruant which had but one:
as the odd Talon was from the servant which had but one:
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(35) sermon (DIV1)
708
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6514
shewing that one gifte is too much for the wicked, and therefore it shal not stay with him.
showing that one gift is too much for the wicked, and Therefore it shall not stay with him.
vvg cst pi n1 vbz av av-d c-acp dt j, cc av pn31 vmb xx vvi p-acp pno31.
(35) sermon (DIV1)
708
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6515
One would thinke it should be sayd: Whosoeuer hath not, to him shall be giuen: and whosoeuer hath, from him shall bee taken:
One would think it should be said: Whosoever hath not, to him shall be given: and whosoever hath, from him shall be taken:
pi vmd vvi pn31 vmd vbi vvn: r-crq vhz xx, p-acp pno31 vmb vbi vvn: cc r-crq vhz, p-acp pno31 vmb vbi vvn:
(35) sermon (DIV1)
708
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6516
for, God biddeth vs giue to them which want. But this is contrarie: for he taketh from them which want, & giueth to them which haue.
for, God bids us give to them which want. But this is contrary: for he Takes from them which want, & gives to them which have.
c-acp, np1 vvz pno12 vvi p-acp pno32 r-crq vvb. p-acp d vbz j-jn: c-acp pns31 vvz p-acp pno32 r-crq n1, cc vvz p-acp pno32 r-crq vhb.
(35) sermon (DIV1)
708
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6517
It is sayd, that our thoughts are not like Gods thoughtes: and so our giftes are not like Gods giftes:
It is said, that our thoughts Are not like God's thoughts: and so our Gifts Are not like God's Gifts:
pn31 vbz vvn, cst po12 n2 vbr xx av-j ng1 n2: cc av po12 n2 vbr xx av-j npg1 n2:
(35) sermon (DIV1)
708
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6518
for he giueth spirituall things, and we giue temporall things.
for he gives spiritual things, and we give temporal things.
c-acp pns31 vvz j n2, cc pns12 vvb j n2.
(35) sermon (DIV1)
708
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6519
Temporall things are to be giuen to them which haue not, but spirituall things to them which haue.
Temporal things Are to be given to them which have not, but spiritual things to them which have.
j n2 vbr pc-acp vbi vvn p-acp pno32 r-crq vhb xx, cc-acp j n2 p-acp pno32 r-crq vhb.
(35) sermon (DIV1)
708
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6520
Therefore Christ calleth none to receiue his worde, and spirite, and grace, but them which hunger and thirst, which is the first possession of heauen.
Therefore christ calls none to receive his word, and Spirit, and grace, but them which hunger and thirst, which is the First possession of heaven.
av np1 vvz pix pc-acp vvi po31 n1, cc n1, cc n1, cc-acp pno32 r-crq n1 cc n1, r-crq vbz dt ord n1 pp-f n1.
(35) sermon (DIV1)
708
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6521
When it is saide, It shall be giuen: GOD sheweth himselfe rich and bountifull, because he giueth to them which haue:
When it is said, It shall be given: GOD shows himself rich and bountiful, Because he gives to them which have:
c-crq pn31 vbz vvn, pn31 vmb vbi vvn: np1 vvz px31 j cc j, c-acp pns31 vvz p-acp pno32 r-crq vhb:
(35) sermon (DIV1)
708
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6522
that is, hee giueth after he hath giuen:
that is, he gives After he hath given:
cst vbz, pns31 vvz c-acp pns31 vhz vvn:
(35) sermon (DIV1)
708
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6523
for What hath any which hee hath not receiued? Therefore none can saie as Esau sayd to Isaac:
for What hath any which he hath not received? Therefore none can say as Esau said to Isaac:
c-acp r-crq vhz d r-crq pns31 vhz xx vvn? av pi vmb vvi p-acp np1 vvd p-acp np1:
(35) sermon (DIV1)
708
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6524
Hast thou but one blessing my Father? For he blesseth when he hath blessed, as a spring runneth when it hath runne.Hast thou but one blessing my Father? For he Blesses when he hath blessed, as a spring Runneth when it hath run.
vh2 pns21 p-acp crd n1 po11 n1? c-acp pns31 vvz c-crq pns31 vhz vvn, c-acp dt n1 vvz c-crq pn31 vhz vvn.
(35) sermon (DIV1)
708
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6525
First, marke the growthe of Gods giftes in them which vse them, how he watereth his seede like a Gardener,
First, mark the growth of God's Gifts in them which use them, how he Waters his seed like a Gardener,
ord, vvb dt n1 pp-f npg1 n2 p-acp pno32 r-crq vvb pno32, c-crq pns31 vvz po31 n1 av-j dt n1,
(35) sermon (DIV1)
708
Image 345
6526
vntill it spring in the earth: and then he watereth it agayne, vntill it spring aboue the earth:
until it spring in the earth: and then he Waters it again, until it spring above the earth:
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(35) sermon (DIV1)
708
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6527
and after hee watereth it agayne, vntill it bring foorth fruit vpon the earth: therefore GOD is called The Lord of the Haruest, because the seede, and the blade,
and After he Waters it again, until it bring forth fruit upon the earth: Therefore GOD is called The Lord of the Harvest, Because the seed, and the blade,
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(35) sermon (DIV1)
708
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6528
and the eare, and the corne, and all doe come from him.
and the ear, and the corn, and all do come from him.
cc dt n1, cc dt n1, cc d vdb vvi p-acp pno31.
(35) sermon (DIV1)
708
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6529
After you shall see the wan• and the Eclipse of their giftes which vse them not,
After you shall see the wan• and the Eclipse of their Gifts which use them not,
p-acp pn22 vmb vvi dt n1 cc dt n1 pp-f po32 n2 r-crq vvb pno32 xx,
(35) sermon (DIV1)
708
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6530
howe their learning and knowledge and iudgement dooth betray them, as strength went from Sampson when hee had lost his hayre:
how their learning and knowledge and judgement doth betray them, as strength went from Sampson when he had lost his hair:
c-crq po32 n1 cc n1 cc n1 vdz vvi pno32, c-acp n1 vvd p-acp np1 c-crq pns31 vhd vvn po31 n1:
(35) sermon (DIV1)
708
Image 345
6531
till at last they may say like Zedechiah, When did the spirite departe from mee? When did loue departe from me? When did knowledge depart from mee? When did my zeale departe from mee? The first part of this sentence is like the gratulation to him which vseth this talent in the twēty fiue of Mathew, Good and faithfull seruaunt, I will make thee Lord ouer much.
till At last they may say like Zedekiah, When did the Spirit depart from me? When did love depart from me? When did knowledge depart from me? When did my zeal depart from me? The First part of this sentence is like the gratulation to him which uses this talon in the twēty fiue of Matthew, Good and faithful servant, I will make thee Lord over much.
c-acp p-acp ord pns32 vmb vvi av-j np1, q-crq vdd dt n1 vvi p-acp pno11? c-crq vdd n1 vvi p-acp pno11? q-crq vdd n1 vvi p-acp pno11? q-crq vdd po11 n1 vvi p-acp pno11? dt ord n1 pp-f d n1 vbz av-j dt n1 p-acp pno31 r-crq vvz d n1 p-acp dt crd crd pp-f np1, j cc j n1, pns11 vmb vvi pno21 n1 p-acp d.
(35) sermon (DIV1)
708
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6532
The second part is like the Obiurgation to him which hidde his Talent, Naughtie and sloathfull seruant: take his Talent from him.
The second part is like the Obiurgation to him which hid his Talon, Naughty and slothful servant: take his Talon from him.
dt ord n1 vbz av-j dt n1 p-acp pno31 r-crq vvd po31 n1, j cc j n1: vvb po31 n1 p-acp pno31.
(35) sermon (DIV1)
708
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6533
So GOD beginneth here to separate betweene the sheep and the Goats. Iacob shall not be cursed, because Esau is cursed.
So GOD begins Here to separate between the sheep and the Goats. Iacob shall not be cursed, Because Esau is cursed.
av np1 vvz av pc-acp vvi p-acp dt n1 cc dt n2. np1 vmb xx vbi vvn, c-acp np1 vbz vvn.
(35) sermon (DIV1)
708
Image 345
6534
Neither shall Esau bee blessed because Iacob is blessed: But the Lord Knoweth who are his, and who are not:
Neither shall Esau be blessed Because Iacob is blessed: But the Lord Knoweth who Are his, and who Are not:
av-d vmb np1 vbi vvn p-acp np1 vbz vvn: cc-acp dt n1 vvz r-crq vbr png31, cc q-crq vbr xx:
(35) sermon (DIV1)
708
Image 345
6535
and therefore he saith, wosoeuer hath, and whosoeuer hath not: as though he knew them all, whosoeuer they bee.
and Therefore he Says, wosoeuer hath, and whosoever hath not: as though he knew them all, whosoever they be.
cc av pns31 vvz, av vhz, cc r-crq vhz xx: c-acp cs pns31 vvd pno32 d, r-crq pns32 vbb.
(35) sermon (DIV1)
708
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6536
This Scripture was performed before it was written. For when Adam serued GOD, God serued him:
This Scripture was performed before it was written. For when Adam served GOD, God served him:
d n1 vbds vvn p-acp pn31 vbds vvn. p-acp c-crq np1 vvd np1, np1 vvd pno31:
(35) sermon (DIV1)
708
Image 345
6537
he consulted for a Mansion for him: he consulted for meat for him:
he consulted for a Mansion for him: he consulted for meat for him:
pns31 vvd p-acp dt n1 p-acp pno31: pns31 vvd p-acp n1 p-acp pno31:
(35) sermon (DIV1)
708
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6538
hee consulted for a companion for him, vntill Adam rebelled against God, wee read of nothing that God did,
he consulted for a Companion for him, until Adam rebelled against God, we read of nothing that God did,
pns31 vvd p-acp dt n1 p-acp pno31, c-acp np1 vvd p-acp np1, pns12 vvb pp-f pix cst np1 vdd,
(35) sermon (DIV1)
708
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6539
but his workes for Adam sixe dayes together, as though he had beene hired to labour for him.
but his works for Adam sixe days together, as though he had been hired to labour for him.
cc-acp po31 n2 p-acp np1 crd n2 av, c-acp cs pns31 vhd vbn vvn pc-acp vvi p-acp pno31.
(35) sermon (DIV1)
708
Image 345
6540
But when hee left his innocencie, then God began to take againe that which he had giuen:
But when he left his innocence, then God began to take again that which he had given:
p-acp c-crq pns31 vvd po31 n1, cs np1 vvd pc-acp vvi av cst r-crq pns31 vhd vvn:
(35) sermon (DIV1)
708
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6541
he lost his wisdome, he lost his quietnesse, hee lost his libertie, hee his glorie, hee lost his dwelling,
he lost his Wisdom, he lost his quietness, he lost his liberty, he his glory, he lost his Dwelling,
pns31 vvd po31 n1, pns31 vvd po31 n1, pns31 vvd po31 n1, pns31 po31 n1, pns31 vvd po31 n-vvg,
(35) sermon (DIV1)
708
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6542
like the man which fell amongst theeues. Thus while Adam had righteousnesse, it might bee sayde of him:
like the man which fell among thieves. Thus while Adam had righteousness, it might be said of him:
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(35) sermon (DIV1)
708
Image 345
6543
Whosoeuer hath, to him shall bee giuen. And when he had not righteousnes, it might be sayd of him too:Whosoever hath, to him shall be given. And when he had not righteousness, it might be said of him too:
r-crq vhz, p-acp pno31 vmb vbi vvn. cc c-crq pns31 vhd xx n1, pn31 vmd vbi vvn pp-f pno31 av:
(35) sermon (DIV1)
708
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6544
From him which hath not, shall be taken. From him which hath not, shall be taken.
p-acp pno31 r-crq vhz xx, vmb vbi vvn.
(35) sermon (DIV1)
708
Image 345
6545
God is called a Father, because he is like a Father, which taketh a pleasure to see his sonne thriue,
God is called a Father, Because he is like a Father, which Takes a pleasure to see his son thrive,
np1 vbz vvn dt n1, c-acp pns31 vbz av-j dt n1, r-crq vvz dt n1 pc-acp vvi po31 n1 vvi,
(35) sermon (DIV1)
708
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6546
and grieueth to see him an vnthrist. First he giueth vs a stock, to prooue our husbandrie:
and grieves to see him an vnthrist. First he gives us a stock, to prove our Husbandry:
cc vvz pc-acp vvi pno31 dt n1. ord pns31 vvz pno12 dt n1, pc-acp vvi po12 n1:
(35) sermon (DIV1)
708
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6547
and then, if wee thriue with that, hee dooth adde more vnto it, now a little,
and then, if we thrive with that, he doth add more unto it, now a little,
cc av, cs pns12 vvi p-acp d, pns31 vdz vvi av-dc p-acp pn31, av dt j,
(35) sermon (DIV1)
708
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6548
and then a little, vntill at last the inheritance come too:
and then a little, until At last the inheritance come too:
cc av dt j, c-acp p-acp ord dt n1 vvb av:
(35) sermon (DIV1)
708
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6549
As they which trie a vessell, first put water into it, to see whether it will holde water,
As they which try a vessel, First put water into it, to see whither it will hold water,
c-acp pns32 r-crq vvb dt n1, ord vvn n1 p-acp pn31, pc-acp vvi cs pn31 vmb vvi n1,
(35) sermon (DIV1)
708
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6550
then they commit wine vnto it:
then they commit wine unto it:
cs pns32 vvb n1 p-acp pn31:
(35) sermon (DIV1)
708
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6551
so, first God giueth vs one grace, if wee vse that wel, then he giueth another,
so, First God gives us one grace, if we use that well, then he gives Another,
av, ord np1 vvz pno12 crd n1, cs pns12 vvb cst av, cs pns31 vvz j-jn,
(35) sermon (DIV1)
708
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6552
& another, and another according to that, He which is found faithfull in a little, shall bee made Lorde ouer much.
& Another, and Another according to that, He which is found faithful in a little, shall be made Lord over much.
cc j-jn, cc j-jn vvg p-acp d, pns31 r-crq vbz vvn j p-acp dt j, vmb vbi vvn n1 p-acp d.
(35) sermon (DIV1)
708
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6553
My Father (sayth Christ) is an husbandman, Iohn 15. shewing that as wee dresse the ground, that it may bring foorth fruite,My Father (say christ) is an husbandman, John 15. showing that as we dress the ground, that it may bring forth fruit,
po11 n1 (vvz np1) vbz dt n1, np1 crd vvg d c-acp pns12 vvb dt n1, cst pn31 vmb vvi av n1,
(35) sermon (DIV1)
708
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6554
so God dresseth vs, that we may bring foorth fruite. All commeth not at once, but as the body groweth, so the spirite groweth:
so God dresseth us, that we may bring forth fruit. All comes not At once, but as the body grows, so the Spirit grows:
av np1 vvz pno12, cst pns12 vmb vvi av n1. av-d vvz xx p-acp a-acp, cc-acp c-acp dt n1 vvz, av dt n1 vvz:
(35) sermon (DIV1)
708
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6555
first good thoughts, and then good speeches, and then good workes:
First good thoughts, and then good Speeches, and then good works:
ord j n2, cc av j n2, cc av j n2:
(35) sermon (DIV1)
708
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6557
Looke howe in our first generation one thing comes after another, so it is in our second generation:
Look how in our First generation one thing comes After Another, so it is in our second generation:
n1 c-crq p-acp po12 ord n1 crd n1 vvz p-acp j-jn, av pn31 vbz p-acp po12 ord n1:
(35) sermon (DIV1)
708
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6558
As the child springeth in the mothers wombe, from a gellie vnto milke, and from milke to blood,
As the child springs in the mother's womb, from a jelly unto milk, and from milk to blood,
c-acp dt n1 vvz p-acp dt ng1 n1, p-acp dt n1 p-acp n1, cc p-acp n1 p-acp n1,
(35) sermon (DIV1)
708
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6559
and from blood to flesh, and she knoweth not how it groweth till it come foorth:
and from blood to Flesh, and she Knoweth not how it grows till it come forth:
cc p-acp n1 p-acp n1, cc pns31 vvz xx c-crq pn31 vvz p-acp pn31 vvb av:
(35) sermon (DIV1)
708
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6560
so the spirite groweth in vs, and we see not how it groweth, but that it is growen.
so the Spirit grows in us, and we see not how it grows, but that it is grown.
av dt n1 vvz p-acp pno12, cc pns12 vvb xx c-crq pn31 vvz, cc-acp cst pn31 vbz vvn.
(35) sermon (DIV1)
708
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6561
Fayth calleth to loue, and loue calleth to obedience, and obedience calleth to constancie, and one grace is the foundation of another.
Faith calls to love, and love calls to Obedience, and Obedience calls to constancy, and one grace is the Foundation of Another.
np1 vvz pc-acp vvi, cc n1 vvz p-acp n1, cc n1 vvz p-acp n1, cc crd n1 vbz dt n1 pp-f n-jn.
(35) sermon (DIV1)
708
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6562
Therefore Paul sayth, Whome hee predestinated, them he called: whom he called, them he iustified, & whom hee iustified them he glorified.
Therefore Paul say, Whom he predestinated, them he called: whom he called, them he justified, & whom he justified them he glorified.
av np1 vvz, ro-crq pns31 vvn, pno32 pns31 vvd: r-crq pns31 vvd, pno32 pns31 vvd, cc r-crq pns31 vvd pno32 pns31 vvn.
(35) sermon (DIV1)
708
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6563
Thus as the rich easily growe richer, so the good easily growe better: hee which hath power to aske, hath power to receiue;
Thus as the rich Easily grow Richer, so the good Easily grow better: he which hath power to ask, hath power to receive;
av p-acp dt j av-j vvb jc, av dt j av-j vvi av-jc: pns31 r-crq vhz n1 pc-acp vvi, vhz n1 pc-acp vvi;
(35) sermon (DIV1)
708
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6564
for it is sayde, Aske, and you shall receiue: hee which hath power to seeke, hath power to finde:
for it is said, Ask, and you shall receive: he which hath power to seek, hath power to find:
c-acp pn31 vbz vvn, vvb, cc pn22 vmb vvi: pns31 r-crq vhz n1 pc-acp vvi, vhz n1 pc-acp vvi:
(35) sermon (DIV1)
708
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6565
for it is said, Seeke and you shall finde:
for it is said, Seek and you shall find:
c-acp pn31 vbz vvn, vvb cc pn22 vmb vvi:
(35) sermon (DIV1)
708
Image 345
6566
he which hath power to knocke, hath power to enter, for it is sayde, Knocke, and it shall be opened vnto you.
he which hath power to knock, hath power to enter, for it is said, Knock, and it shall be opened unto you.
pns31 r-crq vhz n1 pc-acp vvi, vhz n1 pc-acp vvi, c-acp pn31 vbz vvn, vvb, cc pn31 vmb vbi vvn p-acp pn22.
(35) sermon (DIV1)
708
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6567
As Gods riches are infinite, so he is neuer wearie of giuing:
As God's riches Are infinite, so he is never weary of giving:
p-acp npg1 n2 vbr j, av pns31 vbz av j pp-f vvg:
(35) sermon (DIV1)
708
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6568
when a man serueth God, at last it commeth to this, that God delighteth (as it were) to doe him good,
when a man serveth God, At last it comes to this, that God delights (as it were) to do him good,
c-crq dt n1 vvz np1, p-acp ord pn31 vvz p-acp d, cst np1 vvz (c-acp pn31 vbdr) pc-acp vdi pno31 j,
(35) sermon (DIV1)
708
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6569
as it is sayd, Ieremiah 32. and Micah. 7. I will delight to doe them good.
as it is said, Jeremiah 32. and micah. 7. I will delight to do them good.
c-acp pn31 vbz vvn, np1 crd cc np1. crd pns11 vmb vvi pc-acp vdi pno32 j.
(35) sermon (DIV1)
708
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Now when it commeth to this passe, that God hath a delight to doe a man good,
Now when it comes to this pass, that God hath a delight to do a man good,
av c-crq pn31 vvz p-acp d n1, cst np1 vhz dt n1 pc-acp vdi dt n1 j,
(35) sermon (DIV1)
709
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then Aske what thou wilt (sayth Salomon to his Mother) and I will not say thee nay:
then Ask what thou wilt (say Solomon to his Mother) and I will not say thee nay:
cs vvb q-crq pns21 vm2 (vvz np1 p-acp po31 n1) cc pns11 vmb xx vvi pno21 uh:
(35) sermon (DIV1)
709
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so, Aske what thou wilt, and GOD will not say thee nay. so, Ask what thou wilt, and GOD will not say thee nay.
av, vvb r-crq pns21 vm2, cc np1 vmb xx vvi pno21 uh.
(35) sermon (DIV1)
709
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He which hath the Sonne, may haue the Father, hee that hath the Wedding garment, may haue the Wedding feast, he which hath the spirite of Elisha, may haue the spirite of Eliah, he which commeth vnto Christ, may make Christ come vnto him:
He which hath the Son, may have the Father, he that hath the Wedding garment, may have the Wedding feast, he which hath the Spirit of Elisha, may have the Spirit of Elijah, he which comes unto christ, may make christ come unto him:
pns31 r-crq vhz dt n1, vmb vhi dt n1, pns31 cst vhz dt n1 n1, vmb vhi dt n1 n1, pns31 r-crq vhz dt n1 pp-f np1, vmb vhi dt n1 pp-f np1, pns31 r-crq vvz p-acp np1, vmb vvi np1 vvi p-acp pno31:
(35) sermon (DIV1)
709
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as when the Sonne came toward the Father, the Father met him in the way, shewing that God is as ready to giue, as wee to aske.
as when the Son Come towards the Father, the Father met him in the Way, showing that God is as ready to give, as we to ask.
c-acp c-crq dt n1 vvd p-acp dt n1, dt n1 vvd pno31 p-acp dt n1, vvg cst np1 vbz a-acp j pc-acp vvi, c-acp pns12 pc-acp vvi.
(35) sermon (DIV1)
709
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When Dauid did well, Nathan sayd vnto him, The Lord hath giuen thee this, and this, and this:
When David did well, Nathan said unto him, The Lord hath given thee this, and this, and this:
c-crq np1 vdd av, np1 vvd p-acp pno31, dt n1 vhz vvn pno21 d, cc d, cc d:
(35) sermon (DIV1)
709
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and if that had not been enough, hee would haue giuen thee such and such things: and if that had not been enough, he would have given thee such and such things:
cc cs d vhd xx vbn av-d, pns31 vmd vhi vvn pno21 d cc d n2:
(35) sermon (DIV1)
709
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shewing vs, that the cause why wee haue not such and such things, is, for that we are not thankefull for these and these thinges.
showing us, that the cause why we have not such and such things, is, for that we Are not thankful for these and these things.
vvg pno12, cst dt n1 c-crq pns12 vhb xx d cc d n2, vbz, c-acp cst pns12 vbr xx j p-acp d cc d n2.
(35) sermon (DIV1)
709
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Moste notable is the example of Nathaniel, so soone as he beleeued, Christ remembred this promise,
Most notable is the Exampl of Nathaniel, so soon as he believed, christ remembered this promise,
ds j vbz dt n1 pp-f np1, av av c-acp pns31 vvd, np1 vvd d n1,
(35) sermon (DIV1)
710
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When the Eunuch beleeued, he said, what letteth me to be baptized? so when thou beleeuest thou mayst say, What letteth me to be loued? what letteach me to be blessed? What letteth mee to be saued? And as Philip said, Nothing: so Christ saith Nothing, but Bee it vnto thee, as thou beleeuest.
When the Eunuch believed, he said, what lets me to be baptised? so when thou Believest thou Mayest say, What lets me to be loved? what letteach me to be blessed? What lets me to be saved? And as Philip said, Nothing: so christ Says Nothing, but be it unto thee, as thou Believest.
c-crq dt n1 vvd, pns31 vvd, r-crq vvz pno11 pc-acp vbi vvn? av c-crq pns21 vv2 pns21 vm2 vvi, q-crq vvz pno11 pc-acp vbi vvn? q-crq n1 pno11 pc-acp vbi vvn? q-crq vvz pno11 pc-acp vbi vvn? cc p-acp np1 vvd, pix: av np1 vvz pix, p-acp vbb pn31 p-acp pno21, c-acp pns21 vv2.
(35) sermon (DIV1)
709
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From that day righteousnesse standeth ouer their heades, as the Sunne did ouer Iosua, and they renewe their vertues,
From that day righteousness Stands over their Heads, as the Sun did over Iosua, and they renew their Virtues,
p-acp d n1 n1 vvz p-acp po32 n2, c-acp dt n1 vdd p-acp np1, cc pns32 vvi po32 n2,
(35) sermon (DIV1)
709
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as the Eagle reneweth her youth.
as the Eagl Reneweth her youth.
c-acp dt n1 vvz po31 n1.
(35) sermon (DIV1)
709
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Therefore when Isaac had said, Iaacob haue I blessed: he addeth, and he shall be blessed:
Therefore when Isaac had said, Jacob have I blessed: he adds, and he shall be blessed:
av c-crq np1 vhd vvn, np1 vhb pns11 vvn: pns31 vvz, cc pns31 vmb vbi vvn:
(35) sermon (DIV1)
709
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as if he should say, he beginneth to be blessed now, but hee shall bee more blessed:
as if he should say, he begins to be blessed now, but he shall be more blessed:
c-acp cs pns31 vmd vvi, pns31 vvz pc-acp vbi vvn av, cc-acp pns31 vmb vbi av-dc vvn:
(35) sermon (DIV1)
709
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so they which are blessed of God, shall be more blessed, rising and rising like the Sunne,
so they which Are blessed of God, shall be more blessed, rising and rising like the Sun,
av pns32 r-crq vbr vvn pp-f np1, vmb vbi av-dc vvn, vvg cc vvg av-j dt n1,
(35) sermon (DIV1)
709
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vntill it come to the height.
until it come to the height.
c-acp pn31 vvb p-acp dt n1.
(35) sermon (DIV1)
709
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6585
When God hath begun to blesse, he saith as hee said to Abraham, What shall I hide from him? What shall I keepe from him? As though one of his giftes did binde him to giue another:
When God hath begun to bless, he Says as he said to Abraham, What shall I hide from him? What shall I keep from him? As though one of his Gifts did bind him to give Another:
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(35) sermon (DIV1)
710
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6586
therefore his mercies are called euerlasting mercies, because when they begin, they haue no end. So soone as hee had mooued Salomon to pray for wisdome, he gaue him wisedome:
Therefore his Mercies Are called everlasting Mercies, Because when they begin, they have no end. So soon as he had moved Solomon to pray for Wisdom, he gave him Wisdom:
av po31 n2 vbr vvn j n2, c-acp c-crq pns32 vvb, pns32 vhb dx n1. av av c-acp pns31 vhd vvn np1 pc-acp vvi p-acp n1, pns31 vvd pno31 n1:
(35) sermon (DIV1)
710
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6587
so soone as he had moued Abraham to goe from his Countrey, hee began to guide him:
so soon as he had moved Abraham to go from his Country, he began to guide him:
av av c-acp pns31 vhd vvn np1 pc-acp vvi p-acp po31 n1, pns31 vvd pc-acp vvi pno31:
(35) sermon (DIV1)
710
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6588
so soone as he had moued Gedeon to fight, he began to strengthen him.
so soon as he had moved Gideon to fight, he began to strengthen him.
av av c-acp pns31 vhd vvn np1 pc-acp vvi, pns31 vvd pc-acp vvi pno31.
(35) sermon (DIV1)
710
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6589
Gods mercies are resembled to raine, first it raines small drops, and after fall great drops,
God's Mercies Are resembled to rain, First it reins small drops, and After fallen great drops,
npg1 n2 vbr vvn pc-acp vvi, ord pn31 vvz j n2, cc p-acp vvi j n2,
(35) sermon (DIV1)
710
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and the small are signes of the great.
and the small Are Signs of the great.
cc dt j vbr n2 pp-f dt j.
(35) sermon (DIV1)
710
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6591
First, you see Elisha with a single spirit, and after you see him with a double spirite:
First, you see Elisha with a single Spirit, and After you see him with a double Spirit:
ord, pn22 vvb np1 p-acp dt j n1, cc c-acp pn22 vvb pno31 p-acp dt j-jn n1:
(35) sermon (DIV1)
710
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6592
first you see Paule sitting at Gamaliels feete, and afterward you see him preaching in Moses Chaire:
First you see Paul sitting At Gamaliels feet, and afterwards you see him preaching in Moses Chair:
ord pn22 vvb np1 vvg p-acp n2 n2, cc av pn22 vvb pno31 vvg p-acp np1 n1:
(35) sermon (DIV1)
710
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6593
first you see Timothie a student, and after you see him an Euangelist: First you see Cornelius praying, and after you see Peter instructing:
First you see Timothy a student, and After you see him an Evangelist: First you see Cornelius praying, and After you see Peter instructing:
ord pn22 vvb np1 dt n1, cc c-acp pn22 vvb pno31 dt np1: ord pn22 vvb np1 vvg, cc c-acp pn22 vvb np1 vvg:
(35) sermon (DIV1)
710
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6594
first you see Dauid repenting, and after you see Nathan comforting: first ye see the Disciples worshipping, and after you see the holy Ghost descending:
First you see David repenting, and After you see Nathan comforting: First you see the Disciples worshipping, and After you see the holy Ghost descending:
ord pn22 vvb np1 vvg, cc c-acp pn22 vvb np1 vvg: ord pn22 vvb dt n2 vvg, cc c-acp pn22 vvb dt j n1 vvg:
(35) sermon (DIV1)
710
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6595
first you see the Wisemen seeking Christ, and after you see them together with Christ:
First you see the Wise men seeking christ, and After you see them together with christ:
ord pn22 vvb dt n2 vvg np1, cc c-acp pn22 vvb pno32 av p-acp np1:
(35) sermon (DIV1)
710
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6596
first you see the Sonne comming toward the Father, and after you see the Father comming toward the Sonne:
First you see the Son coming towards the Father, and After you see the Father coming towards the Son:
ord pn22 vvb dt n1 vvg p-acp dt n1, cc c-acp pn22 vvb dt n1 vvg p-acp dt n1:
(35) sermon (DIV1)
710
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6597
first you see the Eunuch reading, and after you see him vnderstanding, and after you see him beleeuing,
First you see the Eunuch reading, and After you see him understanding, and After you see him believing,
ord pn22 vvb dt n1 vvg, cc c-acp pn22 vvb pno31 vvg, cc c-acp pn22 vvb pno31 vvg,
(35) sermon (DIV1)
710
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and after you see him baptised.
and After you see him baptised.
cc c-acp pn22 vvb pno31 j-vvn.
(35) sermon (DIV1)
710
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6660
signifying that they which haue faith shall haue more faith.
signifying that they which have faith shall have more faith.
vvg cst pns32 r-crq vhb n1 vmb vhi dc n1.
(35) sermon (DIV1)
715
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and said, Beleeuest thou for this, thou shalt see greater things than these: so hee gaue more to him which had some.
and said, Believest thou for this, thou shalt see greater things than these: so he gave more to him which had Some.
cc vvd, vv2 pns21 p-acp d, pns21 vm2 vvi jc n2 cs d: av pns31 vvd av-dc p-acp pno31 r-crq vhd d.
(35) sermon (DIV1)
710
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That which he said to Nathaniel, he saith to all which are like Nathaniel, Beleeuest thou this Sermon, thou shalt heare other Sermons than this, repentest thou for this example, thou shalt see other examples than this, louest thou for one benefite, thou shalt receiue moe benefites than one, honourest thou God for his giftes vpon others, thou shalt feele his giftes vpon thy selfe:
That which he said to Nathaniel, he Says to all which Are like Nathaniel, Believest thou this Sermon, thou shalt hear other Sermons than this, Repentest thou for this Exampl, thou shalt see other Examples than this, love thou for one benefit, thou shalt receive more benefits than one, honourest thou God for his Gifts upon Others, thou shalt feel his Gifts upon thy self:
d r-crq pns31 vvd p-acp np1, pns31 vvz p-acp d r-crq vbr av-j np1, vv2 pns21 d n1, pns21 vm2 vvi j-jn n2 cs d, vv2 pns21 p-acp d n1, pns21 vm2 vvi j-jn n2 cs d, vvb pns21 p-acp crd n1, pns21 vm2 vvi dc n2 cs pi, vv2 pns21 np1 p-acp po31 n2 p-acp n2-jn, pns21 vm2 vvi po31 n2 p-acp po21 n1:
(35) sermon (DIV1)
710
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6602
for Hee which keepeth Israel dooth not sleepe, but watch.
for He which Keepeth Israel doth not sleep, but watch.
c-acp pns31 r-crq vvz np1 vdz xx vvi, cc-acp vvb.
(35) sermon (DIV1)
710
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What dooth he watch? He watcheth who seeketh for comfort, and who looketh for wisdome,
What doth he watch? He watches who seeks for Comfort, and who looks for Wisdom,
q-crq vdz pns31 vvi? pns31 vvz r-crq vvz p-acp n1, cc r-crq vvz p-acp n1,
(35) sermon (DIV1)
710
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and who prayeth for faith, and who intreateth for patience, that hee may giue aboundantly, to him which desires feruentlie.
and who Prayeth for faith, and who intreateth for patience, that he may give abundantly, to him which Desires fervently.
cc r-crq vvz p-acp n1, cc r-crq vvz p-acp n1, cst pns31 vmb vvi av-j, p-acp pno31 r-crq vvz av-j.
(35) sermon (DIV1)
710
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If hee see one pray like Cornelius, he sendeth another to strengthen him like Peter:
If he see one pray like Cornelius, he sends Another to strengthen him like Peter:
cs pns31 vvb pi vvb av-j np1, pns31 vvz j-jn pc-acp vvi pno31 av-j np1:
(35) sermon (DIV1)
711
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6606
if he see one studie like the Eunuch, he sendeth another to instruct him like Philip:
if he see one study like the Eunuch, he sends Another to instruct him like Philip:
cs pns31 vvb pi n1 av-j dt n1, pns31 vvz j-jn pc-acp vvi pno31 av-j vvi:
(35) sermon (DIV1)
711
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6607
if hee see one mourne like Dauid, hee sendeth another to comfort him like Nathan:
if he see one mourn like David, he sends Another to Comfort him like Nathan:
cs pns31 vvb pi vvi av-j np1, pns31 vvz j-jn pc-acp vvi pno31 av-j np1:
(35) sermon (DIV1)
711
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if hee see one willing like Esay, he sendeth another to able him like the Seraphim:
if he see one willing like Isaiah, he sends Another to able him like the Seraphim:
cs pns31 vvb pi j j np1, pns31 vvz j-jn p-acp j pno31 av-j dt np1:
(35) sermon (DIV1)
711
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if he see one that thinketh well, hee teacheth him to speake well: if hee see one that speaketh well, hee teacheth him to doe well:
if he see one that Thinketh well, he Teaches him to speak well: if he see one that speaks well, he Teaches him to do well:
cs pns31 vvb pi cst vvz av, pns31 vvz pno31 pc-acp vvi av: cs pns31 vvb pi cst vvz av, pns31 vvz pno31 pc-acp vdi av:
(35) sermon (DIV1)
711
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6610
if hee see one doe well, he teacheth him to continue well: if hee see one meeke like Moses, hee maketh him wise like Salomon:
if he see one doe well, he Teaches him to continue well: if he see one meek like Moses, he makes him wise like Solomon:
cs pns31 vvb pi n1 av, pns31 vvz pno31 pc-acp vvi av: cs pns31 vvb pi j j np1, pns31 vvz pno31 j av-j np1:
(35) sermon (DIV1)
711
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6611
if he see one wise like Salomon, hee maketh him righteous like Abraham: if he see one righteous like Abraham, he maketh him patient like Iob:
if he see one wise like Solomon, he makes him righteous like Abraham: if he see one righteous like Abraham, he makes him patient like Job:
cs pns31 vvb pi j j np1, pns31 vvz pno31 j j np1: cs pns31 vvb pi j j np1, pns31 vvz pno31 j av-j np1:
(35) sermon (DIV1)
711
Image 345
6612
if hee see one patient like Iob, he maketh him penitent like Peter: if hee see one loue one vertue, he maketh him loue another vertue:
if he see one patient like Job, he makes him penitent like Peter: if he see one love one virtue, he makes him love Another virtue:
cs pns31 vvb pi j j np1, pns31 vvz pno31 j-jn vvi np1: cs pns31 vvb pi n1 crd n1, pns31 vvz pno31 n1 j-jn n1:
(35) sermon (DIV1)
711
Image 345
6613
if hee see one hate one vice, hee maketh him hate another vice: if he see one like one Sermon, hee maketh him like another Sermon:
if he see one hate one vice, he makes him hate Another vice: if he see one like one Sermon, he makes him like Another Sermon:
cs pns31 vvb pi n1 crd n1, pns31 vvz pno31 n1 j-jn n1: cs pns31 vvb pi av-j pi n1, pns31 vvz pno31 av-j j-jn n1:
(35) sermon (DIV1)
711
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6614
when hee hath him in his schoole, and hee commeth once to this, to say like Samuel, Speake Lord for thy seruant heareth, then hee taketh him vp to the mount like Moses,
when he hath him in his school, and he comes once to this, to say like Samuel, Speak Lord for thy servant hears, then he Takes him up to the mount like Moses,
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(35) sermon (DIV1)
711
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and openeth his heart vnto him, teaching him a waie to make vse of all that he seeth,
and Openeth his heart unto him, teaching him a Way to make use of all that he sees,
cc vvz po31 n1 p-acp pno31, vvg pno31 dt n1 pc-acp vvi n1 pp-f d cst pns31 vvz,
(35) sermon (DIV1)
711
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6616
and of all that hee heareth, and of all that hee readeth, and of all that hee feeleth.
and of all that he hears, and of all that he readeth, and of all that he feeleth.
cc pp-f d cst pns31 vvz, cc pp-f d cst pns31 vvz, cc pp-f d cst pns31 vvz.
(35) sermon (DIV1)
711
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6617
Thus when God hath strayned and fined him, he is apt to euerie good worke, and takes all occasions to doe them.
Thus when God hath strained and fined him, he is apt to every good work, and Takes all occasions to do them.
av c-crq np1 vhz vvn cc vvn pno31, pns31 vbz j p-acp d j n1, cc vvz d n2 pc-acp vdi pno32.
(35) sermon (DIV1)
711
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6618
If hee but see one praye, his heart burneth to praye too: if hee see one reading, he hath a minde to reade too:
If he but see one pray, his heart burns to pray too: if he see one reading, he hath a mind to read too:
cs pns31 p-acp vvi crd n1, po31 n1 vvz pc-acp vvi av: cs pns31 vvb pi vvg, pns31 vhz dt n1 pc-acp vvi av:
(35) sermon (DIV1)
711
Image 345
6619
if hee see one meditating, he hath a zeale to meditate too: if hee see one sorrowing, hee hath a desire to sorrowe too:
if he see one meditating, he hath a zeal to meditate too: if he see one sorrowing, he hath a desire to sorrow too:
cs pns31 vvb pi vvg, pns31 vhz dt n1 pc-acp vvi av: cs pns31 vvb pi vvg, pns31 vhz dt n1 p-acp n1 av:
(35) sermon (DIV1)
711
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6620
like the Disciples, which when they heard Peter say, wee goe a fishing, they said, we will goe a fishing too.
like the Disciples, which when they herd Peter say, we go a fishing, they said, we will go a fishing too.
av-j dt n2, r-crq c-crq pns32 vvd np1 vvb, pns12 vvb dt n-vvg, pns32 vvd, pns12 vmb vvi dt n-vvg av.
(35) sermon (DIV1)
711
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6621
After this, euery benefit maketh him thankfull, euery instruction maketh him fearefull, and he is neuer well,
After this, every benefit makes him thankful, every instruction makes him fearful, and he is never well,
p-acp d, d n1 vvz pno31 j, d n1 vvz pno31 j, cc pns31 vbz av-x av,
(35) sermon (DIV1)
711
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6622
but when he is walking with God like Enoch, or when Christ is speaking to him,
but when he is walking with God like Enoch, or when christ is speaking to him,
cc-acp c-crq pns31 vbz vvg p-acp np1 av-j np1, cc c-crq np1 vbz vvg p-acp pno31,
(35) sermon (DIV1)
711
Image 345
6623
or when he is speaking to Christ, for when God meeteth with his children, like a nurse hee emptieth himselfe of his milke, according to this text which we now handle, To him which hath, shall be giuen.
or when he is speaking to christ, for when God meeteth with his children, like a nurse he emptieth himself of his milk, according to this text which we now handle, To him which hath, shall be given.
cc c-crq pns31 vbz vvg p-acp np1, c-acp c-crq np1 vvz p-acp po31 n2, av-j dt n1 pns31 vvz px31 pp-f po31 n1, vvg p-acp d n1 r-crq pns12 av vvi, p-acp pno31 r-crq vhz, vmb vbi vvn.
(35) sermon (DIV1)
711
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6624
Thus when you vse those giftes well which you haue, the Lorde will come vnto you,
Thus when you use those Gifts well which you have, the Lord will come unto you,
av c-crq pn22 vvb d n2 av r-crq pn22 vhb, dt n1 vmb vvi p-acp pn22,
(35) sermon (DIV1)
712
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6625
and say that your heart may heare him, Good seruant and faithfull, I will make thee Lorde ouer much:
and say that your heart may hear him, Good servant and faithful, I will make thee Lord over much:
cc vvb cst po22 n1 vmb vvi pno31, j n1 cc j, pns11 vmb vvi pno21 n1 p-acp d:
(35) sermon (DIV1)
712
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6626
thy seede shall become a tree, thy spirite shall be doubled. First, thou shalt haue a loue to heare, reade and meditate:
thy seed shall become a tree, thy Spirit shall be doubled. First, thou shalt have a love to hear, read and meditate:
po21 n1 vmb vvi dt n1, po21 n1 vmb vbi vvn. ord, pns21 vm2 vhi dt n1 pc-acp vvi, vvb cc vvi:
(35) sermon (DIV1)
712
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6627
after thou shalt haue a little knowledge to iudge and speake of Gods Worde, of the spirite, and of doctrines:
After thou shalt have a little knowledge to judge and speak of God's Word, of the Spirit, and of doctrines:
c-acp pns21 vm2 vhi dt j n1 pc-acp vvi cc vvi pp-f npg1 n1, pp-f dt n1, cc pp-f n2:
(35) sermon (DIV1)
712
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6628
then thou shalt ascend to faith, which will bring thee vnto peace of conscience:
then thou shalt ascend to faith, which will bring thee unto peace of conscience:
cs pns21 vm2 vvi p-acp n1, r-crq vmb vvi pno21 p-acp n1 pp-f n1:
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712
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then thou shalt meete with good bookes, and God will send thee Teachers to instruct thee,
then thou shalt meet with good books, and God will send thee Teachers to instruct thee,
cs pns21 vm2 vvi p-acp j n2, cc np1 vmb vvi pno21 n2 pc-acp vvi pno21,
(35) sermon (DIV1)
712
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and incourage thee like the Angels which came to Christ when hee hungred. Thus a Trauailer passeth from towne vnto towne, vntill hee come to his Inne:
and encourage thee like the Angels which Come to christ when he hungered. Thus a Traveler passes from town unto town, until he come to his Inn:
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(35) sermon (DIV1)
712
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so a Christian passeth from vertue to vertue, vntill hee come to Heauen, which is the iourney that euery man must endeuour to goe till death.
so a Christian passes from virtue to virtue, until he come to Heaven, which is the journey that every man must endeavour to go till death.
av dt njp vvz p-acp n1 p-acp n1, c-acp pns31 vvb p-acp n1, r-crq vbz dt n1 cst d n1 vmb n1 pc-acp vvi p-acp n1.
(35) sermon (DIV1)
712
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It followeth: And whosoeuer hath not from him shall bee taken; euen that which it seemeth that he hath.It follows: And whosoever hath not from him shall be taken; even that which it seems that he hath.
pn31 vvz: cc r-crq vhz xx p-acp pno31 vmb vbi vvn; av cst r-crq pn31 vvz cst pns31 vhz.
(35) sermon (DIV1)
713
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As the Lorde saith to his faithfull Seruant, Thou shalt bee ruler ouer much: so hee saith of his slothfull seruant, Take his talent from him.
As the Lord Says to his faithful Servant, Thou shalt be ruler over much: so he Says of his slothful servant, Take his talon from him.
p-acp dt n1 vvz p-acp po31 j n1, pns21 vm2 vbi n1 p-acp d: av pns31 vvz pp-f po31 j n1, vvb po31 n1 p-acp pno31.
(35) sermon (DIV1)
714
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Heere is one like Iaacob whome God loueth, to him (hee saith) shall bee giuen: here is another like Esau whome God hateth, from him (hee saith) shall bee taken: so one may say like Iob, The Lorde hath giuen: and the other may say like Iob, The Lord hath taken. But from whom dooth he take? From him which hath not.
Here is one like Jacob whom God loves, to him (he Says) shall be given: Here is Another like Esau whom God hates, from him (he Says) shall be taken: so one may say like Job, The Lord hath given: and the other may say like Job, The Lord hath taken. But from whom doth he take? From him which hath not.
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(35) sermon (DIV1)
714
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And to whom dooth he giue? To him which hath. In this God seemeth not to deale his giftes charitablie:
And to whom doth he give? To him which hath. In this God seems not to deal his Gifts charitably:
cc p-acp r-crq vdz pns31 vvi? p-acp pno31 r-crq vhz. p-acp d np1 vvz xx pc-acp vvi po31 n2 av-j:
(35) sermon (DIV1)
714
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for he, should giue to them which want, Ioseph maruailed to see Iaacob lay his left hand vpon Manasses,
for he, should give to them which want, Ioseph marveled to see Jacob lay his left hand upon Manasses,
c-acp pns31, vmd vvi p-acp pno32 r-crq n1, np1 vvd pc-acp vvi np1 vvd po31 j n1 p-acp np1,
(35) sermon (DIV1)
714
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and his right hand vpon Ephraim, as though the younger should bee more blessed than the elder.
and his right hand upon Ephraim, as though the younger should be more blessed than the elder.
cc po31 j-jn n1 p-acp np1, c-acp cs dt jc vmd vbi av-dc vvn cs dt n-jn.
(35) sermon (DIV1)
714
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Ishai maruailed to see Samuel choose the least of his sonnes before the tallest, as though the vnfittest were the fittest:
Jesse marveled to see Samuel choose the least of his Sons before the Tallest, as though the unfittest were the Fittest:
np1 vvd pc-acp vvi np1 vvi dt ds pp-f po31 n2 p-acp dt js, c-acp cs dt js vbr dt js:
(35) sermon (DIV1)
714
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so it is maruaile that hee which commandeth vs to giue vnto them which want, should take from them which want,
so it is marvel that he which commands us to give unto them which want, should take from them which want,
av pn31 vbz n1 cst pns31 r-crq vvz pno12 pc-acp vvi p-acp pno32 r-crq n1, vmd vvi p-acp pno32 r-crq n1,
(35) sermon (DIV1)
714
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and giue to them which haue.
and give to them which have.
cc vvi p-acp pno32 r-crq vhb.
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714
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Isaac would not haue blessed Iaacob but Esau, but God would haue him blesse Iaacob and not Esau:
Isaac would not have blessed Jacob but Esau, but God would have him bless Jacob and not Esau:
np1 vmd xx vhi vvn np1 p-acp np1, cc-acp np1 vmd vhi pno31 vvb np1 cc xx np1:
(35) sermon (DIV1)
714
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Ioseph would that Manasseth shoulde haue more than Ephraim, but God would that Ephraim should haue more than Manasseth.
Ioseph would that Manasseh should have more than Ephraim, but God would that Ephraim should have more than Manasseh.
np1 vmd cst np1 vmd vhi dc cs np1, cc-acp np1 vmd cst np1 vmd vhi dc cs vvz.
(35) sermon (DIV1)
714
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As God loueth not as man loueth, so hee giueth not as man giueth.
As God loves not as man loves, so he gives not as man gives.
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(35) sermon (DIV1)
714
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Why should Abraham haue three Angels, and Lot but two, and Balaam but one, and Balaac none? Why should not Philip goe vp the mount,
Why should Abraham have three Angels, and Lot but two, and balaam but one, and Balaam none? Why should not Philip go up the mount,
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(35) sermon (DIV1)
714
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as well as Iames? Why should not Aaron behold God, as well as Moses? Why should not Moses go to Chanaan, as well as Caleb?
as well as James? Why should not Aaron behold God, as well as Moses? Why should not Moses go to Canaan, as well as Caleb?
c-acp av c-acp np1? q-crq vmd xx np1 vvi np1, c-acp av c-acp np1? q-crq vmd xx np1 vvi p-acp np1, c-acp av c-acp np1?
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714
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According to our loue is Gods loue, and according to our hatred is Gods hatred.
According to our love is God's love, and according to our hatred is God's hatred.
vvg p-acp po12 n1 vbz npg1 n1, cc vvg p-acp po12 n1 vbz ng1 n1.
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715
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Reuben should haue had as good a blessing as Iudah, but when Iaacob blessed him, (Genesis the 35. chapter & 22. verse) he remembred his sinne with Bilhah, and therefore curbed his blessing:
Reuben should have had as good a blessing as Iudah, but when Jacob blessed him, (Genesis the 35. chapter & 22. verse) he remembered his sin with Bilhah, and Therefore curbed his blessing:
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for when he blessed him he said, Thou shalt not be excellent:
for when he blessed him he said, Thou shalt not be excellent:
c-acp c-crq pns31 vvd pno31 pns31 vvd, pns21 vm2 xx vbi j:
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715
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as if hee should saye, Reuben thou shalt haue some thing, but thou shalt not haue so much as thou shouldest haue,
as if he should say, Reuben thou shalt have Some thing, but thou shalt not have so much as thou Shouldst have,
c-acp cs pns31 vmd vvi, np1 pns21 vm2 vhi d n1, cc-acp pns21 vm2 xx vhi av av-d c-acp pns21 vmd2 vhi,
(35) sermon (DIV1)
715
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because of thy vncleannesse with Bilhah. So Moses should haue gone to Canaan as well as Caleb:
Because of thy uncleanness with Bilhah. So Moses should have gone to Canaan as well as Caleb:
c-acp pp-f po21 n1 p-acp np1. av np1 vmd vhi vvn p-acp np1 c-acp av c-acp np1:
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715
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but GOD remembred his murmuring at the waters of bitternes.
but GOD remembered his murmuring At the waters of bitterness.
cc-acp np1 vvd po31 vvg p-acp dt n2 pp-f n1.
(35) sermon (DIV1)
715
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And when he desired to goe vnto it, God would not heare him, but let him see it from an hill, and so hee dyed.
And when he desired to go unto it, God would not hear him, but let him see it from an hill, and so he died.
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715
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So the third seruant should haue receiued as many Talents as his fellowes:
So the third servant should have received as many Talents as his Fellows:
np1 dt ord n1 vmd vhi vvn p-acp d n2 c-acp po31 n2:
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715
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but the Lorde remembred how hee hid the Talent which hee had, and therefore would giue him no more,
but the Lord remembered how he hid the Talon which he had, and Therefore would give him no more,
cc-acp dt n1 vvd c-crq pns31 vvd dt n1 r-crq pns31 vhd, cc av vmd vvi pno31 av-dx av-dc,
(35) sermon (DIV1)
715
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least he should hide them too:
lest he should hide them too:
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715
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so wee should haue more vnderstanding, more iudgement and more knowledge, but God seeth what wee doe with this,
so we should have more understanding, more judgement and more knowledge, but God sees what we doe with this,
av pns12 vmd vhi dc n1, dc n1 cc dc n1, cc-acp np1 vvz r-crq pns12 n1 p-acp d,
(35) sermon (DIV1)
715
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and therefore stayeth his hand, lest we should abuse any more.
and Therefore stays his hand, lest we should abuse any more.
cc av vvz po31 n1, cs pns12 vmd vvi d dc.
(35) sermon (DIV1)
715
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This is Saint Iohns meaning when hee saith, God Giueth grace for grace, That is, where he findes one grace, there he giueth another.
This is Saint Iohns meaning when he Says, God Gives grace for grace, That is, where he finds one grace, there he gives Another.
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715
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This is Saint Paules meaning Rom. 1. where he saith, The righteousnesse of God is reuealed from faith to faith:
This is Saint Paul's meaning Rom. 1. where he Says, The righteousness of God is revealed from faith to faith:
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(35) sermon (DIV1)
715
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Therefore this is the fearefullest signe, that wee haue no faith nor grace, if God do not increase our faith and his graces in vs:
Therefore this is the fearfullest Signen, that we have no faith nor grace, if God do not increase our faith and his graces in us:
av d vbz dt js n1, cst pns12 vhb dx n1 ccx n1, cs np1 vdb xx vvi po12 n1 cc po31 n2 p-acp pno12:
(35) sermon (DIV1)
715
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For to him which hath, shall be giuen: Therefore, if we had faith, wee should haue loue:
For to him which hath, shall be given: Therefore, if we had faith, we should have love:
c-acp p-acp pno31 r-crq vhz, vmb vbi vvn: av, cs pns12 vhd n1, pns12 vmd vhi n1:
(35) sermon (DIV1)
715
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if wee had loue, wee should haue knowledge: if wee had knowledge, we should haue zeale:
if we had love, we should have knowledge: if we had knowledge, we should have zeal:
cs pns12 vhd n1, pns12 vmd vhi n1: cs pns12 vhd n1, pns12 vmd vhi n1:
(35) sermon (DIV1)
715
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if we had zeale, we should haue holines. As he which hath broken one commaundement, is made guiltie of all:
if we had zeal, we should have holiness. As he which hath broken one Commandment, is made guilty of all:
cs pns12 vhd n1, pns12 vmd vhi n1. p-acp pns31 r-crq vhz vvn crd n1, vbz vvn j pp-f d:
(35) sermon (DIV1)
715
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so hee which hath one vertue, is made partaker of all. It is said: so long as Iehoiada liued, Ioash prospered and did well;
so he which hath one virtue, is made partaker of all. It is said: so long as Jehoiada lived, Joash prospered and did well;
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(35) sermon (DIV1)
715
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because Iehoiada instructed & guided him, but when Iehoiada dyed, Ioash goodnes died with him, and he was neuer like himselfe after, but turned like his fathers:
Because Jehoiada instructed & guided him, but when Jehoiada died, Joash Goodness died with him, and he was never like himself After, but turned like his Father's:
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(35) sermon (DIV1)
715
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So there is a seed in the heart, which while it liueth and is fostered, wee sprowt and prosper as Ioash did;
So there is a seed in the heart, which while it lives and is fostered, we sprowt and prosper as Joash did;
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(35) sermon (DIV1)
715
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but when that seede dyeth for want of cherishing, then wee beginne to droope and fade,
but when that seed Dies for want of cherishing, then we begin to droop and fade,
cc-acp c-crq d n1 vvz p-acp n1 pp-f vvg, cs pns12 vvb pc-acp vvi cc vvi,
(35) sermon (DIV1)
715
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and decay againe as loash did.
and decay again as loash did.
cc vvi av p-acp n1 vdd.
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715
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If one vertue bee offended she lureth all her fellowes from vs, as many of Ishbosheths friends shronke with Abner.
If one virtue be offended she lureth all her Fellows from us, as many of Ishbosheths Friends shrunk with Abner.
cs crd n1 vbb vvn pns31 vvz d po31 n2 p-acp pno12, c-acp d pp-f n2 n2 vvn p-acp np1.
(35) sermon (DIV1)
715
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Dauid setteth forth the godly man like a tree planted by the waters side, Which sprowteth, and grwoeth and bringeth foorth fruite Straight vpon this, he saith:
David sets forth the godly man like a tree planted by the waters side, Which sprowteth, and grwoeth and brings forth fruit Straight upon this, he Says:
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(35) sermon (DIV1)
716
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It is not so with the wicked. When hee spake of growing and flourishing, and fructifying, hee saith:It is not so with the wicked. When he spoke of growing and flourishing, and fructifying, he Says:
pn31 vbz xx av p-acp dt j. c-crq pns31 vvd pp-f vvg cc vvg, cc j-vvg, pns31 vvz:
(35) sermon (DIV1)
716
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It is not so with the wicked. That is, it is contrarie with the wicked:It is not so with the wicked. That is, it is contrary with the wicked:
pn31 vbz xx av p-acp dt j. cst vbz, pn31 vbz j-jn p-acp dt j:
(35) sermon (DIV1)
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therefore their gifts are not like the tree planted by the waters side, but like the Chaffe which the winde bloweth away.
Therefore their Gifts Are not like the tree planted by the waters side, but like the Chaff which the wind blows away.
av po32 n2 vbr xx av-j dt n1 vvn p-acp dt ng1 n1, p-acp av-j dt n1 r-crq dt n1 vvz av.
(35) sermon (DIV1)
716
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Nay saith Dauid, themselues are like Chaffe which the winde bloweth away. Nay Says David, themselves Are like Chaff which the wind blows away.
uh vvz np1, px32 vbr av-j n1 r-crq dt n1 vvz av.
(35) sermon (DIV1)
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If they bee Chaffe, then their fruite is Chaffe. The Gluttons table was for the vngodly, If they be Chaff, then their fruit is Chaff. The Gluttons table was for the ungodly,
cs pns32 vbb n1, av po32 n1 vbz n1. dt n2 n1 vbds p-acp dt j,
(35) sermon (DIV1)
716
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but the Lords table was for the holy. Therfore he which had not the Wedding garment, had not the wedding feast.
but the lords table was for the holy. Therefore he which had not the Wedding garment, had not the wedding feast.
cc-acp dt n2 n1 vbds p-acp dt j. av pns31 r-crq vhd xx dt n1 n1, vhd xx dt n1 n1.
(35) sermon (DIV1)
716
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For if the Lord would cast pearles vnto Swine, why doth he forbid vs to doe so? Therfore it is not said, Be it vnto thee as thou desirest, lest all should looke to receiue:
For if the Lord would cast Pearls unto Swine, why does he forbid us to do so? Therefore it is not said, Be it unto thee as thou Desirest, lest all should look to receive:
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(35) sermon (DIV1)
716
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but Be it vnto thee as thou beleeuest, that all might care to Beleeue. It is not said to them which seeke not, yee shall find: but Seeke, and you shall find.
but Be it unto thee as thou Believest, that all might care to Believe. It is not said to them which seek not, ye shall find: but Seek, and you shall find.
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716
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In Matthew 3. you haue God hewing downe trees. When one sea floweth another •bbeth. When one starre riseth, another setteth.
In Matthew 3. you have God hewing down trees. When one sea flows Another •bbeth. When one star Riseth, Another sets.
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718
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How should they Enter which haue not a hand to knocke at the doore? How should they Receiue, which haue not a tongue to aske the giuer? How should they haue wisedome which haue not the feare of the Lorde, which is the beginning of wisedome? Thus as Iames saith, Shew me thy faith, and I will shew thee my faith:
How should they Enter which have not a hand to knock At the door? How should they Receive, which have not a tongue to ask the giver? How should they have Wisdom which have not the Fear of the Lord, which is the beginning of Wisdom? Thus as James Says, Show me thy faith, and I will show thee my faith:
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So God faith, shewe mee thy loue, and I will shew thee my loue:
So God faith, show me thy love, and I will show thee my love:
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as Christ was knowne at Emaus by breaking of bread, so you may knowe him heere by dealing his giftes.
as christ was known At Emaus by breaking of bred, so you may know him Here by dealing his Gifts.
c-acp np1 vbds vvn p-acp np1 p-acp vvg pp-f n1, av pn22 vmb vvi pno31 av p-acp vvg po31 n2.
(35) sermon (DIV1)
716
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It is said when Ioseph feasted his brethren, Beniamins messe had fiue times more than any of his brethren,
It is said when Ioseph feasted his brothers, Benjamites mess had fiue times more than any of his brothers,
pn31 vbz vvn c-crq np1 vvd po31 n2, ng1 n1 vhd crd n2 av-dc cs d pp-f po31 n2,
(35) sermon (DIV1)
716
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because Ioseph loued him more than the rest: so the mercy and graces of God will shew to whome his affection standeth.
Because Ioseph loved him more than the rest: so the mercy and graces of God will show to whom his affection Stands.
c-acp np1 vvd pno31 av-dc cs dt n1: av dt n1 cc n2 pp-f np1 vmb vvi p-acp ro-crq po31 n1 vvz.
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716
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If you see Christ leaning on a mans breast as Iohn did on Christs breast, then may you say, this is a beloued Disciple:
If you see christ leaning on a men breast as John did on Christ breast, then may you say, this is a Beloved Disciple:
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For as Lidia perswaded Paule and Silas to come to her house, saying, If you iudge me to bee faithfull, come to my house:
For as Lidia persuaded Paul and Silas to come to her house, saying, If you judge me to be faithful, come to my house:
c-acp c-acp np1 vvd np1 cc np1 pc-acp vvi p-acp po31 n1, vvg, cs pn22 vvb pno11 pc-acp vbi j, vvb p-acp po11 n1:
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so you may iudge them to be faithfull to whose house the Lord commeth.
so you may judge them to be faithful to whose house the Lord comes.
av pn22 vmb vvi pno32 pc-acp vbi j p-acp rg-crq n1 dt n1 vvz.
(35) sermon (DIV1)
716
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If you aske Salomon to whome the Lord giueth wisedome and knowledge, hee answereth, To a man which is good in his sight, Eccles. the second Chapter, and twentie sixe verse:
If you ask Solomon to whom the Lord gives Wisdom and knowledge, he Answers, To a man which is good in his sighed, Eccles. the second Chapter, and twentie sixe verse:
cs pn22 vvb np1 p-acp ro-crq dt n1 vvz n1 cc n1, pns31 vvz, p-acp dt n1 r-crq vbz j p-acp po31 n1, np1 dt ord n1, cc crd crd n1:
(35) sermon (DIV1)
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shewing that those men are gracious in Gods sight, as Ioseph was in Pharaohs.
showing that those men Are gracious in God's sighed, as Ioseph was in Pharaohs.
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Contrariwise, if you see God flying from a man, as Dauid fled from Saul, that is, withdrawing his spirite as the Master did his Talent,
Contrariwise, if you see God flying from a man, as David fled from Saul, that is, withdrawing his Spirit as the Master did his Talon,
av, cs pn22 vvb np1 vvg p-acp dt n1, c-acp np1 vvd p-acp np1, cst vbz, vvg po31 n1 p-acp dt n1 vdd po31 n1,
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then you may saie, this is not a faithfull seruant to his Master:
then you may say, this is not a faithful servant to his Master:
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for if he had vsed his Talent well, the Lord would increase it as hee promised,
for if he had used his Talon well, the Lord would increase it as he promised,
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(35) sermon (DIV1)
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but because he doth abuse it, therefore the Lorde dooth withdrawe it againe as he threatned.
but Because he does abuse it, Therefore the Lord doth withdraw it again as he threatened.
cc-acp c-acp pns31 vdz vvi pn31, av dt n1 vdz vvi pn31 av c-acp pns31 vvd.
(35) sermon (DIV1)
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To some God giueth, and neuer recalleth againe, to some he giueth and after taketh it from them:
To Some God gives, and never recalleth again, to Some he gives and After Takes it from them:
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(35) sermon (DIV1)
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6695
As some Angels went vp the ladder, and some went downe: so some mens gifts increase and some decrease.
As Some Angels went up the ladder, and Some went down: so Some men's Gifts increase and Some decrease.
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(35) sermon (DIV1)
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To the Ephesians the fourth Chapter, you haue GOD giuing. In Matthew 21. you haue him taking.
To the Ephesians the fourth Chapter, you have GOD giving. In Matthew 21. you have him taking.
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(35) sermon (DIV1)
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In Genes. 1. you haue God blessing. In Genes. 4. you haue God cursing. In Acts 26. you haue God opening eyes.
In Genesis. 1. you have God blessing. In Genesis. 4. you have God cursing. In Acts 26. you have God opening eyes.
p-acp np1. crd pn22 vhb n1 n1. p-acp np1. crd pn22 vhb np1 vvg. p-acp n2 crd pn22 vhb np1 vvg n2.
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In Esay 6. you haue God shutting eyes. In Dan. 2. you haue God making wise.
In Isaiah 6. you have God shutting eyes. In Dan. 2. you have God making wise.
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(35) sermon (DIV1)
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In Esa. 44. you haue God making fooles. In Iohn 15. you haue God dressing trees.
In Isaiah 44. you have God making Fools. In John 15. you have God dressing trees.
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but flieth from them like persecutors.
but flies from them like persecutors.
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When light is in Goshen, darknesse is in Aegypt. When Mordecai groweth into fauour, Haman groweth out of fauour. When Beniamin beginneth Rachel endeth.
When Light is in Goshen, darkness is in Egypt. When Mordecai grows into favour, Haman grows out of favour. When Benjamin begins Rachel Endeth.
c-crq n1 vbz p-acp np1, n1 vbz p-acp np1. c-crq np1 vvz p-acp n1, np1 vvz av pp-f n1. c-crq np1 vvz np1 vvz.
(35) sermon (DIV1)
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Thus wee are rising, or setting: getting, or spending: winning or loosing: growing, or fading, vntill wee arriue at Heauen or Hell.
Thus we Are rising, or setting: getting, or spending: winning or losing: growing, or fading, until we arrive At Heaven or Hell.
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As Elisha his spirite was doubled; so Saules spirit departed. As the Gentiles become beleeuers, so the Iewes become infidels.
As Elisha his Spirit was doubled; so Saul's Spirit departed. As the Gentiles become believers, so the Iewes become Infidels.
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As Saule becommeth an Apostle, so Iudas becommeth an Apostata.
As Saule becomes an Apostle, so Iudas becomes an Apostata.
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(35) sermon (DIV1)
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As Iohn groweth in the spirite, so Ioash decaieth in the spirite, As Zacheus turneth from the world;
As John grows in the Spirit, so Joash decayeth in the Spirit, As Zacchaeus turns from the world;
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(35) sermon (DIV1)
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so Demas turneth to the world, As Lidias heart is opened, so Pharaohs heart is hardened:
so Demas turns to the world, As Lidias heart is opened, so Pharaohs heart is hardened:
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Euen as the thornes burne while the Vines fructifie.
Even as the thorns burn while the Vines fructify.
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When Ishbosheth was a sleepe vpon his bed, Baanab and Rechab came and tooke away his life:
When Ishbosheth was a sleep upon his Bed, Baanab and Rechab Come and took away his life:
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(35) sermon (DIV1)
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So while men sleepe and do no good, God commeth and taketh away their gifts. It was neuer said, Sampson hath lost his strength, vntill he harkened vnto Dahiah.
So while men sleep and do no good, God comes and Takes away their Gifts. It was never said, Sampson hath lost his strength, until he hearkened unto Dahiah.
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It was neuer said, Saul hath lost his spirit, vntill hee harkened not to Samuell.
It was never said, Saul hath lost his Spirit, until he hearkened not to Samuel.
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(35) sermon (DIV1)
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6711
It was neuer said, Take his Talent from him, vntill he hid it in the ground. One sinne openeth the doore for many vertues to goe out. While Iaacob staied with Laban;
It was never said, Take his Talon from him, until he hid it in the ground. One sin Openeth the door for many Virtues to go out. While Jacob stayed with Laban;
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Labans cattell increased, because God blessed him for Iaacobs sake:
Labans cattle increased, Because God blessed him for Iaacobs sake:
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but when Iaacob went from him, many of Labans sheepe went with him, and he grewe poore againe:
but when Jacob went from him, many of Labans sheep went with him, and he grew poor again:
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(35) sermon (DIV1)
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so while the loue of righteousnes•e is with thee, to husband thy knowledge and wisdome like Iaacob, thou shalt thriue in graces,
so while the love of righteousnes•e is with thee, to husband thy knowledge and Wisdom like Jacob, thou shalt thrive in graces,
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and one daye shall teach another, but when that steward departeth from thee, then looke that thy wisedome,
and one day shall teach Another, but when that steward departeth from thee, then look that thy Wisdom,
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6716
and knowledge, and iudgement should decrease, as fast as the widowes oyle increased:
and knowledge, and judgement should decrease, as fast as the Widows oil increased:
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(35) sermon (DIV1)
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6717
the world will winne the flesh, and the flesh will winne the spirit, and one sinne will crie to another as the Moabites did at the riuer, Now Moab to the spoyle, now sinnes to your spoyle:
the world will win the Flesh, and the Flesh will win the Spirit, and one sin will cry to Another as the Moabites did At the river, Now Moab to the spoil, now Sins to your spoil:
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(35) sermon (DIV1)
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then thy knowledge shall flie as though it were afraide to bee taken captiue of ignorance, thy loue shall not abide thy hatred, thy humilitie shall not abide thy pride, thy temperaunce shall not abide thy concupisence.
then thy knowledge shall fly as though it were afraid to be taken captive of ignorance, thy love shall not abide thy hatred, thy humility shall not abide thy pride, thy temperance shall not abide thy concupiscence.
av po21 n1 vmb vvi c-acp cs pn31 vbdr j pc-acp vbi vvn j-jn pp-f n1, po21 n1 vmb xx vvi po21 n1, po21 n1 vmb xx vvi po21 n1, po21 n1 vmb xx vvi po21 n1.
(35) sermon (DIV1)
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6719
As thou seest the leaues fall from the trees in a boystrous winde:
As thou See the leaves fallen from the trees in a boisterous wind:
p-acp pns21 vv2 dt n2 vvb p-acp dt n2 p-acp dt j n1:
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so thy graces shall drop away one after another, as though thou were in a consumption.
so thy graces shall drop away one After Another, as though thou were in a consumption.
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6721
As the Arke would not staye with the Philistines, so the grace of GOD will not staie with sinners,
As the Ark would not stay with the philistines, so the grace of GOD will not stay with Sinners,
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(35) sermon (DIV1)
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Dauid was not so readie to flie from Saule, but the spirite was as readie to flie from him too.
David was not so ready to fly from Saule, but the Spirit was as ready to fly from him too.
np1 vbds xx av j pc-acp vvi p-acp np1, cc-acp dt n1 vbds a-acp j pc-acp vvi p-acp pno31 av.
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This must come vppon all which sinne like Sampson, their strength must departe from them vntill they learne like Nabuchadnezzar from whence it came.
This must come upon all which sin like Sampson, their strength must depart from them until they Learn like Nebuchadnezzar from whence it Come.
d vmb vvi p-acp d r-crq n1 av-j np1, po32 n1 vmb vvi p-acp pno32 c-acp pns32 vvb av-j np1 p-acp c-crq pn31 vvd.
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This sentence is such a meditation, that hee which would preach it to the quicke, had neede to haue an eie in all mens hearts, to see how one vertue dieth after another, vntill the soule die too. This sentence is such a meditation, that he which would preach it to the quick, had need to have an eye in all men's hearts, to see how one virtue Dieth After Another, until the soul die too.
d n1 vbz d dt n1, cst pns31 r-crq vmd vvi pn31 p-acp dt j, vhd n1 pc-acp vhi dt n1 p-acp d ng2 n2, pc-acp vvi c-crq crd n1 vvz p-acp j-jn, c-acp dt n1 vvb av.
(35) sermon (DIV1)
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6726
As there is a fall of leaues, and an Eclipse of the sunne, and a consumption of the bodie:
As there is a fallen of leaves, and an Eclipse of the sun, and a consumption of the body:
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so there is a fall of giftes, and an Eclipse of knowledge, & a consumption of the spirit.
so there is a fallen of Gifts, and an Eclipse of knowledge, & a consumption of the Spirit.
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It is straunge to see, how wisdome, and knowledge, and iudgement doe shun the wicked, as though they were afraid to be defiled.
It is strange to see, how Wisdom, and knowledge, and judgement do shun the wicked, as though they were afraid to be defiled.
pn31 vbz j pc-acp vvi, c-crq n1, cc n1, cc n1 vdb vvi dt j, c-acp cs pns32 vbdr j pc-acp vbi vvn.
(35) sermon (DIV1)
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6729
As Barach would not goe, vnles Deborah would go with him: so knowledge will not stay vnles vertue will stay with her.
As Barak would not go, unless Deborah would go with him: so knowledge will not stay unless virtue will stay with her.
p-acp np1 vmd xx vvi, cs np1 vmd vvi p-acp pno31: av n1 vmb xx vvi cs n1 vmb vvi p-acp pno31.
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To this Ieremy poynted when he mocked the Iewes for saying, Knowledge shall not depart from the priest,
To this Ieremy pointed when he mocked the Iewes for saying, Knowledge shall not depart from the priest,
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6731
nor counsel from the wise, nor the word from the prophet: to this Esay pointed when he saith, The wisdome of the wise men shal perish,
nor counsel from the wise, nor the word from the Prophet: to this Isaiah pointed when he Says, The Wisdom of the wise men shall perish,
ccx n1 p-acp dt j, ccx dt n1 p-acp dt n1: p-acp d np1 vvd c-crq pns31 vvz, dt n1 pp-f dt j n2 vmb vvi,
(35) sermon (DIV1)
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and the vnderstanding of the prudent shall be hid: and the understanding of the prudent shall be hid:
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(35) sermon (DIV1)
718
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6733
as if he should say, one day Christ will tell you, that Whosoeuer hath not, from him &c. And when you heare that saying,
as if he should say, one day christ will tell you, that Whosoever hath not, from him etc. And when you hear that saying,
c-acp cs pns31 vmd vvi, crd n1 np1 vmb vvi pn22, cst r-crq vhz xx, p-acp pno31 av cc c-crq pn22 vvb cst vvg,
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6734
then remember these examples how he hath fulfilled it before.
then Remember these Examples how he hath fulfilled it before.
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(35) sermon (DIV1)
718
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6735
After come the apostles, and they shew some hardened some bewitched, some blinded. Paule tels how Demas fel away, and Iohn sheweth how many fel away. Thus the Prophets and Apostles on either side,
After come the Apostles, and they show Some hardened Some bewitched, Some blinded. Paul tells how Demas fell away, and John shows how many fell away. Thus the prophets and Apostles on either side,
p-acp vvi dt n2, cc pns32 vvb d vvn d vvn, d vvn. np1 vvz c-crq np1 vvd av, cc np1 vvz c-crq d vvd av. av dt n2 cc n2 p-acp d n1,
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and Christ in the mids hold vp this threatning as if it were a pit, which all are falling into.
and christ in the mids hold up this threatening as if it were a pit, which all Are falling into.
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6737
The soule of man is called the temple of the holy Ghost. The soul of man is called the temple of the holy Ghost.
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6738
As God pulled downe his temple when it became a den of theeues, so he forsaketh the temple of the soule, & taketh his graces with him (as frō a diuorsed spouse) when it lusteth after other loues.
As God pulled down his temple when it became a den of thieves, so he Forsaketh the temple of the soul, & Takes his graces with him (as from a divorced spouse) when it Lusteth After other loves.
p-acp np1 vvd a-acp po31 n1 c-crq pn31 vvd dt n1 pp-f n2, av pns31 vvz dt n1 pp-f dt n1, cc vvz po31 n2 p-acp pno31 (c-acp p-acp dt vvn n1) q-crq pn31 vvz p-acp j-jn n2.
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6739
With any Talent he giueth this charge, Vse & increase it vntill I come: being left, at last the commeth againe to see what we haue done.
With any Talon he gives this charge, Use & increase it until I come: being left, At last the comes again to see what we have done.
p-acp d n1 pns31 vvz d n1, vvb cc vvi pn31 c-acp pns11 vvb: vbg vvn, p-acp ord dt vvz av pc-acp vvi r-crq pns12 vhb vdn.
(35) sermon (DIV1)
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6740
The seede was sowen, this yeere the Lord cals for fruite & none will come, the next yeere,
The seed was sown, this year the Lord calls for fruit & none will come, the next year,
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6741
& the next after, and none comes: at last the curse goeth foorth, Neuer fruit grow vpon thee more.
& the next After, and none comes: At last the curse Goes forth, Never fruit grow upon thee more.
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for hearing GOD call them Gods, shewes that God is there, nay, that they are hee:
for hearing GOD call them God's, shows that God is there, nay, that they Are he:
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(36) sermon (DIV1)
731
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Then as the figtree began to wither: so his giftes begin to paire, as if a worme were still gnawing at them:
Then as the Fig tree began to wither: so his Gifts begin to pair, as if a worm were still gnawing At them:
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(35) sermon (DIV1)
718
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6743
his knowledge leeseth his relish like the Iewes Manna; his iudgement rustes like a sworde which is not vsed:
his knowledge leeseth his relish like the Iewes Manna; his judgement rusts like a sword which is not used:
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718
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6744
his zeale trembleth as though it were in a Palsie, his faith withereth as though it were blasted,
his zeal Trembleth as though it were in a Palsy, his faith withereth as though it were blasted,
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(35) sermon (DIV1)
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6745
and the image of death is vpon all his religion.
and the image of death is upon all his Religion.
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718
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6746
After this, he thinketh like Sampson to pray as he did, and speake as he did,
After this, he Thinketh like Sampson to pray as he did, and speak as he did,
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6747
and hath no power, but wondereth like zedekias how the spirit is gone from him.
and hath no power, but wondereth like Zedekiah how the Spirit is gone from him.
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6748
Now when the good spirit is gone, then commeth the spirit of blindenesse, and the spirit of errour,
Now when the good Spirit is gone, then comes the Spirit of blindness, and the Spirit of error,
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718
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6749
and the spirite of feare, and all to seduce the spirite of man.
and the Spirit of Fear, and all to seduce the Spirit of man.
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(35) sermon (DIV1)
718
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6750
After this, by little and little first he falles into error, then he comes vnto heresie, at last hee plungeth into dispaire:
After this, by little and little First he falls into error, then he comes unto heresy, At last he plungeth into despair:
p-acp d, p-acp j cc j ord pns31 vvz p-acp n1, cs pns31 vvz p-acp n1, p-acp ord pns31 vvz p-acp n1:
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after this if he enquire, God will not suffer him to learne:
After this if he inquire, God will not suffer him to Learn:
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if he read, God will not suffer him to vnderstand, if he heare, God will not suffer him to remember,
if he read, God will not suffer him to understand, if he hear, God will not suffer him to Remember,
cs pns31 vvb, np1 vmb xx vvi pno31 pc-acp vvi, cs pns31 vvb, np1 vmb xx vvi pno31 pc-acp vvi,
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if hee pray, God seemeth vnto him like Baal, which could not heare:
if he pray, God seems unto him like Baal, which could not hear:
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at last hee beholdeth his wretchednes, as Adam looked vpon his nakednes, and mourneth for his gifts as Rachel wept for her children, because they were not. All this commeth to passe, that the Scripture might bee fulfilled, Whosoeuer hath not from him shall be taken that which he seemeth to haue.
At last he beholdeth his wretchedness, as Adam looked upon his nakedness, and Mourneth for his Gifts as Rachel wept for her children, Because they were not. All this comes to pass, that the Scripture might be fulfilled, Whosoever hath not from him shall be taken that which he seems to have.
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As the ship sinketh vpon the Sea, while the merchant sporteth vpon the Land and makes him a banquerout when he thinketh that his goods are comming in:
As the ship sinks upon the Sea, while the merchant sporteth upon the Land and makes him a bankrupt when he Thinketh that his goods Are coming in:
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so while wee are secure, and the heart spendeth, and the eare bringeth not in, by little and little the stocke decaieth,
so while we Are secure, and the heart spendeth, and the ear brings not in, by little and little the stock decayeth,
av cs pns12 vbr j, cc dt n1 vvz, cc dt n1 vvz xx p-acp, p-acp j cc av-j dt n1 vvz,
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and moe become banquerouts in Religion, than in all trades beside.
and more become Bankrupts in Religion, than in all trades beside.
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When a man sinneth, he thinketh with himselfe I will doe this no more, after another sinne promiseth as much profite as that,
When a man Sinneth, he Thinketh with himself I will do this no more, After Another sin promises as much profit as that,
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and hee saith againe I will doe this no more, presently another sinne promiseth as much profite as that,
and he Says again I will do this no more, presently Another sin promises as much profit as that,
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and hee saith againe, I will doe this and no more.
and he Says again, I will do this and no more.
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There goeth strength and there commeth a wound, so the soule bleedeth to death and knoweth not her sicknesse till she be at the last gaspe.
There Goes strength and there comes a wound, so the soul bleeds to death and Knoweth not her sickness till she be At the last gasp.
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Euen as a man vndresseth himselfe to bed, first hee casteth off his cloake, and then his coate, and then his dublet:
Eve as a man undresseth himself to Bed, First he Cast off his cloak, and then his coat, and then his doublet:
np1 p-acp dt n1 vvz px31 p-acp n1, ord pns31 vvz a-acp po31 n1, cc av po31 n1, cc av po31 n1:
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so when GOD rifleth our hearts, he pulleth away one feather after another:
so when GOD rifleth our hearts, he pulls away one feather After Another:
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first he wounds his faith, after he strikes his loue, then he blindeth his knowledge, thē he shall haue no delight to heare the word,
First he wounds his faith, After he strikes his love, then he blinds his knowledge, them he shall have no delight to hear the word,
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after he shall growe to hate the Preachers of the word, at last he shall euen hate the word it selfe.
After he shall grow to hate the Preachers of the word, At last he shall even hate the word it self.
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This is the bleeding of the soule, or the spiritual consumption, when graces drop away, as the haires fall from an hoarie head before death.
This is the bleeding of the soul, or the spiritual consumption, when graces drop away, as the hairs fallen from an hoary head before death.
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Let Achitophel be a spectacle for all to feare, he was counted a wise man and a deepe Councellor,
Let Ahithophel be a spectacle for all to Fear, he was counted a wise man and a deep Councillor,
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yet because it was the wisedome of the flesh, the storie saith, that GOD turned his wisedome into follie,
yet Because it was the Wisdom of the Flesh, the story Says, that GOD turned his Wisdom into folly,
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and that he might seeme foolish (as he was in deede) God made him to hang himselfe, whereby his follie was more notorious then his wisedome.
and that he might seem foolish (as he was in deed) God made him to hang himself, whereby his folly was more notorious then his Wisdom.
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But most notable is the example of persecuting Saul, when he began to fall, he ran headlong.
But most notable is the Exampl of persecuting Saul, when he began to fallen, he ran headlong.
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First he fell in hatred of Dauid, then he fell in hatred of GOD, after God fell in hatred of him:
First he fell in hatred of David, then he fell in hatred of GOD, After God fell in hatred of him:
ord pns31 vvd p-acp n1 pp-f np1, cs pns31 vvd p-acp n1 pp-f np1, p-acp np1 vvd p-acp n1 pp-f pno31:
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Anon the spirit departed from him: At last, hee sought for helpe at Witches, which he had condemned before.
Anon the Spirit departed from him: At last, he sought for help At Witches, which he had condemned before.
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This is the propertie of sin to spurre a man forward, vntill he commit that which he condemneth himselfe, that he may be tormented of his owne conscience.
This is the property of since to spur a man forward, until he commit that which he Condemneth himself, that he may be tormented of his own conscience.
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Now, if I might applie this scripture as Christ sayth, are there no mo sinners but they, vpon whom the Tower of Shilo fell? So I may say, is the Talent taken from none but from him which hid it in the ground? Nay, Saul was but a type of many which should loose the spirit, Sampson was but a type of manie which should lose their strength, Demas was but a type of many which shoulde imbrace the world:
Now, if I might apply this scripture as christ say, Are there no more Sinners but they, upon whom the Tower of Shilo fell? So I may say, is the Talon taken from none but from him which hid it in the ground? Nay, Saul was but a type of many which should lose the Spirit, Sampson was but a type of many which should loose their strength, Demas was but a type of many which should embrace the world:
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as Dauid cryeth, How are the mightie ouerthrowne? So wee may mourne and say,
as David Cries, How Are the mighty overthrown? So we may mourn and say,
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how are the zealous cooled, how are the diligent tired? They which should season others are become like the white of an egge which hath no taste:
how Are the zealous cooled, how Are the diligent tired? They which should season Others Are become like the white of an egg which hath no taste:
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once they seemed to haue fruite, but now they are not hanged with leaues.
once they seemed to have fruit, but now they Are not hanged with leaves.
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As God cryed vnto Adam, Adam where art thou? so they may cry Zeale where art thou? Learning where art thou? Conscience where art thou? Loue where art thou? They which shined like the Sun when they rose, seeme now to be eclipsed of their light.
As God cried unto Adam, Adam where art thou? so they may cry Zeal where art thou? Learning where art thou? Conscience where art thou? Love where art thou? They which shined like the Sun when they rose, seem now to be eclipsed of their Light.
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The world hath won the flesh, the flesh hath won the spirit, and Iordaine is turned backe. As God tooke heat from the fire when it would burne his Children,
The world hath wone the Flesh, the Flesh hath wone the Spirit, and Jordan is turned back. As God took heat from the fire when it would burn his Children,
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so he taketh knowledge from the learned when they turne it to euill.
so he Takes knowledge from the learned when they turn it to evil.
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Now, when they see such ruines of their gifts, with what heart can they thinke, I am the tree whom Christ accurseth,
Now, when they see such ruins of their Gifts, with what heart can they think, I am the tree whom christ accurseth,
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or I am the seruant of whom it is sayd, Take his Talent from him? Therefore I say to you as Christ sayd, remember Lots wife,
or I am the servant of whom it is said, Take his Talon from him? Therefore I say to you as christ said, Remember Lots wife,
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as her bodie was turned into salt:
as her body was turned into salt:
c-acp po31 n1 vbds vvn p-acp n1:
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so your wisedome may turne into follie, your knowledge may turne into ignorance, your vnderstanding may turne into blindnesse;
so your Wisdom may turn into folly, your knowledge may turn into ignorance, your understanding may turn into blindness;
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your zeale may turne into coldnes:
your zeal may turn into coldness:
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therefore let al which haue a Talent take heede how they vse it. Three thinges I note in these words, & then end.
Therefore let all which have a Talon take heed how they use it. Three things I note in these words, & then end.
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First, Christ saith not, It shall be taken from them which haue, but from them which seeme to haue: Lest they which stande should feare to fall.
First, christ Says not, It shall be taken from them which have, but from them which seem to have: Lest they which stand should Fear to fallen.
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Paul saith not, Let him which standeth, take heed lest he fall, but let him which thinketh he standeth:
Paul Says not, Let him which Stands, take heed lest he fallen, but let him which Thinketh he Stands:
np1 vvz xx, vvb pno31 r-crq vvz, vvb n1 cs pns31 vvb, cc-acp vvb pno31 r-crq vvz pns31 vvz:
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so lest they which haue the Spirit shuld feare, Christ saith, It shall bee taken from them which seeme to haue.
so lest they which have the Spirit should Fear, christ Says, It shall be taken from them which seem to have.
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Marke how warilie the Scripture speaketh, for this speech doth shew that many shall fall,
Mark how warily the Scripture speaks, for this speech does show that many shall fallen,
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and yet it doth shew that none shall fall but they which seem to stand, that none shall lose the spirit but they which seeme to haue it.
and yet it does show that none shall fallen but they which seem to stand, that none shall loose the Spirit but they which seem to have it.
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For if Christ woulde take from them which haue, as he giueth to them which haue, hee woulde not say, they which seeme to haue at his taking, no more then he sayd it at his giuing.
For if christ would take from them which have, as he gives to them which have, he would not say, they which seem to have At his taking, no more then he said it At his giving.
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So we haue a comfort in this terrour, like the Honey which Sampson found in the Lions iawes:
So we have a Comfort in this terror, like the Honey which Sampson found in the Lions Jaws:
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for if God will take from none but them which seeme to haue, then we neede not feare vnlesse we be hypocrites:
for if God will take from none but them which seem to have, then we need not Fear unless we be Hypocrites:
c-acp cs np1 vmb vvi p-acp pix p-acp pno32 r-crq vvb pc-acp vhi, cs pns12 vvb xx vvi cs pns12 vbb n2:
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for the threatning is made to none but them which seeme.
for the threatening is made to none but them which seem.
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Secondly, this speech doth shewe that many haue that shew of holinesse which Paul speaketh of, wherewith they would deceiue God and deceiue themselues:
Secondly, this speech does show that many have that show of holiness which Paul speaks of, wherewith they would deceive God and deceive themselves:
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you haue Pilate washing his hands in hypocrisie, as well as you haue Dauid washing his hands in innocencie:
you have Pilate washing his hands in hypocrisy, as well as you have David washing his hands in innocence:
pn22 vhb n1 vvg po31 n2 p-acp n1, c-acp av c-acp pn22 vhb np1 vvg po31 n2 p-acp n1:
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you haue the Sichemits with their circumcision, as well as the Israelites with their circumcision: you haue the Sadduces with their doctrine, as well as the Apostles with their doctrine:
you have the Sichemites with their circumcision, as well as the Israelites with their circumcision: you have the Sadducees with their Doctrine, as well as the Apostles with their Doctrine:
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you haue the Pharisie with his prayer, as well as the Publican with his prayer: you haue the Pythonist-with her confession, as well as Peter with his confession:
you have the Pharisee with his prayer, as well as the Publican with his prayer: you have the Pythonist-with her Confessi, as well as Peter with his Confessi:
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so hee calleth Magistrates Gods, because hee hath giuen them power to speake to the people in his name,
so he calls Magistrates God's, Because he hath given them power to speak to the people in his name,
av pns31 vvz n2 n2, c-acp pns31 vhz vvn pno32 n1 pc-acp vvi p-acp dt n1 p-acp po31 n1,
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you haue the Exorcists with their Iesus, as well as Paul with his Iesus: you haue Sathan with his scripture, as well as Christ with his scripture: you have the Exorcists with their Iesus, as well as Paul with his Iesus: you have Sathan with his scripture, as well as christ with his scripture:
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you haue Iudas with his kisse, as well as Ionathan with his kisse: you haue Caine with his sacrifice, as well as Abel with his sacrifice:
you have Iudas with his kiss, as well as Ionathan with his kiss: you have Cain with his sacrifice, as well as Abel with his sacrifice:
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you haue Esau with his teares, as well as Marie with her teares: you haue Achitophel with his wisedome, as well as Salomon with his wisedome:
you have Esau with his tears, as well as marry with her tears: you have Ahithophel with his Wisdom, as well as Solomon with his Wisdom:
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you haue Zedechia with his spirit, as well as Eliah with his spirite: you haue Iesabel with her fasts, as well as Anna with her fasts:
you have Zedechia with his Spirit, as well as Elijah with his Spirit: you have Jezebel with her fasts, as well as Anna with her fasts:
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you haue the harlot with her vowes; as well as Iacob with his vowe.
you have the harlot with her vows; as well as Iacob with his Voelli.
pn22 vhb dt n1 p-acp po31 n2; c-acp av c-acp np1 p-acp po31 n1.
(35) sermon (DIV1)
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6805
Of all these this scripture is fulfilled, That which they seemed to haue was taken from them.
Of all these this scripture is fulfilled, That which they seemed to have was taken from them.
pp-f d d d n1 vbz vvn, cst r-crq pns32 vvd pc-acp vhi vbds vvn p-acp pno32.
(35) sermon (DIV1)
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6806
This is the first note, the verie shewe of goodnesse shall bee taken from them which haue not goodnesse it selfe:
This is the First note, the very show of Goodness shall be taken from them which have not Goodness it self:
d vbz dt ord n1, dt j n1 pp-f n1 vmb vbi vvn p-acp pno32 r-crq vhb xx n1 pn31 n1:
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lest men should content themselues with shewes and shadowes, Christ saith, That which he seemeth to haue shall be taken from him:
lest men should content themselves with shows and shadows, christ Says, That which he seems to have shall be taken from him:
cs n2 vmd vvi px32 p-acp n2 cc n2, np1 vvz, cst r-crq pns31 vvz pc-acp vhi vmb vbi vvn p-acp pno31:
(35) sermon (DIV1)
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6808
As if he should say, take away his Talent and his napkin too, that hee may not seeme to haue a Talent.
As if he should say, take away his Talon and his napkin too, that he may not seem to have a Talon.
c-acp cs pns31 vmd vvi, vvb av po31 n1 cc po31 n1 av, cst pns31 vmb xx vvi pc-acp vhi dt n1.
(35) sermon (DIV1)
719
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6809
As Moses saith, I will not leaue a hoofe behinde.
As Moses Says, I will not leave a hoof behind.
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(35) sermon (DIV1)
719
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6810
Thou shalt not seeme iust, nor wise, nor houest, but I will make thee as naked to men, as Adam was to me.
Thou shalt not seem just, nor wise, nor hovest, but I will make thee as naked to men, as Adam was to me.
pns21 vm2 xx vvi j, ccx j, ccx j, cc-acp pns11 vmb vvi pno21 p-acp j p-acp n2, c-acp np1 vbds p-acp pno11.
(35) sermon (DIV1)
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6811
Euen as the Fig-tree because it had no fruit was spoyled of his leaues which shewed like fruit:
Eve as the Fig tree Because it had no fruit was spoiled of his leaves which showed like fruit:
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(35) sermon (DIV1)
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6812
so they which haue made shipwracke of honestie, shall make shipwracke of credite too:
so they which have made shipwreck of honesty, shall make shipwreck of credit too:
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(35) sermon (DIV1)
719
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6813
Their name shall goe with a brand vpon it like Caine the murderer, Achan the theefe, Absolon the rebell, Magus the sorcerer;
Their name shall go with a brand upon it like Cain the murderer, achan the thief, Absalom the rebel, Magus the sorcerer;
po32 n1 vmb vvi p-acp dt n1 p-acp pn31 av-j np1 dt n1, np1 dt n1, np1 dt n1, np1 dt n1;
(35) sermon (DIV1)
719
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6814
Iudas had for his title, Iudas which betrayed the Lord, Acts. 1. Ieroboam had for his title, Ieroboam which made Israel to sinne.
Iudas had for his title, Iudas which betrayed the Lord, Acts. 1. Jeroboam had for his title, Jeroboam which made Israel to sin.
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(35) sermon (DIV1)
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6815
Demas had for his title, Demas which imbraced the world. Marke how sinne doth persecute and vexe the sinner.
Demas had for his title, Demas which embraced the world. Mark how sin does persecute and vex the sinner.
np1 vhd p-acp po31 n1, np1 r-crq vvd dt n1. vvb c-crq n1 vdz vvi cc vvi dt n1.
(35) sermon (DIV1)
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6816
Indeede Demas had imbraced the worlde, but hee would not haue all the worlde to knowe it:
Indeed Demas had embraced the world, but he would not have all the world to know it:
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6817
but see first how God makes Paul to knowe it, and after hee makes him to proclaime it, that now Demas is not onely an hypocrite,
but see First how God makes Paul to know it, and After he makes him to proclaim it, that now Demas is not only an hypocrite,
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6818
but knowne to be an hypocrite, like a Rogue which is burned in the eare.
but known to be an hypocrite, like a Rogue which is burned in the ear.
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6819
When Ieroboams wife came to the Prophet to enquire of her sonne, she disguised her selfe because she would not bee knowne,
When Ieroboams wife Come to the Prophet to inquire of her son, she disguised her self Because she would not be known,
q-crq vvz n1 vvd p-acp dt n1 pc-acp vvi pp-f po31 n1, pns31 vvd po31 n1 c-acp pns31 vmd xx vbi vvn,
(35) sermon (DIV1)
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6820
yet the Prophet knewe her, for so soone as she knockt at the doore, he called, cometh Ieroboams wife:
yet the Prophet knew her, for so soon as she knocked At the door, he called, comes Ieroboams wife:
av dt n1 vvd pno31, c-acp av av c-acp pns31 vvd p-acp dt n1, pns31 vvd, vvz n2 n1:
(35) sermon (DIV1)
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6821
so though men disguise themselues with sober countenances, and holy speeches, and honest cōpanie, because they would not be knowne,
so though men disguise themselves with Sobrium countenances, and holy Speeches, and honest company, Because they would not be known,
av cs n2 vvb px32 p-acp j n2, cc j n2, cc j n1, c-acp pns32 vmd xx vbi vvn,
(35) sermon (DIV1)
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6822
yet when GOD seeth an hypocrite, he will pull his vizard from his face, as Adam was stript of his figge leaues,
yet when GOD sees an hypocrite, he will pull his vizard from his face, as Adam was stripped of his fig leaves,
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6823
and shew the Anatomie of his hart, as though his life were written in his forehead,
and show the Anatomy of his heart, as though his life were written in his forehead,
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(35) sermon (DIV1)
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6824
and he shal maruaile how men know that ▪ which he scarce though• had been knowne to God.
and he shall marvel how men know that ▪ which he scarce though• had been known to God.
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6825
Thus hee which hath made the daye, can bring forth thy righteousnesse like the light: hee which hath made the night can bring forth thy wickednesse like the darke.
Thus he which hath made the day, can bring forth thy righteousness like the Light: he which hath made the night can bring forth thy wickedness like the dark.
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(35) sermon (DIV1)
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6826
Therefore Salomon saith, The candle of the wicked shall be put out: That is, the least light that he hath shall be quenched, Prou. 15.
Therefore Solomon Says, The candle of the wicked shall be put out: That is, the least Light that he hath shall be quenched, Prou. 15.
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(35) sermon (DIV1)
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6827
Thus you see how God will increase your gifts, if you vse them, and how hee will decrease them, if you vse them not.
Thus you see how God will increase your Gifts, if you use them, and how he will decrease them, if you use them not.
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(35) sermon (DIV1)
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Now let vs pray that he will teach vs this vse, that we may receiue his blessing. FINIS.
Now let us pray that he will teach us this use, that we may receive his blessing. FINIS.
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(35) sermon (DIV1)
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6829
The Magistrates Scripture. Psalm. 82. 6. 7. 6 I haue sayd ye are Gods, and ye all are the children of the most highest:
The Magistrates Scripture. Psalm. 82. 6. 7. 6 I have said you Are God's, and you all Are the children of the most highest:
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(36) sermon (DIV1)
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7 But ye shall dye as a man, and ye Princes shall fall like others. I May call this text, The Magistrates Scripture. Considering the state of Kings and gouernours,
7 But you shall die as a man, and you Princes shall fallen like Others. I May call this text, The Magistrates Scripture. Considering the state of Kings and Governors,
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(36) sermon (DIV1)
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6831
howe much good they might doe, & how little they performe, God becomes a remembrancer vnto them.
how much good they might do, & how little they perform, God becomes a remembrancer unto them.
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(36) sermon (DIV1)
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6832
And first shewes what a high calling Princes and Rulers haue, and then lest they should be proud of it,
And First shows what a high calling Princes and Rulers have, and then lest they should be proud of it,
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(36) sermon (DIV1)
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6833
and make their Magistracie a chaire of ease, he turnes vpon them againe, as though hee had another message vnto them,
and make their Magistracy a chair of ease, he turns upon them again, as though he had Another message unto them,
cc vvi po32 n1 dt n1 pp-f n1, pns31 vvz p-acp pno32 av, c-acp cs pns31 vhd j-jn n1 p-acp pno32,
(36) sermon (DIV1)
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6834
and tels them that though they be aboue other, yet they shall die like other,
and tells them that though they be above other, yet they shall die like other,
cc vvz pno32 cst cs pns32 vbb p-acp n-jn, av pns32 vmb vvi av-j j-jn,
(36) sermon (DIV1)
724
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6835
and though they iudge here, yet they shal be iudged hereafter, and giue account of their Stewardship howe they haue gouerned,
and though they judge Here, yet they shall be judged hereafter, and give account of their Stewardship how they have governed,
cc cs pns32 vvb av, av pns32 vmb vbi vvn av, cc vvi n1 pp-f po32 n1 c-crq pns32 vhb vvn,
(36) sermon (DIV1)
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6836
as straight as their subiects how they haue obeyed.
as straight as their Subjects how they have obeyed.
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(36) sermon (DIV1)
724
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6837
A good Memorandum for all in authoritie, so to deale in this kingdome, that they lose not the Kingdome to come.
A good Memorandum for all in Authority, so to deal in this Kingdom, that they loose not the Kingdom to come.
dt j np1 p-acp d p-acp n1, av pc-acp vvi p-acp d n1, cst pns32 vvb xx dt n1 pc-acp vvi.
(36) sermon (DIV1)
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I haue said ye are Gods, &c. How can he cal them Gods, which calles himselfe the onely God, and saith, There are no more Gods but hee? Esa. 44. 5. and 45. 21. I haue made thee Pharao his God, saith God to Moses.I have said you Are God's, etc. How can he call them God's, which calls himself the only God, and Says, There Are no more God's but he? Isaiah 44. 5. and 45. 21. I have made thee Pharaoh his God, Says God to Moses.
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(36) sermon (DIV1)
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Exod. 7. 1. because he had giuen him power to speake vnto Pharao in his name,
Exod 7. 1. Because he had given him power to speak unto Pharaoh in his name,
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(36) sermon (DIV1)
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and to execute his iudgements vpon him:
and to execute his Judgments upon him:
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(36) sermon (DIV1)
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6917
but here he is with him:
but Here he is with him:
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(36) sermon (DIV1)
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and to execute his iudgements vpon them. Out of this name, Rulers may learne howe to gouerne, and subiects how to obey.
and to execute his Judgments upon them. Out of this name, Rulers may Learn how to govern, and Subjects how to obey.
cc pc-acp vvi po31 n2 p-acp pno32. av pp-f d n1, n2 vmb vvi c-crq pc-acp vvi, cc n2-jn uh-crq pc-acp vvi.
(36) sermon (DIV1)
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6843
As the inferiour Magistrates doe nothing but as the superiour Magistrate prescribeth: so they which rule vnder God for God, must rule by the prescript of God,
As the inferior Magistrates do nothing but as the superior Magistrate prescribeth: so they which Rule under God for God, must Rule by the prescript of God,
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(36) sermon (DIV1)
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6844
and doe nothing but as their conscience tels them, that God would doe himselfe.
and do nothing but as their conscience tells them, that God would do himself.
cc vdb pix cc-acp p-acp po32 n1 vvz pno32, cst np1 vmd vdi px31.
(36) sermon (DIV1)
725
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6845
Therefore they which vse their power agaynst GOD, which beare the person of GOD, and execute the will of the Diuell, which make lawes against Gods Law,
Therefore they which use their power against GOD, which bear the person of GOD, and execute the will of the devil, which make laws against God's Law,
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(36) sermon (DIV1)
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6846
& be enemies to his seruants: are worse than Balaam, which would not curse whome God blessed:
& be enemies to his Servants: Are Worse than balaam, which would not curse whom God blessed:
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(36) sermon (DIV1)
725
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6847
and so much as in them lyeth, make God a lyar, because they cannot so wel be called Gods, as diuels: such Gods goe to hell.
and so much as in them lies, make God a liar, Because they cannot so well be called God's, as Devils: such God's go to hell.
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(36) sermon (DIV1)
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6848
I haue sayd ye are Gods &c. First this name enformes vs what kinde of Rulers and Magistrates we should choose:I have said you Are God's etc. First this name informs us what kind of Rulers and Magistrates we should choose:
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6849
those which excell all other men like Gods amongst men.
those which excel all other men like God's among men.
d r-crq vvb d j-jn n2 av-j n2 p-acp n2.
(36) sermon (DIV1)
726
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6850
For a king should be a man after Gods owne heart like Dauid, as appeareth in the first booke of Samuel, the thirteenth Chapter & fourteenth verse.
For a King should be a man After God's own heart like David, as appears in the First book of Samuel, the thirteenth Chapter & fourteenth verse.
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(36) sermon (DIV1)
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6851
As all those whom God set ouer his people in his mercy and not in his anger, had some note of excellencie aboue the rest, which God chose them by,
As all those whom God Set over his people in his mercy and not in his anger, had Some note of excellency above the rest, which God chosen them by,
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(36) sermon (DIV1)
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as it were the Magistrates marke:
as it were the Magistrates mark:
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(36) sermon (DIV1)
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6853
the mildest man, Numb. 12. 3. or the wisest man, 1. Reg. 4. 31. or the iustest man, Heb. 7. 2. as though if all these had met in one, the inquisition should haue staied there,
the Mildest man, Numb. 12. 3. or the Wisest man, 1. Reg. 4. 31. or the Justest man, Hebrew 7. 2. as though if all these had met in one, the inquisition should have stayed there,
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(36) sermon (DIV1)
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6854
and all giue place to him:
and all give place to him:
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6855
but our vertues are so singled, that he which was called the mildest is not called the wisest,
but our Virtues Are so singled, that he which was called the Mildest is not called the Wisest,
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(36) sermon (DIV1)
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6856
and hee which was called the wisest, is not called the iustest, as though God found some defect in his owne election.
and he which was called the Wisest, is not called the Justest, as though God found Some defect in his own election.
cc pns31 r-crq vbds vvn dt js, vbz xx vvn dt js, c-acp cs np1 vvd d n1 p-acp po31 d n1.
(36) sermon (DIV1)
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6857
For when hee chose one milde, another wise, & another iust, he shewed that hee would haue one which is milde,
For when he chosen one mild, Another wise, & Another just, he showed that he would have one which is mild,
p-acp c-crq pns31 vvd crd j, j-jn n1, cc j-jn j, pns31 vvd cst pns31 vmd vhi pi r-crq vbz j,
(36) sermon (DIV1)
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6858
and wise, and iust like himselfe, that is, (as I may say) a man made euen in print.
and wise, and just like himself, that is, (as I may say) a man made even in print.
cc j, cc av av-j px31, cst vbz, (c-acp pns11 vmb vvi) dt n1 vvd av-j p-acp n1.
(36) sermon (DIV1)
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6859
As Paul biddeth to choose widdowes which were widdowes indeed.
As Paul bids to choose widow's which were widow's indeed.
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(36) sermon (DIV1)
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1. Tim. 5. 3. so we should choose Magistrates which are Magistrates indeed, that is, such as seem to be sent of God for that purpose,
1. Tim. 5. 3. so we should choose Magistrates which Are Magistrates indeed, that is, such as seem to be sent of God for that purpose,
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(36) sermon (DIV1)
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6861
as Pharaoh chose Ioseph because he was the fittest in all the Land. Gen. 41. 38. Elisha thought that the single spirite was not enough,
as Pharaoh chosen Ioseph Because he was the Fittest in all the Land. Gen. 41. 38. Elisha Thought that the single Spirit was not enough,
c-acp np1 vvd np1 c-acp pns31 vbds dt js p-acp d dt n1 np1 crd crd np1 vvd cst dt j n1 vbds xx av-d,
(36) sermon (DIV1)
727
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6862
but required that the spirite of Eliah might be doubled vpon him, because he was a Prophet which should teach others:
but required that the Spirit of Elijah might be doubled upon him, Because he was a Prophet which should teach Others:
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(36) sermon (DIV1)
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6863
so we should picke out them which haue a double spirit to be Magistrates, because they must gouerne others,
so we should pick out them which have a double Spirit to be Magistrates, Because they must govern Others,
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(36) sermon (DIV1)
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6864
as God picketh foorth Iosua in Moses roome: hee might haue chosen many out of all Israel which had the spirite of widome:
as God picketh forth Iosua in Moses room: he might have chosen many out of all Israel which had the Spirit of widome:
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(36) sermon (DIV1)
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6865
but he chose Iosua, of whom he sayth, that hee was full of the spirite of wisedome: but he chosen Iosua, of whom he say, that he was full of the Spirit of Wisdom:
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6866
Deut. 24. 9. shewing, that if one bee better than another, he should be chosen before the rest,
Deuteronomy 24. 9. showing, that if one be better than Another, he should be chosen before the rest,
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because the best haue said, Send another: Exod. 4. 14. as though none were fit: but for want of Angels we are faine to make Magistrates of men.
Because the best have said, Send Another: Exod 4. 14. as though none were fit: but for want of Angels we Are feign to make Magistrates of men.
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Therefore as Samuel went ouer all the sonnes of Ishai to annoint a successour to Saul, and put back one after another which thought themselues fit,
Therefore as Samuel went over all the Sons of Jesse to anoint a successor to Saul, and put back one After Another which Thought themselves fit,
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yet there was but one amongst them which pleased God, and the Prophet could scarce discerne him:
yet there was but one among them which pleased God, and the Prophet could scarce discern him:
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so necessarie it is that this choyce bee committed to none but to the godly, because he which would haue chosen the best, yet liked another before him.
so necessary it is that this choice be committed to none but to the godly, Because he which would have chosen the best, yet liked Another before him.
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Therefore there was such a scrutinie amongst the tribes to finde out the man whom God had chosen, as Iethro taught Moses to cull out of all the people those which had best courage,
Therefore there was such a scrutiny among the tribes to find out the man whom God had chosen, as Jethro taught Moses to cull out of all the people those which had best courage,
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and feared God, and dealt truly, and hated couetousnes.
and feared God, and dealt truly, and hated covetousness.
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Therefore a wicked man may not supply the place of God, as the Scribes and Pharisies sate in Moses Chaire:
Therefore a wicked man may not supply the place of God, as the Scribes and Pharisees sat in Moses Chair:
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but as it is said of Iudas, Let another take his place: but as it is said of Iudas, Let Another take his place:
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so let better take their place, for they which are called Gods, must be like God.
so let better take their place, for they which Are called God's, must be like God.
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If all should be holy as he is holy, how much more should they be pure as he is pure, wise as he is wise, iust as he is iust, which beare his name, which supplie his person,
If all should be holy as he is holy, how much more should they be pure as he is pure, wise as he is wise, just as he is just, which bear his name, which supply his person,
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and guide the world vnto good or euill? If the race should be to the swift, and the battell to the strong, then as Saul did exceed all the men of Israel from the shoulders vpward,
and guide the world unto good or evil? If the raze should be to the swift, and the battle to the strong, then as Saul did exceed all the men of Israel from the shoulders upward,
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so he which commaunds others, should exceede other in giftes of grace, that they may know him from the rest,
so he which commands Others, should exceed other in Gifts of grace, that they may know him from the rest,
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and say, this is hee, for he exceedes the rest in vertue, as Saul did in stature,
and say, this is he, for he exceeds the rest in virtue, as Saul did in stature,
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like the King of Bees, which is fairest of all the hiue.
like the King of Bees, which is Fairest of all the hive.
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Therefore if Pharao would let none but Ioseph gouerne Egypt, Pharao shall rise vp against those Kings, which care not whom they place ouer their people, imitating Rehoboam, which made them his companions, whome he should haue expelled from his Court. 1. King. 12. 8.
Therefore if Pharaoh would let none but Ioseph govern Egypt, Pharaoh shall rise up against those Kings, which care not whom they place over their people, imitating Rehoboam, which made them his Sodales, whom he should have expelled from his Court. 1. King. 12. 8.
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Secondly, this extolleth the calling of Magistrates. As Iacob honored Iosephs children, when he said they should bee called after his name:
Secondly, this extolleth the calling of Magistrates. As Iacob honoured Joseph's children, when he said they should be called After his name:
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so God honoureth the Magistrates, when he giues them his owne name, calling them Gods, as though there were a kinde of Godhead in them.
so God Honoureth the Magistrates, when he gives them his own name, calling them God's, as though there were a kind of Godhead in them.
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These things pertayne to the wise, and they themselues do not alwayes see it, yet he which hath a spirituall eye, These things pertain to the wise, and they themselves do not always see it, yet he which hath a spiritual eye,
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and carries the patterne of GOD in his hart, may see another like nesse of God in Magistrates, than in common persons.
and carries the pattern of GOD in his heart, may see Another like ness of God in Magistrates, than in Common Persons.
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As the builders of the Temple had a speciall wisedome and spirit, which God gaue them for that worke which they were chosen too:
As the Builders of the Temple had a special Wisdom and Spirit, which God gave them for that work which they were chosen too:
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so when Samuel had anoynted Dauid, hee saith, that the spirite of the Lord came vppon Dauid from that day forward: so when Samuel had anointed David, he Says, that the Spirit of the Lord Come upon David from that day forward:
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as though hee had anoeher spirite after than he had before. There is difference betweene Kings & inferior Magistrates:
as though he had anoeher Spirit After than he had before. There is difference between Kings & inferior Magistrates:
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for the Prince is like a great Image of God, the Magistrates are like little Images of God, appoynted to rule for God, to make lawes for God, to reward for GOD, to punish for God, to speak for God, to fight for God, to reforme for God: for the Prince is like a great Image of God, the Magistrates Are like little Images of God, appointed to Rule for God, to make laws for God, to reward for GOD, to Punish for God, to speak for God, to fight for God, to reform for God:
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and therefore their Battelles are called the Lordes battailes, and their Iudgements the Lordes Iudgements, and their Throne the Lords Throne, and the Kings themselues his Kings, to shewe that they are all for God, like his hands:
and Therefore their Battles Are called the lords battles, and their Judgments the lords Judgments, and their Throne the lords Throne, and the Kings themselves his Kings, to show that they Are all for God, like his hands:
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by some he reacheth mercy, by some iustice, by some peace, by some counsel, as Christ distributed the loaues and the fishes by the hands of his Disciples.
by Some he reaches mercy, by Some Justice, by Some peace, by Some counsel, as christ distributed the loaves and the Fish by the hands of his Disciples.
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This God requires of all when he cals them Gods, to rule as he would rule, iudge as he would iudge, correct as he would correct, reward as hee would reward,
This God requires of all when he calls them God's, to Rule as he would Rule, judge as he would judge, correct as he would correct, reward as he would reward,
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because it is said, that they are instead of the Lord God• that is, to doe as he would doo,
Because it is said, that they Are instead of the Lord God• that is, to do as he would do,
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as a Scholler writes by a Copie.
as a Scholar writes by a Copy.
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This is a good studie for Magistrates in all their iudgementes, to consider what GOD would doo,
This is a good study for Magistrates in all their Judgments, to Consider what GOD would do,
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because they are in steede of God, I rule for God, I speake for God, I iudge for God, I reward for God, I correct for God: then as hee woulde doo and determine, so must be my sentence.
Because they Are in steed of God, I Rule for God, I speak for God, I judge for God, I reward for God, I correct for God: then as he would do and determine, so must be my sentence.
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As we should thinke how Christ prayed before we pray, and how hee spake before we speake, As we should think how christ prayed before we pray, and how he spoke before we speak,
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because his actions are our instructions:
Because his actions Are our instructions:
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so they should thinke how Christ would iudge before they iudge, because Gods lawe is appoynted for their lawe.
so they should think how christ would judge before they judge, Because God's law is appointed for their law.
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Such a thought must needes leuel the way before them, & put them in mind of a good & iust & holy iudgement,
Such a Thought must needs level the Way before them, & put them in mind of a good & just & holy judgement,
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because God is good & iust and holy. Thirdly, they are called Gods, to teach them how they should gouerne.
Because God is good & just and holy. Thirdly, they Are called God's, to teach them how they should govern.
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Howsoeuer other care for the glory of God, the performance of his will, the reformation of his Church, Princes and Rulers which are Gods themselues, are to doe the businesse of God as their owne busines,
Howsoever other care for the glory of God, the performance of his will, the Reformation of his Church, Princes and Rulers which Are God's themselves, Are to do the business of God as their own business,
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because they are Gods. Gods busines is their busines, Gods Lawe is their Lawe, Gods honour is their honour.
Because they Are God's God's business is their business, God's Law is their Law, God's honour is their honour.
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When the King, or Iudge, or Magistrate, doth seek the Kingdome and glorie of God, he should thinke he seeketh his owne Kingdome and glorie.
When the King, or Judge, or Magistrate, does seek the Kingdom and glory of God, he should think he seeks his own Kingdom and glory.
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And therefore seeke it, and further it as earnestly and diligently as hee would his owne,
And Therefore seek it, and further it as earnestly and diligently as he would his own,
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and rule, and iudge, and speake and punish, and counsaile as he would for himselfe. Euen as Dauid counted Gods foes his foes, and Gods friendes his friendes.
and Rule, and judge, and speak and Punish, and counsel as he would for himself. Even as David counted God's foes his foes, and God's Friends his Friends.
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And Moses persecuted them that were Idolaters against God, as he did them which were Traytors to himselfe.
And Moses persecuted them that were Idolaters against God, as he did them which were Traitors to himself.
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If this were obserued, we should see such a change, that diuers which take should giue, If this were observed, we should see such a change, that diverse which take should give,
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& they which giue should take, they which labour should rest, & they which rest should labour.
& they which give should take, they which labour should rest, & they which rest should labour.
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Howe can they pray to God, which know that the lawes of God are not obeied, that his will is not regarded,
Howe can they pray to God, which know that the laws of God Are not obeyed, that his will is not regarded,
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but the poore vnpitied, because of the remissenes, in not bridling the insolent? It may seeme that in Eliah his answere to Achab, it was prophesied who should trouble Israell to the worldes end, for speaking to the wicked Magistrate, he sayd, It is thou which troublest it.
but the poor unpitied, Because of the remissness, in not bridling the insolent? It may seem that in Elijah his answer to Ahab, it was prophesied who should trouble Israel to the world's end, for speaking to the wicked Magistrate, he said, It is thou which troublest it.
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So the vngodly Rulers, and gracelesse striuers against lawful rule, in their owne hearts calling themselues Gods, not being so called of God, are cause of all disorder in euery Common weale.
So the ungodly Rulers, and graceless strivers against lawful Rule, in their own hearts calling themselves God's, not being so called of God, Are cause of all disorder in every Common weal.
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Fourthly, they are called Gods, to encourage them in their office, and to teach them that they need not dread the persons of men:
Fourthly, they Are called God's, to encourage them in their office, and to teach them that they need not dread the Persons of men:
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but GOD dooth that which is iust and good without the ielousie of men, so they, vpon the Bench and in all causes of Iustice should forget themselues to be men, which are lead by the armes betweene fauour and feare,
but GOD doth that which is just and good without the jealousy of men, so they, upon the Bench and in all Causes of justice should forget themselves to be men, which Are led by the arms between favour and Fear,
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and thinke themselues Gods, which feare nothing.
and think themselves God's, which Fear nothing.
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This boldnesse is so necessarie in them which should iudge all a like, that in Deut. 3. 28. Moses encourageth Ioshua, in Ios. 1. 18. the people encourage him, in ver. 9. God doth encourage him, saying that hee will be with him:
This boldness is so necessary in them which should judge all a like, that in Deuteronomy 3. 28. Moses Encourageth Ioshua, in Ios. 1. 18. the people encourage him, in ver. 9. God does encourage him, saying that he will be with him:
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which should strike a wonderfull minde into them, As a princely spirite came vpon Saul so soon as he hee was king,
which should strike a wonderful mind into them, As a princely Spirit Come upon Saul so soon as he he was King,
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so hearing that they are Gods, it should change them, & make them excell the order of men,
so hearing that they Are God's, it should change them, & make them excel the order of men,
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vntill they resemble God, after whom they are named, as Salomō studied and prayed till he was wiser than all that he gouerned:
until they resemble God, After whom they Are nam, as Salomō studied and prayed till he was Wiser than all that he governed:
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then they need not blush to reade this testimonie, I haue sayd yee are Gods: then they need not blush to read this testimony, I have said ye Are God's:
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Or else it wil seeme a checke vnto them like the mocke which GOD gaue to Adam when he said that he was become like himselfe.
Or Else it will seem a check unto them like the mock which GOD gave to Adam when he said that he was become like himself.
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As many sit in Gods place, and yet neuer knew that the Scripture called them Gods, nor why they haue this name, no more than Nabal: As many fit in God's place, and yet never knew that the Scripture called them God's, nor why they have this name, no more than Nabal:
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so many play Nabal in their offices, and are readier to aske, Who is Dauid? Who is Christ? (when his cause comes before them) then speake or doe any thing for him,
so many play Nabal in their Offices, and Are Readier to ask, Who is David? Who is christ? (when his cause comes before them) then speak or do any thing for him,
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but the women goe before them againe like Abigail, as though GGD would shame them with the weaker vessell.
but the women go before them again like Abigail, as though GOD would shame them with the Weaker vessel.
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I cannot compare them fitter then with King Agrippa, who thought it better to be a Christian almost, than altogether.
I cannot compare them fitter then with King Agrippa, who Thought it better to be a Christian almost, than altogether.
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This is the Religion of these times, they feare nothing more then to be counted too precise:
This is the Religion of these times, they Fear nothing more then to be counted too precise:
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but God doth call them more thā precise, for he calles them Gods, of all men then they should not forget his name.
but God does call them more than precise, for he calls them God's, of all men then they should not forget his name.
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Princes and Rulers haue many names of honour, but this is the honourablest name in their Titles, that they are called Gods: other names haue been giuen them of men for reuerence or flatterie,
Princes and Rulers have many names of honour, but this is the Most honorable name in their Titles, that they Are called God's: other names have been given them of men for Reverence or flattery,
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but no man could giue them this name but God himselfe.
but no man could give them this name but God himself.
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Therefore their name is a glasse wherein they may see their duetie, how God doth honour them,
Therefore their name is a glass wherein they may see their duty, how God does honour them,
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and how they should honour him. What am I more than he, that God should set me in his owne Chaire,
and how they should honour him. What am I more than he, that God should Set me in his own Chair,
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and giue me his owne name more than others? he hath not done so to all:
and give me his own name more than Others? he hath not done so to all:
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but if they which are called his children are happie, they which are called his disciples are happie, they which are called his seruants are happie: how happie are they whom he calleth Gods? It seemes, that if GOD could haue called them by a higher name than his owne, he would haue called them by some other name,
but if they which Are called his children Are happy, they which Are called his Disciples Are happy, they which Are called his Servants Are happy: how happy Are they whom he calls God's? It seems, that if GOD could have called them by a higher name than his own, he would have called them by Some other name,
cc-acp cs pns32 r-crq vbr vvn po31 n2 vbr j, pns32 r-crq vbr vvn po31 n2 vbr j, pns32 r-crq vbr vvn po31 n2 vbr j: c-crq j vbr pns32 r-crq pns31 vvz n2? pn31 vvz, cst cs np1 vmd vhi vvn pno32 p-acp dt jc n1 cs po31 d, pns31 vmd vhi vvn pno32 p-acp d j-jn n1,
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but this worde is enough to put them in minde of all that they should doo.
but this word is enough to put them in mind of all that they should do.
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Thinke that yee are Gods, and it will make you ashamed to obey the diuell,
Think that ye Are God's, and it will make you ashamed to obey the Devil,
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for then ye are like Gods no more, but like sinnefull men, and the poorest vassal which serues God in a cottage, is liker God than you.
for then you Are like God's no more, but like sinful men, and the Poorest vassal which serves God in a cottage, is liker God than you.
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Are they Gods which oppresse Gods children? Nay, dooth not he lie which calles them worshipfull,
are they God's which oppress God's children? Nay, doth not he lie which calls them worshipful,
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or noble? If such deserue not their titles, how can Antichrist of Rome thinke of his vsurped names,
or noble? If such deserve not their titles, how can Antichrist of Rome think of his usurped names,
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and not be abashed? Can he sit downe in Gods place and speake against him, iudge agaist him, decree against him,
and not be abashed? Can he fit down in God's place and speak against him, judge aghast him, Decree against him,
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euen in the Temple of God resisting God?
even in the Temple of God resisting God?
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Againe, for another sorte of Gods: Doth iniquitie become Gods? Doth partialitie become Gods? doo bribes become GODS? They are greedie Gods, Idol Gods, bellie Gods, and may be tearmed Gods, because they are like the God of this worlde, which doe but stay (like Nabuchadnezzar) vntill their iniquities be full, that they may bee cast out like beastes,
Again, for Another sort of God's: Does iniquity become God's? Does partiality become God's? do Bribes become GOD'S? They Are greedy God's, Idol God's, belly God's, and may be termed God's, Because they Are like the God of this world, which do but stay (like Nebuchadnezzar) until their iniquities be full, that they may be cast out like beasts,
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as a derision to them they gouerne.
as a derision to them they govern.
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But they which regarde this honourable testimonie of God, as Nehemiah sayd when he was tempted to flie, Should such a man as I flie? so when they are tempted with bribes, should such a man as I take bribes? shoulde such a man as I doe wrong? should such a man as I be a lyar,
But they which regard this honourable testimony of God, as Nehemiah said when he was tempted to fly, Should such a man as I fly? so when they Are tempted with Bribes, should such a man as I take Bribes? should such a man as I do wrong? should such a man as I be a liar,
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or a swearer, or a scoffer, or a drunkard, or a gamester, or a vsurer,
or a swearer, or a scoffer, or a drunkard, or a gamester, or a usurer,
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(36) sermon (DIV1)
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or a prophaner, vpon whome all eyes are set to take their example, and would harken sooner than to God himselfe? Then he resolueth to rule according to his name, knowing that all the soules which might be wonne by him, shall be required of him,
or a Profaner, upon whom all eyes Are Set to take their Exampl, and would harken sooner than to God himself? Then he resolveth to Rule according to his name, knowing that all the Souls which might be won by him, shall be required of him,
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as the sinnes of Israel were imputed to Ieroboam.
as the Sins of Israel were imputed to Jeroboam.
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Thus GOD doth catechize them in their owne names, and calles them Gods, to teach them their duetie to God.
Thus GOD does catechise them in their own names, and calls them God's, to teach them their duty to God.
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All should be godly, but they should bee like Gods: that is, (as I may say) more then godly,
All should be godly, but they should be like God's: that is, (as I may say) more then godly,
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or the nexte to GOD in godlynesse.
or the Next to GOD in godliness.
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If any come betweene them, they lose of their honour, and would thinke themselues put downe,
If any come between them, they loose of their honour, and would think themselves put down,
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like a guest which is set lower, or a Iustice which is turned out of office.
like a guest which is Set lower, or a justice which is turned out of office.
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For so GOD doth humble them and disgrace them, which dishonour their calling, as he did Saul:
For so GOD does humble them and disgrace them, which dishonour their calling, as he did Saul:
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when the princely Spirite departed from him, his sonnes, and his daughters, and his subiects did fauour Dauid more than him, that he could do nothing with them, because God did not loue him, hee would not let his seruaunts loue him.
when the princely Spirit departed from him, his Sons, and his daughters, and his Subjects did favour David more than him, that he could do nothing with them, Because God did not love him, he would not let his Servants love him.
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But when Dauid came to the Crowne, because he had grace with God, he prospered in all that he went about,
But when David Come to the Crown, Because he had grace with God, he prospered in all that he went about,
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and euer reformed what he would: for the Lord (as hee saide) subdued the people vnto him:
and ever reformed what he would: for the Lord (as he said) subdued the people unto him:
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that is, made them incline to his will: that is, made them incline to his will:
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as wee reade of Saul in the beginning of his raigne before hee had rebelled, a band of men did cleaue to him, of whom it is sayd, whose hearts God hath touched:
as we read of Saul in the beginning of his Reign before he had rebelled, a band of men did cleave to him, of whom it is said, whose hearts God hath touched:
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as though while the Rulers hearts doe stand toward God, the peoples hearts should stand toward them,
as though while the Rulers hearts do stand towards God, the peoples hearts should stand towards them,
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and they should carrie them like God to all their desires: as it is said of Dauid, What soeuer the King did, pleased all the people.
and they should carry them like God to all their Desires: as it is said of David, What soever the King did, pleased all the people.
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Therefore looking into this Diuine ordinaunce, what a power they haue ouer the people, which they shoulde neuer haue got from men,
Therefore looking into this Divine Ordinance, what a power they have over the people, which they should never have god from men,
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if GOD had not giuen it them, I haue thought it an easie matter to redresse an hundred things which trouble Christendome without reason,
if GOD had not given it them, I have Thought it an easy matter to redress an hundred things which trouble Christendom without reason,
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and none would kicke agaynst it, if these Gods would cast downe their Crownes, and begin to the rest,
and none would kick against it, if these God's would cast down their Crowns, and begin to the rest,
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for all stay vpon them, like the alarme which soundeth first to the battell:
for all stay upon them, like the alarm which soundeth First to the battle:
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for our experience shewes, that there will bee no great good done, if the example of the best giue not light vnto the rest.
for our experience shows, that there will be no great good done, if the Exampl of the best give not Light unto the rest.
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Oh, woulde that Princely spirite woulde once come vpon them to go before the people, which Moses appoynted for the Kings place,
O, would that Princely Spirit would once come upon them to go before the people, which Moses appointed for the Kings place,
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and not lagge after them like Herod which sayde, he would come after the wise men to Christ:
and not lag After them like Herod which said, he would come After the wise men to christ:
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for if Nicodemus come by night, no maruaile though the rest come not at all. for if Nicodemus come by night, no marvel though the rest come not At all.
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Thus their name tels them how they should rule, and by consequence teacheth how we should obey:
Thus their name tells them how they should Rule, and by consequence Teaches how we should obey:
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God calles them Gods, therefore he which contemneth them contemneth God:
God calls them God's, Therefore he which contemneth them contemneth God:
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God cals them fathers, therefore wee must reuerence them like Fathers: God cals them Kings, Princes, Lords, Iudges, Powers, Rulers, Gouernours, which are names of honor:
God calls them Father's, Therefore we must Reverence them like Father's: God calls them Kings, Princes, lords, Judges, Powers, Rulers, Governors, which Are names of honour:
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and shall we dishonor them whom GOD doth honour? Our first lesson, is Feare God: the next is, Honour the King: that is, (as Paul interpreteth) Wee must obey for conscience, not against conscience: for that were to put a straunger before the King, and the King before God, which Christ saith, haue no power but from God:
and shall we dishonour them whom GOD does honour? Our First Lesson, is fear God: the next is, Honour the King: that is, (as Paul interpreteth) we must obey for conscience, not against conscience: for that were to put a stranger before the King, and the King before God, which christ Says, have no power but from God:
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and therefore cannot make themselues Magistrates, no more then they can make themselues Gods. As none could giue this name but GOD,
and Therefore cannot make themselves Magistrates, no more then they can make themselves God's As none could give this name but GOD,
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so no man which exalteth himselfe can challenge this honour, no more then Simon Magus was great, because hee called himselfe a great man. But they to whom GOD saith, I haue called yee Gods, as if he had the naming and appointing of them.
so no man which Exalteth himself can challenge this honour, no more then Simon Magus was great, Because he called himself a great man. But they to whom GOD Says, I have called ye God's, as if he had the naming and appointing of them.
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Euery power is from God, for by nature no man can challenge power ouer other, Every power is from God, for by nature no man can challenge power over other,
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but by the Word, and therefore euery soule which is subiect to God must be subiect to them, for hee which calles them Kings cals vs Subiects: this is their patent (as the Queene of Sheba sayd to Salomon) that God had chosen them kings and set them vpon the throne.
but by the Word, and Therefore every soul which is Subject to God must be Subject to them, for he which calls them Kings calls us Subjects: this is their patent (as the Queen of Sheba said to Solomon) that God had chosen them Kings and Set them upon the throne.
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As he sayd, and all things were made, so as he saith, al things should be. As he said, and all things were made, so as he Says, all things should be.
c-acp pns31 vvd, cc d n2 vbdr vvn, av c-acp pns31 vvz, d n2 vmd vbi.
(36) sermon (DIV1)
734
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6979
Therefore vnles ye heare this, I say that ye are Lords, Iudges, and Magistrates, ye are no Lords, no Iudges, no Magistrates of GOD.
Therefore unless you hear this, I say that you Are lords, Judges, and Magistrates, you Are no lords, no Judges, no Magistrates of GOD.
av cs pn22 vvb d, pns11 vvb cst pn22 vbr n2, n2, cc n2, pn22 vbr dx n2, dx n2, dx n2 pp-f np1.
(36) sermon (DIV1)
734
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6980
And therefore the Pope and his Cleargie to whom God neuer sayd, yee are Lords,
And Therefore the Pope and his Clergy to whom God never said, ye Are lords,
cc av dt n1 cc po31 n1 p-acp ro-crq np1 av-x vvd, pn22 vbr n2,
(36) sermon (DIV1)
734
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6981
or Iudges, or Magistrates, are no Lordes, no Iudges, no Magistrates of GOD, but that which the Lorde sayth they are, that they are,
or Judges, or Magistrates, Are no lords, no Judges, no Magistrates of GOD, but that which the Lord say they Are, that they Are,
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(36) sermon (DIV1)
734
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6982
and no more, though they put on a triple crowne.
and no more, though they put on a triple crown.
cc dx av-dc, cs pns32 vvd p-acp dt j n1.
(36) sermon (DIV1)
734
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6983
If they were worthie to bee called as others, Pastors, Doctors, and Teachers, wee woulde giue them those titles.
If they were worthy to be called as Others, Pastors, Doctors, and Teachers, we would give them those titles.
cs pns32 vbdr j pc-acp vbi vvn p-acp n2-jn, ng1, n2, cc n2, pns12 vmd vvi pno32 d n2.
(36) sermon (DIV1)
734
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6984
They which giue them more then the Lord giues them, make them proud, and insolent, and tyrannous, more then they which are Lords; Iudges, and Magistrates indeede.
They which give them more then the Lord gives them, make them proud, and insolent, and tyrannous, more then they which Are lords; Judges, and Magistrates indeed.
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(36) sermon (DIV1)
734
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6985
But for these vsurped titles and bas-borne honour which they haue encroached from men (which puffe them vp,
But for these usurped titles and bas-borne honour which they have encroached from men (which puff them up,
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(36) sermon (DIV1)
734
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6986
and trouble them like Sauls armour) they woulde haue intended the duetie of Ministers and Teachers, as the Apostles did,
and trouble them like Saul's armour) they would have intended the duty of Ministers and Teachers, as the Apostles did,
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(36) sermon (DIV1)
734
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6987
whereas nowe they are so cumbred and mingled by their vsurping ouer Princes, that they are neither good Ministers, nor good Magistrates,
whereas now they Are so cumbered and mingled by their usurping over Princes, that they Are neither good Ministers, nor good Magistrates,
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(36) sermon (DIV1)
734
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6988
but Linsie wolsie, a mingle mangle betweene both, nay vtterly falne from both, being no shepherds but woolues, of whose slaughters all Christian Kingdomes haue been the shambles, who seeking a superfluous title, they haue for gone all necessarie dueties:
but Linsie wolsie, a mingle mangle between both, nay utterly fallen from both, being no shepherd's but wolves, of whose slaughters all Christian Kingdoms have been the shambles, who seeking a superfluous title, they have for gone all necessary duties:
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(36) sermon (DIV1)
734
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6989
and but for their formalities, a man could not knowe of what profession they are,
and but for their formalities, a man could not know of what profession they Are,
cc p-acp p-acp po32 n2, dt n1 vmd xx vvi pp-f r-crq n1 pns32 vbr,
(36) sermon (DIV1)
734
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6990
for they neuer preach nor write, but to maintaine their kingdome which falles (like the Tower of Babel) faster then they build.
for they never preach nor write, but to maintain their Kingdom which falls (like the Tower of Babel) faster then they built.
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(36) sermon (DIV1)
734
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6991
Therefore as Naomi sayd, Call me no more Naomi, which signifieth beautifull: but call me Mara, which signifieth bitter: Therefore as Naomi said, Call me no more Naomi, which signifies beautiful: but call me Mara, which signifies bitter:
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(36) sermon (DIV1)
734
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7013
It had been a great Sessions for all other to die: but for Magistrates, for Princes,
It had been a great Sessions for all other to die: but for Magistrates, for Princes,
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(36) sermon (DIV1)
735
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6992
so they may say, Call vs no more Bishops, or Pastors, or Doctors, or Preachers, but call vs robbers, and sleepers, and giants, and Pharisies, whom we succeed.
so they may say, Call us no more Bishops, or Pastors, or Doctors, or Preachers, but call us robbers, and sleepers, and Giants, and Pharisees, whom we succeed.
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(36) sermon (DIV1)
734
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6993
For why should they be called Bishops which doe not watch, or Pastors which doe not feede,
For why should they be called Bishops which do not watch, or Pastors which do not feed,
p-acp q-crq vmd pns32 vbi vvn n2 r-crq vdb xx vvi, cc ng1 r-crq vdb xx vvi,
(36) sermon (DIV1)
734
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6994
or Doctors which doe not teach, or Iustices which doe not Iustice? except this bee the reason, The Idols were called Gods, though they were vnlike God.
or Doctors which do not teach, or Justices which do not justice? except this be the reason, The Idols were called God's, though they were unlike God.
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(36) sermon (DIV1)
734
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6995
If their bodies had growen as farre out of square since Christs ascension, as their titles, pompe and honour, they might stand in the maine seas and not be drowned,
If their bodies had grown as Far out of square since Christ Ascension, as their titles, pomp and honour, they might stand in the main Seas and not be drowned,
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(36) sermon (DIV1)
734
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6996
for their heads would crowe aboue the water. It followeth: But yee shall die as a man.
for their Heads would crow above the water. It follows: But ye shall die as a man.
p-acp po32 n2 vmd vvi p-acp dt n1. pn31 vvz: cc-acp pn22 vmb vvi p-acp dt n1.
(36) sermon (DIV1)
734
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6997
Heere hee distinguisheth betweene mortall Gods and the immortall God. Yee haue seene their glorie, now behold their ends, They shall all die like others.
Here he Distinguisheth between Mortal God's and the immortal God. Ye have seen their glory, now behold their ends, They shall all die like Others.
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(36) sermon (DIV1)
735
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6998
Though they be neuer so rich, so goodly, so mightie, so honourable while their date lasteth,
Though they be never so rich, so goodly, so mighty, so honourable while their date lasteth,
cs pns32 vbb av-x av j, av j, av j, av j cs po32 n1 vvz,
(36) sermon (DIV1)
735
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6999
yet they may as trulie as Iob call Corruption their father, and the worme their mother:
yet they may as truly as Job call Corruption their father, and the worm their mother:
av pns32 vmb c-acp av-j c-acp np1 vvb n1 po32 n1, cc dt n1 po32 n1:
(36) sermon (DIV1)
735
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7000
for the graue shall be the last bed of all flesh. for the graven shall be the last Bed of all Flesh.
c-acp dt n1 vmb vbi dt ord n1 pp-f d n1.
(36) sermon (DIV1)
735
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7001
As they were borne like men, so they shall die like men, the same comming in and going out is to all:
As they were born like men, so they shall die like men, the same coming in and going out is to all:
c-acp pns32 vbdr vvn av-j n2, av pns32 vmb vvi av-j n2, dt d vvg p-acp cc vvg av vbz pc-acp d:
(36) sermon (DIV1)
735
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7002
nay, if ye respect but the bodie, hee might say, yee shall die like beastes:
nay, if you respect but the body, he might say, ye shall die like beasts:
uh-x, cs pn22 vvb p-acp dt n1, pns31 vmd vvi, pn22 vmb vvi av-j n2:
(36) sermon (DIV1)
735
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7003
for Man being in honor, (saith Dauid) may well be compared vnto beasts that perish:
for Man being in honour, (Says David) may well be compared unto beasts that perish:
c-acp n1 vbg p-acp n1, (vvz np1) vmb av vbi vvn p-acp n2 cst vvb:
(36) sermon (DIV1)
735
Image 345
7004
though hee bee in honour, yet he perisheth like the beasts which haue no honour, though he be in honour, yet he Perishes like the beasts which have no honour,
cs pns31 vbb p-acp n1, av pns31 vvz av-j dt n2 r-crq vhb dx n1,
(36) sermon (DIV1)
735
Image 345
7005
and death will not take his kingdome for a raunsome, when GOD dooth but say, his time is come.
and death will not take his Kingdom for a ransom, when GOD doth but say, his time is come.
cc n1 vmb xx vvi po31 n1 p-acp dt n1, c-crq np1 vdz p-acp vvi, po31 n1 vbz vvn.
(36) sermon (DIV1)
735
Image 345
7006
When Esay had saide, that All flesh was grasse: as though hee would correct his speech, hee addes, and the glorie of it is as the flower of the field.
When Isaiah had said, that All Flesh was grass: as though he would correct his speech, he adds, and the glory of it is as the flower of the field.
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(36) sermon (DIV1)
735
Image 345
7007
As if he should say, Some men haue more glorie than other, and they are like flowers, the other are like grasse: no great difference, the flower shewes fairer,
As if he should say, some men have more glory than other, and they Are like flowers, the other Are like grass: no great difference, the flower shows Fairer,
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(36) sermon (DIV1)
735
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7008
but the grasse stands longer, one sieth cuttes both downe, like the fatte sheepe and the leane that feede in two pastures, but are killed in one slaughter.
but the grass Stands longer, one sieth cuts both down, like the fat sheep and the lean that feed in two pastures, but Are killed in one slaughter.
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(36) sermon (DIV1)
735
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7009
So though the great Man liue in his pallace, and the poore man dwelles in his cottage,
So though the great Man live in his palace, and the poor man dwells in his cottage,
av cs dt j n1 vvi p-acp po31 n1, cc dt j n1 vvz p-acp po31 n1,
(36) sermon (DIV1)
735
Image 345
7010
yet both shall meete at the graue, and vanish together.
yet both shall meet At the graven, and vanish together.
av d vmb vvi p-acp dt n1, cc vvb av.
(36) sermon (DIV1)
735
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7011
Euen they which are Lordes and Iudges and Counsailers now, are but successors to them which are dead,
Eve they which Are lords and Judges and Counsellors now, Are but Successors to them which Are dead,
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(36) sermon (DIV1)
735
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7012
and are neerer to death now than when I beganne to preach of this theame.
and Are nearer to death now than when I began to preach of this theme.
cc vbr jc p-acp n1 av cs c-crq pns11 vvd pc-acp vvi pp-f d n1.
(36) sermon (DIV1)
735
Image 345
7014
for Kinges, for Emperors to die as they die: What a battell is this, that leaues no man a liue? Shall the Gods die too? Hee giues them their title,
for Kings, for Emperor's to die as they die: What a battle is this, that leaves no man a live? Shall the God's die too? He gives them their title,
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(36) sermon (DIV1)
735
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7015
but he telles them their lot. Though their power, though their wealth, though their honour, though their titles, though their train,
but he tells them their lot. Though their power, though their wealth, though their honour, though their titles, though their train,
cc-acp pns31 vvz pno32 po32 n1. cs po32 n1, cs po32 n1, cs po32 n1, cs po32 n2, cs po32 n1,
(36) sermon (DIV1)
735
Image 345
7016
though their friends, though their case, though their pleasures, though their diet, though their cloathing be not like other,
though their Friends, though their case, though their pleasures, though their diet, though their clothing be not like other,
cs po32 n2, cs po32 n1, cs po32 n2, cs po32 n1, cs po32 n1 vbb xx av-j j-jn,
(36) sermon (DIV1)
735
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7017
yet their ende shall be like other: nay, their endes are like to bee more fearefull than other:
yet their end shall be like other: nay, their ends Are like to be more fearful than other:
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(36) sermon (DIV1)
735
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7018
For GOD makes him examples of great men, as he did of Pharaoh, and therefore wee see so many strange and sodaine deathes of Princes, more than of other.
For GOD makes him Examples of great men, as he did of Pharaoh, and Therefore we see so many strange and sudden deaths of Princes, more than of other.
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(36) sermon (DIV1)
735
Image 345
7019
Therefore hee spake heere with the least when hee saide, Yee shall die like other, for verie fewe of them escape the Swoorde, or knife,
Therefore he spoke Here with the least when he said, Ye shall die like other, for very few of them escape the Sword, or knife,
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(36) sermon (DIV1)
736
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7020
or poyson, which other neuer or very seldome feare. But if all your subiectes were your friendes, yet yee shall dye like them:
or poison, which other never or very seldom Fear. But if all your Subjects were your Friends, yet ye shall die like them:
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(36) sermon (DIV1)
736
Image 345
7021
for are yee not colde when Winter comes, are yee not withered when ages comes, are yee not weake when sickenesse comes,
for Are ye not cold when Winter comes, Are ye not withered when ages comes, Are ye not weak when sickness comes,
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(36) sermon (DIV1)
736
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7022
and shall yee not goe (aswell as the meanest) when death comes?
and shall ye not go (aswell as the Meanest) when death comes?
cc vmb pn22 xx vvi (av c-acp dt js) c-crq n1 vvz?
(36) sermon (DIV1)
736
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7023
Therefore bee not proud of thine honour as though it would last alwaies, for thou shalt dye, and then all thine honour shall forsake thee,
Therefore be not proud of thine honour as though it would last always, for thou shalt die, and then all thine honour shall forsake thee,
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(36) sermon (DIV1)
737
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7024
and another shall rise in thy place as great as thou:
and Another shall rise in thy place as great as thou:
cc j-jn vmb vvi p-acp po21 n1 c-acp j c-acp pns21:
(36) sermon (DIV1)
737
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7025
and when his glasse is run, another shall follow him, and so another, till death haue all.
and when his glass is run, Another shall follow him, and so Another, till death have all.
cc c-crq po31 n1 vbz vvn, j-jn vmb vvi pno31, cc av j-jn, c-acp n1 vhb d.
(36) sermon (DIV1)
737
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7026
Bee not cruell in thine authoritie, as though it woulde laste alwaies: for thou shalt dye, and then thy Authoritie shall dye with thee:
be not cruel in thine Authority, as though it would laste always: for thou shalt die, and then thy authority shall die with thee:
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(36) sermon (DIV1)
738
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7027
and they which remayne aliue, will sende infinite curses after thee, because thy life was as a scourge vnto them.
and they which remain alive, will send infinite curses After thee, Because thy life was as a scourge unto them.
cc pns32 r-crq vvb j, vmb vvi j n2 p-acp pno21, c-acp po21 n1 vbds p-acp dt n1 p-acp pno32.
(36) sermon (DIV1)
738
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7028
Be not secure for thy wealth, as though it would last alwaies:
Be not secure for thy wealth, as though it would last always:
vbb xx j p-acp po21 n1, c-acp cs pn31 vmd vvi av:
(36) sermon (DIV1)
739
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7029
for thou shalt die, and then another shall take thy riches, and thou shalt goe to giue account how thou commest by them.
for thou shalt die, and then Another shall take thy riches, and thou shalt go to give account how thou Comest by them.
c-acp pns21 vm2 vvi, cc av j-jn vmb vvi po21 n2, cc pns21 vm2 vvi pc-acp vvi n1 c-crq pns21 vv2 p-acp pno32.
(36) sermon (DIV1)
739
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7030
How many things dooth hee implie when he saith, yee shall die? This is a Barre in their armes, which makes the proudest peacocke laye downe his feathers when hee thinkes vpon it,
How many things doth he imply when he Says, ye shall die? This is a Bar in their arms, which makes the proudest peacock say down his Feathers when he thinks upon it,
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(36) sermon (DIV1)
739
Image 345
7031
though he pricke them vp againe:
though he prick them up again:
cs pns31 vvb pno32 a-acp av:
(36) sermon (DIV1)
739
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7032
whereby the holy ghoste woulde haue them learne, that nothing will make them liue, and rule and deale so well in their thrones,
whereby the holy ghost would have them Learn, that nothing will make them live, and Rule and deal so well in their thrones,
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(36) sermon (DIV1)
739
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7033
as to remember that they shall die, and shortlie giue account for all:
as to Remember that they shall die, and shortly give account for all:
c-acp pc-acp vvi d pns32 vmb vvi, cc av-j vvi n1 p-acp d:
(36) sermon (DIV1)
739
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7034
signifying, that prosperitie makes vs forgetfull of our endes, and that these mortall Gods, liue as though they were immortall.
signifying, that Prosperity makes us forgetful of our ends, and that these Mortal God's, live as though they were immortal.
vvg, cst n1 vvz pno12 j pp-f po12 n2, cc cst d j-jn n2, vvb c-acp cs pns32 vbdr j.
(36) sermon (DIV1)
739
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7035
A hard thing for Princes to remember death:
A hard thing for Princes to Remember death:
dt j n1 p-acp n2 pc-acp vvi n1:
(36) sermon (DIV1)
739
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7036
they haue no leasure to thinke of it, but chop into the earth before they beware,
they have no leisure to think of it, but chop into the earth before they beware,
pns32 vhb dx n1 pc-acp vvi pp-f pn31, cc-acp vvb p-acp dt n1 c-acp pns32 vvb,
(36) sermon (DIV1)
739
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7037
like a man which walketh ouer a field couered with snow, and sees not his way,
like a man which walks over a field covered with snow, and sees not his Way,
av-j dt n1 r-crq vvz p-acp dt n1 vvn p-acp n1, cc vvz xx po31 n1,
(36) sermon (DIV1)
739
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7038
but when hee thinketh to runne on, sodainly falles into a pit:
but when he Thinketh to run on, suddenly falls into a pit:
cc-acp c-crq pns31 vvz pc-acp vvi a-acp, av-j vvz p-acp dt n1:
(36) sermon (DIV1)
739
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7039
euen so they which haue all things at will, and swim in pleasure, which as a snowe couereth their waie, and dazeleth their sight:
even so they which have all things At will, and swim in pleasure, which as a snow Covereth their Way, and dazzleth their sighed:
av av pns32 r-crq vhb d n2 p-acp n1, cc vvi p-acp n1, r-crq c-acp dt n1 vvz po32 n1, cc vvz po32 n1:
(36) sermon (DIV1)
739
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7040
while they thinke to liue on, and reioyce still, sodainely rush vpon death, and make shipwrack in the calme sea.
while they think to live on, and rejoice still, suddenly rush upon death, and make shipwreck in the Cam sea.
cs pns32 vvb pc-acp vvi a-acp, cc vvi av, av-j vvb p-acp n1, cc vvi n1 p-acp dt j-jn n1.
(36) sermon (DIV1)
739
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7041
Therefore, as it is good for them to heare they are Gods: so it is meete to knowe they shall die. Wherefore ye shall die, saith he, in the next wordes,
Therefore, as it is good for them to hear they Are God's: so it is meet to know they shall die. Wherefore you shall die, Says he, in the next words,
av, c-acp pn31 vbz j p-acp pno32 pc-acp vvi pns32 vbr n2: av pn31 vbz j pc-acp vvi pns32 vmb vvi. c-crq pn22 vmb vvi, vvz pns31, p-acp dt ord n2,
(36) sermon (DIV1)
740
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7042
as if hee would preuent some conceit that they would take of the wordes which hee cast out before, hee cooles them quicklie before they swell,
as if he would prevent Some conceit that they would take of the words which he cast out before, he cools them quickly before they swell,
c-acp cs pns31 vmd vvi d n1 cst pns32 vmd vvi pp-f dt n2 r-crq pns31 vvd av a-acp, pns31 vvz pno32 av-j a-acp pns32 vvb,
(36) sermon (DIV1)
740
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7043
and deferres not to another time, but where he calles them Gods, there hee calles them wormes meate,
and defers not to Another time, but where he calls them God's, there he calls them worms meat,
cc vvz xx p-acp j-jn n1, cc-acp c-crq pns31 vvz pno32 n2, a-acp pns31 vvz pno32 n2 n1,
(36) sermon (DIV1)
740
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7044
lest they should crow betweene the praise and the checke, I haue said ye are Gods,
lest they should crow between the praise and the check, I have said you Are God's,
cs pns32 vmd vvi p-acp dt n1 cc dt n1, pns11 vhb vvn pn22 vbr n2,
(36) sermon (DIV1)
740
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7045
but ye shall die, &c. but for this die, manie would liue a merrie life, and feast, and sport, and let the world slide:but you shall die, etc. but for this die, many would live a merry life, and feast, and sport, and let the world slide:
cc-acp pn22 vmb vvi, av p-acp p-acp d vvi, d vmd vvi dt j n1, cc n1, cc n1, cc vvb dt n1 vvb:
(36) sermon (DIV1)
740
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7046
but the remembrance of death is like a dampe, which puts out all the lightes of pleasure,
but the remembrance of death is like a damp, which puts out all the lights of pleasure,
cc-acp dt n1 pp-f n1 vbz av-j dt n-jn, r-crq vvz av d dt n2 pp-f n1,
(36) sermon (DIV1)
740
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7047
and makes him rub and frounce and whine which thinkes vpon it, as if a moate were in his eie.
and makes him rub and frounce and whine which thinks upon it, as if a moat were in his eye.
cc vvz pno31 vvi cc vvb cc vvb r-crq vvz p-acp pn31, c-acp cs dt n1 vbdr p-acp po31 n1.
(36) sermon (DIV1)
740
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7048
O how heauie tidings is this, to heare thou shalt die from him which hath life and death in his owne handes,
O how heavy tidings is this, to hear thou shalt die from him which hath life and death in his own hands,
sy q-crq j n2 vbz d, pc-acp vvi pns21 vm2 vvi p-acp pno31 r-crq vhz n1 cc n1 p-acp po31 d n2,
(36) sermon (DIV1)
740
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7049
when the message is sent to them which raigne like Gods, as if he should say,
when the message is sent to them which Reign like God's, as if he should say,
c-crq dt n1 vbz vvn p-acp pno32 r-crq n1 av-j n2, c-acp cs pns31 vmd vvi,
(36) sermon (DIV1)
740
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7050
Euen you which glister like Angels, whom all the world admires, and sues, and bowes to, which are called honourable, mightie,
Even you which glister like Angels, whom all the world admires, and sues, and bows to, which Are called honourable, mighty,
av pn22 r-crq n1 av-j n2, ro-crq d dt n1 vvz, cc vvz, cc n2 p-acp, r-crq vbr vvn j, j,
(36) sermon (DIV1)
740
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7051
and gracious Lords, I will tell you to what your honour shall come:
and gracious lords, I will tell you to what your honour shall come:
cc j n2, pns11 vmb vvi pn22 p-acp r-crq po22 n1 vmb vvi:
(36) sermon (DIV1)
740
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7052
First ye shall wax olde like others, then ye shall fall sicke like other, then ye shall die like other, then ye shall be buried like other, then ye shall bee consumd like other, then ye shall bee iudged like other, euen like the Beggers which crie at your gates; one sickens, the other sickens;
First you shall wax old like Others, then you shall fallen sick like other, then you shall die like other, then you shall be buried like other, then you shall be consumed like other, then you shall be judged like other, even like the Beggars which cry At your gates; one sickens, the other sickens;
ord pn22 vmb vvi j j n2-jn, av pn22 vmb vvi j av-j j-jn, av pn22 vmb vvi av-j j-jn, av pn22 vmb vbi vvn av-j j-jn, av pn22 vmb vbi vvn av-j j-jn, av pn22 vmb vbi vvn av-j j-jn, av av-j dt n2 r-crq vvb p-acp po22 n2; pi vvz, dt n-jn vvz;
(36) sermon (DIV1)
740
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7068
Then woe to them which had the names of God, and sinnes of men, for the mightie shall be mightilie tormented. All their friends and subiects and seruants forsake them,
Then woe to them which had the names of God, and Sins of men, for the mighty shall be mightily tormented. All their Friends and Subjects and Servants forsake them,
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(36) sermon (DIV1)
742
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7053
one dies, the other dies, one rots, the other rots, looke in the graue and shewe me which was Diues, and which was Lazarus. This is some comfort to the poore, that once he shall be like the rich, one day he shall bee as wealthie,
one die, the other die, one rots, the other rots, look in the graven and show me which was Diues, and which was Lazarus. This is Some Comfort to the poor, that once he shall be like the rich, one day he shall be as wealthy,
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(36) sermon (DIV1)
740
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7054
as mightie, and as glorious as a King, one hower of death will make all alike:
as mighty, and as glorious as a King, one hour of death will make all alike:
c-acp j, cc p-acp j c-acp dt n1, crd n1 pp-f n1 vmb vvi d av-j:
(36) sermon (DIV1)
740
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7055
they which crowed-ouer other, and looked downe vpon them like Oakes, other shall walke vpon them like worms,
they which crowed-ouer other, and looked down upon them like Oaks, other shall walk upon them like worms,
pns32 r-crq j n-jn, cc vvd a-acp p-acp pno32 av-j n2, j-jn vmb vvi p-acp pno32 av-j n2,
(36) sermon (DIV1)
740
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7056
and they shall be gone, as if they hadde neuer beene. Where is Alexander that conquered all the worlde, and after sought for an other:
and they shall be gone, as if they had never been. Where is Alexander that conquered all the world, and After sought for an other:
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(36) sermon (DIV1)
740
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7057
because one woulde not satisfie him? Where is Xerxes which coulde not number his Armie for multitude? Where is Nemrod, which built his nest in the clowdes? Where is Sampson which slewe an armie with the iawe of an Asse? Where is Constantine, Nero, Caligula, Titus, Vespasian, Domitian, thunderbolts in their times? One hundred Princes of Englande are dead,
Because one would not satisfy him? Where is Xerxes which could not number his Army for multitude? Where is Nimrod, which built his nest in the Clouds? Where is Sampson which slew an army with the jaw of an Ass? Where is Constantine, Nero, Caligula, Titus, Vespasian, Domitian, thunderbolts in their times? One hundred Princes of England Are dead,
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(36) sermon (DIV1)
740
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7058
and but one aliue, the rest are gone to giue account how they ruled here when they sustained the person of God.
and but one alive, the rest Are gone to give account how they ruled Here when they sustained the person of God.
cc p-acp crd j, dt n1 vbr vvn pc-acp vvi n1 c-crq pns32 vvd av c-crq pns32 vvd dt n1 pp-f np1.
(36) sermon (DIV1)
740
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7059
Who would haue thought (saith Ieremie) that the enemie shoulde haue entred into Ierusalem, and spoyled that faire Citie? Yet he brake into it, Who would have Thought (Says Ieremie) that the enemy should have entered into Ierusalem, and spoiled that fair city? Yet he brake into it,
r-crq vmd vhi vvn (vvz np1) cst dt n1 vmd vhi vvn p-acp np1, cc vvd cst j n1? av pns31 vvd p-acp pn31,
(36) sermon (DIV1)
741
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7060
and Ierusalem was ransackt like other. Who woulde haue thought that Herod, which was honoured like a GOD, should haue beene deuoured with wormes, and sauoured that none could abide him? Yet while hee was in his pompe like an Idol, sodainelie hee was stroken and all his glorie like the snuffe of a Candell, which all men looked vppon euen nowe when it shined,
and Ierusalem was ransacked like other. Who would have Thought that Herod, which was honoured like a GOD, should have been devoured with worms, and savoured that none could abide him? Yet while he was in his pomp like an Idol, suddenly he was stroken and all his glory like the snuff of a Candle, which all men looked upon even now when it shined,
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(36) sermon (DIV1)
741
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7061
and now it so sauors that they tread it vnder foote.
and now it so savours that they tread it under foot.
cc av pn31 av n2 cst pns32 vvb pn31 p-acp n1.
(36) sermon (DIV1)
741
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7062
Who woulde haue thought Iezabel that beautifull temptation, shoulde haue beene gnawed with dogs? Yet shee was cast vnto dogs,
Who would have Thought Jezebel that beautiful temptation, should have been gnawed with Dogs? Yet she was cast unto Dogs,
r-crq vmd vhi vvn np1 cst j n1, vmd vhi vbn vvn p-acp n2? av pns31 vbds vvn p-acp n2,
(36) sermon (DIV1)
742
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7063
& not an eare left to season the graue.
& not an ear left to season the graven.
cc xx dt n1 vvd pc-acp vvi dt n1.
(36) sermon (DIV1)
742
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7064
What woulde he thinke, that had seene Salomon in his Roialty, & after seen him in the clay? O world vnworthie to be beloued, who hath made this proud slaughter? Age, Sickenes and Death, the three sumners which haue no respect of persons, made them paie the ransome themselues,
What would he think, that had seen Solomon in his Royalty, & After seen him in the clay? O world unworthy to be Beloved, who hath made this proud slaughter? Age, Sickness and Death, the three sumners which have no respect of Persons, made them pay the ransom themselves,
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(36) sermon (DIV1)
742
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7065
and bowe to the earth from whence they came:
and bow to the earth from whence they Come:
cc vvi p-acp dt n1 p-acp c-crq pns32 vvd:
(36) sermon (DIV1)
742
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7066
there lie the men that were called Gods. How soone the flower of this world is faded? yesterdaie the tallest Cedar in Libanus, to daie like a broken sticke troden vnder foote:
there lie the men that were called God's How soon the flower of this world is faded? yesterday the Tallest Cedar in Lebanon, to day like a broken stick trodden under foot:
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(36) sermon (DIV1)
742
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7067
yesterday the state lieth vppon earth, to daie shrouded in earth, forsaken, forgotten, that the poorest wretch would not bee like vnto him, which yesterdaie crouched and bowed to his knees.
yesterday the state lies upon earth, to day shrouded in earth, forsaken, forgotten, that the Poorest wretch would not be like unto him, which yesterday crouched and bowed to his knees.
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(36) sermon (DIV1)
742
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7069
because they goe to prison to trie the mercie of hell, and take what the spirites of darkenes will heape vpon them:
Because they go to prison to try the mercy of hell, and take what the spirits of darkness will heap upon them:
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(36) sermon (DIV1)
742
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7070
there lie many of the men which were called Gods, and thus endes the pilgrimage of Kings, Princes, and Rulers.
there lie many of the men which were called God's, and thus ends the pilgrimage of Kings, Princes, and Rulers.
pc-acp vvi d pp-f dt n2 r-crq vbdr vvn n2, cc av n2 dt n1 pp-f n2, n2, cc n2.
(36) sermon (DIV1)
742
Image 345
7071
This is our life, while we enioy it, we lose it, like the Sunne which flies swifter than an Arrowe,
This is our life, while we enjoy it, we loose it, like the Sun which flies swifter than an Arrow,
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(36) sermon (DIV1)
742
Image 345
7072
and yet no man perceiues that it moues:
and yet no man perceives that it moves:
cc av dx n1 vvz cst pn31 vvz:
(36) sermon (DIV1)
742
Image 345
7073
Hee which lasted nine hundred yeares, could not holde out one houre longer, and what hath hee now more than a childe, which liued but a yeare? Where are they which founded this goodlie Cittie, which possessed these faire houses,
He which lasted nine hundred Years, could not hold out one hour longer, and what hath he now more than a child, which lived but a year? Where Are they which founded this goodly city, which possessed these fair houses,
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(36) sermon (DIV1)
742
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7074
and walked these pleasant fieldes, which erected these stately Temples, which kneeled in these seates, which preached out of this place but thirtie yeares agoe? Is not earth turned to earth,
and walked these pleasant fields, which erected these stately Temples, which kneeled in these seats, which preached out of this place but thirtie Years ago? Is not earth turned to earth,
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(36) sermon (DIV1)
742
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7075
and shall not our Sunne set like theirs when the night comes? yet wee cannot beleeue that death will finde out vs,
and shall not our Sun Set like theirs when the night comes? yet we cannot believe that death will find out us,
cc vmb xx po12 n1 vvn av-j png32 c-crq dt n1 vvz? av pns12 vmbx vvi d n1 vmb vvi av pno12,
(36) sermon (DIV1)
742
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7076
as he hath found out them: though all men die, yet euery man dreames I shall scape;
as he hath found out them: though all men die, yet every man dreams I shall escape;
c-acp pns31 vhz vvn av pno32: cs d n2 vvb, av d n1 n2 pns11 vmb vvi;
(36) sermon (DIV1)
742
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7077
or at the least I shall liue till I bee olde.
or At the least I shall live till I be old.
cc p-acp dt av-ds pns11 vmb vvi c-acp pns11 vbi j.
(36) sermon (DIV1)
742
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7078
This is strange, men cannot thinke that God will doe againe that which hee dooth dailie,
This is strange, men cannot think that God will do again that which he doth daily,
d vbz j, n2 vmbx vvi cst np1 vmb vdi av cst r-crq pns31 vdz av-j,
(36) sermon (DIV1)
742
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7079
or that he will deale with them, as he deales with other:
or that he will deal with them, as he deals with other:
cc cst pns31 vmb vvi p-acp pno32, c-acp pns31 vvz p-acp j-jn:
(36) sermon (DIV1)
742
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7080
tell one of vs that all other shall die, we beleeue it, tell one of vs we shall die, and we beleeue it sooner of all than of one,
tell one of us that all other shall die, we believe it, tell one of us we shall die, and we believe it sooner of all than of one,
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(36) sermon (DIV1)
742
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7081
though we bee sore, though wee bee weake, though we be sicke, though wee bee elder than those whome wee follow to the ground.
though we be soar, though we be weak, though we be sick, though we be elder than those whom we follow to the ground.
cs pns12 vbb j, cs pns12 vbb j, cs pns12 vbb j, cs pns12 vbi jc cs d r-crq pns12 vvb p-acp dt n1.
(36) sermon (DIV1)
742
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7082
So they thought which lie in this mould vnder your feete as you doe.
So they Thought which lie in this mould under your feet as you do.
av pns32 vvd r-crq vvb p-acp d n1 p-acp po22 n2 c-acp pn22 vdb.
(36) sermon (DIV1)
742
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7083
If wisedome, or riches, or fauour, could haue intreated death, those which haue liued before vs would haue kept our possessions from vs,
If Wisdom, or riches, or favour, could have entreated death, those which have lived before us would have kept our possessions from us,
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(36) sermon (DIV1)
742
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7084
but death would take no bale, wee are all Tenants at will, and we must leaue this Cottage whensoeuer the Landlord will put an other in our roome, at a yeares, at a moneths, at a weekes, at a daies, at an houres warning, or lesse:
but death would take no bale, we Are all Tenants At will, and we must leave this Cottage whensoever the Landlord will put an other in our room, At a Years, At a months, At a weeks, At a days, At an hours warning, or less:
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(36) sermon (DIV1)
742
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7085
the cloathes which we weare vpon our backes, the graues which are vnder our feete, the Sunne which sets ouer our heades,
the clothes which we wear upon our backs, the graves which Are under our feet, the Sun which sets over our Heads,
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(36) sermon (DIV1)
742
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7086
and the meates which go into our mouthes, doe crie vnto vs, that we shall weare,
and the Meats which go into our mouths, do cry unto us, that we shall wear,
cc dt n2 r-crq vvb p-acp po12 n2, vdb vvi p-acp pno12, cst pns12 vmb vvi,
(36) sermon (DIV1)
742
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7087
and set, and die like the beastes, and fowles, & fishes which now are dead in our dishes,
and Set, and die like the beasts, and fowls, & Fish which now Are dead in our Dishes,
cc vvn, cc vvb av-j dt n2, cc n2, cc n2 r-crq av vbr j p-acp po12 n2,
(36) sermon (DIV1)
742
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7088
and but euen now were liuing in the Elements. Our Fathers haue summoned vs, and wee must summon our children to the graue.
and but even now were living in the Elements. Our Father's have summoned us, and we must summon our children to the graven.
cc p-acp av av vbdr vvg p-acp dt n2. po12 n2 vhb vvn pno12, cc pns12 vmb vvi po12 n2 p-acp dt n1.
(36) sermon (DIV1)
742
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7089
Euerie thing euerie daie suffers some Eclipse, nothing standeth at a stay, but one creature cals to another, Let vs leaue this world.
Every thing every day suffers Some Eclipse, nothing Stands At a stay, but one creature calls to Another, Let us leave this world.
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(36) sermon (DIV1)
742
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7090
While wee play our Pageants vpon this stage of short continuance, euerie man hath a part, some longer,
While we play our Pageants upon this stage of short Continuance, every man hath a part, Some longer,
cs pns12 vvb po12 n2 p-acp d n1 pp-f j n1, d n1 vhz dt n1, d av-jc,
(36) sermon (DIV1)
742
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7091
and some shorter, and while the Actors are at it, sodainelie death steps vpon the stage like a hauke which separates one of the Doues from the flight, he shootes his dart, where it lights, there fals one of the Actors dead before thē,
and Some shorter, and while the Actors Are At it, suddenly death steps upon the stage like a hawk which separates one of the Dove from the flight, he shoots his dart, where it lights, there falls one of the Actors dead before them,
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and makes al the rest agāst, they muse and mourne, and burie him, and then to the sport againe:
and makes all the rest against, they muse and mourn, and bury him, and then to the sport again:
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7093
While they sing, play, and daunce, death comes againe, & strikes another, there he lies, they mourne him,
While they sing, play, and dance, death comes again, & strikes Another, there he lies, they mourn him,
cs pns32 vvb, vvb, cc vvi, n1 vvz av, cc vvz j-jn, a-acp pns31 vvz, pns32 vvi pno31,
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7094
and burie him as they did the former, and play againe:
and bury him as they did the former, and play again:
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so one after another, till the plaiers bee vanished like the accusers which came before Christ,
so one After Another, till the players be vanished like the accusers which Come before christ,
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and Death is the last vpon the stage, so the figure of this worlde passeth away.
and Death is the last upon the stage, so the figure of this world passes away.
cc n1 vbz dt ord p-acp dt n1, av dt n1 pp-f d n1 vvz av.
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7097
Many which stand heere, may lie here or elswhere within this twelue moneth. But thou thinkest, It is not I, and hee thinketh, It is not he: Many which stand Here, may lie Here or elsewhere within this twelue Monn. But thou Thinkest, It is not I, and he Thinketh, It is not he:
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but he which thinkes so, commeth soonest to it.
but he which thinks so, comes soonest to it.
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If I could make you beleeue, that ye haue but a yeare to liue, and that all which heare mee this day, shall come to the barre before this daie tweluemoneth returne againe, ye would prepare your selues to die, and leaue your sinnes behinde you,
If I could make you believe, that you have but a year to live, and that all which hear me this day, shall come to the bar before this day twelvemonth return again, you would prepare your selves to die, and leave your Sins behind you,
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and depart Christians out of the Church, with a minde to do all that God wil haue you, that when the tweluemoneth is ended, ye might liue with Angels in heauen, and escape that fierie lake, where the Glutton begs but a drop of water to coole the tip of his tongue,
and depart Christians out of the Church, with a mind to do all that God will have you, that when the twelvemonth is ended, you might live with Angels in heaven, and escape that fiery lake, where the Glutton begs but a drop of water to cool the tip of his tongue,
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and it will not bee graunted him, least it should ease him.
and it will not be granted him, lest it should ease him.
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But nowe wee know not whether we shall liue a weeke to an end, we will doe nothing that he bids vs,
But now we know not whither we shall live a Week to an end, we will do nothing that he bids us,
p-acp av pns12 vvb xx cs pns12 vmb vvi dt n1 p-acp dt n1, pns12 vmb vdi pix cst pns31 vvz pno12,
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but abide the venture, and trie the marker what God wil giue for sinne, so one is taken after another, and because we are not ready, we go against our will,
but abide the venture, and try the marker what God will give for sin, so one is taken After Another, and Because we Are not ready, we go against our will,
cc-acp vvi dt n1, cc vvi dt n1 r-crq np1 vmb vvi p-acp n1, av pi vbz vvn p-acp j-jn, cc c-acp pns12 vbr xx j, pns12 vvb p-acp po12 n1,
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7104
like Lots wife out of Sodom. This is our fashion to see the best last, till we can neither forsake our sin, nor hope of mercie.
like Lots wife out of Sodom. This is our fashion to see the best last, till we can neither forsake our since, nor hope of mercy.
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Thus I haue proclaimed to all Kings, Princes, Iudges, Counsellors and Magistrates, that which Esay foretold to one, Set thy things in order, for thou shalt die:
Thus I have proclaimed to all Kings, Princes, Judges, Counsellors and Magistrates, that which Isaiah foretold to one, Set thy things in order, for thou shalt die:
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Yet 15. yeeres were behind when the Prophet warned him to set al things in order.
Yet 15. Years were behind when the Prophet warned him to Set all things in order.
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7107
But I cānot promise you 15. yeeres, for many Princes do not raigne so long, for one that doth.
But I cannot promise you 15. Years, for many Princes do not Reign so long, for one that does.
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7108
That which Esay spake to one, God here pronounceth of all, yee shall die, therefore the message is sent to you,
That which Isaiah spoke to one, God Here pronounceth of all, ye shall die, Therefore the message is sent to you,
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and when ye think of your honour, think of your end. These 2. notes, that ye are Gods, and that yee shall die, the holy Ghost thought enough to teach you how to liue, and how to rule.
and when you think of your honour, think of your end. These 2. notes, that you Are God's, and that ye shall die, the holy Ghost Thought enough to teach you how to live, and how to Rule.
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And that wee may bee all like Gods hereafter, let vs prepare before the accompt: for none are in heauen but they that left the world, before it left them.
And that we may be all like God's hereafter, let us prepare before the account: for none Are in heaven but they that left the world, before it left them.
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7111
Therefore let vs praie that GOD would keepe vs in remembrance of his iudgements that the subtiltie of sinne neuer steale our hearts from him,
Therefore let us pray that GOD would keep us in remembrance of his Judgments that the subtlety of sin never steal our hearts from him,
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but that we may count this life a respite to repent before the Iudge sit to deuide betweene the sheepe and the goates,
but that we may count this life a respite to Repent before the Judge fit to divide between the sheep and the Goats,
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7113
when we shall giue account of all his instructions, corrections and benefites, euen of this seede which hath beene sowne since yee came in,
when we shall give account of all his instructions, corrections and benefits, even of this seed which hath been sown since ye Come in,
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how yee haue receiued his worde this houre. FINIS.
how ye have received his word this hour. FINIS.
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The Triall of Vanitie. Eccles. 1. 2. Vanitie of vanities saith the Preacher: Vanitie of vanities: All is vanitie.
The Trial of Vanity. Eccles. 1. 2. Vanity of vanities Says the Preacher: Vanity of vanities: All is vanity.
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THis booke begins with All is vanitie, and endes with Feare God and keepe his commandements.
THis book begins with All is vanity, and ends with fear God and keep his Commandments.
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7117
If that sentence were knit to this which Salomon keepeth to the end, as the hauen of rest, after the turmoyles of vanitie:
If that sentence were knit to this which Solomon Keepeth to the end, as the Haven of rest, After the turmoils of vanity:
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it is like that which Christe sayde to Martha: Thou art troubled about many things, but one thing is necessarie.
it is like that which Christ said to Martha: Thou art troubled about many things, but one thing is necessary.
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That which troubleth vs, Salomon calles Vanitie: That which is necessarie hee calles the Feare of GOD: from that, to this, should be euerie mans pilgrimage in this worlde:
That which Troubles us, Solomon calls Vanity: That which is necessary he calls the fear of GOD: from that, to this, should be every men pilgrimage in this world:
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we begin at Vanitie, and neuer know perfectly that we are vaine, vntill wee repent with Salomon. Therefore this is his first greeting and lesson to all after his conuersion, to warne them that All is vanitie, as if God had said to him as he saide to Ezechiel, Cause Ierusalem to know her abhominations, as though men did not knowe their sinnes how vaine they are,
we begin At Vanity, and never know perfectly that we Are vain, until we Repent with Solomon. Therefore this is his First greeting and Lesson to all After his conversion, to warn them that All is vanity, as if God had said to him as he said to Ezechiel, Cause Ierusalem to know her abominations, as though men did not know their Sins how vain they Are,
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7121
as Eliphaz saieth, He beleeueth not that he is vaine, which makes euerie man deferre his repentance,
as Eliphaz Saith, He Believeth not that he is vain, which makes every man defer his Repentance,
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vntill the verie houre come that sinne maketh preparation to leaue him, and then fainting hee is vnwilling to depart, because he is not readie.
until the very hour come that sin makes preparation to leave him, and then fainting he is unwilling to depart, Because he is not ready.
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7123
Therfore I haue chosen this sentence;
Therefore I have chosen this sentence;
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which speakes of nothing but vanitie, to shew how wee take the waie to miserie for the waie to happines,
which speaks of nothing but vanity, to show how we take the Way to misery for the Way to happiness,
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and turne the day of saluation to the day of vanitie. Let euerie man thinke as I goe in this matter,
and turn the day of salvation to the day of vanity. Let every man think as I go in this matter,
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7126
why he should loue that which Salomon repented, if he think Salomon happier after he repented, thā he was before.
why he should love that which Solomon repented, if he think Solomon Happier After he repented, than he was before.
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This verse is the summe or contentes of all this booke, and therefore Salomon beginnes with it,
This verse is the sum or contents of all this book, and Therefore Solomon begins with it,
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and ends with it, as if he should saie, First this is the matter which I will prooue,
and ends with it, as if he should say, First this is the matter which I will prove,
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and after, this is the matter which I haue proued, now you see whether I tolde you true, that All is vanitie. I may call it Salomons Theame, or the fa•dle of vanities, which when he hath bound in a bundle, he bids vs caste it into the fire:
and After, this is the matter which I have proved, now you see whither I told you true, that All is vanity. I may call it Solomon's Theme, or the fa•dle of vanities, which when he hath bound in a bundle, he bids us cast it into the fire:
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for after hee hath done with them in his last chapter and thirteenth verse as though hee would haue no more thought of them, he turnes away from them,
for After he hath done with them in his last chapter and thirteenth verse as though he would have no more Thought of them, he turns away from them,
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as if hee had buried them & goes to another matter, saying, Now let vs heare the end of all, Feare God and keeep his commaundements:
as if he had buried them & Goes to Another matter, saying, Now let us hear the end of all, fear God and keeep his Commandments:
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7132
for this is the whole dutie of man: for this is the Whole duty of man:
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7133
as though hee were exceeding glad that after so many daungers through the rout of vanitie,
as though he were exceeding glad that After so many dangers through the rout of vanity,
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7134
yet GOD let him see the hauen of rest, and brought him to the right end,
yet GOD let him see the Haven of rest, and brought him to the right end,
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and set him vpon shoare, where hee might see his vanities, as Moses looked back vpon his enemies,
and Set him upon shore, where he might see his vanities, as Moses looked back upon his enemies,
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& saw them drowned behind him. The whole narration doth shew that Salomon wrote this book after his fall.
& saw them drowned behind him. The Whole narration does show that Solomon wrote this book After his fallen.
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When he had the experience of vanities, and seene the folly of the world, what euill comes of pleasure,
When he had the experience of vanities, and seen the folly of the world, what evil comes of pleasure,
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7138
and what fruite groweth of sinne, he was bold to say, Vanitie of vanities, &c. which he auoucheth with such protestation,
and what fruit grows of sin, he was bold to say, Vanity of vanities, etc. which he avoucheth with such protestation,
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7139
as though he would iustifie it against many aduersaries:
as though he would justify it against many Adversaries:
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7140
For all the world is in loue with that which he calles vanitie. Therefore hee puts to his name in the middest of his sentence,
For all the world is in love with that which he calls vanity. Therefore he puts to his name in the midst of his sentence,
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7141
as if hee would defend it against all commers:
as if he would defend it against all comers:
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7142
if any man ask, who broched this strange doctrine? the Preacher (saith Salomō ) To testifie his heartie conuersion to God, he cals himselfe a Preacher, in the witnes of his vnfained repentance,
if any man ask, who broached this strange Doctrine? the Preacher (Says Salomō) To testify his hearty conversion to God, he calls himself a Preacher, in the witness of his unfeigned Repentance,
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7143
as if God had said vnto him Thou being conuerted, conuert thy brethren and be a Preacher, as thou art a King: so when we are conuerted, wee should become Preachers vnto other,
as if God had said unto him Thou being converted, convert thy brothers and be a Preacher, as thou art a King: so when we Are converted, we should become Preachers unto other,
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and shew some fruits of our calling, as Salomon left this book for a monument to all ages of his conuersiō.
and show Some fruits of our calling, as Solomon left this book for a monument to all ages of his conversion.
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Therefore they which write, that Salomon dyed in his sinne, and that such a famous instrument of God went to the damned, doe great wrong to the worthie King which giues them such an example to repent,
Therefore they which write, that Solomon died in his sin, and that such a famous Instrument of God went to the damned, do great wrong to the worthy King which gives them such an Exampl to Repent,
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and would correct their rash iudgement, if they considered.
and would correct their rash judgement, if they considered.
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First, that he was the cleerest figure of Christ (except Melchisedec ) which passed all Kings in prosperitie, and all men in wisedome.
First, that he was the Clearest figure of christ (except Melchizedek) which passed all Kings in Prosperity, and all men in Wisdom.
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Secondly that hee was inspired by the Holie Ghost like the prophets, to bee one of the pennes of God to write his holy word, the word of saluation, which was not fit for a reprobate.
Secondly that he was inspired by the Holy Ghost like the Prophets, to be one of the pens of God to write his holy word, the word of salvation, which was not fit for a Reprobate.
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Thirdlie, that GOD promised to his father, that hee would not take his spirit and his mercie from him as he did frō Saule, nor forsake him as he did Saule but correct him in another sort.
Thirdly, that GOD promised to his father, that he would not take his Spirit and his mercy from him as he did from Saule, nor forsake him as he did Saule but correct him in Another sort.
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Fourthlie, that GOD is said to loue him, therefore as Paule concludes that Iacob was elected, because, God saith, Iacob haue I loued: So we may conclude, that Salomon was elected, because God saith; Salomon haue I loued.
Fourthly, that GOD is said to love him, Therefore as Paul concludes that Iacob was elected, Because, God Says, Iacob have I loved: So we may conclude, that Solomon was elected, Because God Says; Solomon have I loved.
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Fiftly, that in Luke 13. 28. Al the Prophets of God are said to be in heauen:
Fifty, that in Lycia 13. 28. All the prophets of God Are said to be in heaven:
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and therefore Salomon being an holie Prophet must beholden to be in heauen.
and Therefore Solomon being an holy Prophet must beholden to be in heaven.
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To shew that he was a holy prophet, in 2. Pet. 3, 2. Peter calleth all the Prophets which wrote the Scripture, Holie Prophets. Lastly we may gather out of the seauenth Chapter of this booke and the thirtieth verse,
To show that he was a holy Prophet, in 2. Pet. 3, 2. Peter calls all the prophets which wrote the Scripture, Holy prophets. Lastly we may gather out of the Seventh Chapter of this book and the thirtieth verse,
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and out of the 5. of the Prouerbes, and the fourteenth verse that Salomon had left his concubines and vanities before he wrote this booke.
and out of the 5. of the Proverbs, and the fourteenth verse that Solomon had left his concubines and vanities before he wrote this book.
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Therefore to say that the figure of Christ, the penne of the holie Scripture, the man whom God loued, the wisest man that euer was, Therefore to say that the figure of christ, the pen of the holy Scripture, the man whom God loved, the Wisest man that ever was,
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and one of the holie prophets died a reprobate, is presumption against the Word, impietie against God, and wrong to the dead.
and one of the holy Prophets died a Reprobate, is presumption against the Word, impiety against God, and wrong to the dead.
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Although, because of his grieuous fal in Idolatrie, and vncleannesse, GOD left him in disgrace,
Although, Because of his grievous fall in Idolatry, and uncleanness, GOD left him in disgrace,
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and makes no mention of his repentance, where hee speakes of his death, that they which stand, may take heed lest they fall, and see how easie it is to slip, by the exāple of him which was wiser than they.
and makes no mention of his Repentance, where he speaks of his death, that they which stand, may take heed lest they fallen, and see how easy it is to slip, by the Exampl of him which was Wiser than they.
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Salomon being wicked and yet saued, was a figure of the Church whose sinnes are forgiuen.Solomon being wicked and yet saved, was a figure of the Church whose Sins Are forgiven.
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Thus hauing found as it were the Mine: now let vs digge for the treasure.
Thus having found as it were the Mine: now let us dig for the treasure.
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his conclusion is, therfore contemne the world, and looke vp to Heauen from whence ye came, and whither yee shall goe.
his conclusion is, Therefore contemn the world, and look up to Heaven from whence you Come, and whither ye shall go.
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Vanitie of vanities, &c. This is Salomons conclusion, when hee had gone through the whole world & tried all thinges like a spye sent into a straunge country,Vanity of vanities, etc. This is Solomon's conclusion, when he had gone through the Whole world & tried all things like a spy sent into a strange country,
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as if he were now come home from his pilgrimage, they gather about him to inquire what he hath heard and seene abroad,
as if he were now come home from his pilgrimage, they gather about him to inquire what he hath herd and seen abroad,
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and what he thinks of the world, and these things which are so loued among men,
and what he thinks of the world, and these things which Are so loved among men,
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like a man in admiratiō of that which he had seen and not able to expresse particularly one after another, hee contracts his newes into aword:
like a man in admiration of that which he had seen and not able to express particularly one After Another, he contracts his news into award:
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you aske me what I haue seene, and what I haue heard:
you ask me what I have seen, and what I have herd:
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Vanitie saith Salomon: & what els? Vanitie of vanities: and what els? All is vanitie. This is the history of my voyage, I haue seen nothing but vanitie ouer the world. Vanity Says Solomon: & what Else? Vanity of vanities: and what Else? All is vanity. This is the history of my voyage, I have seen nothing but vanity over the world.
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Carrie this for the newes from the Preacher:
Carrie this for the news from the Preacher:
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vanitie of vanities, Al is vanitie, as if hee should say Vanitie, and greater Vanitie, and more than Vanitie: so the further hee did goe, the more Vanitie hee did see,vanity of vanities, All is vanity, as if he should say Vanity, and greater Vanity, and more than Vanity: so the further he did go, the more Vanity he did see,
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and the nearer he looked, the greater it seemed: till at the last he could see nothing but vanitie.
and the nearer he looked, the greater it seemed: till At the last he could see nothing but vanity.
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When he was come to this, that he did see all things vaine, vpon which men set their heartes, he was moued with compassion and could be silent no longer,
When he was come to this, that he did see all things vain, upon which men Set their hearts, he was moved with compassion and could be silent no longer,
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but needes hee must write to them which seeke felicitie (as he did in transitorie things, to warne them that they seek it not any longer in these foolish things, which haue no stability nor contentation,
but needs he must write to them which seek felicity (as he did in transitory things, to warn them that they seek it not any longer in these foolish things, which have no stability nor contentation,
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but flie from them to The feare of God, which hath the promises of this life and the life to come.
but fly from them to The Fear of God, which hath the promises of this life and the life to come.
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Therefore he beginnes with All is vanitie, as if he should say: Therefore he begins with All is vanity, as if he should say:
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Loue not the world nor the things of the world, For I haue tryed that there is no certaintie in them.Love not the world nor the things of the world, For I have tried that there is no certainty in them.
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Thus hee withdraweth them, First, from the wrong way, and then sets them in the right way to happines, which he defineth at last, to Feare God and keepe his Commaundements.
Thus he withdraweth them, First, from the wrong Way, and then sets them in the right Way to happiness, which he defineth At last, to fear God and keep his commandments.
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When he had gone through a thousand vanities, then that comes in at the ende, euen like our repentance which staies till death:
When he had gone through a thousand vanities, then that comes in At the end, even like our Repentance which stays till death:
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So his drift is to shew that mans happinesse is not in these things which we count of,
So his drift is to show that men happiness is not in these things which we count of,
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but in those which we deferre:
but in those which we defer:
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his reason is, they are all vanitie: his proofe is, because there is no stabilitie in them, nor contentatiō of minde:
his reason is, they Are all vanity: his proof is, Because there is no stability in them, nor contentation of mind:
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This is the scope which Salomon aymes at, as though wee did all seeke happinesse: but we goe a wrong waie vnto it:
This is the scope which Solomon aims At, as though we did all seek happiness: but we go a wrong Way unto it:
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Therefore he sounds a retyre, shewing that if wee holde on our course, and goe forwards as we haue begun, wee shall not finde happinesse,
Therefore he sounds a retire, showing that if we hold on our course, and go forward as we have begun, we shall not find happiness,
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but great miserie, because we goe by vanitie. Therefore to fright vs out of this way, hee breakes forth into an exclamation, Vanitie of vanities, All is vanitie.
but great misery, Because we go by vanity. Therefore to fright us out of this Way, he breaks forth into an exclamation, Vanity of vanities, All is vanity.
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Now, Salomon full of wisedome, and schooled with experience, is licensed to giue his sentence of the whole world.
Now, Solomon full of Wisdom, and schooled with experience, is licensed to give his sentence of the Whole world.
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For the spirituall man iudgeth all things, his iudgement is so certaine, that it runnes before the Euidence, For the spiritual man Judgeth all things, his judgement is so certain, that it runs before the Evidence,
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and condemnes al for Vanitie, before he conuince them to be vaine, whereas wee prooue first and condemne after,
and condemns all for Vanity, before he convince them to be vain, whereas we prove First and condemn After,
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because our words are no authorities: hee concludes first and prooues after: neuer any iudge did condemne so manie together.
Because our words Are no authorities: he concludes First and Proves After: never any judge did condemn so many together.
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Salomon resolued all the questions of the Queene Shebah, yet Salomon neuer aunswered so many questions at once as now: Solomon resolved all the questions of the Queen Shebah, yet Solomon never answered so many questions At once as now:
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for what can you enquire, but heere you haue an answere? Aske him as the Souldiers,
for what can you inquire, but Here you have an answer? Ask him as the Soldiers,
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and harlots, and Publicans asked Iohn, What is sinne? Vanitie saith Salomon. What is Pleasure? Vanitie too.
and harlots, and Publicans asked John, What is sin? Vanity Says Solomon. What is Pleasure? Vanity too.
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What is Beautie? Vanitie too. What is Riches? Vanitie too. What is Honour? Vanitie too.
What is Beauty? Vanity too. What is Riches? Vanity too. What is Honour? Vanity too.
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What is Long life? Vanitie too.
What is Long life? Vanity too.
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This is the state of all things after the fall, all turne to Vanitie. This is no reproch to the things,
This is the state of all things After the fallen, all turn to Vanity. This is no reproach to the things,
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but shame to him which so abused them, that all things should be called Vanitie for him.
but shame to him which so abused them, that all things should be called Vanity for him.
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What a testimonie is this of him which should bee the onely seruant of God on earth, whome hee created in holines and righteousnes whom he framed to his owne Image, whom he placed in Paradise,
What a testimony is this of him which should be the only servant of God on earth, whom he created in holiness and righteousness whom he framed to his own Image, whom he placed in Paradise,
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and woulde haue raised to heauen to heare that he hath so polluted his life with euerie sinne, that now there is nothing but Vanitie? That is a lamentable song which will make him weepe that tunes it,
and would have raised to heaven to hear that he hath so polluted his life with every sin, that now there is nothing but Vanity? That is a lamentable song which will make him weep that Tunis it,
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if hee thinke what he saith, how his state is chaunged since Adam his father died.
if he think what he Says, how his state is changed since Adam his father died.
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Once God saith, that all was good, and now he saith that all is nought and vaine,
Once God Says, that all was good, and now he Says that all is nought and vain,
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as though he forbad man, that which he created for man. That is not Salomons meaning to debarre men from the vse of creatures:
as though he forbade man, that which he created for man. That is not Solomon's meaning to debar men from the use of creatures:
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although all things changed with man, & became worse than they were: although all things changed with man, & became Worse than they were:
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yet hee dooth heere rather shewe, that man reapes nothing but Vanitie out of these things, by reason of his corruption,
yet he doth Here rather show, that man reaps nothing but Vanity out of these things, by reason of his corruption,
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than that the things themselues are vaine, if they were well vsed.
than that the things themselves Are vain, if they were well used.
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For euen since the creation, Paule saith 1. Tim. 4. That euerie creature of God is good,
For even since the creation, Paul Says 1. Tim. 4. That every creature of God is good,
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and nothing is to be reiected, if it be receiued, or vsed with thankesgiuing, for it is sanctified by the worde of God and praier. and nothing is to be rejected, if it be received, or used with thanksgiving, for it is sanctified by the word of God and prayer.
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That is it, which maketh them profitable to vs, which because it is wanting for the most part,
That is it, which makes them profitable to us, which Because it is wanting for the most part,
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therfore Salomon saith that all are vaine to vs, not vaine of themselues, but because they are not sanctified as they should be,
Therefore Solomon Says that all Are vain to us, not vain of themselves, but Because they Are not sanctified as they should be,
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therefore in the 2. 24. the 3. 12. and 22. the 5. 17. the 8. and 15. he shewes a way how we may make profit of all,
Therefore in the 2. 24. the 3. 12. and 22. the 5. 17. the 8. and 15. he shows a Way how we may make profit of all,
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and reioyce in our labours and finde a lawfull pleasure in earthly things, so often he cals to the vse lest wee should erre as the Monkes and Eremits haue done before, mistaking these wordes,
and rejoice in our labours and find a lawful pleasure in earthly things, so often he calls to the use lest we should err as the Monks and Eremites have done before, mistaking these words,
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when he saith that All is vanity, they haue forsaken all companie, & gouernement and office and trade,
when he Says that All is vanity, they have forsaken all company, & government and office and trade,
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and got themselues into the wildernes amongst beasts, to liue in quiet and silence, saying, that men could not liue in the world,
and god themselves into the Wilderness among beasts, to live in quiet and silence, saying, that men could not live in the world,
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and please God, because All is vanitie: so while they counted all things vaine, they became vain themselues,
and please God, Because All is vanity: so while they counted all things vain, they became vain themselves,
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and left those blessings which Salomon inioyed after his knowledge, more than he did before.
and left those blessings which Solomon enjoyed After his knowledge, more than he did before.
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Therefore it is vaine man which Salomon reproueth, which is not onelie called Vanitie, but lighter thā Vanitie. If he did not things vainely, nothing should bee vaine in the worlde,
Therefore it is vain man which Solomon Reproveth, which is not only called Vanity, but lighter than Vanity. If he did not things vainly, nothing should be vain in the world,
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whereas now by abuse we may se sometime as great vanitie in the best things, as in the worst:
whereas now by abuse we may see sometime as great vanity in the best things, as in the worst:
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For are not many vaine in their knowledge, vaine in their pollicies, vaine in their learning,
For Are not many vain in their knowledge, vain in their policies, vain in their learning,
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as other are vaine in their ignorance? Was not the wisedom of Achitopel a vaine thing? The swiftnes of Hazael a vaine thing? The strength of Goliah a vaine thing? The treasures of Nabuchadnezzar a vaine thing? The honour of Ammon a vaine thing? The beautie of Absolon a vaine thing? The knowledge of the Scribes a vaine thing? The deuotion of the Pharisies a vaine thing.
as other Are vain in their ignorance? Was not the Wisdom of Achitophel a vain thing? The swiftness of hazael a vain thing? The strength of Goliath a vain thing? The treasures of Nebuchadnezzar a vain thing? The honour of Ammon a vain thing? The beauty of Absalom a vain thing? The knowledge of the Scribes a vain thing? The devotion of the Pharisees a vain thing.
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And so is the learning of all those a vaine thing, that do no good with it,
And so is the learning of all those a vain thing, that do no good with it,
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but either it lies vnder a bushell and mouldes, or else it prattles like Tertullus alwaies against Paul: striuing to make warre betweene them which loue dearer than any brethren.
but either it lies under a bushel and moulds, or Else it prattles like Tertullus always against Paul: striving to make war between them which love Dearer than any brothers.
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By this you may see that vanitie is bolde when she breaks into houses and Churches and Pallaces,
By this you may see that vanity is bold when she breaks into houses and Churches and Palaces,
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and sometime vanitie may come to infect, where Trueth may not come to reprooue:
and sometime vanity may come to infect, where Truth may not come to reprove:
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Is it not high time then to sounde this Alarum againe, Vanitie of vanities? &c.
Is it not high time then to sound this Alarm again, Vanity of vanities? etc.
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If we could heare how vehementlie, and how pittifullie Salomon pronounced this outcrie, happilie it would moue vs a little to heare how hee did exclame of his owne life and condemned himselfe,
If we could hear how vehemently, and how pitifully Solomon pronounced this outcry, happily it would move us a little to hear how he did exclaim of his own life and condemned himself,
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as it were by the sounde of a Trumpet that all might heare: For we are all by nature such deafe Adders, that whether the Prophets come piping,
as it were by the sound of a Trumpet that all might hear: For we Are all by nature such deaf Adders, that whither the prophets come piping,
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or mourning, or crying, they goe away from vs againe mourning like Ieremie, we would haue cured Babel,
or mourning, or crying, they go away from us again mourning like Ieremie, we would have cured Babel,
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but she would not be cured. but she would not be cured.
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Nay the Citie of Ierusalem would not (saith our Sauiour Christ) when hee wept for his Israelites.
Nay the city of Ierusalem would not (Says our Saviour christ) when he wept for his Israelites.
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Therefore, Salomon speakes thrice, like a Cryer, Vanitie of vanities: as the mother which would faine make her sonne to heare, she doubles and trebles her wordes:
Therefore, Solomon speaks thrice, like a Crier, Vanity of vanities: as the mother which would feign make her son to hear, she doubles and trebles her words:
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What my sonne and what the sonne of my wombe, and what the sonne of my desires? So when GOD would stirre vs vp to heare, he crieth thrice to the earth and saith, Earth, earth, earth, heare the word of the Lord: What my son and what the son of my womb, and what the son of my Desires? So when GOD would stir us up to hear, he cries thrice to the earth and Says, Earth, earth, earth, hear the word of the Lord:
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so when Salomon would disswade from the companie of the wicked: reade Prouerbs 4. 1 ▪ 4: how often he repeates the charge: so when Solomon would dissuade from the company of the wicked: read Proverbs 4. 1 ▪ 4: how often he repeats the charge:
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Enter not into the waie of the wicked, walke not in it, auoid it, goe not by it, turne from it, Enter not into the Way of the wicked, walk not in it, avoid it, go not by it, turn from it,
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and passe by, as though hee would neuer haue done, or as though wee woulde neuer heare.and pass by, as though he would never have done, or as though we would never hear.
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So Christ when hee taught Peter what was his duetie, rehearsed it thrice: Feede: Feede: Feede.
So christ when he taught Peter what was his duty, rehearsed it thrice: Feed: Feed: Feed.
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Ioseph sheweth the reason of these repetitions, when hee telles Pharaoh why his dreame was doubled, because the matter was important and certaine. Ioseph shows the reason of these repetitions, when he tells Pharaoh why his dream was doubled, Because the matter was important and certain.
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Therefore when Salomon repeates this saying so often, he calles for audience, as though hee had some waightie and great matter to vtter.
Therefore when Solomon repeats this saying so often, he calls for audience, as though he had Some weighty and great matter to utter.
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Such a point of wisedome it is for euerie man to knowe that All is vanitie, if we direct not things to their right end,
Such a point of Wisdom it is for every man to know that All is vanity, if we Direct not things to their right end,
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as when the Holy Ghost would signifie that God is all holie, he repeated thrice, holie, holie, holie: So when hee shoulde shewe that man is al vaine thrice he repeateth vanitie, to shew how hardlie man beleeues that he is vaine: therefore he brings in three assertions, as it were three witnesses to prooue it.
as when the Holy Ghost would signify that God is all holy, he repeated thrice, holy, holy, holy: So when he should show that man is all vain thrice he repeateth vanity, to show how hardly man believes that he is vain: Therefore he brings in three assertions, as it were three Witnesses to prove it.
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All agree vppon the same words, but that the last is more plaine, and saieth that All is vanitie: that is, that man is not onely changed and become vaine:
All agree upon the same words, but that the last is more plain, and Saith that All is vanity: that is, that man is not only changed and become vain:
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but for the vanitie, of man, as the Apostle saieth, The creatures are subiect to vanitie,
but for the vanity, of man, as the Apostle Saith, The creatures Are Subject to vanity,
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and haue not the glory and libertie which they should haue, for the sinne of man. and have not the glory and liberty which they should have, for the sin of man.
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A spirituall eie doth see some vanitie or other in euery thing, as appeareth betwixt Christ and his Disciples at Ierusalem. They gazed vpon the building of the Temple as a braue thing, and would haue Christ to behold it with them:
A spiritual eye does see Some vanity or other in every thing, as appears betwixt christ and his Disciples At Ierusalem. They gazed upon the building of the Temple as a brave thing, and would have christ to behold it with them:
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but he did see that it was but vanitie, and therfore saide: Are these the things that yee looke vpon? as if he should say:
but he did see that it was but vanity, and Therefore said: are these the things that ye look upon? as if he should say:
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How vaine are you to gaze vppon this? If Christ thought the beauty of his Temple a vaine thing,
How vain Are you to gaze upon this? If christ Thought the beauty of his Temple a vain thing,
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& not worth the sight, which yet was beautified and built by his owne prescription:
& not worth the sighed, which yet was beautified and built by his own prescription:
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how should Salomon expresse all the vanitie of the world, to which all men haue added more and more since the beginning? Therefore as if he wanted wordes to expresse it,
how should Solomon express all the vanity of the world, to which all men have added more and more since the beginning? Therefore as if he wanted words to express it,
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as hee did see it, hee breakes foorth into an exclamation, and repeates the same often, Vanitie of vanities: as if hee should say I cānot speak how vain the world is,
as he did see it, he breaks forth into an exclamation, and repeats the same often, Vanity of vanities: as if he should say I cannot speak how vain the world is,
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but vaine it is, and very vaine, and nought but vaine, speaking as if hee had the feeling and sense of it,
but vain it is, and very vain, and nought but vain, speaking as if he had the feeling and sense of it,
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as though the worlde stoode naked before him, and it grieued him to see, he cuts his words in chiding maner,
as though the world stood naked before him, and it grieved him to see, he cuts his words in chiding manner,
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& makes short riddance, as if it irked him to speake all that he knewe,
& makes short riddance, as if it irked him to speak all that he knew,
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therefore that which hee speakes he speakes roundly, that if they read no more, but sleepe all the Sermon after:
Therefore that which he speaks he speaks roundly, that if they read no more, but sleep all the Sermon After:
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yet the first sentence shall strike a sting into their heartes, and leaue a sounde behinde to waken them when they are gone,
yet the First sentence shall strike a sting into their hearts, and leave a sound behind to waken them when they Are gone,
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as manie (you know) remember this sentence, which remember no sentence in all his booke beside.
as many (you know) Remember this sentence, which Remember no sentence in all his book beside.
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Who hath not heard Vanitie of vanities &c. Though fewe haue conceiued it? This is the phrase of Scripture,
Who hath not herd Vanity of vanities etc. Though few have conceived it? This is the phrase of Scripture,
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when the holy Ghost would commende the song of Salomon aboue all other songs, hee calles it the song of songes, so called in the Hebrewe and mentioned 1. King. 4. 32. When he woulde exalt the heauenly king aboue all, hee calles him the King of kings, so when he woulde note a greate vanitie, and yet a greater,
when the holy Ghost would commend the song of Solomon above all other songs, he calls it the song of songs, so called in the Hebrew and mentioned 1. King. 4. 32. When he would exalt the heavenly King above all, he calls him the King of Kings, so when he would note a great vanity, and yet a greater,
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and lie soft, & fare daintilie, and haue what they list? Riches are like painted grapes, which looke as though they would satisfie a man,
and lie soft, & fare daintily, and have what they list? Riches Are like painted grapes, which look as though they would satisfy a man,
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and a greater than that, which is the greatest of all, he calles it Vanitie of vanities, as when we would note a great foole, we will say a foole of fooles, a sin of sins, a seruant of seruantes, These are scornefull names to the worlde, and homelie titles, to giue our pleasures, to call them Vanitie of vanities, and againe Vanitie of vanities, and yet againe Vanitie, as though wee woulde prouoke them to fall out with vs,
and a greater than that, which is the greatest of all, he calls it Vanity of vanities, as when we would note a great fool, we will say a fool of Fools, a since of Sins, a servant of Servants, These Are scornful names to the world, and homely titles, to give our pleasures, to call them Vanity of vanities, and again Vanity of vanities, and yet again Vanity, as though we would provoke them to fallen out with us,
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like a man which sharpens his enemie with taunts, when he woulde egge him to fight.
like a man which sharpens his enemy with taunts, when he would egg him to fight.
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7256
Hee might haue mollified his tearmes, before hee condemned the worlde thrise, but the worlde is no changling that Salomon shoulde change his iudgement,
He might have mollified his terms, before he condemned the world thrice, but the world is no changeling that Solomon should change his judgement,
pns31 vmd vhi vvn po31 n2, c-acp pns31 vvd dt n1 av, cc-acp dt n1 vbz dx n1 cst np1 vmd vvi po31 n1,
(37) sermon (DIV1)
752
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7257
but vaine it was, vaine it is, and vaine it will bee, and therefore a thrise vaine worlde hee may call it:
but vain it was, vain it is, and vain it will be, and Therefore a thrice vain world he may call it:
cc-acp j pn31 vbds, j pn31 vbz, cc j pn31 vmb vbi, cc av dt av j n1 pns31 vmb vvi pn31:
(37) sermon (DIV1)
752
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7258
First, Vanity, straight Vanity of vanities, and sodainelie All is vanitie What a transcendent is this? as though it increased while he spake,
First, Vanity, straight Vanity of vanities, and suddenly All is vanity What a transcendent is this? as though it increased while he spoke,
ord, np1-n, av-j n1 pp-f n2, cc av-j d vbz n1 r-crq dt j vbz d? c-acp cs pn31 vvd cs pns31 vvd,
(37) sermon (DIV1)
752
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7259
so fast groweth this weede to worse and worse, like the Image which appeared to Nabuchadnezzar, the first part was of Golde, the second of Siluer, the third of Brasse, the fourth of Iron, the fifth of clay,
so fast grows this weed to Worse and Worse, like the Image which appeared to Nebuchadnezzar, the First part was of Gold, the second of Silver, the third of Brass, the fourth of Iron, the fifth of clay,
av av-j vvz d n1 p-acp jc cc av-jc, av-j dt n1 r-crq vvd p-acp np1, dt ord n1 vbds pp-f n1, dt ord pp-f n1, dt ord pp-f n1, dt ord pp-f n1, dt ord pp-f n1,
(37) sermon (DIV1)
752
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7260
so by many changes the world growes worse and worse, and all they which folow it.
so by many changes the world grows Worse and Worse, and all they which follow it.
av p-acp d n2 dt n1 vvz av-jc cc av-jc, cc d pns32 r-crq vvi pn31.
(37) sermon (DIV1)
752
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7261
When a man begins to like of pleasure, & opens the doore to one vanitie which hee loues, straight as many vanities floch to him,
When a man begins to like of pleasure, & Opens the door to one vanity which he loves, straight as many vanities floch to him,
c-crq dt n1 vvz pc-acp vvi pp-f n1, cc vvz dt n1 p-acp crd n1 r-crq pns31 vvz, av c-acp d n2 vvb p-acp pno31,
(37) sermon (DIV1)
752
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7262
as Salomon had Concubines, till the Temple of God be like a den of theeues. Therefore when Salomon beheld such apluralitie,
as Solomon had Concubines, till the Temple of God be like a den of thieves. Therefore when Solomon beheld such apluralitie,
c-acp np1 vhd ng1, p-acp dt n1 pp-f np1 vbb j dt n1 pp-f n2. av c-crq np1 vvd d n1,
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7263
and Totquot of Vanities, like Surges comming one vppon another in pleates and in foldes, he spake as though he would shewe vs Vanity hatching vanities, Vanity of Vanities, all is Vanity.
and Totquot of Vanities, like Surges coming one upon Another in pleats and in folds, he spoke as though he would show us Vanity hatching vanities, Vanity of Vanities, all is Vanity.
cc fw-la pp-f n2, av-j n2 vvg pi p-acp j-jn p-acp vvz cc p-acp n2, pns31 vvd c-acp cs pns31 vmd vvi pno12 n1 n-vvg n2, n1 pp-f n2, d vbz n1.
(37) sermon (DIV1)
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7264
The first saying dooth passe without let, but the last rubs and sinks not into the heartes of men so easilie as it is spoken.
The First saying doth pass without let, but the last rubs and sinks not into the hearts of men so Easily as it is spoken.
dt ord n1 vdz vvi p-acp vvb, cc-acp dt ord n2 cc vvz xx p-acp dt n2 pp-f n2 av av-j c-acp pn31 vbz vvn.
(37) sermon (DIV1)
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7265
Me thinkes I heare some dispute for Baal, and bid Salomon stay before he come to All is Vanity. It may bee that sinne is vanity, and pleasure is vanitie: but shall we condemne all for sinne and pleasure? What say you to Beautie which is natures dowrie,
Me thinks I hear Some dispute for Baal, and bid Solomon stay before he come to All is Vanity. It may be that sin is vanity, and pleasure is vanity: but shall we condemn all for sin and pleasure? What say you to Beauty which is nature's dowry,
pno11 vvz pns11 vvb d n1 p-acp np1, cc vvb np1 vvb c-acp pns31 vvb p-acp d vbz n1. pn31 vmb vbi d n1 vbz n1, cc n1 vbz n1: cc-acp vmb pns12 vvi d p-acp n1 cc n1? q-crq vvb pn22 p-acp n1 r-crq vbz ng1 n1,
(37) sermon (DIV1)
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7266
and cheareth the eie, as sweete meate doeth the taste? Beautie is like a faire picture, take awaye the colour and there is nothing left.
and Cheereth the eye, as sweet meat doth the taste? Beauty is like a fair picture, take away the colour and there is nothing left.
cc vvz dt n1, c-acp j n1 vdz dt n1? n1 vbz av-j dt j n1, vvb av dt n1 cc pc-acp vbz pix vvn.
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752
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7267
Beautie in deede is but a colour and a temptation, the colour fadeth, and the temptation snareth.
Beauty in deed is but a colour and a temptation, the colour fades, and the temptation snareth.
n1 p-acp n1 vbz p-acp dt n1 cc dt n1, dt n1 vvz, cc dt n1 vvz.
(37) sermon (DIV1)
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7268
But what saie you to Riches which make men Lordes ouer the rest, and allow them to goe braue,
But what say you to Riches which make men lords over the rest, and allow them to go brave,
p-acp q-crq vvb pn22 p-acp n2 r-crq vvb n2 n2 p-acp dt n1, cc vvi pno32 pc-acp vvi j,
(37) sermon (DIV1)
752
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7572
Also, there is no loue so perfect, but it had neede of praier to confirme it.
Also, there is no love so perfect, but it had need of prayer to confirm it.
av, pc-acp vbz dx n1 av j, cc-acp pn31 vhd n1 pp-f n1 pc-acp vvi pn31.
(38) sermon (DIV1)
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7270
but doo not slake his hunger, nor quench his thirst, Riches in deede to make a man couet more,
but do not slake his hunger, nor quench his thirst, Riches in deed to make a man covet more,
cc-acp vdb xx vvi po31 n1, ccx vvi po31 n1, n2 p-acp n1 pc-acp vvi dt n1 vvi av-dc,
(37) sermon (DIV1)
752
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7271
and get enuie, and keepe the minde in care.
and get envy, and keep the mind in care.
cc vvi n1, cc vvi dt n1 p-acp n1.
(37) sermon (DIV1)
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7272
But what say you to Honour, which sets a man a loft, and makes the knee bowe,
But what say you to Honour, which sets a man a loft, and makes the knee bow,
p-acp q-crq vvb pn22 pc-acp vvi, r-crq vvz dt n1 dt n1, cc vvz dt n1 n1,
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752
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7273
& the tongue sooth and the heade stand bare, as though they were other kinde of creatures aboue them?
& the tongue sooth and the head stand bore, as though they were other kind of creatures above them?
cc dt n1 n1 cc dt n1 vvb j, c-acp cs pns32 vbdr j-jn n1 pp-f n2 p-acp pno32?
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752
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7274
Honour is like a King in a play:
Honour is like a King in a play:
n1 vbz av-j dt n1 p-acp dt n1:
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7275
when his part is done, his ornamentes are taken from him, and hee which helde the bason to him is as good as hee.
when his part is done, his Ornament Are taken from him, and he which held the basin to him is as good as he.
c-crq po31 n1 vbz vdn, po31 n2 vbr vvn p-acp pno31, cc pns31 r-crq vvd dt n1 p-acp pno31 vbz a-acp j c-acp pns31.
(37) sermon (DIV1)
753
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7276
Honour in deed may commaund all but life: hee makes a faire shewe now: but when death comes, all is one.
Honour in deed may command all but life: he makes a fair show now: but when death comes, all is one.
n1 p-acp n1 vmb vvi d p-acp n1: pns31 vvz dt j n1 av: cc-acp q-crq n1 vvz, d vbz pi.
(37) sermon (DIV1)
753
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7277
But what say you to profound Knowledge in deepe mysteries, which makes men sought vnto, and called deepe Clarkes,
But what say you to profound Knowledge in deep Mysteres, which makes men sought unto, and called deep Clerks,
cc-acp q-crq vvb pn22 p-acp j n1 p-acp j-jn n2, r-crq vvz n2 vvn p-acp, cc vvn j-jn n2,
(37) sermon (DIV1)
754
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7278
and great Doctours? Knowledge is like the Letters which Vriah carried against himselfe: so Knowledge draweth a greater iudgement, and oftentimes condemnes the bearer.
and great Doctors? Knowledge is like the Letters which Uriah carried against himself: so Knowledge draws a greater judgement, and oftentimes condemns the bearer.
cc j n2? n1 vbz av-j dt n2 r-crq np1 vvn p-acp px31: av n1 vvz dt jc n1, cc av vvz dt n1.
(37) sermon (DIV1)
754
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7279
Knowledge without Vertue, leaues a man without excuse, and is a witnes against him, because hee vnderstandes what is good, and will not doe it.
Knowledge without Virtue, leaves a man without excuse, and is a witness against him, Because he understands what is good, and will not do it.
n1 p-acp n1, vvz dt n1 p-acp n1, cc vbz dt n1 p-acp pno31, c-acp pns31 vvz r-crq vbz j, cc vmb xx vdi pn31.
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7280
Yet there is another darling of account behinde:
Yet there is Another darling of account behind:
av a-acp vbz j-jn n-jn pp-f n1 a-acp:
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7281
what say you to Long life, which causeth a man to see his childrens children, and makes him reuerent before the people? Long life is like a long night, when a man cannot sleepe: what say you to Long life, which Causes a man to see his Children's children, and makes him reverent before the people? Long life is like a long night, when a man cannot sleep:
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(37) sermon (DIV1)
754
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7282
so age is wearisome with sicknes, and striues with it selfe because it cannot walke, nor talke, nor heare, nor see, nor taste, nor sleepe, as it was wont:
so age is wearisome with sickness, and strives with it self Because it cannot walk, nor talk, nor hear, nor see, nor taste, nor sleep, as it was wont:
av n1 vbz j p-acp n1, cc vvz p-acp pn31 n1 c-acp pn31 vmbx vvi, ccx n1, ccx vvi, ccx vvi, ccx vvi, ccx n1, c-acp pn31 vbds j:
(37) sermon (DIV1)
754
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7283
therfore wisheth often the night were gone, that the paine were past. Indeede hee that sees many daies, sees many miseries:
Therefore wishes often the night were gone, that the pain were passed. Indeed he that sees many days, sees many misery's:
av vvz av dt n1 vbdr vvn, cst dt n1 vbdr vvn. av pns31 cst vvz d n2, vvz d n2:
(37) sermon (DIV1)
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7284
and therefore what is not vayne in life, sith life it selfe is vayne? Shewe mee the light which will not darken, shewe mee the flowre which will not fade, shewe me the fruite which will not corrupt, shewe mee the garment which will not weare, shew mee the beauty which will not wither, shewe mee the strength which will not weaken, shewe mee the time which will not passe,
and Therefore what is not vain in life, sith life it self is vain? Show me the Light which will not darken, show me the flower which will not fade, show me the fruit which will not corrupt, show me the garment which will not wear, show me the beauty which will not wither, show me the strength which will not weaken, show me the time which will not pass,
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(37) sermon (DIV1)
754
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7285
and I will reclaime that All is vanitie? but if all things vanish, then all things are vaine,
and I will reclaim that All is vanity? but if all things vanish, then all things Are vain,
cc pns11 vmb vvi d d vbz n1? p-acp cs d n2 vvb, cs d n2 vbr j,
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754
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7286
yet this will not goe for truth, before men haue smarted for the triall.
yet this will not go for truth, before men have smarted for the trial.
av d vmb xx vvi p-acp n1, c-acp n2 vhb vvn p-acp dt n1.
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754
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7287
Some are so vaine that they count nothing vanitie. but that which is vainer than the rest delightes them most, for there is as it were acommon weale of vaine persons, and hee which can bee vainest, is like a King of the rest.
some Are so vain that they count nothing vanity. but that which is vainer than the rest delights them most, for there is as it were acommon weal of vain Persons, and he which can be vainest, is like a King of the rest.
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(37) sermon (DIV1)
754
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7288
Some are of this minde, that they thinke all is vanitie but that which they loue,
some Are of this mind, that they think all is vanity but that which they love,
d vbr pp-f d n1, cst pns32 vvb d vbz n1 p-acp cst r-crq pns32 vvb,
(37) sermon (DIV1)
754
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7289
and therefore they call them vaine, and curious, and phantasticall, which speake against their vanities,
and Therefore they call them vain, and curious, and fantastical, which speak against their vanities,
cc av pns32 vvb pno32 j, cc j, cc j, r-crq vvb p-acp po32 n2,
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754
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7290
and say that it is necessarie to bee vaine, for they cannot liue vnlesse they deceiue, they cannot please vnles they flatter, they cannot bee beleeued vnles they sweare they cannot be esteemed vnles they roist,
and say that it is necessary to be vain, for they cannot live unless they deceive, they cannot please unless they flatter, they cannot be believed unless they swear they cannot be esteemed unless they roist,
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(37) sermon (DIV1)
754
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7291
as Demetrius thought that hee should beg vnlesse he might sell Images. There is another sort like the buier in Pro. 20. which sayth.
as Demetrius Thought that he should beg unless he might fell Images. There is Another sort like the buyer in Pro 20. which say.
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(37) sermon (DIV1)
754
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7292
It is naught, it is naught, but when hee is gone apart hee boasteth. It is nought, it is nought, but when he is gone apart he boasts.
pn31 vbz pix, pn31 vbz pix, cc-acp c-crq pns31 vbz vvn av pns31 vvz.
(37) sermon (DIV1)
754
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7293
So they will say of the worlde, It is naught, It is naught, before men and sweare that all is vanitie, but when they are gone apart, they reconcile themselues vnto it and kisse it,
So they will say of the world, It is nought, It is nought, before men and swear that all is vanity, but when they Are gone apart, they reconcile themselves unto it and kiss it,
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(37) sermon (DIV1)
754
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7294
and promise to be vaine still, but they cannot abide to be counted vaine, the vainest man that is.
and promise to be vain still, but they cannot abide to be counted vain, the vainest man that is.
cc vvb pc-acp vbi j av, cc-acp pns32 vmbx vvi pc-acp vbi vvn j, dt js n1 cst vbz.
(37) sermon (DIV1)
754
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7295
This shewes that the follie of the worlde is so open and shamefull, that her loues must needes condemne her.
This shows that the folly of the world is so open and shameful, that her loves must needs condemn her.
np1 vvz cst dt n1 pp-f dt n1 vbz av j cc j, cst po31 n2 vmb av vvi pno31.
(37) sermon (DIV1)
754
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7296
You shall heare them say often times:
You shall hear them say often times:
pn22 vmb vvi pno32 vvi av n2:
(37) sermon (DIV1)
754
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7297
It is a vaine world, a wicked world, a naughty world, yet they will not forsake it to die,
It is a vain world, a wicked world, a naughty world, yet they will not forsake it to die,
pn31 vbz dt j n1, dt j n1, dt j n1, av pns32 vmb xx vvi pn31 pc-acp vvi,
(37) sermon (DIV1)
754
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7298
like dastard souldiers, who raile against the enemie, but dare not fight against him.
like dastard Soldiers, who rail against the enemy, but Dare not fight against him.
av-j j-jn n2, r-crq vvb p-acp dt n1, cc-acp vvb xx vvi p-acp pno31.
(37) sermon (DIV1)
754
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7299
Al is vanitie, but this is vanitie of vanities, that men wil follow that which they cōdemne.All is vanity, but this is vanity of vanities, that men will follow that which they condemn.
d vbz n1, p-acp d vbz n1 pp-f n2, d n2 vmb vvi d r-crq pns32 vvi.
(37) sermon (DIV1)
754
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7300
But this is that euery sinner might cōdemne himselfe: for the conscience must iudge first and then God, as our Sauiour saieth:
But this is that every sinner might condemn himself: for the conscience must judge First and then God, as our Saviour Saith:
p-acp d vbz d d n1 vmd vvi px31: p-acp dt n1 vmb vvi ord cc av np1, c-acp po12 n1 vvz:
(37) sermon (DIV1)
754
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7301
Out of thine owne mouth, and so out of thine owne heart I wil condemne thee, naughty seruaunt, Shewing that the wicked condemne themselues before they are condemned of God.Out of thine own Mouth, and so out of thine own heart I will condemn thee, naughty servant, Showing that the wicked condemn themselves before they Are condemned of God.
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(37) sermon (DIV1)
754
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7302
These are the worldes fooles, which care not what is their end, so that their way be pleasant.
These Are the world's Fools, which care not what is their end, so that their Way be pleasant.
d vbr dt ng1 n2, r-crq vvb xx r-crq vbz po32 n1, av cst po32 n1 vbb j.
(37) sermon (DIV1)
754
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7303
Oh that here were a full ende or conclusion of Vanities, but beholde, a greater Vanitie is behind:
O that Here were a full end or conclusion of Vanities, but behold, a greater Vanity is behind:
uh cst av vbdr dt j n1 cc n1 pp-f n2, p-acp vvi, dt jc n1 vbz a-acp:
(37) sermon (DIV1)
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7304
for our Religion is Vanitie, like the Scribes and Pharisies, as Mathew saieth in the 23. Chapter, for our Religion is Vanity, like the Scribes and Pharisees, as Matthew Saith in the 23. Chapter,
p-acp po12 n1 vbz np1-n, av-j dt n2 cc np2, c-acp np1 vvz p-acp dt crd n1,
(37) sermon (DIV1)
755
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7305
and 27. verse hauing a bare shew of holines, as hee saieth, he could call it but a shew of holines, & scarce that:
and 27. verse having a bore show of holiness, as he Saith, he could call it but a show of holiness, & scarce that:
cc crd n1 vhg dt j vvi pp-f n1, c-acp pns31 vvz, pns31 vmd vvi pn31 p-acp dt n1 pp-f n1, cc av-j d:
(37) sermon (DIV1)
755
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7306
our vanitie is vanitie, but our holines is but a shew of holines not worthie to be called holines but like holines: yet the most part haue not so much as the shew of holines, as the Pharisies had,
our vanity is vanity, but our holiness is but a show of holiness not worthy to be called holiness but like holiness: yet the most part have not so much as the show of holiness, as the Pharisees had,
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(37) sermon (DIV1)
755
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7307
but are vaine in shew, inside and outside too.
but Are vain in show, inside and outside too.
cc-acp vbr j p-acp n1, n1-an cc av-an av.
(37) sermon (DIV1)
755
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7308
Thus wee finde nothing yet but vanitie. I cannot leade you from one vnto another, to shew you the seuerall vanities of euerie person,
Thus we find nothing yet but vanity. I cannot lead you from one unto Another, to show you the several vanities of every person,
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(37) sermon (DIV1)
755
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7309
or euery thing, because Salomon saith, All is vanitie. How many sins then haue we to condemne vs, whose vanities are sprinkeled in euerie thing? Which haue not onelie so many vanities as there be things,
or every thing, Because Solomon Says, All is vanity. How many Sins then have we to condemn us, whose vanities Are sprinkled in every thing? Which have not only so many vanities as there be things,
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(37) sermon (DIV1)
755
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7310
but many vanities in euery thing.
but many vanities in every thing.
cc-acp d n2 p-acp d n1.
(37) sermon (DIV1)
755
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7311
As in our fare, how many vanities be there, which makes vs rise somtime sicke, sometime sleepy, sometime drunke? Yet are there more vanities: in our sportes, our laughing,
As in our fare, how many vanities be there, which makes us rise sometime sick, sometime sleepy, sometime drunk? Yet Are there more vanities: in our sports, our laughing,
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(37) sermon (DIV1)
755
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7312
and swearing and iesting, and scoffing, and dallying, and playing with the Scriptures, which oftentimes leaues such a sting behinde, that we had rather haue lost our sport,
and swearing and jesting, and scoffing, and dallying, and playing with the Scriptures, which oftentimes leaves such a sting behind, that we had rather have lost our sport,
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than feele the worme that gnaws vs for it.
than feel the worm that gnaws us for it.
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And yet there bee more vanities in our apparrel, ruffe vpon ruffe, lace vpon lace cut vpon cut, 24. orders to the 3. and 4. degree,
And yet there be more vanities in our apparel, ruff upon ruff, lace upon lace Cut upon Cut, 24. order to the 3. and 4. degree,
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as though our apparrell were apparelled, vntil the woman be not worth so much as her artire, that if we would see vanitie her selfe how she would goe if she did weare apparrel, she would euen goe like our women:
as though our apparel were appareled, until the woman be not worth so much as her artire, that if we would see vanity her self how she would go if she did wear apparel, she would even go like our women:
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for she could not goe, nor speake, nor looke vainer.
for she could not go, nor speak, nor look vainer.
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Who dooth not know that these are vanities, and that they might leaue them, if they would? But that ye might see there is a heart within vainer than the apparel is without.
Who doth not know that these Are vanities, and that they might leave them, if they would? But that you might see there is a heart within vainer than the apparel is without.
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Therefore when these vanities re worn out, they wil haue new, and still new, til all be spent vpon vanitie, and then they begin like the prodigall childe to see how vaine they were, when they haue bought Wisedome with sorrow.
Therefore when these vanities re worn out, they will have new, and still new, till all be spent upon vanity, and then they begin like the prodigal child to see how vain they were, when they have bought Wisdom with sorrow.
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What would Salomon say, if he should see how vanitie is growen since his time, what a hight she is mounted, what a traine followes her, that there is no prince in the world hath so many attendants as vanitie? She was but an Impe then,
What would Solomon say, if he should see how vanity is grown since his time, what a hight she is mounted, what a train follows her, that there is no Prince in the world hath so many attendants as vanity? She was but an Imp then,
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but now she is a mother, and who can number her sonnes and daughters:
but now she is a mother, and who can number her Sons and daughters:
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the child is vaine in playing the mother vaine in dandling, the father vaine in giuing, the Courtier vaine in spending, the souldier vaine in boasting, the suter vaine in striuing, the trauailer vaine in talking, the merchant vaine in swearing, the gentleman vaine in building, the husbandman vaine in carking, the olde man vaine in coueting, the Seruingman vaine in soothing, the young man vaine in sporting, the Papist vaine in superstition, the protestant vaine in conuersation.
the child is vain in playing the mother vain in dandling, the father vain in giving, the Courtier vain in spending, the soldier vain in boasting, the suitor vain in striving, the traveler vain in talking, the merchant vain in swearing, the gentleman vain in building, the husbandman vain in carking, the old man vain in coveting, the Serving man vain in soothing, the young man vain in sporting, the Papist vain in Superstition, the protestant vain in Conversation.
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Euery vanitie is so pleasant to one or other, that they cannot misse one.
Every vanity is so pleasant to one or other, that they cannot miss one.
d n1 vbz av j p-acp crd cc n-jn, cst pns32 vmbx vvi pi.
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So she gads by Sea & by land, and still mo disciples flock vnto her of gamsters & swearers and players,
So she gads by Sea & by land, and still more Disciples flock unto her of gamesters & swearers and players,
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the houre of darkenes, and the power of darknes, and the worke of darknes met together. the hour of darkness, and the power of darkness, and the work of darkness met together.
dt n1 pp-f n1, cc dt n1 pp-f n1, cc dt n1 pp-f n1 vvd av.
(39) sermon (DIV1)
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and tiplers, and haksters, and Courtiers, as thicke as the flies of Aegipt, which buzzed in their eares,
and tipplers, and haksters, and Courtiers, as thick as the flies of Egypt, which buzzed in their ears,
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and their eies, and their necks before, and behind, that a man cannot set his foot but vpon Vanitie. As the waters couered the earth,
and their eyes, and their necks before, and behind, that a man cannot Set his foot but upon Vanity. As the waters covered the earth,
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when but eight persons were saued:
when but eight Persons were saved:
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so vanitie hath couered it again, a worse deluge than the first, because it hath not suffered eight persons to escape, so vanity hath covered it again, a Worse deluge than the First, Because it hath not suffered eight Persons to escape,
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but euery man is tainted with some vanitie or other, which God seeing in that place and Citie which should be best in the world, (that all men in the citie were vaine) cals it the Citie of vanitie: So wee may say the world of vanitie, because she hath an interest in euery person of it, shee sits vpon the earth like a Serpent,
but every man is tainted with Some vanity or other, which God seeing in that place and city which should be best in the world, (that all men in the City were vain) calls it the city of vanity: So we may say the world of vanity, Because she hath an Interest in every person of it, she sits upon the earth like a Serpent,
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and hatcheth all the sinnes which you see amongst men.
and hatcheth all the Sins which you see among men.
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As ful as Heauen is of blisse, so the world is fraught with vanitie, Court, Citie & countrey, whither doth not vanitie goe,
As full as Heaven is of bliss, so the world is fraught with vanity, Court, city & country, whither does not vanity go,
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but to Heauen? Seeing then that vanitie is so extolled amongest men, Salomon giues his sentence, that all is vanitie. Christ like a Mediatour concludes vpon it that there is but one thing necessarie:
but to Heaven? Seeing then that vanity is so extolled amongst men, Solomon gives his sentence, that all is vanity. christ like a Mediator concludes upon it that there is but one thing necessary:
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therefore let our sentence be like theirs:
Therefore let our sentence be like theirs:
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For sure, if wee had Salomons repentance, we should see such an image of vanity before vs,
For sure, if we had Solomon's Repentance, we should see such an image of vanity before us,
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as would make vs crie againe and againe as often as Salomon: Vanitie of vanities, vanitie of vanities, and all is vanitie.
as would make us cry again and again as often as Solomon: Vanity of vanities, vanity of vanities, and all is vanity.
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What a sweet sentence is this from a King, who may liue as they list by authority, to say, that all is vanitie? Oh, that we might heare Kinges speake so againe:
What a sweet sentence is this from a King, who may live as they list by Authority, to say, that all is vanity? O, that we might hear Kings speak so again:
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for it is a speech which had neede of some to countenance it, for none are counted vaine now but they that speake against vanitie. Then Salomon cryed it,
for it is a speech which had need of Some to countenance it, for none Are counted vain now but they that speak against vanity. Then Solomon cried it,
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but now we must whisper it. You may see how times are changed: Once this was sounde diuinitie, now it is flat railing:
but now we must whisper it. You may see how times Are changed: Once this was sound divinity, now it is flat railing:
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to say that all is vanitie, is euen the vpshot of a disturber.
to say that all is vanity, is even the upshot of a disturber.
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If ye aske the Athiest or Epicure, or these rogish plaiers, what is a disturber? you shall see that they will make Salomon one,
If you ask the Atheist or Epicure, or these rogish players, what is a disturber? you shall see that they will make Solomon one,
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because he speaketh against vanitie: for this is their definition, hee which will not allowe men to prophane the Saboth but saith, that Cardes & dice,
Because he speaks against vanity: for this is their definition, he which will not allow men to profane the Sabbath but Says, that Cards & dice,
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& stage plaies, & Mai-games & May poales, & May fooles, and Morris-dauncers are vanitie, is a pratler, a disturber,
& stage plays, & Mai-games & May poales, & May Fools, and Morris-dancers Are vanity, is a prattler, a disturber,
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Therefore they which say that we are the worse for knowledge, or worse for religion,
Therefore they which say that we Are the Worse for knowledge, or Worse for Religion,
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and an Arch-pustan, by the lawe which the Iewes had to kil Christ. The reason is, because men cannot abide to be controlled of their pleasures.
and an Arch-pustan, by the law which the Iewes had to kill christ. The reason is, Because men cannot abide to be controlled of their pleasures.
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Therefore they hold it is an offence, to speake against their sports, or their customs, or their follies,
Therefore they hold it is an offence, to speak against their sports, or their customs, or their follies,
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or their pleasures, or their titles, or their toyes:
or their pleasures, or their titles, or their toys:
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and they which woulde not be counted precise in these times, must take heede that they goe not so farre as Salomon to tearme all Vanitie. But they must say, that the vanities of great men are necessarie recreations,
and they which would not be counted precise in these times, must take heed that they go not so Far as Solomon to term all Vanity. But they must say, that the vanities of great men Are necessary recreations,
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& the vanities of the people are meanes to make vnitie.
& the vanities of the people Are means to make unity.
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Greater bookes are written to maintaine this than Salomon made to refute it, so they haue made their wit and their learning Vanitie, and are vaine in Printe.
Greater books Are written to maintain this than Solomon made to refute it, so they have made their wit and their learning Vanity, and Are vain in Print.
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But they that would knowe nowe of what standing such precise reproouers are, and how ancient this reproofe is, may see heere, that if this bee a crime to call Vanitie, Vanitie: the wisest man that euer was before Christ was herein criminate, not when hee strayed,
But they that would know now of what standing such precise reprovers Are, and how ancient this reproof is, may see Here, that if this be a crime to call Vanity, Vanity: the Wisest man that ever was before christ was herein criminate, not when he strayed,
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but when hee repented, in his best minde (when he became like a Preacher) he preached this first, Vanitie of vanities, all is vanitie:
but when he repented, in his best mind (when he became like a Preacher) he preached this First, Vanity of vanities, all is vanity:
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yet many had rather trie it with Salomon, then beleeue it of Salomon: and while they are wondring with him, some are taken out of their way,
yet many had rather try it with Solomon, then believe it of Solomon: and while they Are wondering with him, Some Are taken out of their Way,
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and cut shorte of the time which they set to repent:
and Cut short of the time which they Set to Repent:
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from others God taketh away his grace, so they neuer returne because their guide is gone.
from Others God Takes away his grace, so they never return Because their guide is gone.
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This the holie Ghost pointed at, when he saith, They followed vanitie, & became vaine, shewing that the things wee followe, will make vs like themselues, and lead vs whether they belong, to heauen or hell.
This the holy Ghost pointed At, when he Says, They followed vanity, & became vain, showing that the things we follow, will make us like themselves, and led us whither they belong, to heaven or hell.
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In Rom. 8. 20. vanitie is put for destruction, but it is neuer put for saluation. If other creatures are subiect to a kinde of destruction for the sinne of man,
In Rom. 8. 20. vanity is put for destruction, but it is never put for salvation. If other creatures Are Subject to a kind of destruction for the sin of man,
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as Paul sheweth, what destruction shall light vpon man for his owne sinne? Therefore let our sentence runne with Salomon, Vanitie of vanities, all is vanitie.
as Paul shows, what destruction shall Light upon man for his own sin? Therefore let our sentence run with Solomon, Vanity of vanities, all is vanity.
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Wee coulde affoord the worlde better wordes and fairer titles, than Vanitie of vanities: but call it what we will, Salomon shewes what it is,
we could afford the world better words and Fairer titles, than Vanity of vanities: but call it what we will, Solomon shows what it is,
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and what we will say in the end when we haue tried it, then Vanitie of vanities: yet it is comfort of comforts, glory of glories, and life of liues.
and what we will say in the end when we have tried it, then Vanity of vanities: yet it is Comfort of comforts, glory of Glories, and life of lives.
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But as Laban shewed himselfe at parting:
But as Laban showed himself At parting:
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as if he were the worst man liuing, they abused him, and mocked him, and reuiled him,
as if he were the worst man living, they abused him, and mocked him, and reviled him,
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so at parting you shall see how it will serue you, They seeme pleasant vanities, and honest vanities, and profitable vanities: but Dauid cals them deceiptfull vanities. Ionas comes after & cals them lying vanities, that is, which promise pleasure, so At parting you shall see how it will serve you, They seem pleasant vanities, and honest vanities, and profitable vanities: but David calls them deceitful vanities. Ionas comes After & calls them lying vanities, that is, which promise pleasure,
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and profite, and all, but deceiue all, when they should performe.
and profit, and all, but deceive all, when they should perform.
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They play Laban which gaue Leah for Rachel. If they be lying vanities and deceiptfull vanities, then are they wofull & miserable vanities. Therefore,
They play Laban which gave Leah for Rachel. If they be lying vanities and deceitful vanities, then Are they woeful & miserable vanities. Therefore,
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(37) sermon (DIV1)
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if we be not come to Salomons conclusion, to thinke that All is vanitie, it is because our owne vanitie will not suffer vs to see the vanitie of other things.
if we be not come to Solomon's conclusion, to think that All is vanity, it is Because our own vanity will not suffer us to see the vanity of other things.
cs pns12 vbb xx vvn p-acp np1 n1, pc-acp vvi d d vbz n1, pn31 vbz p-acp po12 d n1 vmb xx vvi pno12 pc-acp vvi dt n1 pp-f j-jn n2.
(37) sermon (DIV1)
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When we haue proued like Salomon, as fast as euery man groweth in knowledge, and experience,
When we have proved like Solomon, as fast as every man grows in knowledge, and experience,
c-crq pns12 vhb vvn av-j np1, c-acp av-j c-acp d n1 vvz p-acp n1, cc n1,
(37) sermon (DIV1)
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so he beginnes to crie vanitie, and after Vanitie of vanities, and at last, All is vanitie: so wee contemne not all at once,
so he begins to cry vanity, and After Vanity of vanities, and At last, All is vanity: so we contemn not all At once,
av pns31 vvz pc-acp vvi n1, cc p-acp n1 pp-f n2, cc p-acp ord, d vbz n1: av pns12 vvb xx d p-acp a-acp,
(37) sermon (DIV1)
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but one sin after another, one pleasure after another, till at last we count All is vanitie, and then we are come home with Salomon and may be Preachers vnto other.
but one since After Another, one pleasure After Another, till At last we count All is vanity, and then we Are come home with Solomon and may be Preachers unto other.
cc-acp crd n1 p-acp j-jn, crd n1 p-acp j-jn, c-acp p-acp ord pns12 vvb d vbz n1, cc av pns12 vbr vvn av-an p-acp np1 cc vmb vbi n2 p-acp j-jn.
(37) sermon (DIV1)
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Thus I haue shewed vnto you as it were a limme of vanitie, you may looke about you and see the whole bodie:
Thus I have showed unto you as it were a limb of vanity, you may look about you and see the Whole body:
av pns11 vhb vvn p-acp pn22 c-acp pn31 vbdr dt n1 pp-f n1, pn22 vmb vvi p-acp pn22 cc vvb dt j-jn n1:
(37) sermon (DIV1)
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for if she be any where in this land, this is her pontisical seat, where she is neuer nonresident:
for if she be any where in this land, this is her pontisical seat, where she is never nonresident:
c-acp cs pns31 vbb d q-crq p-acp d n1, d vbz po31 j n1, c-crq pns31 vbz av j-jn:
(37) sermon (DIV1)
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now I will leaue you to examine these sayinges, whether all things haue not beene in vaine vnto you yet.
now I will leave you to examine these sayings, whither all things have not been in vain unto you yet.
av pns11 vmb vvi pn22 pc-acp vvi d n2-vvg, cs d n2 vhb xx vbn p-acp j p-acp pn22 av.
(37) sermon (DIV1)
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If they haue been vaine to you and yet are good in their owne nature,
If they have been vain to you and yet Are good in their own nature,
cs pns32 vhb vbn j p-acp pn22 cc av vbr j p-acp po32 d n1,
(37) sermon (DIV1)
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then think how vaine you are who haue turned so many good things to vanitie. Yet to set you in the way before I ende, I will answer them which aske,
then think how vain you Are who have turned so many good things to vanity. Yet to Set you in the Way before I end, I will answer them which ask,
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(37) sermon (DIV1)
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if All things be vanitie: As Salomon saith, Tell vs what wee should choose, that we be not vaine? Christ saith, that one thing is necessarie. Is Salomon contrary to Christ? No,
if All things be vanity: As Solomon Says, Tell us what we should choose, that we be not vain? christ Says, that one thing is necessary. Is Solomon contrary to christ? No,
cs d n2 vbb n1: p-acp np1 vvz, vvb pno12 r-crq pns12 vmd vvi, cst pns12 vbb xx j? np1 vvz, cst crd n1 vbz j. vbz np1 j-jn p-acp np1? uh-dx,
(37) sermon (DIV1)
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therefore one thing Salomon excepts too, to feare God & keepe his commandements.
Therefore one thing Solomon excepts too, to Fear God & keep his Commandments.
av crd n1 np1 vvz av, p-acp n1 np1 cc vvi po31 n2.
(37) sermon (DIV1)
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7373
Therefore if all be vaine but this, let the Tempter take thee vp againe, and shewe thee the Kingdomes of the world,
Therefore if all be vain but this, let the Tempter take thee up again, and show thee the Kingdoms of the world,
av cs d vbb j p-acp d, vvb dt n1 vvb pno21 a-acp av, cc vvi pno21 dt n2 pp-f dt n1,
(37) sermon (DIV1)
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7374
when hee saith, All these will I giue thee, thou maist say, All these I contemne, for all is vaine.
when he Says, All these will I give thee, thou Mayest say, All these I contemn, for all is vain.
c-crq pns31 vvz, d d vmb pns11 vvi pno21, pns21 vm2 vvi, d d pns11 vvb, p-acp d vbz j.
(37) sermon (DIV1)
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What then? Turne away my eies (saith the Prophet Dauid) and my eares, & my heart too from vanitie.
What then? Turn away my eyes (Says the Prophet David) and my ears, & my heart too from vanity.
q-crq av? vvb av po11 n2 (vvz dt n1 np1) cc po11 n2, cc po11 n1 av p-acp n1.
(37) sermon (DIV1)
756
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Trie and proue thou no longer, for Salomon hath proued for thee, it is better to beleeue him than trie with him.
Try and prove thou no longer, for Solomon hath proved for thee, it is better to believe him than try with him.
vvb cc vvb pns21 av-dx av-jc, c-acp np1 vhz vvn p-acp pno21, pn31 vbz jc pc-acp vvi pno31 av vvi p-acp pno31.
(37) sermon (DIV1)
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Therefore now it remaineth that as they brought forth their vaine bookes ofter Pauls preaching, & cast them into the fire:
Therefore now it remains that as they brought forth their vain books ofter Paul's preaching, & cast them into the fire:
av av pn31 vvz cst a-acp pns32 vvd av po32 j n2 jc npg1 vvg, cc vvd pno32 p-acp dt n1:
(37) sermon (DIV1)
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so ye should cast out all your vanities this day, and sacrifice them to God,
so you should cast out all your vanities this day, and sacrifice them to God,
av pn22 vmd vvi av d po22 n2 d n1, cc vvi pno32 p-acp np1,
(37) sermon (DIV1)
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7379
for they haue been your Idols, therefore burie them as Iacob did the Idols, that neuer man saw them after.
for they have been your Idols, Therefore bury them as Iacob did the Idols, that never man saw them After.
c-acp pns32 vhb vbn po22 n2, av vvb pno32 c-acp np1 vdd dt n2, cst av-x n1 vvd pno32 a-acp.
(37) sermon (DIV1)
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And as God gaue Iob other children, so they will giue you other pleasures, feare not that your ioyes will goe way with your vanities,
And as God gave Job other children, so they will give you other pleasures, Fear not that your Joys will go Way with your vanities,
cc p-acp np1 vvd np1 j-jn n2, av pns32 vmb vvi pn22 j-jn n2, vvb xx d po22 n2 vmb vvi n1 p-acp po22 n2,
(37) sermon (DIV1)
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7381
as many thinke they shall neuer bee merry againe, if they should be cōuerted to religion.
as many think they shall never be merry again, if they should be converted to Religion.
c-acp d vvb pns32 vmb av-x vbi j av, cs pns32 vmd vbi vvn p-acp n1.
(37) sermon (DIV1)
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7382
But as Dauid daunced before the Arke as merily as Herodias daunced before the King:
But as David danced before the Ark as merrily as Herodias danced before the King:
cc-acp c-acp np1 vvd p-acp dt n1 c-acp av-j c-acp np1 vvd p-acp dt n1:
(37) sermon (DIV1)
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so knowe vndoubtedlie that the righteous finde more ioy in goodnes, than euer the wicked found in filthines. so know undoubtedly that the righteous find more joy in Goodness, than ever the wicked found in filthiness.
av vvb av-j cst dt j vvi av-dc n1 p-acp n1, cs av dt j vvn p-acp n1.
(37) sermon (DIV1)
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Nay (saith Dauid) more than they can finde in riches or honours, when their wheate and wine abound. Nay (Says David) more than they can find in riches or honours, when their wheat and wine abound.
uh (vvz np1) av-dc cs pns32 vmb vvi p-acp n2 cc n2, c-crq po32 n1 cc n1 vvi.
(37) sermon (DIV1)
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7385
As a horse is a vaine thing to saue a man: so all these things are too vaine to make a man happie. As a horse is a vain thing to save a man: so all these things Are too vain to make a man happy.
p-acp dt n1 vbz dt j n1 pc-acp vvi dt n1: av d d n2 vbr av j pc-acp vvi dt n1 j.
(37) sermon (DIV1)
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I appeale to your selues, if ye haue tried the pleasures of vanitie alreadie, (as I knowe ye haue) whether yee may readilie say with Saint Paule, What profit haue we of these things whereof we are ashamed? no profit but shame and griefe,
I appeal to your selves, if you have tried the pleasures of vanity already, (as I know you have) whither ye may readily say with Saint Paul, What profit have we of these things whereof we Are ashamed? no profit but shame and grief,
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(37) sermon (DIV1)
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and guilt, & a dreadful expectation of iudgement:
and guilt, & a dreadful expectation of judgement:
cc n1, cc dt j n1 pp-f n1:
(37) sermon (DIV1)
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7388
As Salomon cals folly the inheritaunce of follie, so vanitie is the inheritaunce of vanitie. Ten times Laban changed Iacobs wages, As Solomon calls folly the inheritance of folly, so vanity is the inheritance of vanity. Ten times Laban changed Iacobs wages,
p-acp np1 vvz n1 dt n1 pp-f n1, av n1 vbz dt n1 pp-f n1. crd n2 np1 vvn npg1 n2,
(37) sermon (DIV1)
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but ten thousand times sinne hath changed your wages, and deceiued you with other successe than you looked for,
but ten thousand times sin hath changed your wages, and deceived you with other success than you looked for,
cc-acp crd crd n2 n1 vhz vvn po22 n2, cc vvd pn22 p-acp j-jn n1 cs pn22 vvd p-acp,
(37) sermon (DIV1)
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like Shebna which built his Sepulchre in one Countrey, and was buried in the other:
like Shebna which built his Sepulchre in one Country, and was buried in the other:
av-j np1 r-crq vvd po31 n1 p-acp crd n1, cc vbds vvn p-acp dt n-jn:
(37) sermon (DIV1)
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and yet how many changes are behinde, you knowe not, for if you did you woulde make inquisition now and banish them at first, and yet how many changes Are behind, you know not, for if you did you would make inquisition now and banish them At First,
cc av c-crq d n2 vbr a-acp, pn22 vvb xx, c-acp cs pn22 vdd pn22 vmd vvi n1 av cc vvi pno32 p-acp ord,
(37) sermon (DIV1)
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for whensoeuer ye goe about to cast them out, they will say still like the Diuels, that thou tormentest them before the time.
for whensoever you go about to cast them out, they will say still like the Devils, that thou tormentest them before the time.
c-acp c-crq pn22 vvb a-acp pc-acp vvi pno32 av, pns32 vmb vvi av av-j dt n2, cst pns21 vv2 pno32 p-acp dt n1.
(37) sermon (DIV1)
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It seemes that manie are touched with compassion of this, & therfore repriue their vanities, and slack the execution, as though they were affraid to offend the Diuell:
It seems that many Are touched with compassion of this, & Therefore reprieve their vanities, and slack the execution, as though they were afraid to offend the devil:
pn31 vvz cst d vbr vvn p-acp n1 pp-f d, cc av vvi po32 n2, cc vvi dt n1, c-acp cs pns32 vbdr j pc-acp vvi dt n1:
(37) sermon (DIV1)
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euen we perhaps are in the trace of vanitie, hunting with Salomon to finde that which we loue, and finde it not: even we perhaps Are in the trace of vanity, hunting with Solomon to find that which we love, and find it not:
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(37) sermon (DIV1)
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because we seeke it out of the way.
Because we seek it out of the Way.
c-acp pns12 vvb pn31 av pp-f dt n1.
(37) sermon (DIV1)
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What is the remedy, So runne, saith Paul, that ye may obtaine, you haue tried the euil way to happines,
What is the remedy, So run, Says Paul, that you may obtain, you have tried the evil Way to happiness,
q-crq vbz dt n1, av vvn, vvz np1, cst pn22 vmb vvi, pn22 vhb vvn dt j-jn n1 p-acp n1,
(37) sermon (DIV1)
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now try the good way, and then that which yee loue nowe, shall not onely seeme vaine, but Vanitie of Vanities: that ye wil maruaile how ye could loue them so long,
now try the good Way, and then that which ye love now, shall not only seem vain, but Vanity of Vanities: that you will marvel how you could love them so long,
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(37) sermon (DIV1)
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and would not bee in that dotage of thē again for all the world.
and would not be in that dotage of them again for all the world.
cc vmd xx vbi p-acp d n1 pp-f pno32 av p-acp d dt n1.
(37) sermon (DIV1)
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Vntill these earthlie things seeme vaine, no heauenlie things shal seeme precious, therefore lose no more time the daie comes when Vanitie of vanities shall be turned to miserie of miseries,
Until these earthly things seem vain, no heavenly things shall seem precious, Therefore loose no more time the day comes when Vanity of vanities shall be turned to misery of misery's,
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(37) sermon (DIV1)
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and All is vanitie, to All is miserie. There is a certain place called Hel, where God keepes generall Sessions, there Iustice shall sit to examine vanity, who hath embraced her and who hath forsaken her God,
and All is vanity, to All is misery. There is a certain place called Hell, where God keeps general Sessions, there justice shall fit to examine vanity, who hath embraced her and who hath forsaken her God,
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(37) sermon (DIV1)
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and he which made his pleasure of sinne, so soone as he heares this doome, Depart from me yee wicked, shall goe downe by a blacke waie with many a sigh and 〈 ◊ 〉 from God from the Angels from the Saints, from ioie, from glory, from blisse with the fiends of hell, to 〈 … 〉 Pallace of darkenes with the Princes of horror, at the table of vengeance, in the 〈 ◊ 〉 of calamitie, with the crowne of death vpon his head:
and he which made his pleasure of sin, so soon as he hears this doom, Depart from me ye wicked, shall go down by a black Way with many a sighs and 〈 ◊ 〉 from God from the Angels from the Saints, from joy, from glory, from bliss with the fiends of hell, to 〈 … 〉 Palace of darkness with the Princes of horror, At the table of vengeance, in the 〈 ◊ 〉 of calamity, with the crown of death upon his head:
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(37) sermon (DIV1)
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& he which tempted him to sinne, shall plague him for sinning vntil he crie like Gam, My punishment is greater than I can beare for all the griefes,
& he which tempted him to sin, shall plague him for sinning until he cry like Gam, My punishment is greater than I can bear for all the griefs,
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(37) sermon (DIV1)
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7403
and feares, and cares, and troubles, which fed vppon him while he liued shall meete in an houre,
and fears, and Cares, and Troubles, which fed upon him while he lived shall meet in an hour,
cc n2, cc n2, cc n2, r-crq vvd p-acp pno31 cs pns31 vvd vmb vvi p-acp dt n1,
(37) sermon (DIV1)
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7404
and exceede them so farre, that he suffers for all, and maruaile how any torment can bee left for other.
and exceed them so Far, that he suffers for all, and marvel how any torment can be left for other.
cc vvi pno32 av av-j, cst pns31 vvz p-acp d, cc vvb c-crq d n1 vmb vbi vvn p-acp n-jn.
(37) sermon (DIV1)
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7405
What faith or feare haue they, that go dauncing & leaping to this fire, as it were to a banquet,
What faith or Fear have they, that go dancing & leaping to this fire, as it were to a banquet,
q-crq n1 cc n1 vhb pns32, cst vvb vvg cc vvg p-acp d n1, c-acp pn31 vbdr p-acp dt n1,
(37) sermon (DIV1)
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7406
like a foole which runneth to the stocks? How happie were it for men as we liue in these daies,
like a fool which Runneth to the stocks? How happy were it for men as we live in these days,
av-j dt n1 r-crq vvz p-acp dt n2? q-crq j vbdr pn31 p-acp n2 c-acp pns12 vvb p-acp d n2,
(37) sermon (DIV1)
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7407
if there were no iudgment at all? What will we answere when he which made Salomon to write this, shall aske why we would not beleeue it? what shall we say when he which came from his kingdom to bring vs vnto it, demaunds why we did turne the day of saluation vnto the date of vanitie? if ye cannot excuse it here,
if there were no judgement At all? What will we answer when he which made Solomon to write this, shall ask why we would not believe it? what shall we say when he which Come from his Kingdom to bring us unto it, demands why we did turn the day of salvation unto the date of vanity? if you cannot excuse it Here,
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(37) sermon (DIV1)
756
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7408
how will ye defend it there we were borne in vanitie, and we liue in vanitie, but wee would not die in vanitie, because no man lookes for any good of his sinnes after he is past this world,
how will you defend it there we were born in vanity, and we live in vanity, but we would not die in vanity, Because no man looks for any good of his Sins After he is passed this world,
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(37) sermon (DIV1)
756
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7409
therefore let vs remember that whither the vaine men are gone, thither vaine men shall goe.
Therefore let us Remember that whither the vain men Are gone, thither vain men shall go.
av vvb pno12 vvi cst c-crq dt j n2 vbr vvn, av j n2 vmb vvi.
(37) sermon (DIV1)
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7410
There be not two endes for sinners, but one:
There be not two ends for Sinners, but one:
pc-acp vbb xx crd n2 p-acp n2, cc-acp pi:
(37) sermon (DIV1)
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7428
& he which can pray, is passing from his griefe, & he which can giue thankes, hath obtained his desire.
& he which can pray, is passing from his grief, & he which can give thanks, hath obtained his desire.
cc pns31 r-crq vmb vvi, vbz vvg p-acp po31 n1, cc pns31 r-crq vmb vvi n2, vhz vvn po31 n1.
(38) sermon (DIV1)
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7411
what a wofull bargaine will it seeme then to remember that thou didst sell they soule for vanitie? If any thing wil reclaime vs, this wil• be a terrour in our heartes, to thinke that we shal giue account vnto him, which will measure to vs as much miserie as wee haue taken vanitie, therefore as Abner saide to Ioab, knowest thou not that it will be bitternes in the latter ende? So let euery man consider with himselfe,
what a woeful bargain will it seem then to Remember that thou didst fell they soul for vanity? If any thing will reclaim us, this wil• be a terror in our hearts, to think that we shall give account unto him, which will measure to us as much misery as we have taken vanity, Therefore as Abner said to Ioab, Knowest thou not that it will be bitterness in the latter end? So let every man Consider with himself,
r-crq dt j n1 vmb pn31 vvi av pc-acp vvi cst pns21 vdd2 vvi pns32 n1 p-acp n1? cs d n1 vmb vvi pno12, d n1 vbb dt n1 p-acp po12 n2, pc-acp vvi cst pns12 vmb vvi n1 p-acp pno31, r-crq vmb vvi p-acp pno12 p-acp d n1 c-acp pns12 vhb vvn n1, av p-acp np1 vvd p-acp np1, vv2 pns21 xx cst pn31 vmb vbi n1 p-acp dt d n1? av vvb d n1 vvi p-acp px31,
(37) sermon (DIV1)
756
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7412
though his vanities be swee• now, yet they will bee bitter in the ende As Ammon after hee had fulfilled his lust did hate Thamar (which defied her) more than he loued her before,
though his vanities be swee• now, yet they will be bitter in the end As Ammon After he had fulfilled his lust did hate Tamar (which defied her) more than he loved her before,
cs po31 n2 vbb n1 av, av pns32 vmb vbi j p-acp dt n1 p-acp np1 c-acp pns31 vhd vvn po31 n1 vdd vvi np1 (r-crq vvd pno31) av-dc cs pns31 vvd pno31 a-acp,
(37) sermon (DIV1)
756
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7413
so when the sport is past, and Death lookes vs in the face, wee shall hate our vanities more,
so when the sport is passed, and Death looks us in the face, we shall hate our vanities more,
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than wee loue 〈 … 〉.
than we love 〈 … 〉.
cs pns12 vvb 〈 … 〉.
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All this 〈 ◊ 〉 conclude that our Sauiour said to Martha, but one thing is necessarie.
All this 〈 ◊ 〉 conclude that our Saviour said to Martha, but one thing is necessary.
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Which God graunt wee may choose for his sonne Iesus Christ, and then wee haue learned this lesson. FINIS.
Which God grant we may choose for his son Iesus christ, and then we have learned this Lesson. FINIS.
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The Ladder of Peace. Reioyce euer more, pray continually, in all things giue thankes.
The Ladder of Peace. Rejoice ever more, pray continually, in all things give thanks.
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WHen I spake last of these words, I shewed you how the Apostle commēdeth vnto vs three vertues, of greater price than the three presents which the wisemen brought vnto Christ:
WHen I spoke last of these words, I showed you how the Apostle commends unto us three Virtues, of greater price than the three presents which the Wise men brought unto christ:
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the first is, Reioice euermore, the second is, pray continually, the third, in all things giue thankes.
the First is, Rejoice evermore, the second is, pray continually, the third, in all things give thanks.
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All three are of one last, for wee must reioice continually because he saith, reioyce euermore, and we must pray continually, because he saith pray continually, and wee must giue thankes continually because he saith, in all things giue thanks.
All three Are of one last, for we must rejoice continually Because he Says, rejoice evermore, and we must pray continually, Because he Says pray continually, and we must give thanks continually Because he Says, in all things give thanks.
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These are the three things which one saith, Al men doe, and no man doth, because euerie man doth them, and scarce one doth them as hee should.
These Are the three things which one Says, All men do, and no man does, Because every man does them, and scarce one does them as he should.
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Therefore the Apostle to shewe vs, how we should doo them well, doth put continually vnto them,
Therefore the Apostle to show us, how we should do them well, does put continually unto them,
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as though continuance were the perfection of al vertues.
as though Continuance were the perfection of all Virtues.
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I chose this scripture for a consolation to them which are afflicted in conscience, which is commonly the disease of the innocentest soule:
I chosen this scripture for a consolation to them which Are afflicted in conscience, which is commonly the disease of the innocentest soul:
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for they thinke that they doo wel to mourne continually, and Paul saith, Reioice continually: and therefore I will speake a little more of these wordes than I did before.
for they think that they do well to mourn continually, and Paul Says, Rejoice continually: and Therefore I will speak a little more of these words than I did before.
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If you marke it, it may well be called, The Ladder of Peace ▪ for it stands vpon three steps,
If you mark it, it may well be called, The Ladder of Peace ▪ for it Stands upon three steps,
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and euery step is a step from trouble to peace, from sorrow to ioy, for hee which can Reioyce, is past his griefe:
and every step is a step from trouble to peace, from sorrow to joy, for he which can Rejoice, is passed his grief:
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A man cannot reioyce & mourne, a man cannot pray and despaire, a man cannot giue thankes, and bee offended,
A man cannot rejoice & mourn, a man cannot pray and despair, a man cannot give thanks, and be offended,
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therefore keepe still vpon one of these three steps, and you shall neuer sorrow too much.
Therefore keep still upon one of these three steps, and you shall never sorrow too much.
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If thou canst not reioyce as if thy paine were past, then giue thankes, because thy paine is profitable:
If thou Canst not rejoice as if thy pain were passed, then give thanks, Because thy pain is profitable:
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if thou canst not thinke that thy payne is worth thankes, then pray that thou maist haue patience to beare it:
if thou Canst not think that thy pain is worth thanks, then pray that thou Mayest have patience to bear it:
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and it is vnpossible that in praying or thanking or reioycing, that any greefe should want patience enough to beare it.
and it is unpossible that in praying or thanking or rejoicing, that any grief should want patience enough to bear it.
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But when you forget to reioyce in the Lord, then you begin to muse, and after to feare,
But when you forget to rejoice in the Lord, then you begin to muse, and After to Fear,
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and after to distrust, and at last to despayre, and then euery thought seemes to be a sinne against the holy Ghost.
and After to distrust, and At last to despair, and then every Thought seems to be a sin against the holy Ghost.
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How many sinnes doth the afflicted conscience recorde against it selfe, repenting for breaking this commaundement,
How many Sins does the afflicted conscience record against it self, repenting for breaking this Commandment,
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and that commaundement, and neuer repenteth for breaking this commaundement, reioice euermore.
and that Commandment, and never Repenteth for breaking this Commandment, rejoice evermore.
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It is not an indifferent thing to reioyce or not to reioice, but wee are commaunded to reioyce, to shew that wee breake a commandement if we reioyce not.
It is not an indifferent thing to rejoice or not to rejoice, but we Are commanded to rejoice, to show that we break a Commandment if we rejoice not.
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Oh what a comfort is this when the comforter himselfe shall cōmaund vs to reioyce? God was wont to say, repent and not reioice because men reioyce too much,
O what a Comfort is this when the comforter himself shall command us to rejoice? God was wont to say, Repent and not rejoice Because men rejoice too much,
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but heere God commaundeth to reioyce, as though some men did not reioyce enough. Therefore you must vnderstand to whom he speaketh.
but Here God commandeth to rejoice, as though Some men did not rejoice enough. Therefore you must understand to whom he speaks.
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In 149. Psal. 5. It is said, Let the Saints be glad, not let the wicked be glad, In 149. Psalm 5. It is said, Let the Saints be glad, not let the wicked be glad,
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and in Esaiah 40. 1. Hee saith, Comfort my people, not comfort mine enemies, shewing to whō this commandement of Paul is sent reioyce euermore, it is not in this as Christ saieth that which I say vnto you I say vnto all, but that which I say vnto you I say not vnto all.
and in Isaiah 40. 1. He Says, Comfort my people, not Comfort mine enemies, showing to whom this Commandment of Paul is sent rejoice evermore, it is not in this as christ Saith that which I say unto you I say unto all, but that which I say unto you I say not unto all.
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Giue wine (saith Salomon) vnto him that is sorrowfull; that he may forget his griefe: Give wine (Says Solomon) unto him that is sorrowful; that he may forget his grief:
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So giue comfort vnto him which is penitent that he may forget his feare.
So give Comfort unto him which is penitent that he may forget his Fear.
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Salomon saith fiue times that this is the portion of man vnder the sunne, to receiue the gifts of God with thankefulnes and to reioyce in them, hee which would haue vs holy as he is holy, would haue vs ioyfull as he is ioyfull, he which would haue vs do his will vpon earth, Solomon Says fiue times that this is the portion of man under the sun, to receive the Gifts of God with thankfulness and to rejoice in them, he which would have us holy as he is holy, would have us joyful as he is joyful, he which would have us do his will upon earth,
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so the soule may not iniure the body, because it is the bodis keeper:
so the soul may not injure the body, Because it is the bodies keeper:
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As the Angels doo it in heauen, would haue vs reioyce vpon earth as the Angels reioyce in heauen, he which hath ordained vs to the kingdome of Saints, woulde haue vs reioice that we haue such a kingdom to receiue.
As the Angels do it in heaven, would have us rejoice upon earth as the Angels rejoice in heaven, he which hath ordained us to the Kingdom of Saints, would have us rejoice that we have such a Kingdom to receive.
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Therefore he saith to his Disciples, Reioice that your names are written in the booke of life, as B•az said vnto Ruth•, goe not out of this fielde to gleane in any other field, for here thou shalt haue inough, so he woulde not haue vs goe from this comfort vnto any other comfort,
Therefore he Says to his Disciples, Rejoice that your names Are written in the book of life, as B•az said unto Ruth•, go not out of this field to glean in any other field, for Here thou shalt have enough, so he would not have us go from this Comfort unto any other Comfort,
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for here we shall haue enough:
for Here we shall have enough:
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the spirite of God is called the Comforter, because we should haue comfort in it, I will send you the Comforter saith Christ, to shew that they which haue the spirit haue comfort too,
the Spirit of God is called the Comforter, Because we should have Comfort in it, I will send you the Comforter Says christ, to show that they which have the Spirit have Comfort too,
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and they which resist comfort, resiste the spirit, therefore the sonne of GOD is called the Consolation of Israell, to shew that hee bringeth Consolation with him,
and they which resist Comfort, resist the Spirit, Therefore the son of GOD is called the Consolation of Israel, to show that he brings Consolation with him,
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and that ioye is where Christ is, as light is where the Sūne is.
and that joy is where christ is, as Light is where the Sun is.
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Therefore the chiefest ioy is called the ioye of the holie Ghost, to shewe that they haue the chiefest ioye, which haue the holie Ghost,
Therefore the chiefest joy is called the joy of the holy Ghost, to show that they have the chiefest joy, which have the holy Ghost,
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therefore the greatest peace is called the peace of conscience, to shew that they haue the greatest peace, which haue a good conscience:
Therefore the greatest peace is called the peace of conscience, to show that they have the greatest peace, which have a good conscience:
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therefore the faithfull are said, to be annointed with the oyle of ioy, as though ioie were in their countenance:
Therefore the faithful Are said, to be anointed with the oil of joy, as though joy were in their countenance:
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therefore they are said to be cloathed with the garmēt of gladnes, as though gladnes did compasse them like a garment:
Therefore they Are said to be clothed with the garment of gladness, as though gladness did compass them like a garment:
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therefore Paul (in al his Epistels) doth ioine grace & peace together, & shew that the peace of God doth follow them which haue the grace of God. It is not in vaine that the holy Ghost when he named Barnabas, interpreted his name too, Therefore Paul (in all his Epistles) does join grace & peace together, & show that the peace of God does follow them which have the grace of God. It is not in vain that the holy Ghost when he nam Barnabas, interpreted his name too,
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because it signifieth the sonne of consolation: as though he delighted in such men as were the sonne of consolation. Comfort one another saith Paule: How shal we comfort one another without comfort? Therefore Paule saith, GOD comforteth vs; that we may be able to comfort other by the comfort wherby we our selues are comforted of God:
Because it signifies the son of consolation: as though he delighted in such men as were the son of consolation. Comfort one Another Says Paul: How shall we Comfort one Another without Comfort? Therefore Paul Says, GOD comforts us; that we may be able to Comfort other by the Comfort whereby we our selves Are comforted of God:
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shewing, that wee cannot comfort other, vnlesse wee be comfortable our selues: showing, that we cannot Comfort other, unless we be comfortable our selves:
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and therefore that we may performe this dutie, we are bound to nourish comfort in our selues Paul saith, I am full of comfort:
and Therefore that we may perform this duty, we Are bound to nourish Comfort in our selves Paul Says, I am full of Comfort:
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who then can say, I am full of sorrow, but he must contrarie Paule? As the bodie may not offend the soule,
who then can say, I am full of sorrow, but he must contrary Paul? As the body may not offend the soul,
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but a pensiue man doth iniure the body, and the soule too, for Salomon saith, A sound spirit will beare his infirmities,
but a pensive man does injure the body, and the soul too, for Solomon Says, A found Spirit will bear his infirmities,
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but a wounded spirite who can beare? As if he should say, The heart must be kept couragious,but a wounded Spirit who can bear? As if he should say, The heart must be kept courageous,
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and strong, & liuely like an instrument which is tuned to tune all the rest, or els euery griefe wil make thee impatient.
and strong, & lively like an Instrument which is tuned to tune all the rest, or Else every grief will make thee impatient.
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In Deut. 30. 9. it is said that God reioiceth to doe vs good, & therefore in the 28 of Deut. the Iewes are reprooued,
In Deuteronomy 30. 9. it is said that God Rejoiceth to do us good, & Therefore in the 28 of Deuteronomy the Iewes Are reproved,
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because they reioyced not in the seruice of God.
Because they rejoiced not in the service of God.
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As he loueth a cheerfull giuer, so, hee loueth a cheerfull seruer, and a cheerefull Preacher,
As he loves a cheerful giver, so, he loves a cheerful server, and a cheerful Preacher,
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and a cheereful hearer, and a cheereful worshipper:
and a cheerful hearer, and a cheerful worshipper:
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and therefore Dauid saith, Let vs sing hartelie vnto the Lord, shewing as it were the tune which delighteth Gods eares.
and Therefore David Says, Let us sing heartily unto the Lord, showing as it were the tune which delights God's ears.
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If you would know with what tune ye should sing vnto God, Dauid saith Heartelie, that is, you must giue heartelie, you must loue heartelie, you must obey heartelie, you must pray heartelie: and when you do all thinges heartely, then you shall doe all things cheerfully.
If you would know with what tune you should sing unto God, David Says Heartily, that is, you must give heartily, you must love heartily, you must obey heartily, you must pray heartily: and when you do all things heartily, then you shall do all things cheerfully.
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Therfore now I may say vnto them which resist comfort and nourish griefe, as the Prophet saith, Who hath required these things of you? GOD doth require no sorrowe but the sorrow for sin, no feare but the fear to sin, no care but the care to please him,
Therefore now I may say unto them which resist Comfort and nourish grief, as the Prophet Says, Who hath required these things of you? GOD does require no sorrow but the sorrow for since, no Fear but the Fear to sin, no care but the care to please him,
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nay hee hath forbidden al other care: and therefore Peter saith, Cast your care vppon him.
nay he hath forbidden all other care: and Therefore Peter Says, Cast your care upon him.
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As though God did not allow vs to care, he sent his Apostle with this charge, Cast your care vppon him, As wee doo cast our sinnes vpon Christ so we must cast our cares vpon him:
As though God did not allow us to care, he sent his Apostle with this charge, Cast your care upon him, As we do cast our Sins upon christ so we must cast our Cares upon him:
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for God hath commaunded vs to labour, but not to care, because care hindereth our labour,
for God hath commanded us to labour, but not to care, Because care hindereth our labour,
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like the Samaritanes, which seemed to helpe the Iewes to build the Temple & hindered them to build the Temple:
like the Samaritans, which seemed to help the Iewes to built the Temple & hindered them to built the Temple:
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so care, and sorrow, & thought seeme to helpe vs in our labours, & our studies, so care, and sorrow, & Thought seem to help us in our labours, & our studies,
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& our prayers, and our strife, but indeede they hinder vs, for they take al the time from that which we should do,
& our Prayers, and our strife, but indeed they hinder us, for they take all the time from that which we should do,
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& disable vs to do it:
& disable us to do it:
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and therefore, when care commeth to vs, we shal answere it as Christ said vnto Sathan.
and Therefore, when care comes to us, we shall answer it as christ said unto Sathan.
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Auoide Sathan, auoide care for euery care which is not of God, is of Sathan, and we may not beare that which God commaundeth vs to cast vppon him: Avoid Sathan, avoid care for every care which is not of God, is of Sathan, and we may not bear that which God commandeth us to cast upon him:
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as Iudas hanged himself? The Scripture saieth not, let him which hath stolne despaire of mercie, but Let him which hath stolne steale no more, and it is enough.
as Iudas hanged himself? The Scripture Saith not, let him which hath stolen despair of mercy, but Let him which hath stolen steal no more, and it is enough.
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As we are taught to discerne of spirites & of doctrines: so we must discerne of cares and sorrowes:
As we Are taught to discern of spirits & of doctrines: so we must discern of Cares and sorrows:
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for when Paul saith, There is a repentance not to be repented of:
for when Paul Says, There is a Repentance not to be repented of:
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Hee sheweth that there is a repentance to be repented of, that is, a repentance which is a sin like the teares of Esau, which wept not for his sins, but for his patrimony.
He shows that there is a Repentance to be repented of, that is, a Repentance which is a since like the tears of Esau, which wept not for his Sins, but for his patrimony.
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When wee sorrowe for any thing but sinne, as Esau did, then our sorrow is murmuring: When we sorrow for any thing but sin, as Esau did, then our sorrow is murmuring:
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and when wee sorrow more for sinne then wee should as some doe:
and when we sorrow more for sin then we should as Some doe:
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then our sorrow is distrust, which hurteth vs more than the thing which wee sorrow for:
then our sorrow is distrust, which hurteth us more than the thing which we sorrow for:
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For, The sorrowe of the heart (saith Salomon) is the consuming of the bones: For, The sorrow of the heart (Says Solomon) is the consuming of the bones:
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not onely the consuming of the soft flesh, but the consuming of the hard bones, that is, it will pull down the strongest man that is:
not only the consuming of the soft Flesh, but the consuming of the hard bones, that is, it will pull down the Strongest man that is:
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and hee which intertaineth it, shall quickly say with Naomi: Call me no more beautifull, but bitter.
and he which intertaineth it, shall quickly say with Naomi: Call me no more beautiful, but bitter.
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Call mee no more strong, but weak, for it wil change him like a sicknes:
Call me no more strong, but weak, for it will change him like a sickness:
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therefore as Christ refused the vineger & would not drinke it when he had tasted it:
Therefore as christ refused the vinegar & would not drink it when he had tasted it:
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So let no man drinke of sorrow before he taste it: So let no man drink of sorrow before he taste it:
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But if anie thing eat thee vp, let the zeale of Gods house eate thee vp:
But if any thing eat thee up, let the zeal of God's house eat thee up:
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for thy charge is not to get thy liuing with the care of thy minde, but with the sweate of thy browes.
for thy charge is not to get thy living with the care of thy mind, but with the sweat of thy brows.
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Now (as Iames saith) Resist the deuil, & hee will flie from you: So resist sorrowe, and it will flie from you.
Now (as James Says) Resist the Devil, & he will fly from you: So resist sorrow, and it will fly from you.
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This is all the care, and all the feare, and all the repentance, which euer I could find in the Scripture.
This is all the care, and all the Fear, and all the Repentance, which ever I could find in the Scripture.
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Therefore let vs pray God euery day to tourne all our ioye into the ioy of the Holy Ghost, Therefore let us pray God every day to turn all our joy into the joy of the Holy Ghost,
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and all our peace into the peace of conscience, and all our sorrow into the sorrow for sinne,
and all our peace into the peace of conscience, and all our sorrow into the sorrow for sin,
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and all our feare into the feare to sinne, that so wee may sorrow & reioyce together, feare & hope together:
and all our Fear into the Fear to sin, that so we may sorrow & rejoice together, Fear & hope together:
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that is, haue one eie to the Law to keepe vs from presumption, and another eie to the Gospel to keepe vs from despaire,
that is, have one eye to the Law to keep us from presumption, and Another eye to the Gospel to keep us from despair,
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and then this comfort is sent to vs, Reioyce euer more, or els we haue nothing to do with it. It followeth:
and then this Comfort is sent to us, Rejoice ever more, or Else we have nothing to do with it. It follows:
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Pray continually. As Elisha would not prophecie vntill the Musitian came, and while the Musitian played Elisha prophecied: Pray continually. As Elisha would not prophecy until the Musician Come, and while the Musician played Elisha prophesied:
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so when the heart reioyceth in God, then it is fittest to call vppon God, and therefore Paul putteth reioyce before pray, like the Musitian which played before Elisha prophecied.
so when the heart rejoices in God, then it is Fittest to call upon God, and Therefore Paul putteth rejoice before pray, like the Musician which played before Elisha prophesied.
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After Reioyce continually, hee biddeth vs Pray continually: shewing that it must be such a reioycing continually, that we may pray continually too, or els he doeth not allowe vs to reioyce. How can these two ioyne together, Pray and Reioyce. Some if they should praye cannot reioyce for theyr heartes:
After Rejoice continually, he bids us Pray continually: showing that it must be such a rejoicing continually, that we may pray continually too, or Else he doth not allow us to rejoice. How can these two join together, Pray and Rejoice. some if they should pray cannot rejoice for their hearts:
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Nay their harts are sicke vntill their prayers bee done, although they praye not themselues,
Nay their hearts Are sick until their Prayers be done, although they pray not themselves,
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but heare another praye for them, this is the difference betweene the reioycing of the wicked,
but hear Another pray for them, this is the difference between the rejoicing of the wicked,
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and the reioycing of the godly. The comfort of the wicked, is like a compound medicine made of many mixtures:
and the rejoicing of the godly. The Comfort of the wicked, is like a compound medicine made of many mixtures:
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for there must be piping and daunsing, and leaping, and feasting, and dallying, at their game,
for there must be piping and dancing, and leaping, and feasting, and dallying, At their game,
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or else they cannot be merry.
or Else they cannot be merry.
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but the comfort of the faithfull is like a light in the aire, which shines when no matter is seene:
but the Comfort of the faithful is like a Light in the air, which shines when no matter is seen:
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So the godlie reioyce when no cause is seene: if they doo but thinke vppon God, they reioice straight.
So the godly rejoice when no cause is seen: if they do but think upon God, they rejoice straight.
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If there bee but a praier, and a thankefulnes, and a meditation, there are instrumentes inough for them,
If there be but a prayer, and a thankfulness, and a meditation, there Are Instruments enough for them,
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and they can bee as merry as birdes in May. The reason of it is this, as Christ said:
and they can be as merry as Birds in May. The reason of it is this, as christ said:
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I haue another meate which you knowe not of, so the godlie haue another ioy which the worlde knoweth not oft of this ioy, a man may reioice continually. And therefore Salomon saieth, A good conscience is a continuall feast, that is, a continuall ioy. I have Another meat which you know not of, so the godly have Another joy which the world Knoweth not oft of this joy, a man may rejoice continually. And Therefore Solomon Saith, A good conscience is a continual feast, that is, a continual joy.
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But of the wickeds ioy hee saith, In laughter their hearte is sorrowfull: that is, their laughter is sorrowe: as if hee should say:
But of the wickeds joy he Says, In laughter their heart is sorrowful: that is, their laughter is sorrow: as if he should say:
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the wicked neuer reioice indeed but counterfait ioy, as they counterfait vertue. Thus Paul ioineth, Reioyce continuallie with Praie continually, as if hee shoulde say:
the wicked never rejoice indeed but counterfeit joy, as they counterfeit virtue. Thus Paul Joineth, Rejoice continually with Pray continually, as if he should say:
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by this thou shalt knowe whether thou reioice well, if thou canst pray too:
by this thou shalt know whither thou rejoice well, if thou Canst pray too:
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that is, if thy reioicing mooue thee to praier, as the ioy of the Angels makes them praise GOD and sing, Holy, Holy, Holy, vnto him.
that is, if thy rejoicing move thee to prayer, as the joy of the Angels makes them praise GOD and sing, Holy, Holy, Holy, unto him.
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This is according to that in the 5. of Iames. If anie man bee merry let him sing Psalmes:
This is according to that in the 5. of James If any man be merry let him sing Psalms:
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marke how Iames ioyneth mirth & Psalmes, as Paul ioineth Reioicing and praying, all this doth conclude, that as we should do Gods Wall in earth as it is done in heauen, so we shoulde reioice in earth as they reioyce in heauen,
mark how James Joineth mirth & Psalms, as Paul Joineth Rejoicing and praying, all this does conclude, that as we should do God's Wall in earth as it is done in heaven, so we should rejoice in earth as they rejoice in heaven,
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and then this ioy is a signe of another ioy, but if we cannot reioice in praying, how shall wee reioice in suffering;
and then this joy is a Signen of Another joy, but if we cannot rejoice in praying, how shall we rejoice in suffering;
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I am now in a large field ▪ where I might shewe you to whome wee should pray, and the cause why wee shoulde pray, and the things which we shoulde pray for,
I am now in a large field ▪ where I might show you to whom we should pray, and the cause why we should pray, and the things which we should pray for,
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and the Mediator which we shoulde pray by, and the affections which wee shoulde bring to 〈 ◊ 〉 but I will keepe my selfe within my Text, which saieth no more but pray continually. First wee are commaunded to pray, and then we are commanded to pray continually, of all our dueties this is our onely duetie, which is giuen to none but GOD according to that, him onelie shalt thou serue:
and the Mediator which we should pray by, and the affections which we should bring to 〈 ◊ 〉 but I will keep my self within my Text, which Saith no more but pray continually. First we Are commanded to pray, and then we Are commanded to pray continually, of all our duties this is our only duty, which is given to none but GOD according to that, him only shalt thou serve:
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Such an excellent thing is praier, that it is offred to none but to him which Salomon calleth Excellent.
Such an excellent thing is prayer, that it is offered to none but to him which Solomon calls Excellent.
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Secondlie, it is such a pleasant thing, that Paule ioineth, Pray continually; with Reioice continually, to shewe that no man hath such ioy as he which is often talking with GOD by Praier, as if hee shoulde say,
Secondly, it is such a pleasant thing, that Paul Joineth, Pray continually; with Rejoice continually, to show that no man hath such joy as he which is often talking with GOD by Prayer, as if he should say,
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if thou haue the skill to pray continually, it will make thee reioice continually, for in the companie of GOD is nothing but ioy and gladnes of heart.
if thou have the skill to pray continually, it will make thee rejoice continually, for in the company of GOD is nothing but joy and gladness of heart.
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Thirdlie, it is such a necessarie thing that Christ calleth his temple the house of praeier to shewe that as we sell in our shops,
Thirdly, it is such a necessary thing that christ calls his temple the house of praeier to show that as we fell in our shops,
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and as we buy in the market, and as wee eate in our Parlours, and as we sleepe in our Chambers,
and as we buy in the market, and as we eat in our Parlours, and as we sleep in our Chambers,
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and as we walke in our Galleries, so we should pray in the Temple, which is such a necessarie Trade for men, that GOD built a house for it and called it the house of Prayer, as though Praier brought GOD and vs to dwell continuallie in one house together.
and as we walk in our Galleries, so we should pray in the Temple, which is such a necessary Trade for men, that GOD built a house for it and called it the house of Prayer, as though Prayer brought GOD and us to dwell continually in one house together.
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Further hee hath made a day for it in euery weeke as though hee woulde binde vs to Pray: and because wee can not Praye before we be sanctified,
Further he hath made a day for it in every Week as though he would bind us to Pray: and Because we can not Pray before we be sanctified,
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therefore he set downe an order for vs to obserue and keepe, which is this, that before euery Sabboth he appointed another day beside, in which we shoulde prouide ourselues to sanctifie and prepare vs that we might Praie in so effectuall manner as we ought.
Therefore he Set down an order for us to observe and keep, which is this, that before every Sabbath he appointed Another day beside, in which we should provide ourselves to sanctify and prepare us that we might Pray in so effectual manner as we ought.
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Fourthlie, if we indeuour our selues to liue vprightlie and in the feare of GOD.
Fourthly, if we endeavour our selves to live uprightly and in the Fear of GOD.
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according to the precise rule of his commandements, we shall find it such a heauenly life that it will make vs like the Angels which are in Heauen,
according to the precise Rule of his Commandments, we shall find it such a heavenly life that it will make us like the Angels which Are in Heaven,
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for when we reade, God speaketh to vs, because we reade his worde:
for when we read, God speaks to us, Because we read his word:
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But when we pray, wee speake to God, because we commence one 〈 ◊ 〉 to him:
But when we pray, we speak to God, Because we commence one 〈 ◊ 〉 to him:
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and so praier makes vs like the Angels which are alwaies singing to God.
and so prayer makes us like the Angels which Are always singing to God.
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Nowe if the companie of wise men can so change one, that in a shorte time he representeth their, speeches & qualities:
Now if the company of wise men can so change one, that in a short time he Representeth their, Speeches & qualities:
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how will them nature and their maners alter, which are still talking with God, like the beloued Disciple which learned on Christes bosome?
how will them nature and their manners altar, which Are still talking with God, like the Beloved Disciple which learned on Christ's bosom?
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Fiftlie, it is such a sweete thing aboue other things that we do for God, that in Reue. 7. the Praiers of the Saints are called incense; because when they ascend to Heauen, God seemes to smell a sweet sauour like incense.
Fiftly, it is such a sweet thing above other things that we do for God, that in Reue. 7. the Prayers of the Saints Are called incense; Because when they ascend to Heaven, God seems to smell a sweet savour like incense.
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Sixtly, it is such a profitable things, that it doth more good than 〈 ◊ 〉:
Sixty, it is such a profitable things, that it does more good than 〈 ◊ 〉:
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for with mine almes, I helpe but three or foure:
for with mine alms, I help but three or foure:
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but with my praier I helpe thousandes Praier is the rich-mans almes as well as the poore mans.
but with my prayer I help thousandes Prayer is the Rich man's alms as well as the poor men.
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For Pharaoh begged for praiers as well as Lazarus begged for cromes. Lastlie, it is victorious and powerfull, that it ouercommeth God himselfe which ouercommeth all things.
For Pharaoh begged for Prayers as well as Lazarus begged for cromes. Lastly, it is victorious and powerful, that it Overcometh God himself which Overcometh all things.
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For if we will ouercome our Lord as Iacob did we must ouercome him with praier. This God sheweth when he saith to Ieromiah: Pray not for this people.
For if we will overcome our Lord as Iacob did we must overcome him with prayer. This God shows when he Says to Jeremiah: Pray not for this people.
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Shewing that the praier of the righteous is of such force and power, that God is faine to forbid them to pray when he would not graunt,
Showing that the prayer of the righteous is of such force and power, that God is feign to forbid them to pray when he would not grant,
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lest he should be ouer come.
lest he should be over come.
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This Christ sheweth againe, when he resembleth his father to the deaffe Iudge, and his suppliants to the importunate woman which cryed vpon him,
This christ shows again, when he resembles his father to the deaf Judge, and his suppliants to the importunate woman which cried upon him,
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and made him hearken to her, as if she had compelled him. Therefore one compareth prayer vnto Samsons haire:
and made him harken to her, as if she had compelled him. Therefore one compareth prayer unto Samsons hair:
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As all Sampsons strength lay in his hayre, so all our strength lyeth in praier. I haue read of many which write, that they did learn more by praying than they could by reading.
As all Sampsons strength lay in his hair, so all our strength lies in prayer. I have read of many which write, that they did Learn more by praying than they could by reading.
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And I haue heard some saie, that they haue done that by prayer, which they could not doe by counsell ▪ In the 17. of Exodus, we reade that the Iewes preuailed more by prayer, than they could by fight. Therefore one saith:
And I have herd Some say, that they have done that by prayer, which they could not do by counsel ▪ In the 17. of Exodus, we read that the Iewes prevailed more by prayer, than they could by fight. Therefore one Says:
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that he which can pray can do all things, because hee can ouercome God which helpeth him to do al things.
that he which can pray can do all things, Because he can overcome God which Helpeth him to do all things.
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And he which can ouercome God, can ouercome the diuell too, which hindereth all things.
And he which can overcome God, can overcome the Devil too, which hindereth all things.
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Whoeuer fell into heresie, or into Apostasie, or into despaire, before hee fell from praier, the preseruatiue of the soule? If thou hadst beene heere, (saith Martha) my brother had not died:
Whoever fell into heresy, or into Apostasy, or into despair, before he fell from prayer, the preservative of the soul? If thou Hadst been Here, (Says Martha) my brother had not died:
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So if prayer had beene heere, these euils had not happened.
So if prayer had been Here, these evils had not happened.
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This is the Holie water which driueth awaie vncleane spirites, as Christ sheweth when he speaketh of the Diuell which is not cast out but by fasting and praier. This is the Crosse which saueth vs from euill,
This is the Holy water which Driveth away unclean spirits, as christ shows when he speaks of the devil which is not cast out but by fasting and prayer. This is the Cross which Saveth us from evil,
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as Christ sheweth when hee teacheth vs to praie, as it is wrtten in the 11. Chapter of Luke, Deliuer vs from euill.
as christ shows when he Teaches us to pray, as it is wrtten in the 11. Chapter of Lycia, Deliver us from evil.
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This is the oyle which healeth our sicknesse, as Iames sheweth in his fifth Chapter, verse. 15. when hee saith, The praier of faith shall saue the sicke.
This is the oil which heals our sickness, as James shows in his fifth Chapter, verse. 15. when he Says, The prayer of faith shall save the sick.
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It hath such a hand in all thinges, that it is like the sanctifier of euery thing, it blesseth our thoughts and blesseth our speeches, and blesseth our actions.
It hath such a hand in all things, that it is like the sanctifier of every thing, it Blesses our thoughts and Blesses our Speeches, and Blesses our actions.
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As Abraham blessed his seruaunt before hee wente from:
As Abraham blessed his servant before he went from:
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so prayer blesseth our workes before they goe from vs. Whatsoeuer thou doest before thou haue blessed it with praier, thou haste no promise that it shall prosper nor doe good because hee which should blesse it is not made a counsell to it.
so prayer Blesses our works before they go from us Whatsoever thou dost before thou have blessed it with prayer, thou haste no promise that it shall prosper nor doe good Because he which should bless it is not made a counsel to it.
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Therefore we shoulde not presume to vse anie of Gods giftes, or anie of Gods graces without prayer, lest that which is good, doe not good but hurt vnto vs.
Therefore we should not presume to use any of God's Gifts, or any of God's graces without prayer, lest that which is good, do not good but hurt unto us
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For this cause S. Paule in the 14. to the Romans and the sixth verse, teacheth vs to pray before wee eate.
For this cause S. Paul in the 14. to the Romans and the sixth verse, Teaches us to pray before we eat.
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For this cause Paule prayed before hee iournied.
For this cause Paul prayed before he journeyed.
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For this cause Eliah prayed before hee sacrificed, as it appeareth in 1. King. 18. 36.
For this cause Elijah prayed before he sacrificed, as it appears in 1. King. 18. 36.
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For this cause the Israelites praied before they fought: and for this cause wee pray before we preach.
For this cause the Israelites prayed before they fought: and for this cause we pray before we preach.
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It is a good thing to preach, and yet you see wee doe not presume to preach before wee pray, because Paule planteth, and Apollo watereth, but GOD giueth the increase.
It is a good thing to preach, and yet you see we do not presume to preach before we pray, Because Paul plants, and Apollo Waters, but GOD gives the increase.
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Euen so, wee should not presume to giue Almes, nor to giue counsell, nor to giue helpe before wee haue prayed that it may doe good.
Even so, we should not presume to give Alms, nor to give counsel, nor to give help before we have prayed that it may do good.
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Nay, wee shoulde not presume to exercise our faith, nor our repentance, nor our obedience without prayer, because there is no faith so Perfect,
Nay, we should not presume to exercise our faith, nor our Repentance, nor our Obedience without prayer, Because there is no faith so Perfect,
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There is no repentance so perfect, but it had neede of prayer to continue it. There is no obedience so perfect, but it had neede of praier to direct it.
There is no Repentance so perfect, but it had need of prayer to continue it. There is no Obedience so perfect, but it had need of prayer to Direct it.
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Therefore hee dooth sinne which presumeth to doe anie good worke without praier, because hee seemes to doe it by his owne power,
Therefore he doth sin which Presumeth to do any good work without prayer, Because he seems to do it by his own power,
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for that he craueth not assistance from GOD which giueth power to faith to bring forth works,
for that he craveth not assistance from GOD which gives power to faith to bring forth works,
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as well as he doth to trees to bring foorth fruites, or to Phisicke to bring forth health.
as well as he does to trees to bring forth fruits, or to Physic to bring forth health.
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Therefore no vertue hath done so much as praier hath done:
Therefore no virtue hath done so much as prayer hath done:
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For all vertues haue had their power from prayer: and therefore one saieth, that prayer hath done as manie exploites, as all vertues beside.
For all Virtues have had their power from prayer: and Therefore one Saith, that prayer hath done as many exploits, as all Virtues beside.
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The Apostle Paule in the 11. to the Hebrews saith, that by faith Noah did this, and Abraham did this, and Dauid did this, and Enoch did this, but did their faith anie thing without praier? For their faith was strengthened by praier: and therefore the Disciples praied Christ to strengthen their faith.
The Apostle Paul in the 11. to the Hebrews Says, that by faith Noah did this, and Abraham did this, and David did this, and Enoch did this, but did their faith any thing without prayer? For their faith was strengthened by prayer: and Therefore the Disciples prayed christ to strengthen their faith.
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By praier, Eliah made the clowdes to fall. By prayer, Iosua made the Sunne to stande still. By prayer, Elijah made the Clouds to fallen. By prayer, Iosua made the Sun to stand still.
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By praier Elisha raised the dead to life. By praier Moses made the enemies to flie. By praier Salomon obtained wisedome. By prayer Elisha raised the dead to life. By prayer Moses made the enemies to fly. By prayer Solomon obtained Wisdom.
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So that as Paule in the first to Timothie, and fourth Chapter saieth of godlinesse: Godlinesse is profitable to all things. So that as Paul in the First to Timothy, and fourth Chapter Saith of godliness: Godliness is profitable to all things.
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So I may saie of praier: Prayer is profitable to all things.
So I may say of prayer: Prayer is profitable to all things.
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The Doue coulde finde no rest for the soale of her foote, vntill shee returned to the Arke:
The Dove could find no rest for the Soale of her foot, until she returned to the Ark:
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So the sinner when hee can flye no longer, nor suffer anie longer, nor helpe himselfe anie longer:
So the sinner when he can fly no longer, nor suffer any longer, nor help himself any longer:
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at last he turneth to praier, which is like the Citie of refuge, where no enemie, where no aduersitie,
At last he turns to prayer, which is like the city of refuge, where no enemy, where no adversity,
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and where no temptation hath power to hurte him. Lastly, as prayer is excellent in respect of GOD, to whome onely it is offered,
and where no temptation hath power to hurt him. Lastly, as prayer is excellent in respect of GOD, to whom only it is offered,
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so it is excellent in respect of the godlie, who onely offer it:
so it is excellent in respect of the godly, who only offer it:
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For as Paule saieth of Faith in the second to the Thessalonians: All men haue not faith:
For as Paul Saith of Faith in the second to the Thessalonians: All men have not faith:
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So I may say of prayer, all men haue not the gift of prayer, and therefore Zachariah speaketh of a spirit of prayer. And when wee pray, Paule sayeth, That the spirite helpeth our infirmities & prayeth in vs, as though there were a peculiar spirite for prayer, and none could praye but they which had that spirit.
So I may say of prayer, all men have not the gift of prayer, and Therefore Zachariah speaks of a Spirit of prayer. And when we pray, Paul Saith, That the Spirit Helpeth our infirmities & Prayeth in us, as though there were a peculiar Spirit for prayer, and none could pray but they which had that Spirit.
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I haue knowne many wicked men heare, and I haue knowne many wicked men studie: and I haue knowen many wicked men fast: and I haue knowne many wicked men preach, and I haue knowne many wicked men counsell: but I did neuer knowe any wicked man that could pray well:
I have known many wicked men hear, and I have known many wicked men study: and I have known many wicked men fast: and I have known many wicked men preach, and I have known many wicked men counsel: but I did never know any wicked man that could pray well:
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nor any that could praye well, liue wickedly. This Peter prooueth in his first Epistle: and fourth Chapter, when hee sayth, Bee sober and watchfull in prayer:
nor any that could pray well, live wickedly. This Peter proveth in his First Epistle: and fourth Chapter, when he say, be Sobrium and watchful in prayer:
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shewing that all cannot pray, but they which are sober and watchfull.
showing that all cannot pray, but they which Are Sobrium and watchful.
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This Peter the Apostle prooueth againe in his first Epistle, and third Chapter, when hee exhorteth the husband and wife to loue one another,
This Peter the Apostle proveth again in his First Epistle, and third Chapter, when he exhorteth the husband and wife to love one Another,
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lest their praiers be interrupted, shewing that sinne dooth hinder our Prayer, and that a man cannot pray heartilie when wrath or malice,
lest their Prayers be interrupted, showing that sin doth hinder our Prayer, and that a man cannot pray heartily when wrath or malice,
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or lust doth carrie his mind away.
or lust does carry his mind away.
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This Paule witnesseth againe when hee saith, Howe shoulde they call vpon him in whom they haue not beleeued? shewing, that none can pray but they which haue faith:
This Paul Witnesseth again when he Says, How should they call upon him in whom they have not believed? showing, that none can pray but they which have faith:
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and that is a signe that the Spirite is within, if he can pray and therefore one sayth:
and that is a Signen that the Spirit is within, if he can pray and Therefore one say:
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so long as God doth not take away thy praying, he hath not taken away his mercie.
so long as God does not take away thy praying, he hath not taken away his mercy.
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Seeing then that prayer is such a sacrifice, as is offered to none but GOD:
Seeing then that prayer is such a sacrifice, as is offered to none but GOD:
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and none can offer it but they which haue faith, and loue, and repentance, to bring it to him:
and none can offer it but they which have faith, and love, and Repentance, to bring it to him:
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As Aaron did not stande before the Lorde before he was washed: so let no man call vppon GOD before hee be sanctified.
As Aaron did not stand before the Lord before he was washed: so let no man call upon GOD before he be sanctified.
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For as Isaac did first taste Iacobs meate, and then blessed him when hee liked his offering:
For as Isaac did First taste Iacobs meat, and then blessed him when he liked his offering:
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so God will haue an offering which pleaseth him before he giue the blessing which pleaseth vs. Therefore as Iacob charged his sonnes when they went vnto Ioseph: Take the best fruites of the land and giue vnto him:
so God will have an offering which Pleases him before he give the blessing which Pleases us Therefore as Iacob charged his Sons when they went unto Ioseph: Take the best fruits of the land and give unto him:
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So I aduise my selfe and you, when we go to GOD, let vs take the best fruites of our heartes and giue vnto him: So I advise my self and you, when we go to GOD, let us take the best fruits of our hearts and give unto him:
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that is, not the shewe of repentance, but repentance in deede.
that is, not the show of Repentance, but Repentance in deed.
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As Abraham left his Asses at the foote of the hill when hee went to sacrifice:
As Abraham left his Asses At the foot of the hill when he went to sacrifice:
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so when wee goe to praie, wee must leaue our passions and affections, and lustes behinde,
so when we go to pray, we must leave our passion and affections, and lusts behind,
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lest they trouble vs, like the fowles which hindered Abraham in his sacrifice.
lest they trouble us, like the fowls which hindered Abraham in his sacrifice.
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so many praie and neuer marke what they say vntil they come to this, Giue vs this day our dailie bread:
so many pray and never mark what they say until they come to this, Give us this day our daily bred:
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And when our prayers doe please GOD, as Iacobs meate did please his father, then GOD will heare our prayers, and blesse vs as his father blessed him.
And when our Prayers do please GOD, as Iacobs meat did please his father, then GOD will hear our Prayers, and bless us as his father blessed him.
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Now to informe vs what prayer delighteth GOD, the Apostle Paul in his first Epistle to the Corinthians, and the fourth verse, sheweing that hee had the minde of Christ, teacheth vs to praie continually. This hee expoundeth in the seconde Epistle to the Thessalonians, the third Chapter and the thirteenth verse,
Now to inform us what prayer delights GOD, the Apostle Paul in his First Epistle to the Corinthians, and the fourth verse, showing that he had the mind of christ, Teaches us to pray continually. This he expoundeth in the seconde Epistle to the Thessalonians, the third Chapter and the thirteenth verse,
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when hee saith, Be not wearie of well doing. Therefore, if you doe well when you pray, you must not be wearie of praying.
when he Says, Be not weary of well doing. Therefore, if you do well when you pray, you must not be weary of praying.
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The like saying is in the twelft Chapter to the Romans, where it is saide, Continue in praier, The like saying is in the first Chapter to the Romans, where it is saide, Pray at all times. The like saying also is in the eighteenth Chapter of Saint Luke, where it is saide, Praye alwaies and bee not faint.
The like saying is in the twelft Chapter to the Roman, where it is said, Continue in prayer, The like saying is in the First Chapter to the Roman, where it is said, Pray At all times. The like saying also is in the eighteenth Chapter of Saint Lycia, where it is said, Pray always and be not faint.
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Wee are not commaunded to preache continually, nor yet to heare continuallie, nor to fast continually ▪ nor to Watch continually: nor to gone continually, but wee are commaunded to pray continually ▪ as though praier were more needefull than all the rest.
we Are not commanded to preach continually, nor yet to hear continually, nor to fast continually ▪ nor to Watch continually: nor to gone continually, but we Are commanded to pray continually ▪ as though prayer were more needful than all the rest.
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Wee want continuallie, and wee are tempted continually, and we sinne continuallie, and therefore we had need to pray to GOD continual•y, that GOD woulde supplie our wants,
we want continually, and we Are tempted continually, and we sin continually, and Therefore we had need to pray to GOD continual•y, that GOD would supply our Wants,
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and forgiue our sinnes, and preuent our temptations.
and forgive our Sins, and prevent our temptations.
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To shewe that wee shoulde pray dailie, Christ teacheth vs in the eleuenth Chapter of S. Luke, to saie, Giue vs this day our dailie breade, this day wee aske no more but our daily breade: and if wee liue till the morrowe then wee aske no more but our dailie bread: so the worde dailie, dooth teach vs to pray dailie: for there is great reason, that they which haue continually need of God, should pray continually vnto him.
To show that we should pray daily, christ Teaches us in the Eleventh Chapter of S. Lycia, to say, Give us this day our daily bread, this day we ask no more but our daily bread: and if we live till the morrow then we ask no more but our daily bred: so the word daily, doth teach us to pray daily: for there is great reason, that they which have continually need of God, should pray continually unto him.
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But as some aunswered Christ, as it appeareth in Saint Iohns Gospell:
But as Some answered christ, as it appears in Saint Iohns Gospel:
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Who is able to doe this? So you will say vnto mee, Who is able to pray continually. Who is able to do this? So you will say unto me, Who is able to pray continually.
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Saint Paul in his twelft chapter to the Romās, teacheth vs a reasonable seruice of God Here hee seemes to inioine vs an vnreasonable seruice of God,
Saint Paul in his twelft chapter to the Roman, Teaches us a reasonable service of God Here he seems to enjoin us an unreasonable service of God,
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For who did euer praie continually! Or if wee should pray continually, when should we heare, or Preach? or when should we studie, or when should we worke, so one seruice seemes to hinder all seruices:
For who did ever pray continually! Or if we should pray continually, when should we hear, or Preach? or when should we study, or when should we work, so one service seems to hinder all services:
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THE last time you heard how a Publican receiued Christ, now you shall heare howe an Apostle betraieth Christ:
THE last time you herd how a Publican received christ, now you shall hear how an Apostle betrayeth christ:
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but indeede it doth further all seruices, and therefore we are commanded to praie continually, because we can doo nothing without Praier. But if you imagine that this cōmandement is broken if your lips be not alwaies going, which was the heresie of the Messaliant, or if you dwell not alwaies in the Church like the golden Candlestickes,
but indeed it does further all services, and Therefore we Are commanded to pray continually, Because we can do nothing without Prayer. But if you imagine that this Commandment is broken if your lips be not always going, which was the heresy of the Messaliant, or if you dwell not always in the Church like the golden Candlesticks,
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then you are out of Pauls minde, for Paul did not praie continually with his lips,
then you Are out of Paul's mind, for Paul did not pray continually with his lips,
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and therefore he doth not meane a lip-prayer: neither did Paule liue day and night in the Temple,
and Therefore he does not mean a lip-prayer: neither did Paul live day and night in the Temple,
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and therefore he doth not meane a Church-prayer: and further, it seemes that the Iewes were not appointed to praie at all times,
and Therefore he does not mean a Church-prayer: and further, it seems that the Iewes were not appointed to pray At all times,
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for they had set times of praier, and therefore we reade how Peter and Iohn went vp to the Temple at the time of praier, therefore to praie continually, is to lift vp our hearts continually vnto God, & to praie in our thought,
for they had Set times of prayer, and Therefore we read how Peter and John went up to the Temple At the time of prayer, Therefore to pray continually, is to lift up our hearts continually unto God, & to pray in our Thought,
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as Moses did though wee open not our lips, and so we may praie continually. As when a good man is to answer before the persecutor, a thought praieth in his hart that he may answer wisely:
as Moses did though we open not our lips, and so we may pray continually. As when a good man is to answer before the persecutor, a Thought Prayeth in his heart that he may answer wisely:
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when he is to giue Almes a thought praieth in his heart that it may doo good,
when he is to give Alms a Thought Prayeth in his heart that it may do good,
c-crq pns31 vbz pc-acp vvi n2 dt n1 vvz p-acp po31 n1 cst pn31 vmb vdi j,
(38) sermon (DIV1)
785
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when he is to giue counsel, a thought praieth in his heart that it may prosper:
when he is to give counsel, a Thought Prayeth in his heart that it may prosper:
c-crq pns31 vbz pc-acp vvi vvi, dt n1 vvz p-acp po31 n1 cst pn31 vmb vvi:
(38) sermon (DIV1)
785
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whē he is to heare a Sermon, a thought praieth in his heart, that he may be edified, and sanctified by it.
when he is to hear a Sermon, a Thought Prayeth in his heart, that he may be edified, and sanctified by it.
c-crq pns31 vbz p-acp vvb dt n1, dt n1 vvz p-acp po31 n1, cst pns31 vmb vbi vvn, cc vvn p-acp pn31.
(38) sermon (DIV1)
785
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Thus we may pray and heare, praie and speake, praie and eat, pray & studie, pray and woorke together,
Thus we may pray and hear, pray and speak, pray and eat, pray & study, pray and work together,
av pns12 vmb vvb cc vvb, vvb cc vvb, vvb cc vvb, vvb cc vvi, vvb cc vvi av,
(38) sermon (DIV1)
785
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as the Iewes built and fought together, and therfore praying seems a harder thing than it is,
as the Iewes built and fought together, and Therefore praying seems a harder thing than it is,
c-acp dt np2 vvn cc vvd av, cc av vvg vvz dt jc n1 cs pn31 vbz,
(38) sermon (DIV1)
785
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for if it had beene irksome for any to pray, Paule woulde not haue ioined praying & reioycing together.
for if it had been irksome for any to pray, Paul would not have joined praying & rejoicing together.
c-acp cs pn31 vhd vbn j p-acp d p-acp vvb, np1 vmd xx vhi vvn vvg cc vvg av.
(38) sermon (DIV1)
785
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It is not hard which a man may do & reioyce too. It is not hard which a man may do & rejoice too.
pn31 vbz xx j r-crq dt n1 vmb vdi cc vvb av.
(38) sermon (DIV1)
785
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If a mā loue intirely, he hath no such delight as to talke often and to conferre daily with him whō he loueth,
If a man love entirely, he hath not such delight as to talk often and to confer daily with him whom he loves,
cs dt n1 vvb av-j, pns31 vhz xx d n1 c-acp pc-acp vvi av cc pc-acp vvi av-j p-acp pno31 ro-crq pns31 vvz,
(38) sermon (DIV1)
785
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for by this his loue is increased, and his ioy is doubled, but the seldomer we cōmune together by little & little our affections abate, til at last we become strange one to the other,
for by this his love is increased, and his joy is doubled, but the seldomer we commune together by little & little our affections abate, till At last we become strange one to the other,
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(38) sermon (DIV1)
785
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as though wee had neuer beene acquainted.
as though we had never been acquainted.
c-acp cs pns12 vhd av-x vbn vvn.
(38) sermon (DIV1)
785
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Euē so our affections and familiaritie doth grow toward God by often praying vnto him, and when wee leaue of to pray, then our affections drawe from him,
Even so our affections and familiarity does grow towards God by often praying unto him, and when we leave of to pray, then our affections draw from him,
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(38) sermon (DIV1)
785
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and buffeted him, before they brought him to the Gouernor, which sheweth that they woulde haue killed him too,
and buffeted him, before they brought him to the Governor, which shows that they would have killed him too,
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(39) sermon (DIV1)
799
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and his affections from vs, therefore we read how often the goodmen were wont to praye. In times past Daniel saith that hee prayed thrise a daye:
and his affections from us, Therefore we read how often the Good men were wont to pray. In times passed daniel Says that he prayed thrice a day:
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(38) sermon (DIV1)
785
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Dauid saith that hee prai•d seauen times a daye: David Says that he prai•d seauen times a day:
np1 vvz d pns31 vhd crd n2 dt n1:
(38) sermon (DIV1)
785
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It is sayed that Cornelius praied continually: It is saide that the Disciples prayed continually: & in the first to the Romans, Paul which teacheth vs here to praie without ceasing saith, that he himselfe prayed without ceasing. As Iacob woulde not let the Angell go before he had blessed him so a Christian should not let God rest before he heare him:
It is said that Cornelius prayed continually: It is said that the Disciples prayed continually: & in the First to the Roman, Paul which Teaches us Here to pray without ceasing Says, that he himself prayed without ceasing. As Iacob would not let the Angel go before he had blessed him so a Christian should not let God rest before he hear him:
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(38) sermon (DIV1)
785
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This is the state that a Christiā should striue to, and neuer thinke that hee is sound at the heart till all his thoughts bee a kinde of prayer. Now if wee should examine our selues whether we Pray as we should, as Paul teacheth vs to examine our selues whether we beleeue as we should:
This is the state that a Christian should strive to, and never think that he is found At the heart till all his thoughts be a kind of prayer. Now if we should examine our selves whither we Pray as we should, as Paul Teaches us to examine our selves whither we believe as we should:
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(38) sermon (DIV1)
785
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I am of opinion, that there is no such want in this land as the wāt of praier, for it is neglected as though it were neuer commaunded,
I am of opinion, that there is no such want in this land as the want of prayer, for it is neglected as though it were never commanded,
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(38) sermon (DIV1)
785
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as if there were no God to worship, or as if we had no neede of him.
as if there were no God to worship, or as if we had no need of him.
c-acp cs pc-acp vbdr dx n1 pc-acp vvi, cc c-acp cs pns12 vhd dx n1 pp-f pno31.
(38) sermon (DIV1)
785
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In the Papists time none were called Beads-men, that is, men which were bound to pray but the poore men:
In the Papists time none were called Beadsmen, that is, men which were bound to pray but the poor men:
p-acp dt njp2 n1 pix vbdr vvn n2, cst vbz, n2 r-crq vbdr vvn p-acp vvb p-acp dt j n2:
(38) sermon (DIV1)
785
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as though none were bounde to pray but poore men:
as though none were bound to pray but poor men:
c-acp cs pi vbdr vvn p-acp vvb p-acp j n2:
(38) sermon (DIV1)
785
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but nowe the world goeth as though neither rich nor poore were bounde to pray: one would thinke that our deliuerance our of Egipt, that our victorie against the Spaniards, that the weather which threatneth sicknes, that the dearth which threatneth famine, should make vs pray, and yet it doth not,
but now the world Goes as though neither rich nor poor were bound to pray: one would think that our deliverance our of Egypt, that our victory against the Spanish, that the weather which threatens sickness, that the dearth which threatens famine, should make us pray, and yet it does not,
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(38) sermon (DIV1)
785
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for where is the person which praieth now more thā he did before. Some are like the fool which saith in his heart there is no God:
for where is the person which Prayeth now more than he did before. some Are like the fool which Says in his heart there is no God:
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(38) sermon (DIV1)
785
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for they pray neuer, though Paul say, Pray euer ▪ Caine was reiected for offering an vnworthie sacrifice:
for they pray never, though Paul say, Pray ever ▪ Cain was rejected for offering an unworthy sacrifice:
c-acp pns32 vvb av, cs np1 vvb, vvb av ▪ np1 vbds vvn p-acp vvg dt j n1:
(38) sermon (DIV1)
785
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〈 … 〉 cannot admire but in a circle, so they cannot praie but in the church,
〈 … 〉 cannot admire but in a circle, so they cannot pray but in the Church,
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(38) sermon (DIV1)
785
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and then they praye when they should heare. Some are like the Ephramites, which can pronounce euerie word but that which they should,
and then they pray when they should hear. some Are like the Ephraimites, which can pronounce every word but that which they should,
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(38) sermon (DIV1)
785
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so they neuer want wordes but when they speake to God.
so they never want words but when they speak to God.
av pns32 av-x vvb n2 p-acp c-crq pns32 vvb p-acp np1.
(38) sermon (DIV1)
785
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It is straunge to thinke how liuely they are to euerie thing els, and how dead they are to praie, as many come to Sermons and neuer marke what the Preacher saith vntil he come to this, To whome be all praise, power, and dominion for euer:
It is strange to think how lively they Are to every thing Else, and how dead they Are to pray, as many come to Sermons and never mark what the Preacher Says until he come to this, To whom be all praise, power, and dominion for ever:
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(38) sermon (DIV1)
785
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if they durst without the Gouernour, but sin is craftie, and therefore they obserue the order of lawe,
if they durst without the Governor, but since is crafty, and Therefore they observe the order of law,
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(39) sermon (DIV1)
799
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Doost thou thinke that God doth marke that praier which thou doost not marke thy selfe? Some come to God as if they did fetch fire, a spurt and away like a messenger which is gone before he haue his answere.
Dost thou think that God does mark that prayer which thou dost not mark thy self? some come to God as if they did fetch fire, a spurt and away like a Messenger which is gone before he have his answer.
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(38) sermon (DIV1)
785
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If God wil take a Pater noster of them and heare them for that, so it is,
If God will take a Pater Noster of them and hear them for that, so it is,
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(38) sermon (DIV1)
785
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for they neuer made any other praier in their liues, but euen as a child saith Grace so they say Our Father: put them out of that and they cannot praie a word, no more than the child can make a grace if he be put out of his owne.
for they never made any other prayer in their lives, but even as a child Says Grace so they say Our Father: put them out of that and they cannot pray a word, no more than the child can make a grace if he be put out of his own.
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(38) sermon (DIV1)
785
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Some are like Nadah and Abihu, which neuer looke with what fire their sacrifice is is kindled, so they neuer respect with 〈 … 〉 sometime they praie or ma••ce for reuenge: sometime of greedines for riches: somtime of lust for pleasure.
some Are like Nadah and Abihu, which never look with what fire their sacrifice is is kindled, so they never respect with 〈 … 〉 sometime they pray or ma••ce for revenge: sometime of greediness for riches: sometime of lust for pleasure.
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(38) sermon (DIV1)
785
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Now as no sacrifice was accepted with God but that which was kindled with the fire which came downe from Heauen:
Now as no sacrifice was accepted with God but that which was kindled with the fire which Come down from Heaven:
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(38) sermon (DIV1)
785
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so no praier is accepted with God, but that which is kindled with some motion from Heauen. so no prayer is accepted with God, but that which is kindled with Some motion from Heaven.
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(38) sermon (DIV1)
785
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Their praier neuer ascendeth to Heauen: for Abels heart made Abels offering accepted.
Their prayer never Ascendeth to Heaven: for Abel's heart made Abel's offering accepted.
po32 n1 av-x vvz p-acp n1: c-acp npg1 n1 vvd npg1 vvg vvd.
(38) sermon (DIV1)
785
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Some are like the builders of Babel, which call for one thing when they shoulde call for another, some Are like the Builders of Babel, which call for one thing when they should call for Another,
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(38) sermon (DIV1)
785
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so they praie for one thing when they shoulde praie for another: when they called for stones, they brought them timber:
so they pray for one thing when they should pray for Another: when they called for stones, they brought them timber:
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(38) sermon (DIV1)
785
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when they called for timber, they brought them stones: so when they call for health, God sendes them sicknes:
when they called for timber, they brought them stones: so when they call for health, God sends them sickness:
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(38) sermon (DIV1)
785
Image 403
7665
when they call for rest, God sendes them trouble: when they cal for riches, God sendes them wants:
when they call for rest, God sends them trouble: when they call for riches, God sends them Wants:
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(38) sermon (DIV1)
785
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when they call for honor God sendes them shame: when they call for ease, God sendes them a yoke:
when they call for honour God sends them shame: when they call for ease, God sends them a yoke:
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(38) sermon (DIV1)
785
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For it is a iust thing with GOD, that they which doo one thing for another, should receiue one thing for another.
For it is a just thing with GOD, that they which do one thing for Another, should receive one thing for Another.
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(38) sermon (DIV1)
785
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Some are like the prodigall sonne which praied but vntill he had gotten his patrimonie, and then he forsooke his father which gaue it him: some Are like the prodigal son which prayed but until he had got his patrimony, and then he forsook his father which gave it him:
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(38) sermon (DIV1)
785
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so they praie no longer but vntill they haue that which they would haue, and then they flie from God as he did from his father,
so they pray no longer but until they have that which they would have, and then they fly from God as he did from his father,
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(38) sermon (DIV1)
785
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and liue like swine in another Countrie till extremitie and penury 〈 ◊ 〉 them home again.
and live like Swine in Another Country till extremity and penury 〈 ◊ 〉 them home again.
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(38) sermon (DIV1)
785
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These are the Beadsmen of our age, and these are the praiers which wee offer to him which made heauen and earth.
These Are the Beadsmen of our age, and these Are the Prayers which we offer to him which made heaven and earth.
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(38) sermon (DIV1)
785
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7747
but it was fit that the worke of darknes shoulde be done in draknes, & therefore Christ saith, This is the houre of darknesse:
but it was fit that the work of darkness should be done in draknes, & Therefore christ Says, This is the hour of darkness:
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(39) sermon (DIV1)
796
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Wouldest thou regarde his sute, which shoulde intreate thee so contemptuouslie as thou intrearest God? let vs consider how that praier should obtaine remission of sinne which is sinne it selfe.
Wouldst thou regard his suit, which should entreat thee so contemptuously as thou intrearest God? let us Consider how that prayer should obtain remission of sin which is sin it self.
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(38) sermon (DIV1)
785
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Paul saith, Let al which call vpon the name of the Lorde, departe from iniquitie, as if hee should say, the Lord will he are none which praie vnto him, Paul Says, Let all which call upon the name of the Lord, depart from iniquity, as if he should say, the Lord will he Are none which pray unto him,
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(38) sermon (DIV1)
785
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but them which depart from iniquitie: Salomon saith, the praier of the wicked is an abhomination:
but them which depart from iniquity: Solomon Says, the prayer of the wicked is an abomination:
p-acp pno32 r-crq vvb p-acp n1: np1 vvz, dt n1 pp-f dt j vbz dt n1:
(38) sermon (DIV1)
785
Image 403
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if his best worke be an abhomination, what are his worst deedes? And the sinner himselfe? Therefore hee aduiseth, Prepare thy hearte before thou goe into the Temple,
if his best work be an abomination, what Are his worst Deeds? And the sinner himself? Therefore he adviseth, Prepare thy heart before thou go into the Temple,
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(38) sermon (DIV1)
785
Image 403
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lest thou offer the Sacrifice of fooles: lest thou offer the Sacrifice of Fools:
cs pns21 vvb dt n1 pp-f n2:
(38) sermon (DIV1)
785
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as if hee should say, as hee which offereth a present vnto a Prince which the Prince likes not, is a foole for his paines. as if he should say, as he which Offereth a present unto a Prince which the Prince likes not, is a fool for his pains.
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(38) sermon (DIV1)
785
Image 403
7678
This is the cause saith one why God doth not heare our praiers as he did our Fathers,
This is the cause Says one why God does not hear our Prayers as he did our Father's,
d vbz dt n1 vvz pi r-crq np1 vdz xx vvi po12 n2 c-acp pns31 vdd po12 n2,
(38) sermon (DIV1)
785
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because wee pray not with such humilitie and perseuerance as they did.
Because we pray not with such humility and perseverance as they did.
c-acp pns12 vvb xx p-acp d n1 cc n1 c-acp pns32 vdd.
(38) sermon (DIV1)
785
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7680
Many touched Christ, but one drewe vertue out of him, so manie praie vnto Christe but fewe draw comfort from him.
Many touched christ, but one drew virtue out of him, so many pray unto Christ but few draw Comfort from him.
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(38) sermon (DIV1)
785
Image 403
7681
Now if you will knowe what praier is accepted with God, Iames saith, the praier of the iust auaileth much if it bee feruent, hee saith not that the praier of the wicked auaileth anie thing though it bee neuer so feruent, but the person must be iust, & the praier must bee feruent too, by this thou knowest then whether thy praier bee accepted with God.
Now if you will know what prayer is accepted with God, James Says, the prayer of the just avails much if it be fervent, he Says not that the prayer of the wicked avails any thing though it be never so fervent, but the person must be just, & the prayer must be fervent too, by this thou Knowest then whither thy prayer be accepted with God.
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(38) sermon (DIV1)
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As God sent downe fire from heauen to consume Eliah his Sacrifice, because it pleased him, s he will send downe a kind of ioy,
As God sent down fire from heaven to consume Elijah his Sacrifice, Because it pleased him, s he will send down a kind of joy,
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(38) sermon (DIV1)
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7683
and lightnes vpon thy heart which shall kindle thee within, as the fire kindled Eliahs Sacrifice and sende thee awaie with such a ioie, like a Sutor which commeth from the Prince when his petition is graunted, this is the ende of euerie praier which is made in Faith,
and lightness upon thy heart which shall kindle thee within, as the fire kindled Elijah's Sacrifice and send thee away with such a joy, like a Suitor which comes from the Prince when his petition is granted, this is the end of every prayer which is made in Faith,
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(38) sermon (DIV1)
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7684
as Christ answered the Centurian, Be it vnto thee as thou beleeuest, So thy heart shall aunswere thee Be it vnto thee as thou beleeuest.
as christ answered the Centurion, Be it unto thee as thou Believest, So thy heart shall answer thee Be it unto thee as thou Believest.
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(38) sermon (DIV1)
786
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7685
When we begin to praie, we are going from the Diuell, and when we ende our praier we are come to God:
When we begin to pray, we Are going from the devil, and when we end our prayer we Are come to God:
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(38) sermon (DIV1)
786
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7686
At first manie temptations will hinder thee, but with earnestnes thou shalt driue them away. Then Make no haste as Salomon saith, to get out of the kinges presence:
At First many temptations will hinder thee, but with earnestness thou shalt driven them away. Then Make no haste as Solomon Says, to get out of the Kings presence:
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(38) sermon (DIV1)
786
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7687
For the Lord and thy praier are met together in heauen, like Christ and the woman at Iacobs well,
For the Lord and thy prayer Are met together in heaven, like christ and the woman At Iacobs well,
p-acp dt n1 cc po21 n1 vbr vvn av p-acp n1, vvb np1 cc dt n1 p-acp npg1 n1,
(38) sermon (DIV1)
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Seeing then that prayer is such an excellent thing that it is giuen to none but to him which is called Excellent: and such a pleasant thing that Paul ioyneth Pray continuallie, with Reioice continually: and such a heauenlie thing that it makes vs like the Angels, which are in Heauen:
Seeing then that prayer is such an excellent thing that it is given to none but to him which is called Excellent: and such a pleasant thing that Paul Joineth Pray continually, with Rejoice continually: and such a heavenly thing that it makes us like the Angels, which Are in Heaven:
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(38) sermon (DIV1)
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7689
and such a necessarie thing, that God built a house for it, and made a daie for it:
and such a necessary thing, that God built a house for it, and made a day for it:
cc d dt j n1, cst np1 vvd dt n1 p-acp pn31, cc vvd dt n1 p-acp pn31:
(38) sermon (DIV1)
787
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and such a holy thing that none but the holie can deale with it: and such a strong thing that it ouercommeth GOD, which ouercommeth all:
and such a holy thing that none but the holy can deal with it: and such a strong thing that it Overcometh GOD, which Overcometh all:
cc d dt j n1 cst pix cc-acp dt j vmb vvi p-acp pn31: cc d dt j n1 cst pn31 vvz np1, r-crq vvz d:
(38) sermon (DIV1)
787
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7691
How is it then, that our Fathers spent so much time in praier, and we make no account of it? Haue we nothing to praie for as well as they? Nay they prayed for nothing,
How is it then, that our Father's spent so much time in prayer, and we make no account of it? Have we nothing to pray for as well as they? Nay they prayed for nothing,
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(38) sermon (DIV1)
787
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7692
but wee had neede to praie for the like.
but we had need to pray for the like.
cc-acp pns12 vhd n1 p-acp vvb p-acp dt j.
(38) sermon (DIV1)
787
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7693
The Turkes and Idolaters praie to them which cānot heare, but he which saith I will heare, hath not so many Supplications to him as Noble-men.
The Turkes and Idolaters pray to them which cannot hear, but he which Says I will hear, hath not so many Supplications to him as Noblemen.
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(38) sermon (DIV1)
787
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7694
What will we giue God, if we will not afford him thanks? What will we doe for him,
What will we give God, if we will not afford him thanks? What will we do for him,
q-crq vmb pns12 vvi np1, cs pns12 vmb xx vvi pno31 n2? q-crq vmb pns12 vdi p-acp pno31,
(38) sermon (DIV1)
787
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7695
if we wil not praise him? If thou be wise (saith Salomon) thou art wise vnto thy se•fe, so if we doo praie, we do praie for our selues.
if we will not praise him? If thou be wise (Says Solomon) thou art wise unto thy se•fe, so if we do pray, we do pray for our selves.
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(38) sermon (DIV1)
787
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7696
Shall the birds sing vnto God, and not they for whome hee created birdes? What a foole is he which will fight and trauaile,
Shall the Birds sing unto God, and not they for whom he created Birds? What a fool is he which will fight and travail,
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(38) sermon (DIV1)
787
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7697
and watch for himselfe, and will not speake for himselfe? If GOD had required such costlie Sacrifices of vs,
and watch for himself, and will not speak for himself? If GOD had required such costly Sacrifices of us,
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(38) sermon (DIV1)
787
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7698
as hee did of the Iewes, it is to be feared, that hee shall not be serued at all,
as he did of the Iewes, it is to be feared, that he shall not be served At all,
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(38) sermon (DIV1)
787
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7699
for we are such Gregesites, that we would not part from our beasts to Sacrifice to him.
for we Are such Gregesites, that we would not part from our beasts to Sacrifice to him.
c-acp pns12 vbr d np1, cst pns12 vmd xx vvi p-acp po12 n2 pc-acp vvi p-acp pno31.
(38) sermon (DIV1)
787
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7700
Therefore let vs not say, God will not heare, but let vs say, we doe not aske,
Therefore let us not say, God will not hear, but let us say, we do not ask,
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(38) sermon (DIV1)
787
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7701
for God is red•er to giue than we to aske: therefore let vs pray that our neglect of prayer may be forgiuen. FINIS.
for God is red•er to give than we to ask: Therefore let us pray that our neglect of prayer may be forgiven. FINIS.
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(38) sermon (DIV1)
787
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7702
The betraying of Christ. Math. 27. 1. 2. 3. 4.
The betraying of christ. Math. 27. 1. 2. 3. 4.
dt n-vvg pp-f np1. np1 crd crd crd crd crd
(39) sermon (DIV1)
787
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7703
When the morning was come, all the chiefe Priestes, and the Elders of the people tooke counsaile against Iesus to put him to death:
When the morning was come, all the chief Priests, and the Elders of the people took counsel against Iesus to put him to death:
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(39) sermon (DIV1)
788
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7704
And led him away bound, and deliuered him vnto Pontius Pilate the Gouernour:
And led him away bound, and Delivered him unto Pontius Pilate the Governor:
cc vvd pno31 av vvn, cc vvd pno31 p-acp np1 np1 dt n1:
(39) sermon (DIV1)
789
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7705
Then when Iudas which betrayed him sawe that hee was condemned, hee repented himselfe and brought againe the thirtie pieces of siluer to the chiefe Priests and Elders:
Then when Iudas which betrayed him saw that he was condemned, he repented himself and brought again the thirtie Pieces of silver to the chief Priests and Elders:
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(39) sermon (DIV1)
790
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7706
Saying, I haue sinned betraying the innocent bloud: but they sayd, what is that to vs? see thou to it.
Saying, I have sinned betraying the innocent blood: but they said, what is that to us? see thou to it.
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(39) sermon (DIV1)
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7708
But first, heere is set downe what the Priests and the Elders did against Christ, of whom it is said, When the morning was come, all the chiefe Priests and the Elders of the people tooke counsaile against Iesus to put him to death. 2. And led him awaie bound,
But First, Here is Set down what the Priests and the Elders did against christ, of whom it is said, When the morning was come, all the chief Priests and the Elders of the people took counsel against Iesus to put him to death. 2. And led him away bound,
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(39) sermon (DIV1)
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7709
and deliuered him vnto Pontius Pilate the gouernour. The Priests were Ecclesiasticall persons, and the Elders were ciuill Magistrates:and Delivered him unto Pontius Pilate the governor. The Priests were Ecclesiastical Persons, and the Elders were civil Magistrates:
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(39) sermon (DIV1)
792
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7710
so they which shoulde haue stoode most for Christ, stoode moste against him.
so they which should have stood most for christ, stood most against him.
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(39) sermon (DIV1)
792
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7711
Marke putteth in the Scribes too, & Luke putteth in the whole multitude, as if he should say, The Priests & the Scribes, Mark putteth in the Scribes too, & Lycia putteth in the Whole multitude, as if he should say, The Priests & the Scribes,
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(39) sermon (DIV1)
792
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7712
and the Pharisies, and the Elders and the people. Hee which stood for all had all against him.
and the Pharisees, and the Elders and the people. He which stood for all had all against him.
cc dt np2, cc dt n2-jn cc dt n1. pns31 r-crq vvd p-acp d vhd d p-acp pno31.
(39) sermon (DIV1)
792
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7713
Heere is fulfilled that which was prophesied in the second Psalme, They banded themselues against the Lord, & against his annonited: But why did they band themselues against the Lord,
Here is fulfilled that which was prophesied in the second Psalm, They banded themselves against the Lord, & against his annonited: But why did they band themselves against the Lord,
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(39) sermon (DIV1)
792
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7714
or against his annointed? What was their desire of him? To haue his goods? nay, hee had non for himselfe,
or against his anointed? What was their desire of him? To have his goods? nay, he had non for himself,
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(39) sermon (DIV1)
792
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7715
but they were richer than he:
but they were Richer than he:
cc-acp pns32 vbdr jc cs pns31:
(39) sermon (DIV1)
792
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7716
To haue his libertie? Nay, that would not suffice them, for they had bound him before:
To have his liberty? Nay, that would not suffice them, for they had bound him before:
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(39) sermon (DIV1)
792
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7717
To bring the people into dislike of him? Nay, that would not serue them, for they had done so alreadie, vntill euen his Disciples were fled from him.
To bring the people into dislike of him? Nay, that would not serve them, for they had done so already, until even his Disciples were fled from him.
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(39) sermon (DIV1)
792
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7718
What would they haue then? his bloud? yea they tooke counsaile (saith Mathewe) to put him to death:
What would they have then? his blood? yea they took counsel (Says Matthew) to put him to death:
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(39) sermon (DIV1)
792
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7719
They had the Diuels minde which is not satisfied but with death, and how doe they continue it? Hee saith, They tooke counsaile about it.
They had the Devils mind which is not satisfied but with death, and how do they continue it? He Says, They took counsel about it.
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(39) sermon (DIV1)
792
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7720
When Pharaoh did most foolishlie, hee said, come Let vs worke wiselie. So when they did worst,
When Pharaoh did most foolishly, he said, come Let us work wisely. So when they did worst,
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(39) sermon (DIV1)
793
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7721
then they seeme to doe it in best maner, for they will not sinne without counsaile:
then they seem to do it in best manner, for they will not sin without counsel:
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(39) sermon (DIV1)
793
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7722
a wise counsaile to cousult of murther, like the Papists counsels when they giue licence for treason.
a wise counsel to cousult of murder, like the Papists Counsels when they give licence for treason.
dt j n1 pc-acp vvi pp-f n1, av-j dt njp2 n2 c-crq pns32 vvb n1 p-acp n1.
(39) sermon (DIV1)
793
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7723
They may be fitlier said to take armes, then to take counsell. For Christ saith before, that they came with swords & s•aues to take him.
They may be fitlier said to take arms, then to take counsel. For christ Says before, that they Come with swords & s•aues to take him.
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(39) sermon (DIV1)
793
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7724
Dauid speakes of a malignant Church, that is a Church of malicious persons, such a Church was this, David speaks of a malignant Church, that is a Church of malicious Persons, such a Church was this,
np1 vvz pp-f dt j n1, cst vbz dt n1 pp-f j n2, d dt n1 vbds d,
(39) sermon (DIV1)
793
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7725
for they called themselues the Church, and went about to kill the head of the Church.
for they called themselves the Church, and went about to kill the head of the Church.
c-acp pns32 vvd px32 dt n1, cc vvd a-acp pc-acp vvi dt n1 pp-f dt n1.
(39) sermon (DIV1)
793
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7726
In the beginning of the night Christ instituted the Sacrament, and consulted how to saue them,
In the beginning of the night christ instituted the Sacrament, and consulted how to save them,
p-acp dt n-vvg pp-f dt n1 np1 vvd dt n1, cc vvd c-crq pc-acp vvi pno32,
(39) sermon (DIV1)
793
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7727
and at midnight they institued their treason and consulted how to destroy him.
and At midnight they institued their treason and consulted how to destroy him.
cc p-acp n1 pns32 vvn po32 n1 cc vvd c-crq pc-acp vvi pno31.
(39) sermon (DIV1)
793
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7728
The time which they chose, and the Iudge which they chose, are specially to be noted, the time, In the morning, &c. This therefore is not to be expounded of the beginning of their counsell, but of the end of their counsell:
The time which they chosen, and the Judge which they chosen, Are specially to be noted, the time, In the morning, etc. This Therefore is not to be expounded of the beginning of their counsel, but of the end of their counsel:
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(39) sermon (DIV1)
793
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7729
for they tooke counsell in the night and executed it in the morning.
for they took counsel in the night and executed it in the morning.
c-acp pns32 vvd n1 p-acp dt n1 cc vvn pn31 p-acp dt n1.
(39) sermon (DIV1)
794
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7730
When they agreed to goe vnto Pilate it was night, but when they brought him to Pilate it was morning.
When they agreed to go unto Pilate it was night, but when they brought him to Pilate it was morning.
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(39) sermon (DIV1)
794
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7731
But marke how vniustly they handled him before they brought him to the Iudge. They should haue done nothing against him before he came to his iudgment:
But mark how unjustly they handled him before they brought him to the Judge. They should have done nothing against him before he Come to his judgement:
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(39) sermon (DIV1)
794
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7732
but they did all against him except condemning him, and crucifying him, before they came to the Iudge.
but they did all against him except condemning him, and crucifying him, before they Come to the Judge.
cc-acp pns32 vdd d p-acp pno31 c-acp vvg pno31, cc vvg pno31, c-acp pns32 vvd p-acp dt n1.
(39) sermon (DIV1)
794
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7733
For all that is spoken before of examining him, and mocking him, and reuiling him,
For all that is spoken before of examining him, and mocking him, and reviling him,
p-acp d cst vbz vvn a-acp pp-f vvg pno31, cc vvg pno31, cc vvg pno31,
(39) sermon (DIV1)
794
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7734
and buffeting him, & spitting in his face, was done before they came to the Iudge, which shewes that they were euen angry that they could not kil him without the Iuge too.
and buffeting him, & spitting in his face, was done before they Come to the Judge, which shows that they were even angry that they could not kill him without the Judge too.
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(39) sermon (DIV1)
794
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7735
All this was done in the night, and therefore Christ saide to his Disciples in the Euening:
All this was done in the night, and Therefore christ said to his Disciples in the Evening:
d d vbds vdn p-acp dt n1, cc av np1 vvd p-acp po31 n2 p-acp dt n1:
(39) sermon (DIV1)
795
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7736
This night all of you shall bee offended for mee: Shewing that all these things should be done in the night. This night all of you shall be offended for me: Showing that all these things should be done in the night.
d n1 d pp-f pn22 vmb vbi vvn p-acp pno11: vvg cst d d n2 vmd vbi vdn p-acp dt n1.
(39) sermon (DIV1)
795
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7737
Therefore Saint Marke saith, that Peter and Iames and Iohn where a sleepe, when Iudas and his companions came against him, which sheweth that it was the time of sleep:
Therefore Saint Mark Says, that Peter and James and John where a sleep, when Iudas and his Sodales Come against him, which shows that it was the time of sleep:
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(39) sermon (DIV1)
796
Image 403
7738
and in the one and fiftieth verse, hee sayth, that a yong man ran after with a linnen garment vpon his bare bodie:
and in the one and fiftieth verse, he say, that a young man ran After with a linen garment upon his bore body:
cc p-acp dt crd cc ord n1, pns31 vvz, cst dt j n1 vvd a-acp p-acp dt n1 n1 p-acp po31 j n1:
(39) sermon (DIV1)
796
Image 403
7739
which sheweth that hee hearing a tumult and an vprore to grow in the night, ran forth of dores in great hast without his clothes,
which shows that he hearing a tumult and an uproar to grow in the night, ran forth of doors in great haste without his clothes,
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(39) sermon (DIV1)
796
Image 403
7740
as they doe in a fire (to se what was doone) and it is added that they stroue to take him,
as they do in a fire (to see what was done) and it is added that they strove to take him,
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(39) sermon (DIV1)
796
Image 403
7741
and that hee was fayne to slippe of his Linnen and runne away from them naked,
and that he was fain to slip of his Linen and run away from them naked,
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(39) sermon (DIV1)
796
Image 403
7742
as Ioseph did when hee left his Cloake with his light Mistresse, when he slipt from her, which sheweth how voyde of shame and modestie they were to offer such violence to a straunger, that hee coulde scarse scape their handes naked,
as Ioseph did when he left his Cloak with his Light Mistress, when he slipped from her, which shows how void of shame and modesty they were to offer such violence to a stranger, that he could scarce escape their hands naked,
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(39) sermon (DIV1)
796
Image 403
7743
although they had nothing against him.
although they had nothing against him.
cs pns32 vhd pix p-acp pno31.
(39) sermon (DIV1)
796
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7744
This I note to shew that their conspiracie against Christ was a night worke, like them which hate the light because they doe euill.
This I note to show that their Conspiracy against christ was a night work, like them which hate the Light Because they do evil.
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(39) sermon (DIV1)
796
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7745
It was not their woont to sit in counsayle in the night but in the day.
It was not their wont to fit in counsel in the night but in the day.
pn31 vbds xx po32 j pc-acp vvi p-acp n1 p-acp dt n1 cc-acp p-acp dt n1.
(39) sermon (DIV1)
796
Image 403
7746
It would haue troubled them to watch so long for a good cause.
It would have troubled them to watch so long for a good cause.
pn31 vmd vhi vvn pno32 pc-acp vvi av av-j p-acp dt j n1.
(39) sermon (DIV1)
796
Image 403
7749
When they should rest, malice would not suffer them to rest, but they became like Owles which watch in the night and cannot sleepe.
When they should rest, malice would not suffer them to rest, but they became like Owls which watch in the night and cannot sleep.
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(39) sermon (DIV1)
796
Image 403
7750
Heere was fulfilled Salomons saying, They cannot sleepe before they haue done euill, so eagre wee are vpon reuenge more than anie thing else.
Here was fulfilled Solomon's saying, They cannot sleep before they have done evil, so eager we Are upon revenge more than any thing Else.
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(39) sermon (DIV1)
796
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7751
They say that hee cannot stay which rideth vpon the Diuell: for malice draweth him, and furie spurres him.
They say that he cannot stay which rides upon the devil: for malice draws him, and fury spurs him.
pns32 vvb cst pns31 vmbx vvi r-crq vvz p-acp dt n1: p-acp n1 vvz pno31, cc n1 n2 pno31.
(39) sermon (DIV1)
796
Image 403
7752
Therefore Zacheus went not so hastely to receiue Christ, as his enemies hast to destroy him.
Therefore Zacchaeus went not so hastily to receive christ, as his enemies haste to destroy him.
av np1 vvd xx av av-j pc-acp vvi np1, c-acp po31 ng1 n1 pc-acp vvi pno31.
(39) sermon (DIV1)
796
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7753
Nay rather I may say, to destroy themselues. For as they prayed at Christes death, so it came vpon them.
Nay rather I may say, to destroy themselves. For as they prayed At Christ's death, so it Come upon them.
uh-x av-c pns11 vmb vvi, pc-acp vvi px32. c-acp c-acp pns32 vvd p-acp npg1 n1, av pn31 vvd p-acp pno32.
(39) sermon (DIV1)
796
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7754
They sayed, his bloud be vpon vs and vpon our children, so his bloud is vpon them and vpon their children, which haue beene Vagabonds ouer the earth euer since and haue no countrie of their owne:
They said, his blood be upon us and upon our children, so his blood is upon them and upon their children, which have been Vagabonds over the earth ever since and have no country of their own:
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(39) sermon (DIV1)
797
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7755
for if they be cursed which do the Lords busines negligently, they must be cursed too which doe the Diuels busines diligently.
for if they be cursed which doe the lords business negligently, they must be cursed too which doe the Devils business diligently.
c-acp cs pns32 vbb vvn r-crq n1 dt n2 n1 av-j, pns32 vmb vbi vvn av r-crq n1 dt ng1 n1 av-j.
(39) sermon (DIV1)
797
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7756
If men were so hastie in executing Iustice, as they were in executing malice, so many mē should not be vndone by sutes of Lawe: If men were so hasty in executing justice, as they were in executing malice, so many men should not be undone by suits of Law:
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(39) sermon (DIV1)
797
Image 403
7757
for in one day they could apprehend, & accuse, and examine, and condemne, and execute him which was Innocent:
for in one day they could apprehend, & accuse, and examine, and condemn, and execute him which was Innocent:
c-acp p-acp crd n1 pns32 vmd vvi, cc vvi, cc vvi, cc vvi, cc vvi pno31 r-crq vbds j-jn:
(39) sermon (DIV1)
797
Image 403
7758
but hee which is iust cānot be quit in one terme nor two:
but he which is just cannot be quit in one term nor two:
cc-acp pns31 r-crq vbz j vmbx vbi vvn p-acp crd n1 ccx crd:
(39) sermon (DIV1)
797
Image 403
7759
nay if he haue right in a yeare, it is counted quick dispatch, and hee is glad that hee met with such a speedie Lawyer.
nay if he have right in a year, it is counted quick dispatch, and he is glad that he met with such a speedy Lawyer.
uh-x cs pns31 vhb j-jn p-acp dt n1, pn31 vbz vvn j n1, cc pns31 vbz j cst pns31 vvd p-acp d dt j n1.
(39) sermon (DIV1)
797
Image 403
7760
How then when they take a bad cause in hand, and prolong it too, which keeps their Clients in suspence from day to day,
How then when they take a bad cause in hand, and prolong it too, which keeps their Clients in suspense from day to day,
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(39) sermon (DIV1)
798
Image 403
7761
and from weeke to weeke, in great charge and sinne together.
and from Week to Week, in great charge and sin together.
cc p-acp n1 p-acp n1, p-acp j n1 cc n1 av.
(39) sermon (DIV1)
798
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7762
I would to GOD that some did not sit in counsaile against good Christiās, as these Priests did against Christ,
I would to GOD that Some did not fit in counsel against good Christiās, as these Priests did against christ,
pns11 vmd p-acp np1 cst d vdd xx vvi p-acp n1 p-acp j np1, c-acp d n2 vdd p-acp np1,
(39) sermon (DIV1)
798
Image 403
7763
but GOD in his mercie dooth daily confounde and bring to nothing the accursed counsailes of the wicked Antichrist, and all his rebellious confederates.
but GOD in his mercy doth daily confound and bring to nothing the accursed Counsels of the wicked Antichrist, and all his rebellious confederates.
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(39) sermon (DIV1)
798
Image 403
7764
So when the wicked tooke counsaile together, wickednesse was the ende of their counsayles: for there is nothing woorse to the vngodlie than to meete together:
So when the wicked took counsel together, wickedness was the end of their Counsels: for there is nothing Worse to the ungodly than to meet together:
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(39) sermon (DIV1)
798
Image 403
7765
for before they meete, their wickednes is a little hid like the poyson in a Serpent:
for before they meet, their wickedness is a little hid like the poison in a Serpent:
c-acp c-acp pns32 vvb, po32 n1 vbz dt j vvd av-j dt n1 p-acp dt n1:
(39) sermon (DIV1)
798
Image 403
7766
but when they meete together, one setteth on another, and the poyson breakes forth into vile speeches,
but when they meet together, one sets on Another, and the poison breaks forth into vile Speeches,
cc-acp c-crq pns32 vvb av, pi vvz p-acp j-jn, cc dt n1 vvz av p-acp j n2,
(39) sermon (DIV1)
798
Image 403
7767
and detestable workes, and vngodly practises, as we see in Tauernes and such like assemblies as this.
and detestable works, and ungodly practises, as we see in Taverns and such like assemblies as this.
cc j n2, cc j n2, c-acp pns12 vvb p-acp n2 cc d j n2 p-acp d.
(39) sermon (DIV1)
798
Image 403
7768
For now they are met together, they haue conspired amongst themselues to accuse vnto the Gouernour the most innocent man in the world,
For now they Are met together, they have conspired among themselves to accuse unto the Governor the most innocent man in the world,
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(39) sermon (DIV1)
799
Image 403
7772
and forme of iudgement, lest they should be takē in the snare which they made for him.
and Form of judgement, lest they should be taken in the snare which they made for him.
cc n1 pp-f n1, cs pns32 vmd vbi vvn p-acp dt n1 r-crq pns32 vvd p-acp pno31.
(39) sermon (DIV1)
799
Image 403
7773
First because Pilate had the authoritie ouer iudgements of death, and not they: Therefore they are inforced to seeke vnto his iudgement seat to saue themselues from blame,
First Because Pilate had the Authority over Judgments of death, and not they: Therefore they Are enforced to seek unto his judgement seat to save themselves from blame,
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(39) sermon (DIV1)
800
Image 403
7774
and to be deliuered out of trouble, if they did vsurpe any thing vpon the Magistrates, Office.
and to be Delivered out of trouble, if they did usurp any thing upon the Magistrates, Office.
cc pc-acp vbi vvn av pp-f n1, cs pns32 vdd vvi d n1 p-acp dt n2, n1.
(39) sermon (DIV1)
800
Image 403
7775
Then because they might not runne vnto the gouernour before daye without suspition of tumult, they staide vntill it was morning:
Then Because they might not run unto the governor before day without suspicion of tumult, they stayed until it was morning:
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(39) sermon (DIV1)
801
Image 403
7776
but so soone as they coulde come, they came post hast, for the Sunne did no sooner peepe,
but so soon as they could come, they Come post haste, for the Sun did no sooner peep,
cc-acp av av c-acp pns32 vmd vvi, pns32 vvd av n1, p-acp dt n1 vdd dx av-c vvi,
(39) sermon (DIV1)
801
Image 403
7777
but euen at the verie breake of day, they were all readie to flocke vnto the Iudge against him. This they did without knowledge:
but even At the very break of day, they were all ready to flock unto the Judge against him. This they did without knowledge:
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(39) sermon (DIV1)
801
Image 403
7778
but God directed euery thing vnto a right end.
but God directed every thing unto a right end.
cc-acp np1 vvd d n1 p-acp dt j-jn n1.
(39) sermon (DIV1)
802
Image 403
7779
For it was meete that the Sonne of GOD shoulde bee cleered in a solemne manner, by an earthlie Iudge, to shewe how wee shalbe cleered by the heauenlie Iudge:
For it was meet that the Son of GOD should be cleared in a solemn manner, by an earthly Judge, to show how we shall cleared by the heavenly Judge:
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(39) sermon (DIV1)
802
Image 403
7780
and therefore, as it appeareth in the seuen and twentieth Chapter, and foure and twentieth verse of Saint Mathewes Gospell, Pilate saide:
and Therefore, as it appears in the seuen and twentieth Chapter, and foure and twentieth verse of Saint Matthew Gospel, Pilate said:
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(39) sermon (DIV1)
802
Image 403
7781
that he found no euill in him before he gaue sentence against him, which sheweth that he died not for his owne sinnes but for our sinnes,
that he found no evil in him before he gave sentence against him, which shows that he died not for his own Sins but for our Sins,
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(39) sermon (DIV1)
802
Image 403
7782
and therefore though they went to the Iudge to saue thēselues from blame, yet God sent them to the Iudge, that his worde might be fulfilled.
and Therefore though they went to the Judge to save themselves from blame, yet God sent them to the Judge, that his word might be fulfilled.
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(39) sermon (DIV1)
802
Image 403
7783
Lastly, this Pilate was a Roman gouernour, which ruled for Caesar, as Zacheus was a Romane collectour which gathered for Caesar: For at that time the Romanes had brought much of the worlde vnto their subiection:
Lastly, this Pilate was a Roman governor, which ruled for Caesar, as Zacchaeus was a Roman collector which gathered for Caesar: For At that time the Romans had brought much of the world unto their subjection:
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(39) sermon (DIV1)
803
Image 403
7784
as since that time, they haue brought much of the worlde vnto Idolatry:
as since that time, they have brought much of the world unto Idolatry:
c-acp c-acp d n1, pns32 vhb vvn d pp-f dt n1 p-acp n1:
(39) sermon (DIV1)
803
Image 403
7785
and therefore God would haue his sonne to be iudged by the Romane policie, and to be condemned by a Romane Iudge,
and Therefore God would have his son to be judged by the Roman policy, and to be condemned by a Roman Judge,
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(39) sermon (DIV1)
803
Image 403
7786
and to be slaine with a Romane death, as it were ioyning the Iewes and the Romans in impietie together, to shewe, that these two Nations shoulde be the odioust people vnto him in all the worlde,
and to be slain with a Roman death, as it were joining the Iewes and the Roman in impiety together, to show, that these two nations should be the odioust people unto him in all the world,
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(39) sermon (DIV1)
803
Image 403
7787
and how his seruaunts should be crucified there, where hee was crucified himselfe:
and how his Servants should be Crucified there, where he was Crucified himself:
cc c-crq po31 n2 vmd vbi vvn a-acp, c-crq pns31 vbds vvn px31:
(39) sermon (DIV1)
803
Image 403
7788
for as the Romanes then did crucifie Christ vpon a Crosse, so they crucifie him nowe vpon their Altar,
for as the Romans then did crucify christ upon a Cross, so they crucify him now upon their Altar,
c-acp c-acp dt njp2 av vdd vvi np1 p-acp dt n1, av pns32 vvi pno31 av p-acp po32 n1,
(39) sermon (DIV1)
803
Image 403
7806
I will honour them which honour mee, hee signified how hee woulde dishonour them which disnour him,I will honour them which honour me, he signified how he would dishonour them which disnour him,
pns11 vmb vvi pno32 r-crq vvb pno11, pns31 vvd c-crq pns31 vmd vvi pno32 r-crq vvb pno31,
(39) sermon (DIV1)
804
Image 403
7807
and therefore this name is a word of reproach vntill this day: and all Traytours are called Iudasses for his sake:
and Therefore this name is a word of reproach until this day: and all Traitors Are called Judases for his sake:
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(39) sermon (DIV1)
804
Image 403
7789
and resemble the Dragon, which when he could not preuaile against Michaell himselfe, then hee fought against the woman and her seed, that is, the Church and her children, which are slaine in Rome, as the Prophets were in Ierusalem. Thus Rome began with the heade, and ends with the members.
and resemble the Dragon, which when he could not prevail against Michael himself, then he fought against the woman and her seed, that is, the Church and her children, which Are slain in Room, as the prophets were in Ierusalem. Thus Room began with the head, and ends with the members.
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(39) sermon (DIV1)
803
Image 403
7790
So much of the Priests and the Scribes, and the Pharisies, and the elders & Pilate, what they did against Christ, of whome was fullfilled Dauids praier:
So much of the Priests and the Scribes, and the Pharisees, and the Elders & Pilate, what they did against christ, of whom was Fulfilled David prayer:
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(39) sermon (DIV1)
803
Image 403
7791
Lord turne the counsell of Achitophell vnto follie: So their counsell was turned vnto follie.Lord turn the counsel of Achitophel unto folly: So their counsel was turned unto folly.
n1 vvi dt n1 pp-f np1 p-acp n1: av po32 n1 vbds vvn p-acp n1.
(39) sermon (DIV1)
803
Image 403
7792
For as Paule reuiued when he was stoned, so Christ rose againe when he was buried, to shewe, that there is no counsell against God,
For as Paul revived when he was stoned, so christ rose again when he was buried, to show, that there is no counsel against God,
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(39) sermon (DIV1)
803
Image 403
7793
and therefore let all our counsels be for God. Now we come to Iudas to aggreuate this tragicall counsell.
and Therefore let all our Counsels be for God. Now we come to Iudas to aggreuate this tragical counsel.
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(39) sermon (DIV1)
803
Image 403
7794
The Euangelist annexeth vnto it, the desperate end of the cursedst mā that euer was. Three things are speciallie noted of this Traitor:
The Evangelist annexeth unto it, the desperate end of the cursedst man that ever was. Three things Are specially noted of this Traitor:
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(39) sermon (DIV1)
804
Image 403
7795
his death, the cause of his death, & the confession which hee made before his death.
his death, the cause of his death, & the Confessi which he made before his death.
po31 n1, dt n1 pp-f po31 n1, cc dt n1 r-crq pns31 vvd p-acp po31 n1.
(39) sermon (DIV1)
804
Image 403
7796
His death in the fift verse: Hee went & hanged himself: The cause of his death in the 3. verse:
His death in the fift verse: He went & hanged himself: The cause of his death in the 3. verse:
po31 n1 p-acp dt ord n1: pns31 vvd cc vvn px31: dt n1 pp-f po31 n1 p-acp dt crd n1:
(39) sermon (DIV1)
804
Image 403
7797
For that hee had betrayed his Lord, & now did see him condemned & had no ioy of the money which was giuen vnto him for his Treason. For that he had betrayed his Lord, & now did see him condemned & had no joy of the money which was given unto him for his Treason.
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(39) sermon (DIV1)
804
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7798
His confession in the thirde verse: I haue sinned betraying innocent bloude. I will speake of euerie worde as they lie for your memorie. Therefore, first of his Treason. When Iudas the traytor:
His Confessi in the Third verse: I have sinned betraying innocent blood. I will speak of every word as they lie for your memory. Therefore, First of his Treason. When Iudas the traitor:
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(39) sermon (DIV1)
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before hee was called Iudas the Apostle, now he is called Iudas the traitor, to distingish him from other of that name,
before he was called Iudas the Apostle, now he is called Iudas the traitor, to distinguish him from other of that name,
c-acp pns31 vbds vvn np1 dt n1, av pns31 vbz vvn np1 dt n1, pc-acp vvi pno31 p-acp n-jn pp-f d n1,
(39) sermon (DIV1)
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lest anie of his name shoulde be defamed for him, a brand is set in his forehead like the letter Tau, or Caines marke, to make him hatefull like a rogue which is burned in the eare:
lest any of his name should be defamed for him, a brand is Set in his forehead like the Letter Tau, or Caines mark, to make him hateful like a rogue which is burned in the ear:
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(39) sermon (DIV1)
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so Esau was called Edom which signifieth Redde, to keep his wickednes in remembrance, because hee, solde his birth-right for a messe of red pottage.
so Esau was called Edom which signifies Red, to keep his wickedness in remembrance, Because he, sold his birthright for a mess of read pottage.
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(39) sermon (DIV1)
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So Simon is called the Sorcerer, as though GOD would note him for the worst of that name: So Simon is called the Sorcerer, as though GOD would note him for the worst of that name:
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(39) sermon (DIV1)
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So God knoweth Simon Peter from Simon Magus: and Iudas his brother, from Iudas his betrayer:
So God Knoweth Simon Peter from Simon Magus: and Iudas his brother, from Iudas his betrayer:
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(39) sermon (DIV1)
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and therefore, as Ieroboam comes in with his trayne after him: Ieroboam which made Israel to sinne:
and Therefore, as Jeroboam comes in with his train After him: Jeroboam which made Israel to sin:
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(39) sermon (DIV1)
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So Iudas comes in with his trayne after him: Iudas, which betrayed the Lord: For when God sayde:
So Iudas comes in with his train After him: Iudas, which betrayed the Lord: For when God said:
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(39) sermon (DIV1)
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that is, they shall be named with lothsomnes, and remembred with disdayne, as a man passeth by a rotten carrion, that is, they shall be nam with loathsomeness, and remembered with disdain, as a man passes by a rotten carrion,
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(39) sermon (DIV1)
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and stoppeth his nose vntill hee be past it: This is the iust wrath of God.
and stoppeth his nose until he be past it: This is the just wrath of God.
cc vvz po31 n1 c-acp pns31 vbb j pn31: d vbz dt j n1 pp-f np1.
(39) sermon (DIV1)
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As Christ promised that Maries good worke shoulde bee spoken of to the worldes ende:
As christ promised that Mary's good work should be spoken of to the world's end:
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(39) sermon (DIV1)
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So hee hath caused Iudas euill worke to bee spoken of vnto the worldes ende too.
So he hath caused Iudas evil work to be spoken of unto the world's end too.
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(39) sermon (DIV1)
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For there were three euilles in one:
For there were three evils in one:
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First his practise was impudent, because hee offered himselfe to bee a Traytour before he was asked.
First his practice was impudent, Because he offered himself to be a Traitor before he was asked.
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Then it was Couetous, because hee was contented to betray his Lord for 30. pence.
Then it was Covetous, Because he was contented to betray his Lord for 30. pence.
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And lastly it was craftie, because hee betrayed him with a kisse, which is a signe of loue.
And lastly it was crafty, Because he betrayed him with a kiss, which is a Signen of love.
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(39) sermon (DIV1)
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Like this traitour do all other traitours, and therefore are all called Iudasses, that is, impudent,
Like this traitor do all other Traitors, and Therefore Are all called Judases, that is, impudent,
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(39) sermon (DIV1)
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and couetous, and craftie like their master. The next consideration is: how Iudas his repentance came vpon him, in these wordes:
and covetous, and crafty like their master. The next consideration is: how Iudas his Repentance Come upon him, in these words:
cc j, cc j av-j po32 n1. dt ord n1 vbz: q-crq np1 po31 n1 vvd p-acp pno31, p-acp d n2:
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When hee sawe that Iesus was condemned, &c. Peter heard three crowes before he felt any remorse,When he saw that Iesus was condemned, etc. Peter herd three crows before he felt any remorse,
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(39) sermon (DIV1)
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so Iudas saw his Lord apprepended, & yet he repented not, then he saw him accused,
so Iudas saw his Lord apprepended, & yet he repented not, then he saw him accused,
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(39) sermon (DIV1)
805
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and yet he repented not, then he sawe him mocked, & yet he repented not,
and yet he repented not, then he saw him mocked, & yet he repented not,
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(39) sermon (DIV1)
805
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then he sawe him buffeted, & yet he repented not, at last he sawe him condemned,
then he saw him buffeted, & yet he repented not, At last he saw him condemned,
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(39) sermon (DIV1)
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and then saith Mathew he repented, like one which slayeth his friend in his rage, and sorroweth when it is past.
and then Says Matthew he repented, like one which slays his friend in his rage, and sorroweth when it is past.
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(39) sermon (DIV1)
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7824
In the sixt of Genesis, God is said to repent, but GOD repenteth not like men:
In the sixt of Genesis, God is said to Repent, but GOD Repenteth not like men:
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(39) sermon (DIV1)
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so here the wicked are said to repent, but the wicked repent not like the faithfull:
so Here the wicked Are said to Repent, but the wicked Repent not like the faithful:
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(39) sermon (DIV1)
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But as it is said of Esau, that he sought repentance, so they may bee rather saide to repent, than to repent in deede.
But as it is said of Esau, that he sought Repentance, so they may be rather said to Repent, than to Repent in deed.
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(39) sermon (DIV1)
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For if Iudas had repented like Peter, he should haue been forgiuen like Peter: but to shewe that hee did not repent well,
For if Iudas had repented like Peter, he should have been forgiven like Peter: but to show that he did not Repent well,
p-acp cs np1 vhd vvn av-j np1, pns31 vmd vhi vbn vvn av-j np1: cc-acp pc-acp vvi cst pns31 vdd xx vvi av,
(39) sermon (DIV1)
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when he had cōmitted one sinne, he addeth another to it: for when he had murthered his maister, hee murthered himselfe too.
when he had committed one sin, he adds Another to it: for when he had murdered his master, he murdered himself too.
c-crq pns31 vhd vvn crd n1, pns31 vvz j-jn p-acp pn31: c-acp c-crq pns31 vhd vvn po31 n1, pns31 vvn px31 av.
(39) sermon (DIV1)
805
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7829
Therefore, if you aske how hee repented? I thinke he repented so as most vsurers repent vpon their death-beds.
Therefore, if you ask how he repented? I think he repented so as most usurers Repent upon their deathbeds.
av, cs pn22 vvb c-crq pns31 vvd? pns11 vvb pns31 vvd av p-acp ds n2 vvb p-acp po32 n2.
(39) sermon (DIV1)
805
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There is a shame of sinne, & guilt of conscience, & feare of iudgement, euen in the reprobate, which is a foretaste of hell which the wicked feele:
There is a shame of sin, & guilt of conscience, & Fear of judgement, even in the Reprobate, which is a foretaste of hell which the wicked feel:
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(39) sermon (DIV1)
805
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euen as peace of conscience & ioy in the holy Ghost is a foretaste of heauen, which the godly feele before they come thither.
even as peace of conscience & joy in the holy Ghost is a foretaste of heaven, which the godly feel before they come thither.
av c-acp n1 pp-f n1 cc n1 p-acp dt j n1 vbz dt n1 pp-f n1, r-crq dt j vvi c-acp pns32 vvb av.
(39) sermon (DIV1)
805
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So Iudas was displeased with the vglines of his trecherie, and had a mishapen sorrowe like a Beares whelp,
So Iudas was displeased with the ugliness of his treachery, and had a Misshapen sorrow like a Bears whelp,
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(39) sermon (DIV1)
805
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but without any conuersion to God, or hope of mercie, or praier for pardon, or purpose to amend.
but without any conversion to God, or hope of mercy, or prayer for pardon, or purpose to amend.
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(39) sermon (DIV1)
805
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Onely hee felt a shame and guilt, and anguish in his heart:
Only he felt a shame and guilt, and anguish in his heart:
av-j pns31 vvd dt n1 cc n1, cc n1 p-acp po31 n1:
(39) sermon (DIV1)
805
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which was rather a punishment of his sinne, than a repentance for his sinne, and a preparatiue to Hell which he was going vnto:
which was rather a punishment of his sin, than a Repentance for his sin, and a preparative to Hell which he was going unto:
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(39) sermon (DIV1)
805
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for hardnes of heart, and despaire of mercie are sinnes & punishments for sinne too:
for hardness of heart, and despair of mercy Are Sins & punishments for sin too:
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(39) sermon (DIV1)
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but true repentaunce is such a sorrow for one sinne as breedeth a dislike of all sinnes,
but true Repentance is such a sorrow for one sin as breeds a dislike of all Sins,
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(39) sermon (DIV1)
805
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and mooueth to pray, and resolueth to amende, which falleth vpon none but the elect, and therefore Paule calleth the heart of the reprobate, A heart which cannot repent.
and moveth to pray, and resolveth to amend, which falls upon none but the elect, and Therefore Paul calls the heart of the Reprobate, A heart which cannot Repent.
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(39) sermon (DIV1)
805
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But if the Papistes doctrine of repentance be true, there is nothing wanting in Iudas repentance:
But if the Papists Doctrine of Repentance be true, there is nothing wanting in Iudas Repentance:
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for in him may bee found all the partes of their repentance.
for in him may be found all the parts of their Repentance.
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805
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For we see in this reprobate, contrition of heart, confession of mouth, and satisfaction of worke which is all the Papistes repentance:
For we see in this Reprobate, contrition of heart, Confessi of Mouth, and satisfaction of work which is all the Papists Repentance:
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(39) sermon (DIV1)
805
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For contrition it is saide, Hee repented: For Confession, he saith, I haue sinned: For Satisfaction, hee restored his money againe, and yet he is Iudas the sonne of perdition:
For contrition it is said, He repented: For Confessi, he Says, I have sinned: For Satisfaction, he restored his money again, and yet he is Iudas the son of perdition:
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(39) sermon (DIV1)
805
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and therefore, as Christ tolde the Lawyer, that one thing was wanting in his obedience:
and Therefore, as christ told the Lawyer, that one thing was wanting in his Obedience:
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(39) sermon (DIV1)
805
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so Iudas telleth the Papistes, that one thing is wanting in their repentance, that is the conuersion of a man to God, & change of mind:
so Iudas Telleth the Papists, that one thing is wanting in their Repentance, that is the conversion of a man to God, & change of mind:
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(39) sermon (DIV1)
805
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when a sinner renounceth himself for shame of his sinne, and yeeldeth to righteousnesse with as great loue as euer hee loued wickednes:
when a sinner Renounceth himself for shame of his sin, and yields to righteousness with as great love as ever he loved wickedness:
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(39) sermon (DIV1)
805
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7846
If Iudas had repented so, he would rather haue suffered paine like Iob, than by vnlawfull meanes ridde himselfe out of paine,
If Iudas had repented so, he would rather have suffered pain like Job, than by unlawful means rid himself out of pain,
cs np1 vhd vvn av, pns31 vmd av-c vhi vvn n1 av-j np1, cs p-acp j n2 vvi px31 av pp-f n1,
(39) sermon (DIV1)
805
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like Caine which thought to preuent Gods iudgments against him. This was not a signe of repentance, but a signe of despaire.
like Cain which Thought to prevent God's Judgments against him. This was not a Signen of Repentance, but a Signen of despair.
av-j np1 r-crq vvd pc-acp vvi npg1 n2 p-acp pno31. d vbds xx dt n1 pp-f n1, cc-acp dt n1 pp-f n1.
(39) sermon (DIV1)
805
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Therefore let euerie one learne this, that so long as Gods mercie is greater than mans iniquitie, there is no cause to despaire,
Therefore let every one Learn this, that so long as God's mercy is greater than men iniquity, there is no cause to despair,
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(39) sermon (DIV1)
805
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but to hope ▪ For why did our Sauiour saue Marie Magdalen, which had seuen deuils,
but to hope ▪ For why did our Saviour save marry Magdalen, which had seuen Devils,
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(39) sermon (DIV1)
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and spare the theefe which neuer did good, but lest as great sinners as they should despaire of mercie, if they repented.
and spare the thief which never did good, but lest as great Sinners as they should despair of mercy, if they repented.
cc vvi dt n1 r-crq av-x vdd j, cc-acp cs c-acp j n2 c-acp pns32 vmd vvi pp-f n1, cs pns32 vvd.
(39) sermon (DIV1)
805
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If thou canst knocke, his promise bindeth him to open. Therefore say not, God will not giue, but, I doe not aske:
If thou Canst knock, his promise binds him to open. Therefore say not, God will not give, but, I do not ask:
cs pns21 vm2 vvi, po31 n1 vvz pno31 pc-acp vvi. av vvb xx, np1 vmb xx vvi, cc-acp, pns11 vdb xx vvi:
(39) sermon (DIV1)
805
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for God is readier to giue then wee to aske. The next consideration is, how Iudas restored his bribe againe.
for God is Readier to give then we to ask. The next consideration is, how Iudas restored his bribe again.
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(39) sermon (DIV1)
805
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In the first of the Prouerbes 31. Salomon saith, The wicked shall bee filled with their owne deuises.
In the First of the Proverbs 31. Solomon Says, The wicked shall be filled with their own devises.
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(39) sermon (DIV1)
805
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And in the 14. Chapter 14. verse, hee saith, They shall be satiat with their owne wayes:
And in the 14. Chapter 14. verse, he Says, They shall be satiat with their own ways:
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(39) sermon (DIV1)
805
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For Iudas hath sinned so long, that now he is wearie of his sinne, & would restore his bribe againe,
For Iudas hath sinned so long, that now he is weary of his sin, & would restore his bribe again,
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805
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euen the same daie that he tooke it. It was giuen him in the night, and in the morning hee brought it backe:
even the same day that he took it. It was given him in the night, and in the morning he brought it back:
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(39) sermon (DIV1)
805
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So soone is the pleasure of sinne ecclipsed.
So soon is the pleasure of sin eclipsed.
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Euen nowe his thirtie pence was the sweetest siluer that euer hee fingured, and now it is the bitterest money that euer he pursed.
Eve now his thirtie pence was the Sweetest silver that ever he fingured, and now it is the Bitterest money that ever he pursed.
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(39) sermon (DIV1)
805
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Therefore let all consider what Abner sayde vnto Ioab, Knowest thou not that it will bee bitternes in the latter end? 2. Sam. 2. 26. The sting of the Serpent is in his ta•le:
Therefore let all Consider what Abner said unto Ioab, Knowest thou not that it will be bitterness in the latter end? 2. Sam. 2. 26. The sting of the Serpent is in his ta•le:
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(39) sermon (DIV1)
805
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so the taile of sin hath the sting that is the ende. There is no sinne but it hath three punishmentes which followe it like bondmaides: Feare, Shame and Guilt:
so the tail of since hath the sting that is the end. There is no sin but it hath three punishments which follow it like bondmaides: fear, Shame and Gilded:
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(39) sermon (DIV1)
805
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Feare of iudgement, shame of men, and guilt of conscience. All these did surprise Iudas at once, so studdenlie as Adam spyed his nakednes:
fear of judgement, shame of men, and guilt of conscience. All these did surprise Iudas At once, so studdenlie as Adam spied his nakedness:
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7862
and though they come after euerie sinne, yet they are neuer looked for. Gehesi tooke his bribe merrilie, but hee did weare it heauilie.
and though they come After every sin, yet they Are never looked for. Gehesi took his bribe merrily, but he did wear it heavily.
cc cs pns32 vvb p-acp d n1, av pns32 vbr av-x vvn p-acp. np1 vvd po31 n1 av-j, cc-acp pns31 vdd vvi pn31 av-j.
(39) sermon (DIV1)
805
Image 403
7863
Iezabel thought that shee had got a Vineyarde for nothing, but shee payed more for it than shee woulde giue for all the world. Jezebel Thought that she had god a Vineyard for nothing, but she paid more for it than she would give for all the world.
np1 vvd cst pns31 vhd vvn dt n1 p-acp pix, p-acp pns31 vvd av-dc p-acp pn31 cs pns31 vmd vvi p-acp d dt n1.
(39) sermon (DIV1)
805
Image 403
7864
So Iudas thought that hee was made for euer, when hee was vndone for euer. Heere was the scripture fulfilled:
So Iudas Thought that he was made for ever, when he was undone for ever. Here was the scripture fulfilled:
np1 np1 vvd cst pns31 vbds vvn p-acp av, c-crq pns31 vbds vvn p-acp av. av vbds dt n1 vvn:
(39) sermon (DIV1)
805
Image 403
7865
The bread of deceit is sweete to a man, but his mouth shall be filled with grauell: The bred of deceit is sweet to a man, but his Mouth shall be filled with gravel:
dt n1 pp-f n1 vbz j p-acp dt n1, p-acp po31 n1 vmb vbi vvn p-acp n1:
(39) sermon (DIV1)
805
Image 403
7866
So this gaine of treason was sweete to Iudas, but when hee digested it, it cracked like grauel in his teeth.
So this gain of treason was sweet to Iudas, but when he digested it, it cracked like gravel in his teeth.
av d n1 pp-f n1 vbds j p-acp np1, p-acp c-crq pns31 vvn pn31, pn31 vvd av-j n1 p-acp po31 n2.
(39) sermon (DIV1)
805
Image 403
7867
Who woulde suffer for millions of gold that which Iudas suffereth for thirtie pence? and yet manie are contente to sinne for lesse, Iudas was a traitour for thirtie pence,
Who would suffer for millions of gold that which Iudas suffers for thirtie pence? and yet many Are content to sin for less, Iudas was a traitor for thirtie pence,
q-crq vmd vvi p-acp crd pp-f n1 cst r-crq np1 vvz p-acp crd n2? cc av d vbr j p-acp n1 p-acp av-dc, np1 vbds dt n1 p-acp crd n2,
(39) sermon (DIV1)
805
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7868
but a thousand are liars, and deceiuers, and swearers for a penie.
but a thousand Are liars, and deceivers, and swearers for a penny.
cc-acp dt crd vbr n2, cc n2, cc n2 p-acp dt n1.
(39) sermon (DIV1)
805
Image 403
7869
If they can get anie thing by lies, or oathes, or wiles, it is like the misterie of their occupation.
If they can get any thing by lies, or Oaths, or wiles, it is like the mystery of their occupation.
cs pns32 vmb vvi d n1 p-acp n2, cc n2, cc n2, pn31 vbz av-j dt n1 pp-f po32 n1.
(39) sermon (DIV1)
805
Image 403
7870
Bee not deceiued, the time commeth, when you would restore this gaine againe, as Iudas did,
Bee not deceived, the time comes, when you would restore this gain again, as Iudas did,
n1 xx vvn, dt n1 vvz, c-crq pn22 vmd vvi d n1 av, c-acp np1 vdd,
(39) sermon (DIV1)
805
Image 403
7871
and peraduenture you shall not find the owners where to make restitution.
and Peradventure you shall not find the owners where to make restitution.
cc av pn22 vmb xx vvi dt n2 c-crq pc-acp vvi n1.
(39) sermon (DIV1)
805
Image 403
7872
How many at the houre of death haue offered their praiers and their supplications, and seruice vnto God,
How many At the hour of death have offered their Prayers and their supplications, and service unto God,
c-crq d p-acp dt n1 pp-f n1 vhb vvn po32 n2 cc po32 n2, cc n1 p-acp np1,
(39) sermon (DIV1)
805
Image 403
7873
as Iudas offred his money to the Priests, and God woulde not accept it:
as Iudas offered his money to the Priests, and God would not accept it:
c-acp np1 vvd po31 n1 p-acp dt n2, cc np1 vmd xx vvi pn31:
(39) sermon (DIV1)
805
Image 403
7874
but they dyed as they liued, and went from despaire vnto destruction? Therefore, to day heare his voyce.
but they died as they lived, and went from despair unto destruction? Therefore, to day hear his voice.
cc-acp pns32 vvd c-acp pns32 vvd, cc vvd p-acp n1 p-acp n1? av, p-acp n1 vvi po31 n1.
(39) sermon (DIV1)
805
Image 403
7875
If you will not be so good as Zacheus to restore foure folde for all that you haue gotten by vsurie,
If you will not be so good as Zacchaeus to restore foure fold for all that you have got by Usury,
cs pn22 vmb xx vbi av j c-acp np1 pc-acp vvi crd n1 p-acp d cst pn22 vhb vvn p-acp n1,
(39) sermon (DIV1)
805
Image 403
7876
or briberie, or extortion, or deceite, yet be so good as Iudas to bring againe so much as you haue taken,
or bribery, or extortion, or deceit, yet be so good as Iudas to bring again so much as you have taken,
cc n1, cc n1, cc n1, av vbb av j c-acp np1 pc-acp vvi av av av-d c-acp pn22 vhb vvn,
(39) sermon (DIV1)
805
Image 403
7877
and if you doo it not with Iudas minde, but with Zacheus minde, it shall be accepted as Zacheus was.
and if you do it not with Iudas mind, but with Zacchaeus mind, it shall be accepted as Zacchaeus was.
cc cs pn22 vdi pn31 xx p-acp np1 n1, cc-acp p-acp np1 n1, pn31 vmb vbi vvn p-acp np1 vbds.
(39) sermon (DIV1)
805
Image 403
7878
• The last consideration, is the confession ••ich he makes before his death.
• The last consideration, is the Confessi ••ich he makes before his death.
• dt ord n1, vbz dt n1 j pns31 vvz p-acp po31 n1.
(39) sermon (DIV1)
806
Image 403
7879
I haue sinned &c. Oh Iudas (saith one) doest thou know that thou hast sinned,I have sinned etc. O Iudas (Says one) dost thou know that thou hast sinned,
pns11 vhb vvd av uh np1 (vvz pi) vd2 pns21 vvi cst pns21 vh2 vvn,
(39) sermon (DIV1)
806
Image 403
7880
and diddest not knowe that thou shouldest sinne? it is not enough to say, I haue sinned: So said Saul, and Caine and Pharaoh, I haue sinned:
and didst not know that thou Shouldst sin? it is not enough to say, I have sinned: So said Saul, and Cain and Pharaoh, I have sinned:
cc vdd2 xx vvi cst pns21 vmd2 vvi? pn31 vbz xx av-d pc-acp vvi, pns11 vhb vvn: av vvd np1, cc np1 cc np1, pns11 vhb vvn:
(39) sermon (DIV1)
806
Image 403
7881
But who saith, I will not sinne? When sin is past, then wee knowe it:
But who Says, I will not sin? When since is past, then we know it:
cc-acp r-crq vvz, pns11 vmb xx n1? c-crq n1 vbz j, cs pns12 vvb pn31:
(39) sermon (DIV1)
806
Image 403
7882
but if wee did looke to it before, then we neede not say, I haue sinned: for sin is chosen in the darke,
but if we did look to it before, then we need not say, I have sinned: for since is chosen in the dark,
cc-acp cs pns12 vdd vvi p-acp pn31 a-acp, cs pns12 vvb xx vvi, pns11 vhb vvn: p-acp n1 vbz vvn p-acp dt j,
(39) sermon (DIV1)
806
Image 403
7883
like bad wares, when the faults are not seene.
like bad wares, when the Faults Are not seen.
av-j j n2, c-crq dt n2 vbr xx vvn.
(39) sermon (DIV1)
806
Image 403
7884
Sinne seemes no sinne vntil it come to I haue sinn•d, that is, vntill it be past.
Sin seems no sin until it come to I have sinn•d, that is, until it be past.
n1 vvz dx n1 c-acp pn31 vvb p-acp pns11 vhb vvn, cst vbz, c-acp pn31 vbb j.
(39) sermon (DIV1)
806
Image 403
7885
If Iudas had shewed his repētance to God, as he shewed it but to men, happily his offence might haue founde mercy.
If Iudas had showed his Repentance to God, as he showed it but to men, happily his offence might have found mercy.
cs np1 vhd vvn po31 n1 p-acp np1, c-acp pns31 vvd pn31 p-acp p-acp n2, av-j po31 n1 vmd vhi vvn n1.
(39) sermon (DIV1)
806
Image 403
7886
But he did separate himselfe further from God by his despaire, than he was separated before by his treason,
But he did separate himself further from God by his despair, than he was separated before by his treason,
p-acp pns31 vdd vvi px31 av-jc p-acp np1 p-acp po31 n1, cs pns31 vbds vvn a-acp p-acp po31 n1,
(39) sermon (DIV1)
806
Image 403
7887
& chose rather to run vnto them which would mock him than vnto him which should succour him.
& chosen rather to run unto them which would mock him than unto him which should succour him.
cc vvd av-c pc-acp vvi p-acp pno32 r-crq vmd vvi pno31 cs p-acp pno31 r-crq vmd vvi pno31.
(39) sermon (DIV1)
806
Image 403
7888
Therefore his confession was without remission:
Therefore his Confessi was without remission:
av po31 n1 vbds p-acp n1:
(39) sermon (DIV1)
806
Image 403
7889
and though he saide, I haue sinned, yet God aunsweres not, I haue forgiuen, to shew that except our repentance be better than his, it shal not weigh against one sinne.
and though he said, I have sinned, yet God answers not, I have forgiven, to show that except our Repentance be better than his, it shall not weigh against one sin.
cc cs pns31 vvd, pns11 vhb vvn, av np1 n2 xx, pns11 vhb vvn, pc-acp vvi d c-acp po12 n1 vbi jc cs po31, pn31 vmb xx vvi p-acp crd n1.
(39) sermon (DIV1)
806
Image 403
7890
Yet Iudas doth not onelie acknowledge himselfe a sinner, which is the most that manie of vs confesse,
Yet Iudas does not only acknowledge himself a sinner, which is the most that many of us confess,
av np1 vdz xx av-j vvi px31 dt n1, r-crq vbz dt ds cst d pp-f pno12 vvi,
(39) sermon (DIV1)
806
Image 403
7891
because hee woulde not be counted worse than other, but reckoned his sin without an accuser,
Because he would not be counted Worse than other, but reckoned his since without an accuser,
c-acp pns31 vmd xx vbi vvn av-jc cs j-jn, cc-acp vvd po31 n1 p-acp dt n1,
(39) sermon (DIV1)
806
Image 403
7892
as if one should come forth and 〈 ◊ 〉 I haue stolen an horse, so he saith, I hau•• 〈 … 〉 trayed my maister.
as if one should come forth and 〈 ◊ 〉 I have stolen an horse, so he Says, I hau•• 〈 … 〉 trayed my master.
c-acp cs pi vmd vvi av cc 〈 sy 〉 pns11 vhb vvn dt n1, av pns31 vvz, pns11 n1 〈 … 〉 vvn po11 n1.
(39) sermon (DIV1)
806
Image 403
7893
In what did Iudas sinne? in treason:
In what did Iudas sin? in treason:
p-acp r-crq vdd np1 n1? p-acp n1:
(39) sermon (DIV1)
806
Image 403
7894
then treason is sinne, and yet the Papistes counte it a merite, as though they should merite by sinne.
then treason is sin, and yet the Papists count it a merit, as though they should merit by sin.
av n1 vbz n1, cc av dt njp2 vvb pn31 dt n1, c-acp cs pns32 vmd vvi p-acp n1.
(39) sermon (DIV1)
806
Image 403
7896
Touch not mine annointed (saith God,) nay kill his annointed (say they.) How farre are they from Dauid which would not laie his hand vpon Saul. If hee were a man after Gods heart,Touch not mine anointed (Says God,) nay kill his anointed (say they.) How Far Are they from David which would not lay his hand upon Saul. If he were a man After God's heart,
vvb xx po11 vvd (vvz np1,) uh vvb png31 vvd (vvb pns32.) c-crq av-j vbr pns32 p-acp np1 r-crq vmd xx vvi po31 n1 p-acp np1. cs pns31 vbdr dt n1 p-acp ng1 n1,
(39) sermon (DIV1)
806
Image 403
7897
as hee is called, then they must be men after the diuels heart. After that Iudas had reciued meate of Christ, he went about to betray him:
as he is called, then they must be men After the Devils heart. After that Iudas had received meat of christ, he went about to betray him:
c-acp pns31 vbz vvn, cs pns32 vmb vbi n2 p-acp dt ng1 n1. p-acp d np1 vhd vvn n1 pp-f np1, pns31 vvd a-acp pc-acp vvi pno31:
(39) sermon (DIV1)
806
Image 403
7898
So after they haue receiued Peace and Plentie, and prosperitie of their Prince, they goe about to betray her.
So After they have received Peace and Plenty, and Prosperity of their Prince, they go about to betray her.
av c-acp pns32 vhb vvn n1 cc n1, cc n1 pp-f po32 n1, pns32 vvb a-acp pc-acp vvi pno31.
(39) sermon (DIV1)
807
Image 403
7899
As Dauids enemies longed and saide, When will Dauid die, and the name of Dauid perish? So they long and crie,
As David enemies longed and said, When will David die, and the name of David perish? So they long and cry,
p-acp npg1 n2 vvd cc vvd, c-crq vmb np1 vvi, cc dt n1 pp-f np1 vvi? av pns32 vvb cc vvi,
(39) sermon (DIV1)
807
Image 403
7900
when will Elizabeth die, and the name of Elizabeth perish? But Elizabeth liueth, and they die which seeke her death.
when will Elizabeth die, and the name of Elizabeth perish? But Elizabeth lives, and they die which seek her death.
c-crq vmb np1 vvb, cc dt n1 pp-f np1 vvi? p-acp np1 vvz, cc pns32 vvb r-crq vvb po31 n1.
(39) sermon (DIV1)
807
Image 403
7901
Iohn cals the Pharisies a generation of Vipers, which neuer are borne, but their mother dyeth for it.John calls the Pharisees a generation of Vipers, which never Are born, but their mother Dies for it.
np1 vvz dt np1 dt n1 pp-f n2, r-crq av vbr vvn, cc-acp po32 n1 vvz p-acp pn31.
(39) sermon (DIV1)
807
Image 403
7902
How right this fitteth with the papistes, for they cannot liue without the death of their mother.
How right this fits with the Papists, for they cannot live without the death of their mother.
c-crq av-jn d vvz p-acp dt njp2, c-acp pns32 vmbx vvi p-acp dt n1 pp-f po32 n1.
(39) sermon (DIV1)
808
Image 403
7903
For the Spaniard which would slaughter them, they woulde slaughter the Nurse which cherisheth them.
For the Spaniard which would slaughter them, they would slaughter the Nurse which Cherishes them.
p-acp dt np1 r-crq vmd vvi pno32, pns32 vmd vvi dt n1 r-crq vvz pno32.
(39) sermon (DIV1)
808
Image 403
7904
Had Zimri Peace (saith Iezabel) which •lue his maister? So I may say, haue they died in peace which would haue slaine their mistresse? they which haue not hanged themselues like Iudas, haue beene hanged by others like Hammon, as though they had beene sent ouer but to visite Tyborn.
Had Zimri Peace (Says Jezebel) which •lue his master? So I may say, have they died in peace which would have slain their mistress? they which have not hanged themselves like Iudas, have been hanged by Others like Hammon, as though they had been sent over but to visit Tyburn.
vhd np1 n1 (vvz np1) r-crq vvd po31 n1? av pns11 vmb vvi, vhb pns32 vvd p-acp n1 r-crq vmd vhi vvn po32 n1? pns32 r-crq vhb xx vvn px32 av-j np1, vhb vbn vvn p-acp n2-jn vvb np1, c-acp cs pns32 vhd vbn vvn a-acp p-acp pc-acp vvi np1.
(39) sermon (DIV1)
808
Image 403
7905
So God hath blessed them that blesse her, and cursed them which curse her.
So God hath blessed them that bless her, and cursed them which curse her.
av np1 vhz vvn pno32 cst vvb pno31, cc j-vvn pno32 r-crq vvi pno31.
(39) sermon (DIV1)
808
Image 403
7906
Therefore some Traitoures haue confessed, that they had sinned in betraying the Lords annointed, as Iudas confessed that hee had sinned in betraying the Lord himselfe.
Therefore Some Traitoures have confessed, that they had sinned in betraying the lords anointed, as Iudas confessed that he had sinned in betraying the Lord himself.
av d n2 vhb vvn, cst pns32 vhd vvn p-acp vvg dt n2 vvd, c-acp np1 vvd cst pns31 vhd vvn p-acp vvg dt n1 px31.
(39) sermon (DIV1)
808
Image 403
7907
He betraied him, as though he had not beene innocent, and nowe hee must die, he saith, I haue betraied innocent bloud. Innocent in deede:
He betrayed him, as though he had not been innocent, and now he must die, he Says, I have betrayed innocent blood. Innocent in deed:
pns31 vvd pno31, c-acp cs pns31 vhd xx vbn j-jn, cc av pns31 vmb vvi, pns31 vvz, pns11 vhb vvn j-jn n1. av-jn p-acp n1:
(39) sermon (DIV1)
808
Image 403
7908
For when he asked his enemies which of them coulde accuse him of sinne? they had nothing to answere: Innocent in life: Innocent in speech: and Innocent in thought.
For when he asked his enemies which of them could accuse him of sin? they had nothing to answer: Innocent in life: Innocent in speech: and Innocent in Thought.
c-acp c-crq pns31 vvd po31 n2 r-crq pp-f pno32 vmd vvi pno31 pp-f n1? pns32 vhd pix pc-acp vvi: j-jn p-acp n1: j-jn p-acp n1: cc j-jn p-acp n1.
(39) sermon (DIV1)
808
Image 403
7909
The infants which be called innocents were not so innocent:
The Infants which be called Innocents were not so innocent:
dt n2 r-crq vbb vvn n2-jn vbr xx av j-jn:
(39) sermon (DIV1)
808
Image 403
7910
therefore howe should he bee innocent which betraied the innocentest of all? We are taught to be good vnto al, but especially to the good:
Therefore how should he be innocent which betrayed the innocentest of all? We Are taught to be good unto all, but especially to the good:
av q-crq vmd pns31 vbi j-jn r-crq vvd dt js-jn pp-f d? pns12 vbr vvn pc-acp vbi j p-acp d, cc-acp av-j p-acp dt j:
(39) sermon (DIV1)
808
Image 403
7911
but Iudas was naught to all, but worst to the best.
but Iudas was nought to all, but worst to the best.
cc-acp np1 vbds pix p-acp d, cc-acp js p-acp dt js.
(39) sermon (DIV1)
808
Image 403
7912
If he had betraied anie, he might say, I haue sinned, because all dissimulation and guile is condemned. 1. Pet. 2. 1. But when the innocents are betrayed,
If he had betrayed any, he might say, I have sinned, Because all dissimulation and guile is condemned. 1. Pet. 2. 1. But when the Innocents Are betrayed,
cs pns31 vhd vvn d, pns31 vmd vvi, pns11 vhb vvn, c-acp d n1 cc n1 vbz vvn. crd np1 crd crd p-acp c-crq dt n2-jn vbr vvn,
(39) sermon (DIV1)
808
Image 403
7971
I praye thee let mee goe ouer and see the good land that is beyond Iordan, that goodly mountaine & Lebanon. I pray thee let me go over and see the good land that is beyond Iordan, that goodly mountain & Lebanon.
pns11 vvb pno21 vvb pno11 vvi a-acp cc vvi dt j n1 cst vbz p-acp np1, cst j n1 cc np1.
(40) sermon (DIV1)
810
Image 403
7913
nay when the innocentest is betraied, it seemeth more than sinne, because neuer any betraied innocent Christ but Iudas. Thus Christ was iustified of his Disciples, and his enemies.
nay when the innocentest is betrayed, it seems more than sin, Because never any betrayed innocent christ but Iudas. Thus christ was justified of his Disciples, and his enemies.
uh-x c-crq dt js-jn vbz vvn, pn31 vvz av-dc cs n1, c-acp av-x d vvn j-jn np1 p-acp np1. av np1 vbds vvn pp-f po31 n2, cc po31 n2.
(39) sermon (DIV1)
808
Image 403
7914
He which betrayed him sayd, he was innocent. He which condemned him said hee was innocent.
He which betrayed him said, he was innocent. He which condemned him said he was innocent.
pns31 r-crq vvd pno31 vvd, pns31 vbds j-jn. pns31 r-crq vvd pno31 vvd pns31 vbds j-jn.
(39) sermon (DIV1)
808
Image 403
7915
And the Diuels which made Iudas betray him, & Pilate condemne him, sayde before, that hee was the sonne of God, and called him holy.
And the Devils which made Iudas betray him, & Pilate condemn him, said before, that he was the son of God, and called him holy.
cc dt n2 r-crq vvd np1 vvb pno31, cc np1 vvb pno31, vvd a-acp, cst pns31 vbds dt n1 pp-f np1, cc vvd pno31 j.
(39) sermon (DIV1)
808
Image 403
7916
Thus euery sinner shall bee condemned of himselfe before hee be condemned of God that the Lord may bee iustified when he iudgeth.
Thus every sinner shall be condemned of himself before he be condemned of God that the Lord may be justified when he Judgeth.
av d n1 vmb vbi vvn pp-f px31 c-acp pns31 vbb vvn pp-f np1 cst dt n1 vmb vbi vvn c-crq pns31 vvz.
(39) sermon (DIV1)
808
Image 403
7917
If Iudas coulde haue sayde, I beleeue, when hee saide, I haue sinned: God woulde haue aunswered him as Nathan aunswered Dauid: Thy sinne is forgiuen:
If Iudas could have said, I believe, when he said, I have sinned: God would have answered him as Nathan answered David: Thy sin is forgiven:
cs np1 vmd vhi vvn, pns11 vvb, c-crq pns31 vvd, pns11 vhb vvn: np1 vmd vhi vvd pno31 p-acp np1 vvd np1: po21 n1 vbz vvn:
(39) sermon (DIV1)
808
Image 403
7918
But hee confessed and amended not.
But he confessed and amended not.
cc-acp pns31 vvd cc vvd xx.
(39) sermon (DIV1)
808
Image 403
7919
What shall be to them which doe not confesse, but defende their sinnes? Is not thy sinne worse then Iudas? when Iudas saith I haue sinned, and thou saist, I haue not sinned.
What shall be to them which do not confess, but defend their Sins? Is not thy sin Worse then Iudas? when Iudas Says I have sinned, and thou Sayest, I have not sinned.
q-crq vmb vbi p-acp pno32 r-crq vdb xx vvi, cc-acp vvb po32 n2? vbz xx po21 n1 av-jc cs np1? c-crq np1 vvz pns11 vhb vvn, cc pns21 vv2, pns11 vhb xx vvn.
(39) sermon (DIV1)
808
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7920
This is our manner to pleade not guiltie so long as we liue.
This is our manner to plead not guilty so long as we live.
d vbz po12 n1 pc-acp vvi xx j av av-j c-acp pns12 vvb.
(39) sermon (DIV1)
808
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7921
Sinnes and excuses are twinnes, borne at a birth, & one followeth the other, Zarah came after Phares out of the wombe.
Sins and excuses Are twins, born At a birth, & one follows the other, Zerah Come After Phares out of the womb.
ng1 cc n2 vbr n2, vvn p-acp dt n1, cc pi vvz dt j-jn, np1 vvd p-acp np1 av pp-f dt n1.
(39) sermon (DIV1)
808
Image 403
7922
Gen. 38. 30. Iudas sayth, I haue sinned, but wee say, I haue not sinned,Gen. 38. 30. Iudas say, I have sinned, but we say, I have not sinned,
np1 crd crd np1 vvz, pns11 vhb vvn, p-acp pns12 vvb, pns11 vhb xx vvn,
(39) sermon (DIV1)
808
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7923
or I haue sinned but a little, or I haue sinned against my will, so wee minse our sinnes,
or I have sinned but a little, or I have sinned against my will, so we minse our Sins,
cc pns11 vhb vvn p-acp dt j, cc pns11 vhb vvn p-acp po11 n1, av pns12 vvb po12 n2,
(39) sermon (DIV1)
808
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7924
as though they needed no forgiuenes. Salomon sayd, I am more foolish then anie man: but wee would bee counted wiser than anie man.
as though they needed no forgiveness. Solomon said, I am more foolish then any man: but we would be counted Wiser than any man.
c-acp cs pns32 vvd dx n1. np1 vvd, pns11 vbm av-dc j cs d n1: cc-acp pns12 vmd vbi vvn jc cs d n1.
(39) sermon (DIV1)
808
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7925
Paul called himselfe the greatest sinner, but we would be iudged the least sinners: so we are ashamed of sinne, and yet not ashamed to sinne. Paul called himself the greatest sinner, but we would be judged the least Sinners: so we Are ashamed of sin, and yet not ashamed to sin.
np1 vvn px31 dt js n1, p-acp pns12 vmd vbi vvn dt ds n2: av pns12 vbr j pp-f n1, cc av xx j p-acp n1.
(39) sermon (DIV1)
808
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7926
If we would iudge our selues wee should not be iudged. Be not deceiued, for sinne doth not ende as it begins.
If we would judge our selves we should not be judged. Be not deceived, for sin does not end as it begins.
cs pns12 vmd vvi po12 n2 pns12 vmd xx vbi vvn. vbb xx vvn, p-acp n1 vdz xx vvi c-acp pn31 vvz.
(39) sermon (DIV1)
808
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7927
When the terrours of Iudas come vppon the soule, the tongue cannot hide his sinne: for despaire and horror will not bee smothered:
When the terrors of Iudas come upon the soul, the tongue cannot hide his sin: for despair and horror will not be smothered:
c-crq dt n2 pp-f np1 vvb p-acp dt n1, dt n1 vmbx vvi po31 n1: p-acp n1 cc n1 vmb xx vbi vvn:
(39) sermon (DIV1)
808
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7928
But hee which hath Sauls spirite haunting him, will rage as Saul did. There is a warning conscience, & a gnawing conscience.
But he which hath Saul's Spirit haunting him, will rage as Saul did. There is a warning conscience, & a gnawing conscience.
cc-acp pns31 r-crq vhz np1 n1 vvg pno31, vmb vvi p-acp np1 vdd. pc-acp vbz dt j-vvg n1, cc dt j-vvg n1.
(39) sermon (DIV1)
808
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7929
The warning conscience commeth before sinne: The gnawing conscience followeth after sinne. The warning conscience is often lulled a sleepe:
The warning conscience comes before sin: The gnawing conscience follows After sin. The warning conscience is often lulled a sleep:
dt j-vvg n1 vvz p-acp n1: dt j-vvg n1 vvz p-acp n1. dt j-vvg n1 vbz av vvn dt n1:
(39) sermon (DIV1)
808
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7930
but the gnawing conscience wakeneth her againe. If there bee anie hell in this world:
but the gnawing conscience wakeneth her again. If there be any hell in this world:
cc-acp dt j-vvg n1 vvz pno31 av. cs pc-acp vbb d n1 p-acp d n1:
(39) sermon (DIV1)
808
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7931
they which feele the worme of conscience gnawing vpon their hearts, may truely say, that they haue felt the torments of hell.
they which feel the worm of conscience gnawing upon their hearts, may truly say, that they have felt the torments of hell.
pns32 r-crq vvb dt n1 pp-f n1 vvg p-acp po32 n2, vmb av-j vvi, cst pns32 vhb vvn dt n2 pp-f n1.
(39) sermon (DIV1)
808
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7992
yea, it was but a little repine, as in the eleuenth of Numbers the eleuenth verse,
yea, it was but a little repine, as in the Eleventh of Numbers the Eleventh verse,
uh, pn31 vbds p-acp dt j vvi, c-acp p-acp dt ord pp-f ng2 dt ord n1,
(40) sermon (DIV1)
817
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7932
Who can expresse that mans horror but himselfe? Nay, what horrors are they which he cannot expresse himselfe? Sorrowes are met in his soule as at a feast:
Who can express that men horror but himself? Nay, what horrors Are they which he cannot express himself? Sorrows Are met in his soul as At a feast:
q-crq vmb vvi cst ng1 n1 p-acp px31? uh-x, q-crq n2 vbr pns32 r-crq pns31 vmbx vvi px31? ng1 vbr vvn p-acp po31 n1 c-acp p-acp dt n1:
(39) sermon (DIV1)
808
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7933
feare, thought, & anguish, deuide his soule betweene them.
Fear, Thought, & anguish, divide his soul between them.
vvb, n1, cc n1, vvb po31 n1 p-acp pno32.
(39) sermon (DIV1)
808
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7934
All the furies of hell leape vpon his heart like a stage, Thought calleth to Feare: Feare whistleth to horror:
All the furies of hell leap upon his heart like a stage, Thought calls to fear: fear whistleth to horror:
av-d dt n2 pp-f n1 vvi p-acp po31 n1 av-j dt n1, n1 vvz p-acp n1: n1 vvz p-acp n1:
(39) sermon (DIV1)
808
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7935
horror beckeneth to despaire, and faith; come and helpe mee to torment this sinner. One saith, that shee commeth from this sinne:
horror beckeneth to despair, and faith; come and help me to torment this sinner. One Says, that she comes from this sin:
n1 vvz pc-acp vvi, cc n1; vvb cc vvb pno11 pc-acp vvi d n1. pi vvz, cst pns31 vvz p-acp d n1:
(39) sermon (DIV1)
808
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7936
and another saith, that shee commeth from that sinne: so he goeth through a thousand deaths & cannot die.
and Another Says, that she comes from that sin: so he Goes through a thousand death's & cannot die.
cc n-jn vvz, cst pns31 vvz p-acp d n1: av pns31 vvz p-acp dt crd n2 cc vmbx vvi.
(39) sermon (DIV1)
808
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7937
Irons are laid vpon his bodie like a prisoner. Al his lightes are put out at once:
Irons Are laid upon his body like a prisoner. All his lights Are put out At once:
np1 vbr vvn p-acp po31 n1 av-j dt n1. d po31 n2 vbr vvn av p-acp a-acp:
(39) sermon (DIV1)
808
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7938
hee hath no soule fit to be comforted.
he hath no soul fit to be comforted.
pns31 vhz dx n1 j pc-acp vbi vvn.
(39) sermon (DIV1)
808
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7939
Thus he lieth, as it were vpon the racke & sayth, that he beares the world vpon his shoulders,
Thus he lies, as it were upon the rack & say, that he bears the world upon his shoulders,
av pns31 vvz, c-acp pn31 vbdr p-acp dt n1 cc vvz, cst pns31 vvz dt n1 p-acp po31 n2,
(39) sermon (DIV1)
808
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7940
and that no man suffereth that which he suffereth. So let him lye (saith God) without ease vntil he confesse & repent, & call for mercie.
and that no man suffers that which he suffers. So let him lie (Says God) without ease until he confess & Repent, & call for mercy.
cc cst dx n1 vvz cst r-crq pns31 vvz. av vvb pno31 vvi (vvz np1) p-acp n1 c-acp pns31 vvb cc vvi, cc vvb p-acp n1.
(39) sermon (DIV1)
808
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7941
This is the goodlie waye which the Serpent sayde would make you Gods, and made him a diuel.
This is the goodly Way which the Serpent said would make you God's, and made him a Devil.
d vbz dt j n1 r-crq dt n1 vvd vmd vvi pn22 n2, cc vvd pno31 dt n1.
(39) sermon (DIV1)
808
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7942
Therefore at last, learne the sleight of Sathan in this wretched traytor. His subtilties are wel called the depth of Sathan:
Therefore At last, Learn the sleight of Sathan in this wretched traitor. His subtleties Are well called the depth of Sathan:
av p-acp ord, vvb dt n1 pp-f np1 p-acp d j n1. po31 n2 vbr av vvn dt n1 pp-f np1:
(39) sermon (DIV1)
808
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7943
for is so deepe, that few can soūd him. Now he lets Iudas see his sinne, before he hid it from him. for is so deep, that few can found him. Now he lets Iudas see his sin, before he hid it from him.
c-acp vbz av j-jn, cst d vmb vvi pno31. av pns31 vvz np1 vvb po31 n1, c-acp pns31 vvd pn31 p-acp pno31.
(39) sermon (DIV1)
808
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7944
Vntil he had sinned, hee made as though it were no sinne, but with promises and bribes mufled his face and couered the vilenesse of his fact,
Until he had sinned, he made as though it were no sin, but with promises and Bribes muffled his face and covered the vileness of his fact,
c-acp pns31 vhd vvn, pns31 vvd c-acp cs pn31 vbdr dx n1, cc-acp p-acp n2 cc n2 vvn po31 n1 cc vvd dt n1 pp-f po31 n1,
(39) sermon (DIV1)
808
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7945
lest shame should keepe him frō it.
lest shame should keep him from it.
cs n1 vmd vvi pno31 p-acp pn31.
(39) sermon (DIV1)
808
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7946
But whē he had done, he made it seeme as vile as hee could, to make him despaire for it.
But when he had done, he made it seem as vile as he could, to make him despair for it.
p-acp c-crq pns31 vhd vdn, pns31 vvd pn31 vvi p-acp j c-acp pns31 vmd, pc-acp vvi pno31 n1 p-acp pn31.
(39) sermon (DIV1)
808
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7947
All his baites are made of this fashion, that the sinne is done before the punishment bee considered.
All his baits Are made of this fashion, that the sin is done before the punishment be considered.
av-d po31 n2 vbr vvn pp-f d n1, cst dt n1 vbz vdn p-acp dt n1 vbi vvn.
(39) sermon (DIV1)
808
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7948
Let vs not looke for Iudas to come out of hell to warne vs, for this is written for our learning:
Let us not look for Iudas to come out of hell to warn us, for this is written for our learning:
vvb pno12 xx vvi p-acp np1 pc-acp vvi av pp-f n1 pc-acp vvi pno12, c-acp d vbz vvn p-acp po12 n1:
(39) sermon (DIV1)
808
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7949
& therefore, Be as wise as Serpentes, that the Serpent may not deceiue you.
& Therefore, Be as wise as Serpents, that the Serpent may not deceive you.
cc av, vbb a-acp j c-acp n2, cst dt n1 vmb xx vvi pn22.
(39) sermon (DIV1)
808
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7950
The Petition of Moses to God. The Text, Deut. 3. Chap. 23. 24 verse.
The Petition of Moses to God. The Text, Deuteronomy 3. Chap. 23. 24 verse.
dt vvb pp-f np1 p-acp np1. dt n1, np1 crd np1 crd crd n1.
(40) sermon (DIV1)
808
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7951
And I besought the Lord the same time, saying, O Lord God, thou hast begunne to shew thy seruant thy greatnes,
And I besought the Lord the same time, saying, Oh Lord God, thou hast begun to show thy servant thy greatness,
cc pns11 vvd dt n1 dt d n1, vvg, uh n1 np1, pns21 vh2 vvn pc-acp vvi po21 n1 po21 n1,
(40) sermon (DIV1)
808
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7952
and thy mightie hand, for where is there a God in heauen or earth that can doe like thy workes, and like thy power.
and thy mighty hand, for where is there a God in heaven or earth that can do like thy works, and like thy power.
cc po21 j n1, c-acp q-crq vbz a-acp dt n1 p-acp n1 cc n1 cst vmb vdi av-j po21 n2, cc vvb po21 n1.
(40) sermon (DIV1)
808
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7953
HEere Moses teacheth vs howe to pray, hee beginneth first and telleth God that he hath begunne to shewe him fauour,
Here Moses Teaches us how to pray, he begins First and Telleth God that he hath begun to show him favour,
av np1 vvz pno12 c-crq pc-acp vvi, pns31 vvz ord cc vvz np1 cst pns31 vhz vvn pc-acp vvi pno31 n1,
(40) sermon (DIV1)
809
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7954
& well might Moses so say, for hee was no sooner borne but the Lorde beganne to shewe him his greatnesse, in sauing him when he was cast into the Riuer, and deliuering him vnto a Kings daughter to be brought vp:
& well might Moses so say, for he was no sooner born but the Lord began to show him his greatness, in Saving him when he was cast into the River, and delivering him unto a Kings daughter to be brought up:
cc av vmd np1 av vvb, c-acp pns31 vbds av-dx av-c vvn p-acp dt n1 vvd pc-acp vvi pno31 po31 n1, p-acp vvg pno31 c-crq pns31 vbds vvn p-acp dt n1, cc vvg pno31 p-acp dt ng1 n1 pc-acp vbi vvn a-acp:
(40) sermon (DIV1)
809
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7955
and after by his mightie prouidence bringing him to his mother to be nursed.
and After by his mighty providence bringing him to his mother to be nursed.
cc c-acp p-acp po31 j n1 vvg pno31 p-acp po31 n1 pc-acp vbi vvn.
(40) sermon (DIV1)
809
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7956
If all that the Lorde hath done for him till this time be considered, hee had great cause to say, O Lorde thou hast begun to shewe thy seruaut thy greatnes.
If all that the Lord hath done for him till this time be considered, he had great cause to say, Oh Lord thou hast begun to show thy seruaut thy greatness.
cs d cst dt n1 vhz vdn p-acp pno31 p-acp d n1 vbi vvn, pns31 vhd j n1 pc-acp vvi, uh n1 pns21 vh2 vvn pc-acp vvi po21 n1 po21 n1.
(40) sermon (DIV1)
809
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7957
Heerein Moses in some part sheweth himselfe thankefull, for that hee hath receiued, trusting thereby to intreat GOD to continue his benefits and louing-kindnes towards him, which is a thing that pleaseth God,
Herein Moses in Some part shows himself thankful, for that he hath received, trusting thereby to entreat GOD to continue his benefits and Lovingkindness towards him, which is a thing that Pleases God,
av np1 p-acp d n1 vvz px31 j, c-acp cst pns31 vhz vvn, vvg av pc-acp vvi np1 pc-acp vvi po31 n2 cc n1 p-acp pno31, r-crq vbz dt n1 cst vvz np1,
(40) sermon (DIV1)
809
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7958
for which of vs hauing a friend, at whose hands wee had receiued a benefite heretofore,
for which of us having a friend, At whose hands we had received a benefit heretofore,
p-acp r-crq pp-f pno12 vhg dt n1, p-acp rg-crq n2 pns12 vhd vvn dt n1 av,
(40) sermon (DIV1)
809
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7959
if we should stand in neede of him againe, woulde not saie vnto him, Sir, you haue beene my friend heretofore,
if we should stand in need of him again, would not say unto him, Sir, you have been my friend heretofore,
cs pns12 vmd vvi p-acp n1 pp-f pno31 av, vmd xx vvi p-acp pno31, n1, pn22 vhb vbn po11 n1 av,
(40) sermon (DIV1)
809
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7960
and many waies good vnto mee, the consideration whereof at this time hath imboldened mee to come vnto you againe? Who is it but will account this a thankfull fellow,
and many ways good unto me, the consideration whereof At this time hath emboldened me to come unto you again? Who is it but will account this a thankful fellow,
cc d n2 j p-acp pno11, dt n1 c-crq p-acp d n1 vhz vvn pno11 pc-acp vvi p-acp pn22 av? q-crq vbz pn31 p-acp n1 vvb d dt j n1,
(40) sermon (DIV1)
809
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7961
and saye, see, it is a good deede to doo for one which sheweth himselfe so thankfull? Euen so Moses commeth to God, he is not like one who sitting in his doore and seeth one day by daye come by him and salute him,
and say, see, it is a good deed to do for one which shows himself so thankful? Eve so Moses comes to God, he is not like one who sitting in his door and sees one day by day come by him and salute him,
cc vvi, vvb, pn31 vbz dt j n1 pc-acp vdi p-acp crd r-crq vvz px31 av j? np1 av np1 vvz p-acp np1, pns31 vbz xx av-j pi r-crq vvg p-acp po31 n1 cc vvz crd n1 p-acp n1 vvn p-acp pno31 cc vvi pno31,
(40) sermon (DIV1)
809
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7962
and yet taketh no acquaintance, so that if he stand in need of him either hee knoweth not where he dwelleth,
and yet Takes no acquaintance, so that if he stand in need of him either he Knoweth not where he dwells,
cc av vvz dx n1, av cst cs pns31 vvb p-acp n1 pp-f pno31 av-d pns31 vvz xx c-crq pns31 vvz,
(40) sermon (DIV1)
809
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7963
or els because he is not acquainted with him, he is abashed to aske any thing of him.
or Else Because he is not acquainted with him, he is abashed to ask any thing of him.
cc av c-acp pns31 vbz xx vvn p-acp pno31, pns31 vbz vvn pc-acp vvi d n1 pp-f pno31.
(40) sermon (DIV1)
809
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7964
Moses is not such a one, but hee is acquainted with the Lorde, who so often passed by him and therefore he now sayth, Thou hast begun (O Lord) thou hast begun to shewe thy seruaunt thy greatnesse and thy mightie hand. Moses is not such a one, but he is acquainted with the Lord, who so often passed by him and Therefore he now say, Thou hast begun (Oh Lord) thou hast begun to show thy servant thy greatness and thy mighty hand.
np1 vbz xx d dt pi, cc-acp pns31 vbz vvn p-acp dt n1, r-crq av av vvn p-acp pno31 cc av pns31 av vvz, pns21 vh2 vvn (uh n1) pns21 vh2 vvn pc-acp vvi po21 n1 po21 n1 cc po21 j n1.
(40) sermon (DIV1)
809
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7965
Of this is already spokē, what this greatnes and mightie hand which God shewed to Moses was, we haue alreadie heard:
Of this is already spoken, what this greatness and mighty hand which God showed to Moses was, we have already herd:
pp-f d vbz av vvn, r-crq d n1 cc j n1 r-crq np1 vvd p-acp np1 vbds, pns12 vhb av vvn:
(40) sermon (DIV1)
809
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7966
namely, that mightie deliuerance which the Lorde euen from his birth to this time had sent him in the time of neede.
namely, that mighty deliverance which the Lord even from his birth to this time had sent him in the time of need.
av, cst j n1 r-crq dt n1 av p-acp po31 n1 p-acp d n1 vhd vvn pno31 p-acp dt n1 pp-f n1.
(40) sermon (DIV1)
809
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7967
For where is there a God in heauen or in earth that canne doo like thy woorkes or like thy power? Here Moses challengeth all the Idoll Gods,For where is there a God in heaven or in earth that can do like thy works or like thy power? Here Moses Challengeth all the Idol God's,
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(40) sermon (DIV1)
810
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7968
and telleth them, that amongst them all, there is not one of them that can doo like his God.
and Telleth them, that among them all, there is not one of them that can do like his God.
cc vvz pno32, cst p-acp pno32 d, pc-acp vbz xx pi pp-f pno32 cst vmb vdi av-j po31 n1.
(40) sermon (DIV1)
810
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7969
So God when he is opposed and set against his enemies, is then most glorious and confoundeth them all. So God when he is opposed and Set against his enemies, is then most glorious and confoundeth them all.
av np1 c-crq pns31 vbz vvn cc vvn p-acp po31 n2, vbz av av-ds j cc vvz pno32 d.
(40) sermon (DIV1)
810
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7970
Now Moses procedeth in his prayer, saying:
Now Moses Proceedeth in his prayer, saying:
av np1 vvz p-acp po31 n1, vvg:
(40) sermon (DIV1)
810
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8029
& all the fauour which God beareth to vs. After God commands Moses to go vp the mount.
& all the favour which God bears to us After God commands Moses to go up the mount.
cc d dt n1 r-crq np1 vvz p-acp pno12 p-acp np1 vvz np1 pc-acp vvi a-acp dt n1.
(40) sermon (DIV1)
818
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7972
But the Lord was angrye with mee for your sakes, and would not heare mee, and the Lord said vnto me, Let is suffise thee or bee content, speake no more vnto me of this matter.
But the Lord was angry with me for your sakes, and would not hear me, and the Lord said unto me, Let is suffice thee or be content, speak no more unto me of this matter.
p-acp dt n1 vbds j p-acp pno11 p-acp po22 n2, cc vmd xx vvi pno11, cc dt n1 vvd p-acp pno11, vvb vbz vvi pno21 cc vbi j, vvb av-dx dc p-acp pno11 pp-f d n1.
(40) sermon (DIV1)
811
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7973
Get thee vp into the top of Pisgah, &c. Heerein is foure things to be considered:
Get thee up into the top of Pisgah, etc. Herein is foure things to be considered:
vvb pno21 a-acp p-acp dt n1 pp-f np1, av av vbz crd n2 pc-acp vbi vvn:
(40) sermon (DIV1)
811
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7974
First, the prayer of Moses in these wordes, I pray thee &c. Then the answere of God for his prayer,
First, the prayer of Moses in these words, I pray thee etc. Then the answer of God for his prayer,
ord, dt n1 pp-f np1 p-acp d n2, pns11 vvb pno21 av av dt n1 pp-f np1 p-acp po31 n1,
(40) sermon (DIV1)
812
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7975
then the mitigating of his anger set downe in these wordes, Let it suffise thee, or be content, &c. Speak no more vnto mee of this matter.
then the mitigating of his anger Set down in these words, Let it suffice thee, or be content, etc. Speak no more unto me of this matter.
cs dt j-vvg pp-f po31 n1 vvn a-acp p-acp d n2, vvb pn31 vvi pno21, cc vbi j, av vvb av-dx dc p-acp pno11 pp-f d n1.
(40) sermon (DIV1)
812
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7976
Then the promise which God maketh vnto Moses that hee shall see the land of Canaan, though not possesse it?
Then the promise which God makes unto Moses that he shall see the land of Canaan, though not possess it?
av dt n1 r-crq np1 vvz p-acp np1 d pns31 vmb vvi dt n1 pp-f np1, cs xx vvi pn31?
(40) sermon (DIV1)
812
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7977
First for the prayer of Moses set down in these wordes. I pray thee let mee goe ouer and see the good Land, &c. Here Moses prayeth like one of vs, who are alwayes crauing, but neuer haue respect to the will of God, to say, Thy will bee done: Christ hath not taught vs to aske Our dayly bread, before he taught vs to say.
First for the prayer of Moses Set down in these words. I pray thee let me go over and see the good Land, etc. Here Moses Prayeth like one of us, who Are always craving, but never have respect to the will of God, to say, Thy will be done: christ hath not taught us to ask Our daily bred, before he taught us to say.
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(40) sermon (DIV1)
813
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7978
Thy will be done: and therefore Christ when he went to pray, after hee had prayed that if it were possible that houre might passe from him: Thy will be done: and Therefore christ when he went to pray, After he had prayed that if it were possible that hour might pass from him:
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Yet after remembring how hee had taught his Disciples before, returned againe and saide, Neuerthelesse, not that I will,
Yet After remembering how he had taught his Disciples before, returned again and said, Nevertheless, not that I will,
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but that thou wilt bee done. but that thou wilt be done.
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And our prayer made after this sort is the cause many time why wee are not hearde,
And our prayer made After this sort is the cause many time why we Are not heard,
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therefore let vs hereafter learne in our prayers to pray that Gods will may bee doone.
Therefore let us hereafter Learn in our Prayers to pray that God's will may be done.
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7983
What this Mountaine Lebanon is, surely Moses meaneth the place where the Temple shoulde bee built, and God honoured:
What this Mountain Lebanon is, surely Moses means the place where the Temple should be built, and God honoured:
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For after that Iosua had quietly possessed the Lande of Canaan, he builded a Tabernacle, wherein to call vppon the Lorde, not perfect.
For After that Iosua had quietly possessed the Land of Canaan, he built a Tabernacle, wherein to call upon the Lord, not perfect.
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Nowe it followeth in the Text: Now it follows in the Text:
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But the Lorde was angrie with mee for your sakes and would not heare me, &c.
But the Lord was angry with me for your sakes and would not hear me, etc.
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So soone as Moses changed his praier, God turneth from him and will not heare him:
So soon as Moses changed his prayer, God turns from him and will not hear him:
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So soone we make God to forsake vs, if wee doe not according to his will:
So soon we make God to forsake us, if we do not according to his will:
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Moses sheweth the cause why God woulde not heare him, although he were a great man and in high authority,Moses shows the cause why God would not hear him, although he were a great man and in high Authority,
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yet he is not ashamed to confesse his fault, which hee might haue kept secrete if he would:
yet he is not ashamed to confess his fault, which he might have kept secret if he would:
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for the people knewe not that he had sinned, because the sinne which he committed was not open but secret:
for the people knew not that he had sinned, Because the sin which he committed was not open but secret:
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& therefore Moses might haue kept it from them, but because hee woulde not iustifie himselfe, hee telleth them that the Lorde was angry with him, and because hee would not haue the people to iustifie themselues, he telleth them it is for their sakes.
& Therefore Moses might have kept it from them, but Because he would not justify himself, he Telleth them that the Lord was angry with him, and Because he would not have the people to justify themselves, he Telleth them it is for their sakes.
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Thus when Moses changeth his prayer, God will no longer heare him: so wee see that where sin is, their prayer is not effectuall:
Thus when Moses changes his prayer, God will no longer hear him: so we see that where since is, their prayer is not effectual:
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so that if wee will hope to receiue by prayer any thing at Gods handes, wee must first remooue and take a way the cause of our hinderance (which is sinne) before wee can receiue the thing wee pray for.
so that if we will hope to receive by prayer any thing At God's hands, we must First remove and take a Way the cause of our hindrance (which is sin) before we can receive the thing we pray for.
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For here we see that prayer which before pacified the wrath of God: which healed Meriam being striken with Leprosie: For Here we see that prayer which before pacified the wrath of God: which healed Meriam being stricken with Leprosy:
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which raised the widdowes Sonne from death to life, by which Dauid obtayned victorie: which raised the widow's Son from death to life, by which David obtained victory:
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which brought downe fire from heauen to consume the Idolaters Sacrifices, which brought Ieremiah out of prison, and Ionah out of the Fishes belly, and made the Sunne to stande stil, and the raine to fall from heauen, and triumphed ouer all, is heere by a little sinne, quite ouerthrowne euen like a greate Monarke poysoned with a little Spider. which brought down fire from heaven to consume the Idolaters Sacrifices, which brought Jeremiah out of prison, and Jonah out of the Fish belly, and made the Sun to stand still, and the rain to fallen from heaven, and triumphed over all, is Here by a little sin, quite overthrown even like a great Monarch poisoned with a little Spider.
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But the Lord was angrie with me for your sakes and would not heare me. God when Moses had prayed did not graunt his request, but was angrie with him:
But the Lord was angry with me for your sakes and would not hear me. God when Moses had prayed did not grant his request, but was angry with him:
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but lest Moses should be quite discouraged, he straight wayes mitigateth his anger & biddeth him be content and speake no more vnto him of that matter.
but lest Moses should be quite discouraged, he straight ways mitigateth his anger & bids him be content and speak no more unto him of that matter.
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God doth not bid him that hee shoulde not praie any more vnto him, but that he should pray no more for that thing.
God does not bid him that he should not pray any more unto him, but that he should pray no more for that thing.
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First God biddeth him to be content, as if he should haue said, although thou maist not enter into the land,
First God bids him to be content, as if he should have said, although thou Mayest not enter into the land,
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yet I will content thee other waies:
yet I will content thee other ways:
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8004
thus God woulde haue vs in what estate soeuer we be, to be content with our calling, for it is his appointment.
thus God would have us in what estate soever we be, to be content with our calling, for it is his appointment.
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And seeing he hath in ough to content vs all, therefore wee shoulde not murmure nor grudge one at another,
And seeing he hath in ough to content us all, Therefore we should not murmur nor grudge one At Another,
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but be thankfull vnto him, because it is his good will and pleasure it shoulde bee so.
but be thankful unto him, Because it is his good will and pleasure it should be so.
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And surelie Moses woulde, and was willing that the Iewes should profite by his Doctrine,
And surely Moses would, and was willing that the Iewes should profit by his Doctrine,
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for he hath set it downe in the 20. of Numbers, twise, and in the 27. 13. in the 32. Deut. 49. and in this place, all to the intent to shewe that God is able to content all.
for he hath Set it down in the 20. of Numbers, twice, and in the 27. 13. in the 32. Deuteronomy 49. and in this place, all to the intent to show that God is able to content all.
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God had incouraged him himselfe before, as in the 21. vers. before:
God had encouraged him himself before, as in the 21. vers. before:
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He is not like to Iacob, who when hee had blessed one of his sonnes, could not blesse the other: He is not like to Iacob, who when he had blessed one of his Sons, could not bless the other:
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but he when hee had blessed the poore, blessed the hungry, and when hee had blessed the hungrie, he blessed them that wept,
but he when he had blessed the poor, blessed the hungry, and when he had blessed the hungry, he blessed them that wept,
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when he had blessed them that wept, he blessed them that were reuiled, and suffered for Christes sake.
when he had blessed them that wept, he blessed them that were reviled, and suffered for Christ's sake.
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There is no ende of his blessing, because his mercie indureeh for euer.
There is no end of his blessing, Because his mercy indureeh for ever.
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God is so mercifull, that though we are nor able to praie aright, yet he considereth of our praiers,
God is so merciful, that though we Are nor able to pray aright, yet he Considereth of our Prayers,
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and turneth to the best for our good, not graunting our request manie times, but a better thing than we doe desire of him:
and turns to the best for our good, not granting our request many times, but a better thing than we do desire of him:
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as when Dauid praied that the Childe gotten in adultery, might liue, God heard him and did consider of it,
as when David prayed that the Child got in adultery, might live, God herd him and did Consider of it,
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yet did not graunt his request but a better thing, that was, that his Sonne Salomon should raigne after him:
yet did not grant his request but a better thing, that was, that his Son Solomon should Reign After him:
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And when our Sauiour Christ praied that that houre might passe ouer him, God heard him and did consider of it,
And when our Saviour christ prayed that that hour might pass over him, God herd him and did Consider of it,
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yet did not grant his request, but a better thing, that his death should take away the sinnes of the world,
yet did not grant his request, but a better thing, that his death should take away the Sins of the world,
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and here in this place where Moses priaeth, God heareth his praier, and doth consider of it,
and Here in this place where Moses priaeth, God hears his prayer, and does Consider of it,
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yet doth not grant his request, but a better thing, that is, that he shall goe into heauenly Canaan.
yet does not grant his request, but a better thing, that is, that he shall go into heavenly Canaan.
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Thus wee see that God is so mercifull that hee can scarce punish sinners, hee is so louing that often he giueth vs better things than wee can desire, who then will offend so merciful and louing a father? Let vs, seeing God is so merciful vnto vs, take heede that we abuse not his mercies,
Thus we see that God is so merciful that he can scarce Punish Sinners, he is so loving that often he gives us better things than we can desire, who then will offend so merciful and loving a father? Let us, seeing God is so merciful unto us, take heed that we abuse not his Mercies,
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lest in so dooing we prouoke him vnto iudgement.
lest in so doing we provoke him unto judgement.
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Now God hath told Moses, that he shall not goe into the Land, he beginneth to teach him how hee shall doe to see it, and biddeth him goe vp into the top of Pisgah,
Now God hath told Moses, that he shall not go into the Land, he begins to teach him how he shall do to see it, and bids him go up into the top of Pisgah,
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and cast his eies Estward, and westward, and Northward and Southward, and behold it, &c. and cast his eyes Eastward, and westward, and Northward and Southward, and behold it, etc.
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As a Bird staied with a little string, or a strong man in swimming held backe by a small twig:
As a Bird stayed with a little string, or a strong man in swimming held back by a small twig:
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so a little sinne staieth this great Captaine that he cannot come within the land of Canaan. First God is angry with him & enuies him altogether,
so a little sin stayeth this great Captain that he cannot come within the land of Canaan. First God is angry with him & envies him altogether,
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as though hee were not worthy so much as to go vp the mount:
as though he were not worthy so much as to go up the mount:
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thus we may see how one of the least sinnes is able to turne from vs all the goodnes,
thus we may see how one of the least Sins is able to turn from us all the Goodness,
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Here Moses obeieth Gods cōmandement, but if he had bin like many a murmuring man, he would haue denied to go vp the moūt, saying, what banquet is this to me,
Here Moses Obeyeth God's Commandment, but if he had been like many a murmuring man, he would have denied to go up the mount, saying, what banquet is this to me,
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but a dainty dish set before one forbiddē to eate? but Moses had rather die than anger the Lorde againe,
but a dainty dish Set before one forbidden to eat? but Moses had rather die than anger the Lord again,
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when he had bid him be content.
when he had bid him be content.
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Thus we may learne of Moses to bee content with our calling whether wee haue little or much:
Thus we may Learn of Moses to be content with our calling whither we have little or much:
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For God contented Moses as wel with the sight of Canaan, as those who possessed it.
For God contented Moses as well with the sighed of Canaan, as those who possessed it.
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So when GOD hath not ordained vs to see great substance as he hath some of our brethren:
So when GOD hath not ordained us to see great substance as he hath Some of our brothers:
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yet because we should not be discontent, he will giue vs as much pleasure at the sight of them in others,
yet Because we should not be discontent, he will give us as much pleasure At the sighed of them in Others,
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as though we our selues enioyed them.
as though we our selves enjoyed them.
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So GOD contenth Moses, and he contenteth Iosua: for as Iosua came into the land as Moses could not,
So GOD contenth Moses, and he contents Iosua: for as Iosua Come into the land as Moses could not,
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so Moses saw it as Iosua coulde not.
so Moses saw it as Iosua could not.
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So I say God contenteth all, that Iosua should not enuie Moses, nor Moses enuie Iosua. And this was the great power of God:
So I say God contents all, that Iosua should not envy Moses, nor Moses envy Iosua. And this was the great power of God:
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8041
who although Moses were very old, yet was his eie-sight most perfect, insomuch that hee could see farther than any of all his company:
who although Moses were very old, yet was his eyesight most perfect, insomuch that he could see farther than any of all his company:
r-crq cs np1 vbdr av j, av vbds po31 n1 av-ds j, av cst pns31 vmd vvi av-jc cs d pp-f d po31 n1:
(40) sermon (DIV1)
819
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8042
For, being vpon the Mount, hee sawe all the land of Gilead vnto Dan, and all Nepthalie, the land of Ephraim & Manasses,
For, being upon the Mount, he saw all the land of Gilead unto Dan, and all Naphtali, the land of Ephraim & Manasses,
c-acp, vbg p-acp dt n1, pns31 vvd d dt n1 pp-f np1 p-acp n1, cc d np1, dt n1 pp-f np1 cc np1,
(40) sermon (DIV1)
819
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8043
and all the lande of Iuda, vnto the vttermost Sea, &c. The like to this did neuer any see beeing of the age of Moses who was 120. yeares olde.and all the land of Iuda, unto the uttermost Sea, etc. The like to this did never any see being of the age of Moses who was 120. Years old.
cc d dt n1 pp-f np1, p-acp dt j n1, av dt j p-acp d vdd av d n1 vbg pp-f dt n1 pp-f np1 r-crq vbds crd n2 j.
(40) sermon (DIV1)
819
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8044
Manie things might Moses haue obiected which might haue hindered him from going vp the Mount:
Many things might Moses have objected which might have hindered him from going up the Mount:
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(40) sermon (DIV1)
819
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8045
For surely it must needes be a griefe to him when he considered that great paine which he had taken in bringing them through the wildernesse,
For surely it must needs be a grief to him when he considered that great pain which he had taken in bringing them through the Wilderness,
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(40) sermon (DIV1)
819
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8046
and conducting them 40. yeares together, and nowe when he had no further to goe but euen ouer Iordaine, to be taken a waie then:
and conducting them 40. Years together, and now when he had no further to go but even over Jordan, to be taken a Way then:
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(40) sermon (DIV1)
819
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8047
and another which neuer tooke any paines, possesse all his labours. This I say, must bee a great and intollerable thing to fleshe and bloode:
and Another which never took any pains, possess all his labours. This I say, must be a great and intolerable thing to Flesh and blood:
cc n-jn r-crq av-x vvd d n2, vvb d po31 n2. d pns11 vvb, vmb vbi dt j cc j n1 p-acp n1 cc n1:
(40) sermon (DIV1)
819
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8048
for when one hath laid a foundation, and anothere come and build vpon it, surely hee will think himselfe hardly dealt withal:
for when one hath laid a Foundation, and Another come and built upon it, surely he will think himself hardly dealt withal:
c-acp c-crq crd vhz vvn dt n1, cc j-jn vvn cc vvi p-acp pn31, av-j pns31 vmb vvi px31 av vvn av:
(40) sermon (DIV1)
819
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8049
Or if one haue drawne a picture, head and face, and all sauing the legges,
Or if one have drawn a picture, head and face, and all Saving the legs,
cc cs pi vhb vvn dt n1, n1 cc n1, cc d vvg dt n2,
(40) sermon (DIV1)
819
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8050
if one come and drawe the legges, and so take his labours, hee woulde hardlie take it well.
if one come and draw the legs, and so take his labours, he would hardly take it well.
cs pi vvb cc vvi dt n2, cc av vvb po31 n2, pns31 vmd av vvi pn31 av.
(40) sermon (DIV1)
819
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8051
You knowe how they which were hired and wrought all the daie long, because the had not more than those which began the last houre, murmured against the maister of the house.
You know how they which were hired and wrought all the day long, Because the had not more than those which began the last hour, murmured against the master of the house.
pn22 vvb c-crq pns32 r-crq vbdr vvn cc vvn d dt n1 av-j, p-acp dt vhd xx dc cs d r-crq vvd dt ord n1, vvd p-acp dt n1 pp-f dt n1.
(40) sermon (DIV1)
819
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8052
Such is our nature, and yet notwithstanding all this Moses is content. Hee knoweth that God doth him no wrong, but is iust and mercifull also.
Such is our nature, and yet notwithstanding all this Moses is content. He Knoweth that God does him no wrong, but is just and merciful also.
d vbz po12 n1, cc av p-acp d d np1 vbz j. pns31 vvz cst np1 vdz pno31 dx n-jn, cc-acp vbz j cc j av.
(40) sermon (DIV1)
819
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8053
He blesseth all alike, as Iacobs children were blessed.
He Blesses all alike, as Iacobs children were blessed.
pns31 vvz d av-j, c-acp npg1 n2 vbdr vvn.
(40) sermon (DIV1)
819
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8054
Moses so long as he was vpon the plaine ground, could not see the types of heauen:Moses so long as he was upon the plain ground, could not see the types of heaven:
np1 av av-j c-acp pns31 vbds p-acp dt j n1, vmd xx vvi dt n2 pp-f n1:
(40) sermon (DIV1)
820
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8055
but when he was vpon the Mount, he saw it before he came to heauen it selfe:
but when he was upon the Mount, he saw it before he Come to heaven it self:
cc-acp c-crq pns31 vbds p-acp dt n1, pns31 vvd pn31 c-acp pns31 vvd p-acp n1 pn31 n1:
(40) sermon (DIV1)
820
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8056
So let vs euen now seale the Mount as Moses did, that we may see and consider these ioyes.
So let us even now seal the Mount as Moses did, that we may see and Consider these Joys.
av vvb pno12 av av vvi dt n1 p-acp np1 vdd, cst pns12 vmb vvi cc vvi d n2.
(40) sermon (DIV1)
820
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8057
Which thing shall be to reclaime our heartes from earthly matters.
Which thing shall be to reclaim our hearts from earthly matters.
r-crq n1 vmb vbi pc-acp vvi po12 n2 p-acp j n2.
(40) sermon (DIV1)
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8058
As Peter went vp the mount to see Christs glory, and Moses went vp the mount to see the lande of promise:
As Peter went up the mount to see Christ glory, and Moses went up the mount to see the land of promise:
p-acp np1 vvd a-acp dt n1 pc-acp vvi npg1 n1, cc np1 vvd a-acp dt n1 pc-acp vvi dt n1 pp-f n1:
(40) sermon (DIV1)
820
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8059
so let vs ascend from these earthly things to the contemplation of heauenly.
so let us ascend from these earthly things to the contemplation of heavenly.
av vvb pno12 vvi p-acp d j n2 p-acp dt n1 pp-f j.
(40) sermon (DIV1)
820
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8060
This should be our iourney till wee come vp to heauen it selfe, to clime the hill:
This should be our journey till we come up to heaven it self, to climb the hill:
d vmd vbi po12 n1 c-acp pns12 vvb a-acp p-acp n1 pn31 n1, pc-acp vvi dt n1:
(40) sermon (DIV1)
820
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8061
for we are lowe men of stature like Zacheus, who cannot see Christ before we be lifted from the earth,
for we Are low men of stature like Zacchaeus, who cannot see christ before we be lifted from the earth,
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(40) sermon (DIV1)
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8062
so that if we will euer possesse heauen, we must pluck our heartes from the earth,
so that if we will ever possess heaven, we must pluck our hearts from the earth,
av cst cs pns12 vmb av vvi n1, pns12 vmb vvi po12 n2 p-acp dt n1,
(40) sermon (DIV1)
820
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8063
and then shall we see God nearer than we can possibly, if wee keepe our mindes vppon earthlie matters.
and then shall we see God nearer than we can possibly, if we keep our minds upon earthly matters.
cc av vmb pns12 vvi np1 av-jc cs pns12 vmb av-j, cs pns12 vvb po12 n2 p-acp j n2.
(40) sermon (DIV1)
820
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8064
God sheweth himselfe to some nearer, to some farther off, and to some in parables: As the Prophetes sawe God nearer than the Patriarches:
God shows himself to Some nearer, to Some farther off, and to Some in parables: As the prophets saw God nearer than the Patriarchs:
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(40) sermon (DIV1)
820
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8065
and the Apostles nearer than the Prophetes:
and the Apostles nearer than the prophets:
cc dt n2 av-jc cs dt n2:
(40) sermon (DIV1)
820
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8066
As to Abraham hee saide In thy seede: Esaiah came nearer and said, vnto vs a childe is borne, &c. Iohn yet came more neare and said, Behold the Lamb of God. As to Abraham he said In thy seed: Isaiah Come nearer and said, unto us a child is born, etc. John yet Come more near and said, Behold the Lamb of God.
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(40) sermon (DIV1)
820
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8067
Get thee vp into the top of Pisgah, and lift thine eies Westward, and Northward & Southward,
Get thee up into the top of Pisgah, and lift thine eyes Westward, and Northward & Southward,
vvb pno21 a-acp p-acp dt n1 pp-f np1, cc vvb po21 n2 av, cc av-j cc av-j,
(40) sermon (DIV1)
821
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8068
and Eastward, and beholde it with thine eies, for thou shalt not goe ouer this Iordaine.
and Eastward, and behold it with thine eyes, for thou shalt not go over this Jordan.
cc av, cc vvb pn31 p-acp po21 n2, c-acp pns21 vm2 xx vvi p-acp d n1.
(40) sermon (DIV1)
821
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8069
Now Moses is in his prospect, as Dauid was in his Tower.
Now Moses is in his prospect, as David was in his Tower.
av np1 vbz p-acp po31 n1, c-acp np1 vbds p-acp po31 n1.
(40) sermon (DIV1)
822
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8070
Here he must prepare him selfe to die, while hee is looking vpon the land which so long he hath beene in comming to.
Here he must prepare him self to die, while he is looking upon the land which so long he hath been in coming to.
av pns31 vmb vvi pno31 n1 pc-acp vvi, cs pns31 vbz vvg p-acp dt n1 r-crq av av-j pns31 vhz vbn p-acp vvg p-acp.
(40) sermon (DIV1)
822
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8071
Who woulde not but haue grieued at this? That after so long as fourtie yeares trauaile in hope to possesse it, should now in the ende bee content with a sight of it, and so vanish awaie.
Who would not but have grieved At this? That After so long as fourtie Years travail in hope to possess it, should now in the end be content with a sighed of it, and so vanish away.
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(40) sermon (DIV1)
822
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8153
First with a reuerent title, O King Agrippa, Secondly with a profitable question.
First with a reverent title, Oh King Agrippa, Secondly with a profitable question.
ord p-acp dt j n1, uh n1 np1, ord p-acp dt j n1.
(41) sermon (DIV1)
834
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8072
Yet Moses (for all this) murmureth not, but like Iob taketh it patiently. And as hee was vpon the Mount where GOD vanished:
Yet Moses (for all this) murmureth not, but like Job Takes it patiently. And as he was upon the Mount where GOD vanished:
av np1 (c-acp d d) vvz xx, cc-acp av-j np1 vvz pn31 av-j. cc c-acp pns31 vbds p-acp dt n1 c-crq np1 vvd:
(40) sermon (DIV1)
822
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8073
So heere hee is vpon the Mount and vanisheth away himselfe:
So Here he is upon the Mount and Vanishes away himself:
av av pns31 vbz p-acp dt n1 cc vvz av px31:
(40) sermon (DIV1)
822
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8074
as it appeareth in Deuteronomie the thirtie foure Chapter, and the sixth verse, no man knoweth his tombe,
as it appears in Deuteronomy the thirtie foure Chapter, and the sixth verse, no man Knoweth his tomb,
c-acp pn31 vvz p-acp np1 dt crd crd n1, cc dt ord n1, dx n1 vvz po31 n1,
(40) sermon (DIV1)
822
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8075
nor which way hee is gone, lest the Iewes shoulde haue worshipped his Reliques as the Papistes doe theirs.
nor which Way he is gone, lest the Iewes should have worshipped his Relics as the Papists do theirs.
ccx r-crq n1 pns31 vbz vvn, cs dt np2 vmd vhi vvn po31 n2 p-acp dt njp2 vdb png32.
(40) sermon (DIV1)
822
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8076
So good Rulers are taken awaie in a time when death is least suspected.
So good Rulers Are taken away in a time when death is least suspected.
av j n2 vbr vvn av p-acp dt n1 c-crq n1 vbz av-ds vvn.
(40) sermon (DIV1)
822
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8077
As Lot was taken away before the people of Sodom knew as is shewed in the nineteenth Chapter of Genesis, and the tenth verse:
As Lot was taken away before the people of Sodom knew as is showed in the nineteenth Chapter of Genesis, and the tenth verse:
p-acp n1 vbds vvn av p-acp dt n1 pp-f np1 vvd c-acp vbz vvn p-acp dt ord n1 pp-f n1, cc dt ord n1:
(40) sermon (DIV1)
822
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8078
So wee see that when our time is come, and our glasse run out:
So we see that when our time is come, and our glass run out:
av pns12 vvb cst c-crq po12 n1 vbz vvn, cc po12 n1 vvb av:
(40) sermon (DIV1)
822
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that neither our riches, nor our wits, nor our friends, nor any thing that wee haue in this world, can cary vs no further.
that neither our riches, nor our wits, nor our Friends, nor any thing that we have in this world, can carry us no further.
cst d po12 n2, ccx po12 n2, ccx po12 n2, ccx d n1 cst pns12 vhb p-acp d n1, vmb vvi pno12 dx av-jc.
(40) sermon (DIV1)
822
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No, no more than Moses coulde goe ouer this Iordaine.
No, no more than Moses could go over this Jordan.
uh-dx, av-dx dc cs np1 vmd vvi p-acp d n1.
(40) sermon (DIV1)
822
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8081
But Charge Iosua, and incourage him, and embolden him, for he shall goe before this people,But Charge Iosua, and encourage him, and embolden him, for he shall go before this people,
p-acp vvb np1, cc vvi pno31, cc vvi pno31, c-acp pns31 vmb vvi p-acp d n1,
(40) sermon (DIV1)
823
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8082
and hee shall deuide for inheritance vnto them the land which thou shalt see, &c.
and he shall divide for inheritance unto them the land which thou shalt see, etc.
cc pns31 vmb vvi p-acp n1 p-acp pno32 dt n1 r-crq pns21 vm2 vvi, av
(40) sermon (DIV1)
823
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8083
Now Moses fainteth, here commeth Iosua a figure of Christ, who leadeth the people into Canaan, as Christ doth lead them into heauen.
Now Moses fainteth, Here comes Iosua a figure of christ, who leads the people into Canaan, as christ does led them into heaven.
av np1 vvz, av vvz np1 dt n1 pp-f np1, r-crq vvz dt n1 p-acp np1, p-acp np1 vdz vvi pno32 p-acp n1.
(40) sermon (DIV1)
824
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8084
Moses is no sooner dead, but God chooseth another to goe in & out before his people.Moses is no sooner dead, but God chooses Another to go in & out before his people.
np1 vbz av-dx av-c j, cc-acp np1 vvz j-jn pc-acp vvi p-acp cc av p-acp po31 n1.
(40) sermon (DIV1)
824
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8085
And now God chooseth a gouernour: See what a man he chooseth.
And now God chooses a governor: See what a man he chooses.
cc av np1 vvz dt n1: vvb r-crq dt n1 pns31 vvz.
(40) sermon (DIV1)
824
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8086
O would that God might haue the choosing still, for then all gouernours should be such as Iosua: for such is our corruption, that if we choose our selues, that we still choose such as God would not haue chosen,
O would that God might have the choosing still, for then all Governors should be such as Iosua: for such is our corruption, that if we choose our selves, that we still choose such as God would not have chosen,
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(40) sermon (DIV1)
824
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and therefore wee had neede to pray to the Lord God as Moses did, that hee would appoint a man which may go in & out before vs, that we be not as sheepe without a shepheard.
and Therefore we had need to pray to the Lord God as Moses did, that he would appoint a man which may go in & out before us, that we be not as sheep without a shepherd.
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(40) sermon (DIV1)
824
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8088
More was spoken touching this point, which I haue not noted, because I coulde not set it downe in such perfection as it was deliuered.
More was spoken touching this point, which I have not noted, Because I could not Set it down in such perfection as it was Delivered.
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(40) sermon (DIV1)
824
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8089
But Charge Iosua, incourage him, and imbolden him, &c. God would not haue Moses to incourage Iosua words onely, but in deeds too:
But Charge Iosua, encourage him, and embolden him, etc. God would not have Moses to encourage Iosua words only, but in Deeds too:
p-acp vvb np1, vvi pno31, cc vvi pno31, av np1 vmd xx vhi np1 pc-acp vvi np1 n2 av-j, cc-acp p-acp n2 av:
(40) sermon (DIV1)
825
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8090
and therefore Moses giueth him all the glory he can, as Iohn gaue it vnto Christ.
and Therefore Moses gives him all the glory he can, as John gave it unto christ.
cc av np1 vvz pno31 d dt n1 pns31 vmb, c-acp np1 vvd pn31 p-acp np1.
(40) sermon (DIV1)
825
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8091
Charge Iosua, incourage him, & bolden him. Charge Iosua, encourage him, & bolden him.
vvb np1, vvi pno31, cc n1 pno31.
(40) sermon (DIV1)
826
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Heere God woulde haue Iosua incouraged with all the incouragement that may bee, as though he coulde neuer bee incouraged enough.
Here God would have Iosua encouraged with all the encouragement that may be, as though he could never be encouraged enough.
av np1 vmd vhi np1 vvn p-acp d dt n1 cst vmb vbi, c-acp cs pns31 vmd av-x vbi vvn av-d.
(40) sermon (DIV1)
826
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And I charged Iosua the same time, &c. And in 27. Deut. Moses setteth him before Eliazar the Priest, and he put his hand vpon him, and gaue him a charge, &c. And in 31. Deut. 23. GOD bids him Be strong & of a good courage. And I charged Iosua the same time, etc. And in 27. Deuteronomy Moses sets him before Eliazar the Priest, and he put his hand upon him, and gave him a charge, etc. And in 31. Deuteronomy 23. GOD bids him Be strong & of a good courage.
cc pns11 vvd np1 dt d n1, av cc p-acp crd np1 np1 vvz pno31 p-acp np1 dt n1, cc pns31 vvd po31 n1 p-acp pno31, cc vvd pno31 dt n1, av cc p-acp crd np1 crd np1 vvz pno31 vbb j cc pp-f dt j n1.
(40) sermon (DIV1)
826
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And in 1. Iosua 50. God tels him, That there shall not be a man able to withst and him all the dayes of his life, For he will be with him and neuer leaue him, nor forsake him. And in 1. Iosua 50. God tells him, That there shall not be a man able to withst and him all the days of his life, For he will be with him and never leave him, nor forsake him.
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(40) sermon (DIV1)
826
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And againe in the 9. verse, hee saith, Haue not I commaunded thee not to feare? for I will bee with thee whither so euer thou goest.
And again in the 9. verse, he Says, Have not I commanded thee not to Fear? for I will be with thee whither so ever thou goest.
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826
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And in the 31. of Deut. verse. 7. When Moses prepared himselfe to die: hee called Iosua & bid him Be strong and of a good courage.
And in the 31. of Deuteronomy verse. 7. When Moses prepared himself to die: he called Iosua & bid him Be strong and of a good courage.
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(40) sermon (DIV1)
826
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And in 8. Iosua, ver. 10. the Lorde biddeth him, Not to feare when his enemies come vpon him. And in 8. Iosua, ver. 10. the Lord bids him, Not to Fear when his enemies come upon him.
cc p-acp crd np1, fw-la. crd dt n1 vvz pno31, xx pc-acp vvi c-crq po31 n2 vvn p-acp pno31.
(40) sermon (DIV1)
826
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8099
Thus is Iosua incouraged of all: and thus should Iosua bee encouraged still:
Thus is Iosua encouraged of all: and thus should Iosua be encouraged still:
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(40) sermon (DIV1)
826
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But who encourageth Iosua so? Nay, where is that hee, that doth not discourage Iosua? Now Iosua is contemned & scorned of the vilest.
But who Encourageth Iosua so? Nay, where is that he, that does not discourage Iosua? Now Iosua is contemned & scorned of the Vilest.
cc-acp q-crq vvz np1 av? uh-x, q-crq vbz cst pns31, cst vdz xx vvi np1? av np1 vbz vvn cc vvn pp-f dt js.
(40) sermon (DIV1)
826
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And is this to encourage him? No, Iosua had neede of better incouragemēt than this:
And is this to encourage him? No, Iosua had need of better encouragement than this:
cc vbz d pc-acp vvi pno31? uh-dx, np1 vhd n1 pp-f jc n1 cs d:
(40) sermon (DIV1)
826
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8102
else Iosua and all the Iosuas in this land will faint, and so shall the people be left without a guide to goe in and out before them,
Else Iosua and all the Joshua in this land will faint, and so shall the people be left without a guide to go in and out before them,
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and then shall they be readie and a fit pray for the Wolfe.
and then shall they be ready and a fit prey for the Wolf.
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Well, we see that Iosua here is better incouraged, and it is not without a cause that God would haue Iosua thus incouraged.
Well, we see that Iosua Here is better encouraged, and it is not without a cause that God would have Iosua thus encouraged.
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For if hee had an eare at euerie mans mouth, hee would rather wish to die with Moses vpon the mount,
For if he had an ear At every men Mouth, he would rather wish to die with Moses upon the mount,
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than take in hand to bring such wicked Caines into the lande of Canaan. That which olde Ie•hro taught Moses (that a gouernour had neede to be a man of courage) heere he findeth true:
than take in hand to bring such wicked Caines into the land of Canaan. That which old Ie•hro taught Moses (that a governor had need to be a man of courage) Here he finds true:
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for nothing more burteth Iustice than feare.
for nothing more burteth justice than Fear.
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Therefore a Magistrate had need to be such a one as shall not feare the face of any whatsoeuer:
Therefore a Magistrate had need to be such a one as shall not Fear the face of any whatsoever:
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which caused Moses to speake so oftē to Iosua bidding him to bee of good courage.
which caused Moses to speak so often to Iosua bidding him to be of good courage.
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And to that end God commaundeth Moses againe and againe, to incourage him, vsing these three words, Charge, incourage, and imbolden him, as the cock crowed thrise, that if Peter were sleepe the first and the second time,
And to that end God commandeth Moses again and again, to encourage him, using these three words, Charge, encourage, and embolden him, as the cock crowed thrice, that if Peter were sleep the First and the second time,
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yet he might at last awake him. Now it resteth, that I shoulde incourage Iosua which succeedeth me.
yet he might At last awake him. Now it rests, that I should encourage Iosua which succeedeth me.
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But how should I begin to incourage him? or where shoulde I begin? shall I tell him, that he shall liue now at ease and in security? No. Why,
But how should I begin to encourage him? or where should I begin? shall I tell him, that he shall live now At ease and in security? No. Why,
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how should I incourage Iosua? shall I tell him, you will loue him, and follow him,
how should I encourage Iosua? shall I tell him, you will love him, and follow him,
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and that hee shall finde you willing and forward in euery good action? If I promise it, shall I not lie? If I become bounden for you, shall I not forfeit? I feare yes.
and that he shall find you willing and forward in every good actium? If I promise it, shall I not lie? If I become bounden for you, shall I not forfeit? I Fear yes.
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Why, how then should I incourrage Iosua? shall I tell him, all will speake wel of him? or shall I tell him none will slaunder him? No. For if he be as righteous as Christ,
Why, how then should I incourrage Iosua? shall I tell him, all will speak well of him? or shall I tell him none will slander him? No. For if he be as righteous as christ,
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yet some of the Scribes and Pharisies will seeke to persecute him. If hee will liue in quietnes, he must not vtter all the Counsell of God, though God commaund him.
yet Some of the Scribes and Pharisees will seek to persecute him. If he will live in quietness, he must not utter all the Counsel of God, though God command him.
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Nor he must not reprooue some sinnes, for then he shall be thought to enuie against some persons.
Nor he must not reprove Some Sins, for then he shall be Thought to envy against Some Persons.
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Nor he must not keepe company with the godlie, for then shal he be accounted a partaker.
Nor he must not keep company with the godly, for then shall he be accounted a partaker.
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No, he must not denie the company of the wicked, for then he shall be accounted a Precisian, a Puritane, and I knowe not what. But thou wilt saye:
No, he must not deny the company of the wicked, for then he shall be accounted a Precisian, a Puritan, and I know not what. But thou wilt say:
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what then, is there no comfort for Iosua? I answer, yes. And that is:
what then, is there no Comfort for Iosua? I answer, yes. And that is:
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it may be after some 3. or 4. yeares labour and trauaile, he shall winne some 2. or 3. vnto Christe which shall extinguish al griefe:
it may be After Some 3. or 4. Years labour and travail, he shall win Some 2. or 3. unto Christ which shall extinguish all grief:
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For God will one day reward him for his labour, & glorifie him in heauen.
For God will one day reward him for his labour, & Glorify him in heaven.
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But if Iosua should bee in trouble, as he cannot almost otherwise choose, if hee keepe a good conscience and reprooue the mightie vnder his charge,
But if Iosua should be in trouble, as he cannot almost otherwise choose, if he keep a good conscience and reprove the mighty under his charge,
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then he shall see, most of the great ones wil quite forsake him which now seeme to fauour him,
then he shall see, most of the great ones will quite forsake him which now seem to favour him,
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& they wil see him persecuted like Christ, and stand a farre off like Pilate, and wash their handes,
& they will see him persecuted like christ, and stand a Far off like Pilate, and wash their hands,
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as though they were innocent, when it is in their power and authoritie to amend it.
as though they were innocent, when it is in their power and Authority to amend it.
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If he stand out like a valiant souldier & preuaile, then all will draw vnto him.
If he stand out like a valiant soldier & prevail, then all will draw unto him.
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But if hee faint for lack of strength, although he weepe like Peter yet none will pitie him.
But if he faint for lack of strength, although he weep like Peter yet none will pity him.
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Therefore stand you to him both in prosperity & aduersitie.
Therefore stand you to him both in Prosperity & adversity.
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Loue him & obey him in all righteousnes as the Iewes did their Iosua, and heere I deliuer you vnto him,
Love him & obey him in all righteousness as the Iewes did their Iosua, and Here I deliver you unto him,
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& with my loue, leaue and good will, I giue him my possession, my labors, & my twelue moneths trauailes.
& with my love, leave and good will, I give him my possession, my labors, & my twelue months travails.
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And here because I woulde not keepe you ouerlong, like as Iosua kept the people before his death with an exhortation to feare God:
And Here Because I would not keep you overlong, like as Iosua kept the people before his death with an exhortation to Fear God:
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or as one friend holdeth another by the hand being loth to part.
or as one friend holds Another by the hand being loath to part.
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I wil make an end, beseeching you, as Iosua besought the people of Israel, that you will henceforward feare the Lord & serue him in truth,
I will make an end, beseeching you, as Iosua besought the people of Israel, that you will henceforward Fear the Lord & serve him in truth,
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and put away all enuie and vngodlines, that it may not be said they haue returned, with the dog to his vomit,
and put away all envy and ungodliness, that it may not be said they have returned, with the dog to his vomit,
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or with the swine to their puddle, but that you may go on forward in all goodnes, seruing the Lord in spirite and trueth.
or with the Swine to their puddle, but that you may go on forward in all Goodness, serving the Lord in Spirit and truth.
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Then shall the God of heauē blesse & prosper you in all temporall graces, and in the end glorifie you in the kingdome of heauen:
Then shall the God of heaven bless & prosper you in all temporal graces, and in the end Glorify you in the Kingdom of heaven:
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to the which, the Lord for his mercies sake bringe you all, Amen. This was the last Sermon that Henry Smith made at Clement Danes. FINIS.
to the which, the Lord for his Mercies sake bring you all, Amen. This was the last Sermon that Henry Smith made At Clement Danes. FINIS.
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The Dialogue betweene Paul and Agrippa. Acts. 26. 27. O King Agrippa, beleeuest thou the Prophets? I know that thou beleeuest.
The Dialogue between Paul and Agrippa. Acts. 26. 27. Oh King Agrippa, Believest thou the prophets? I know that thou Believest.
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Then Agrippa said vnto Paule, Almost thou perswadest me to become a Christian.
Then Agrippa said unto Paul, Almost thou persuadest me to become a Christian.
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Then Paule saide, I would to God, that not onely thou, but also all that heare me this daie were both almost,
Then Paul said, I would to God, that not only thou, but also all that hear me this day were both almost,
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and altogether such as I am, except these bands. IN this Dialogue betweene Agrippa the King, and Paule the Apostle:
and altogether such as I am, except these bans. IN this Dialogue between Agrippa the King, and Paul the Apostle:
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first you shall heare what Paule saith: then you shall heare what Agrippa aunsweres: after you shal heare what Paul replies.
First you shall hear what Paul Says: then you shall hear what Agrippa answers: After you shall hear what Paul replies.
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In Agrippa you shall see what we are, In Paule you shall see what we should be:In Agrippa you shall see what we Are, In Paul you shall see what we should be:
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For the king shewes that hee is almost a Christian, and the Apostle shewes that he should be altogether a Christian.
For the King shows that he is almost a Christian, and the Apostle shows that he should be altogether a Christian.
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This is the summe of their confession:
This is the sum of their Confessi:
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First, Paule begins, and speakes, as though he would teach vs a way to win sinners, euery word is a motiue,
First, Paul begins, and speaks, as though he would teach us a Way to win Sinners, every word is a motive,
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and shewes that hee which fisheth for soules, had neede to haue many nets, and obserue time,
and shows that he which fisheth for Souls, had need to have many nets, and observe time,
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and place, and calling, and fit al words before in his minde, lest he lose his bait.
and place, and calling, and fit all words before in his mind, lest he loose his bait.
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For vnlesse he seeke the vantage, and get the vpper ground of sinne before he incoūter, it is liker to giue him the foile,
For unless he seek the vantage, and get the upper ground of sin before he encounter, it is liker to give him the foil,
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as the Diuels did to the Exorcists, than to be driuen out by him.
as the Devils did to the Exorcists, than to be driven out by him.
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Therefore as Iacob came to Esa• with seuen curtesies to prepare his heart and turne his wrath before they met together, so Paul vseth (as it were) three preambles, before he imbrace this King.
Therefore as Iacob Come to Esa• with seuen courtesies to prepare his heart and turn his wrath before they met together, so Paul uses (as it were) three preambles, before he embrace this King.
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Doest thou beleeue the Prophets? Thirdly, with a fauorable preuention, I knowe that thou beleeuest. Dost thou believe the prophets? Thirdly, with a favourable prevention, I know that thou Believest.
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With these three congies he closeth so with King Agrippa, that he could not start out of his circle, the holie spirit so placed euery word when he ment to doe good, that it was not possible to correct them,
With these three congies he closeth so with King Agrippa, that he could not start out of his circle, the holy Spirit so placed every word when he meant to do good, that it was not possible to correct them,
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so they hit in their speeches which haue that prōpter and seeke not themselues, but woulde faine speak that which might touch the hart & win the hearer to God.
so they hit in their Speeches which have that prompter and seek not themselves, but would feign speak that which might touch the heart & win the hearer to God.
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O King Agrippa I note here a questiō, & an obiectiō, as though he were opponent & correspondent too,Oh King Agrippa I note Here a question, & an objection, as though he were opponent & correspondent too,
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for he askes the question, & answers himselfe:
for he asks the question, & answers himself:
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O King doest thou beleeue? Now Agrippa should say I or no, & Paul takes the word out of his mouth,Oh King dost thou believe? Now Agrippa should say I or no, & Paul Takes the word out of his Mouth,
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lest he should say no, hee answers for him, I know thou beleeuest. This is his preparatiue to Agrippa, before hee come with that hard lesson to be a Christian altogether.
lest he should say no, he answers for him, I know thou Believest. This is his preparative to Agrippa, before he come with that hard Lesson to be a Christian altogether.
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Before Paul had to deale with Festus the President of Cesarea, which came nowe from the Idolatrous Gentiles,
Before Paul had to deal with Festus the President of Caesarea, which Come now from the Idolatrous Gentiles,
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an obstinate brutish and barbarous man, which because he sauoured not the things of God, but flesh & bloud, thought that Paul was beside himselfe when he spake of Christ,
an obstinate brutish and barbarous man, which Because he savoured not the things of God, but Flesh & blood, Thought that Paul was beside himself when he spoke of christ,
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and said that too much learning had made him mad as some giddy spirites thinke now, that they which are zelouser than thēselues know not what they say nor doe,
and said that too much learning had made him mad as Some giddy spirits think now, that they which Are zelouser than themselves know not what they say nor doe,
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and impute all the troubles of the Realme, & the inuasion of the Spaniards vnto the preaching of the worde,
and impute all the Troubles of the Realm, & the invasion of the Spanish unto the preaching of the word,
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& the fasts & praiers that were exercised about that time, like Achab which said that the Prophet troubled Israell, when he himselfe was the cause of all their plagues.
& the fasts & Prayers that were exercised about that time, like Ahab which said that the Prophet troubled Israel, when he himself was the cause of all their plagues.
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What will not dogs spue out, when they are set to vomite? When Paul saw such a brutish President, he turned his speech from him to Agrippa, in whom he did see better tokens of faith, thinking to kindle the sparks which he sawe in him,
What will not Dogs spue out, when they Are Set to vomit? When Paul saw such a brutish President, he turned his speech from him to Agrippa, in whom he did see better tokens of faith, thinking to kindle the sparks which he saw in him,
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thus boldy he sets vpon him.
thus boldy he sets upon him.
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O King Agrippa beleeuest thou the Prophets? As if he should say, If thou beleeuest the Prophets, it is easie for thee to beleeue that which I teach out of the Prophets: for all that I speake of this Iesus is written in the Prophets, and fulfilled in Christ. Looke vpon the Prophets, and looke vpon him, there thou shalt see all that I say, that it is no report of mine,Oh King Agrippa Believest thou the prophets? As if he should say, If thou Believest the prophets, it is easy for thee to believe that which I teach out of the prophets: for all that I speak of this Iesus is written in the prophets, and fulfilled in christ. Look upon the prophets, and look upon him, there thou shalt see all that I say, that it is no report of mine,
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but that which I haue receiued from good witnes, and thou maist heare it of the same,
but that which I have received from good witness, and thou Mayest hear it of the same,
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if thou doe but read the Prophets: therefore before other questions, he askes, Doest thou beleeue the Prophets? Like a wise Schoolemaister which examines his Scholler,
if thou do but read the prophets: Therefore before other questions, he asks, Dost thou believe the prophets? Like a wise Schoolmaster which examines his Scholar,
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before he beginne to teach him, to know what hee hath learned already, and how he vnderstandeth that he may goe forward with him.
before he begin to teach him, to know what he hath learned already, and how he understandeth that he may go forward with him.
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So Paul examines this king, when he intended to make him a Schooller of Christ, hee askes him what he hath learned already, before he teach him farther:
So Paul examines this King, when he intended to make him a Schooller of christ, he asks him what he hath learned already, before he teach him farther:
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and posing him, he begins at the foundation which is faith, saying, tell me, Doest thou beleeue the Prophets? Yet if wee should aske some of you,
and posing him, he begins At the Foundation which is faith, saying, tell me, Dost thou believe the prophets? Yet if we should ask Some of you,
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before you come to the Lordes Table, doe you beleeue the Scriptures? Doe you know Christ? Can you giue a reasō of your faith? you will think your selues much disgraced to bee Catechised as this king was, wee must not aske you with Paul, Do you beleeue? but say with Paule we know that ye beleeue, before we aske you.
before you come to the lords Table, do you believe the Scriptures? Do you know christ? Can you give a reason of your faith? you will think your selves much disgraced to be Catechised as this King was, we must not ask you with Paul, Do you believe? but say with Paul we know that you believe, before we ask you.
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Is this like the childe which Christ set in the midst of his Disciples, & said, that whosoeuer receiued the kingdome of heauen, he shoulde receiue it as a childe? that is, he should humble himselfe,
Is this like the child which christ Set in the midst of his Disciples, & said, that whosoever received the Kingdom of heaven, he should receive it as a child? that is, he should humble himself,
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and take correction, and learne like a child, for heauens gate is low, and he must stoope that goes in at it.
and take correction, and Learn like a child, for heavens gate is low, and he must stoop that Goes in At it.
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The Souldiers and Publicans and harlots had such remorse, that they came to Iohn before they were baptized, confessing their sinnes, and asked, Maister, what shall we doo? They were not ashamed to acknowledge both their sinnes and their ignorance, which made Iohn wonder and aske who had taught them,
The Soldiers and Publicans and harlots had such remorse, that they Come to John before they were baptised, confessing their Sins, and asked, Master, what shall we do? They were not ashamed to acknowledge both their Sins and their ignorance, which made John wonder and ask who had taught them,
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as though this should be a strange thing in time to come, and so it is:
as though this should be a strange thing in time to come, and so it is:
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if ye be not like Publicans, when will yee be like Christians? They confessed before they were baptized,
if you be not like Publicans, when will ye be like Christians? They confessed before they were baptised,
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but we must thinke that you know, though you know that we thinke wrong: wee must take you for religious, though you know we take you amis.
but we must think that you know, though you know that we think wrong: we must take you for religious, though you know we take you amiss.
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Shame of face was ordained for sinne, but shame is turned from sinne to righteousnes,
Shame of face was ordained for sin, but shame is turned from sin to righteousness,
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for they which are ashamed of no euill, are ashamed of any good, this is a bashfull Diuell.
for they which Are ashamed of no evil, Are ashamed of any good, this is a bashful devil.
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Now when Paul had asked him, he aunswered himselfe, Doest thou beleeue? I knowe that thou beleeuest, Hee askes Agrippa whether hee beleeue,
Now when Paul had asked him, he answered himself, Dost thou believe? I know that thou Believest, He asks Agrippa whither he believe,
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and saith hee knoweth that hee doth beleeue.
and Says he Knoweth that he does believe.
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What neede he aske that which he knowes? Here you may see that we haue neede to suspect our iudgment,
What need he ask that which he knows? Here you may see that we have need to suspect our judgement,
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then you must not seeke reuenge for euery word, for this is the fashion of the world,
then you must not seek revenge for every word, for this is the fashion of the world,
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when wee conceiue not the cause, when they which are wiser, and holier than our selues, doe thus or thus, speake thus or thus.
when we conceive not the cause, when they which Are Wiser, and Holier than our selves, do thus or thus, speak thus or thus.
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Let vs remember that the Spirituall man iudgeth all, and is iudged of none, because no man knowes the counseles of the Spirite,
Let us Remember that the Spiritual man Judgeth all, and is judged of none, Because no man knows the Counsels of the Spirit,
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but hee which hath it, wise men haue large exceptions:
but he which hath it, wise men have large exceptions:
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and it becomes vs to construe their sayinges and doinges better than others should construe ours.
and it becomes us to construe their sayings and doings better than Others should construe ours.
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As the Disciples reuerenced many sayings of Christ when they knew not his meaning:
As the Disciples reverenced many sayings of christ when they knew not his meaning:
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so we should rather thinke that we know not the reason, then that they speak without reason.
so we should rather think that we know not the reason, then that they speak without reason.
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Christ did know that Peter loued him, yet that he might get a confession of him and instruct him farther, hee did aske him that which he knew,
christ did know that Peter loved him, yet that he might get a Confessi of him and instruct him farther, he did ask him that which he knew,
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so Paul catechizing Agrippa, doth aske him that which he knew, to teach him that which hee knew not.
so Paul catechizing Agrippa, does ask him that which he knew, to teach him that which he knew not.
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But why doth Paul say flatly, that hee knowes that which no man thought of this king before? Either because he did perceiue that Agrippa did beleeue in part,
But why does Paul say flatly, that he knows that which no man Thought of this King before? Either Because he did perceive that Agrippa did believe in part,
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and therefore hee reioiced like the Father to see his Son comming towards him:
and Therefore he rejoiced like the Father to see his Son coming towards him:
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So he meetes him in the way, and imbraceth him as it were with this commendation:
So he meets him in the Way, and Embraceth him as it were with this commendation:
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I knowe that thou beleeuest, that is, I knowe thou hast a kinde of faith,I know that thou Believest, that is, I know thou hast a kind of faith,
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& beleeuest that the Prophets saide truelie, as many of the Gentiles did, though thou canst not apply it vnto thy selfe:
& Believest that the prophets said truly, as many of the Gentiles did, though thou Canst not apply it unto thy self:
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So to bring him from faith to faith, frō knowledge to knowledge, from loue to loue:
So to bring him from faith to faith, from knowledge to knowledge, from love to love:
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he cōmends those sparkes in him, which serued not to bee called faith, but almost faith, as Agrippa saith.
he commends those sparks in him, which served not to be called faith, but almost faith, as Agrippa Says.
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Or else he saith, I knowe thou beleeuest, because he would haue him beleeue.
Or Else he Says, I know thou Believest, Because he would have him believe.
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Therefore he preuents him and aunsweres for him, lest Agrippa should go backe, and mislike with his boldenes,
Therefore he prevents him and answers for him, lest Agrippa should go back, and mislike with his bolden,
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and saie no, I beleeue not the Prophetes, as it is like he would haue said,
and say no, I believe not the prophets, as it is like he would have said,
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if Paul had not spoken mildly to him, therefore hee begges the question and answeres him, I know that thou beleeuest:
if Paul had not spoken mildly to him, Therefore he begs the question and answers him, I know that thou Believest:
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As when wee will make a man our friend and willing to doe vs a pleasure,
As when we will make a man our friend and willing to do us a pleasure,
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as though he were willing already, and as though we had no doubt of him. Doest thou beleeue? yea, I knowe that thou beleeuest.
as though he were willing already, and as though we had no doubt of him. Dost thou believe? yea, I know that thou Believest.
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And yet it was but almost beleeue, as Agrippa confessed himselfe, but if hee had not beleeued, this was the way to make him beleeue,
And yet it was but almost believe, as Agrippa confessed himself, but if he had not believed, this was the Way to make him believe,
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for this makes many zealous to bee counted zealous, & many studious, valiaunt, & bountifull, to haue a name of more than is in them,
for this makes many zealous to be counted zealous, & many studious, valiant, & bountiful, to have a name of more than is in them,
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as if ye marke ye shall see generally to speake well of a man rather than euil doth stir him to vertue,
as if you mark you shall see generally to speak well of a man rather than evil does stir him to virtue,
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& incorage him in vertue for no man is so humble but hee leanes to Fame,
& encourage him in virtue for no man is so humble but he leans to Fame,
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and a good report dooth tickle and please him which deserues it, and him which deserues it not.
and a good report doth tickle and please him which deserves it, and him which deserves it not.
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Therefore Paul which knewe by long experience what baite was best to catch souls, when he cast forth such a strange question, anticipates the answere,
Therefore Paul which knew by long experience what bait was best to catch Souls, when he cast forth such a strange question, anticipates the answer,
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lest Agrippa should answere otherwise than he woulde haue him:
lest Agrippa should answer otherwise than he would have him:
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he will not trust him with such a question, but speaks for him, I know that thou beleeuest.
he will not trust him with such a question, but speaks for him, I know that thou Believest.
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Salomon saith that hee is wise who winneth soules, Pro. 11. 30. And so you may see in this example, heere zeale and discretion were met together, the Doues simplicitie,Solomon Says that he is wise who wins Souls, Pro 11. 30. And so you may see in this Exampl, Here zeal and discretion were met together, the Dove simplicity,
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and the Serpents pollicy kissed each other to win one soule to God, what study Paul tooke and how he beate his braine,
and the Serpents policy kissed each other to win one soul to God, what study Paul took and how he beat his brain,
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and picked his words to win a king to religion, because many turne with their head.
and picked his words to win a King to Religion, Because many turn with their head.
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Hee doth not so much flatter Agrippa, as hee perswades him to doo that which he saith hee doth, this was Pauls drift to drawe him as it were with the cords of ioy,
He does not so much flatter Agrippa, as he persuades him to do that which he Says he does, this was Paul's drift to draw him as it were with the cords of joy,
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and make him confesse Christ before hee was a ware, that so he might get more & more of him,
and make him confess christ before he was a ware, that so he might get more & more of him,
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euen as Nathan made Dauid by a sleight to confesse against himselfe, and repent his adultrie,
even as Nathan made David by a sleight to confess against himself, and Repent his adultery,
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when as it is like that plaine and blunt speeches, would haue done more hurt than good.
when as it is like that plain and blunt Speeches, would have done more hurt than good.
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This is the subtiltie of wisedome (as I my tearme it) which Salomon intendeth when she saith, I wisedome dwell with Prudence, Pro. 12. where prudence signifieth Christian policie, which Christ commends when hee saieth, bee wise like Serpents, Mat. 10. 10. Thus you haue a patterne before you, they which conuert soules to God, may see how Paule incounters with Agrippa, whereby no doubt the holie Ghost would haue vs learne how to gratulate to our brethren their smal beginnings and praise the mite which comes from them that haue learned but a while,
This is the subtlety of Wisdom (as I my term it) which Solomon intends when she Says, I Wisdom dwell with Prudence, Pro 12. where prudence signifies Christian policy, which christ commends when he Saith, be wise like Serpents, Mathew 10. 10. Thus you have a pattern before you, they which convert Souls to God, may see how Paul encounters with Agrippa, whereby no doubt the holy Ghost would have us Learn how to gratulate to our brothers their small beginnings and praise the mite which comes from them that have learned but a while,
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and take hold of such as are comming forward, and drawe them further with all the signes of loue:
and take hold of such as Are coming forward, and draw them further with all the Signs of love:
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and not disdaine those which come at the last houre to the vineyard, though we our selues haue labored since the morning.
and not disdain those which come At the last hour to the vineyard, though we our selves have laboured since the morning.
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For he which is first may bee last, and hee which seemes last may be first. For he which is First may be last, and he which seems last may be First.
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Therefore let no man insult beyonde the listes of humilitie, as many make themselues vnprofitable seruants by counting themselues more profitable than other.
Therefore let no man insult beyond the lists of humility, as many make themselves unprofitable Servants by counting themselves more profitable than other.
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It is a fault among the best which are like Aaron and Miriam, a little proud of the Spirit,
It is a fault among the best which Are like Aaron and Miriam, a little proud of the Spirit,
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and contemne them which are so ignorant as Agrippa: whome Paul beares in his armes like the lost sheepe to the sold againe.
and contemn them which Are so ignorant as Agrippa: whom Paul bears in his arms like the lost sheep to the sold again.
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Now Paul hath spoken, Agrippa answeres, Almost thou hast parswaded me to become a Christian.
Now Paul hath spoken, Agrippa answers, Almost thou hast parswaded me to become a Christian.
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Wherein ye may see how Paules speech wrought with him, that hee was almost conuerted with a worde,
Wherein you may see how Paul's speech wrought with him, that he was almost converted with a word,
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when it was spoken in wisedome and loue: what power is in one Sermon, if ye heare attentiuelie.
when it was spoken in Wisdom and love: what power is in one Sermon, if you hear attentively.
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Agrippa was an heathen euen nowe, and worshipped Idols, and neuer heard a Preacher before, yet one Sermon made him almost a Christian.Agrippa was an heathen even now, and worshipped Idols, and never herd a Preacher before, yet one Sermon made him almost a Christian.
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As Luke saith of Steeuen, when he disputed against the Sirenians, Acts the sixt Chapter,
As Lycia Says of Stephen, when he disputed against the Sirenians, Acts the sixt Chapter,
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and the tenth verse, they could not resist the wisedome and the spirite by which he spake:
and the tenth verse, they could not resist the Wisdom and the Spirit by which he spoke:
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So Agrippa coulde not risist the wisedome and the Spiritte by which Paul spake, but was so fettered with the holie chaine, that as Paule was captine to Festus, so Agrippa nowe was captiue to Paul, the worde had him in bands like a prisoner,
So Agrippa could not risist the Wisdom and the Spirit by which Paul spoke, but was so fettered with the holy chain, that as Paul was captine to Festus, so Agrippa now was captive to Paul, the word had him in bans like a prisoner,
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and made him confesse against himselfe before Festus, that hee was almost a Christian.
and made him confess against himself before Festus, that he was almost a Christian.
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For Pauls speech to the amase of that obstinate President, and wonder of all that stoode by, to see a King,
For Paul's speech to the amaze of that obstinate President, and wonder of all that stood by, to see a King,
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an heathen, and an Idolatour, which sate to iudge, to be so chaunged with a worde of a captiue from his opinion, whom they though all the wordes in Gods booke coulde not alter,
an heathen, and an Idolater, which sat to judge, to be so changed with a word of a captive from his opinion, whom they though all the words in God's book could not altar,
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if Paul and Christ had spoken to him all his life:
if Paul and christ had spoken to him all his life:
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Then it was verified which before was prophecied, They shall binde Kinges in chaines, and Nobles in fetters of Iron, Psalme one hundred fortie nine, and the eight verse.
Then it was verified which before was prophesied, They shall bind Kings in chains, and Nobles in fetters of Iron, Psalm one hundred fortie nine, and the eight verse.
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O the Maiestie and force of the word, when faith dooth kindle it, and zeale dooth vtter it, it flies like the stone out of Dauids sling,
O the Majesty and force of the word, when faith doth kindle it, and zeal doth utter it, it flies like the stone out of David sling,
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and strikes sinne and sinner both together at the heart. This Paule did in bondes: when hee was bound, he was stronger than they that bound him:
and strikes sin and sinner both together At the heart. This Paul did in bonds: when he was bound, he was Stronger than they that bound him:
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when hee was a Captiue, he was •reer than they which kept him:
when he was a Captive, he was •reer than they which kept him:
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and when his Iudges examined him, hee examined them, and made them free which are bound to Sathan,
and when his Judges examined him, he examined them, and made them free which Are bound to Sathan,
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before hee was free from them.
before he was free from them.
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Sende for Paule out of prison to instruct Agrippa, and he is in bandes which should conuert.
Send for Paul out of prison to instruct Agrippa, and he is in bands which should convert.
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O that such Doctors might preach vnto the Romish Princes of Europe, or that the Kings that honour yet the most Antichristian beast, would heare like this King:
O that such Doctors might preach unto the Romish Princes of Europe, or that the Kings that honour yet the most Antichristian beast, would hear like this King:
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But they haue some Anasiahs which haue an eye to Amos that hee cannot speake in the Courte.
But they have Some Anasiahs which have an eye to Amos that he cannot speak in the Court.
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Goe thou seer, flie into the lande of Iuda, prophesie to the Lambes, and keepe Sheepe: Go thou seer, fly into the land of Iuda, prophesy to the Lambs, and keep Sheep:
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Speake no more at Bethel, for this is the kings Chappell and the kings Courte. Speak no more At Bethel, for this is the Kings Chapel and the Kings Court.
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A goodlie reason why none but flatterers should preach to Princes, because it is the kings Courte: Should not Kings heare the trueth as well as others? Must not Bethel heare of saluation as well as Iudah, because Amasiah dooth feare his fall,
A goodly reason why none but Flatterers should preach to Princes, Because it is the Kings Court: Should not Kings hear the truth as well as Others? Must not Bethel hear of salvation as well as Iudah, Because Amasiah doth Fear his fallen,
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lest A•os get his honour from him? When will hee conuert Agrippa which will not preach in bands nor in libertie? Happie Agrippa, not by the name of a King,
lest A•os get his honour from him? When will he convert Agrippa which will not preach in bans nor in liberty? Happy Agrippa, not by the name of a King,
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but by the name of a Christian.
but by the name of a Christian.
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Happie Agrippa, not by the presents which thou receiuedst of Festus, but by the words which thou heardst of Paul: thou camest to see,
Happy Agrippa, not by the presents which thou Received of Festus, but by the words which thou heardst of Paul: thou camest to see,
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but God brought thee to heare:
but God brought thee to hear:
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thy intent was to gratulate Festus, but now thou maiest gratulate Paule. The Captiue is better to thee than the President,
thy intent was to gratulate Festus, but now thou Mayest gratulate Paul. The Captive is better to thee than the President,
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for Festus hath shewed thee but his pompe, but Paul hath shewed thee his Sauiour, and perswaded thee to become a Christian.
for Festus hath showed thee but his pomp, but Paul hath showed thee his Saviour, and persuaded thee to become a Christian.
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Almost saith Agrippa, but not altogether. Heere you may see your pittance, how you measure God with almost, and serue him by halfes which hath giuen all, like Ananias which brought a part and kept a part behind. Almost Says Agrippa, but not altogether. Here you may see your pittance, how you measure God with almost, and serve him by halves which hath given all, like Ananias which brought a part and kept a part behind.
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This is our worship of God:
This is our worship of God:
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though we will not say for shame with Agrippa that wee are but almost Christians: yet wee are not almost, when we would be counted altogether. We goe before him in hypocrisie,
though we will not say for shame with Agrippa that we Are but almost Christians: yet we Are not almost, when we would be counted altogether. We go before him in hypocrisy,
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and come behinde him in modestie, for Agrippa woulde not shewe more than he had, to be counted better than hee was.
and come behind him in modesty, for Agrippa would not show more than he had, to be counted better than he was.
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Though altogether had been as ready as almost, as it is to vs, yet when almost was all, hee said almost, not altogether. It seemes that the flaxe began to smoake, though it did not burne.
Though altogether had been as ready as almost, as it is to us, yet when almost was all, he said almost, not altogether. It seems that the flax began to smoke, though it did not burn.
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The first temper is colde, the next is luke-warme, the last is hot: Almost is first, and Altogether is last:
The First temper is cold, the next is lukewarm, the last is hight: Almost is First, and Altogether is last:
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and many come betweene before wee can goe from one to another.
and many come between before we can go from one to Another.
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Agrippa confesseth that almost is all, and here he stayes to heare what Paule will say to instruct him farther.Agrippa Confesses that almost is all, and Here he stays to hear what Paul will say to instruct him farther.
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Paule thou hast perswaded mee almost to become a Christian. Paul thou hast persuaded me almost to become a Christian.
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It is like the faint confession of him that wept and said, I beleeue Lord, helpe my vnbeleefe:
It is like the faint Confessi of him that wept and said, I believe Lord, help my unbelief:
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I am a Christian, teach me to be a Christian? Therefore they which descant vpon his name, doe note that Agrippa is as much as Aegre pario, which signifies him which hardlye laboureth,
I am a Christian, teach me to be a Christian? Therefore they which descant upon his name, do note that Agrippa is as much as Aegre Pario, which signifies him which hardly Laboureth,
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and brings forth with paine as Agrippa did.
and brings forth with pain as Agrippa did.
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Nabal is his name (saith Abigail) and folly is with him, So Agrippa is his name and difficultie is with him:Nabal is his name (Says Abigail) and folly is with him, So Agrippa is his name and difficulty is with him:
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for hard and scarce was his conception in stead of a Christian, hee brought forth almost a Christian.
for hard and scarce was his conception in stead of a Christian, he brought forth almost a Christian.
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Shall we nowe behold our face in Agrippaes Glasse, whether wee bee altogether like Paule, or almost like Agrippa, or like Festus not at all? Christians or no Christians,
Shall we now behold our face in Agrippa's Glass, whither we be altogether like Paul, or almost like Agrippa, or like Festus not At all? Christians or no Christians,
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or what kind of Christians are wee? There bee many degrees vppon earth, but this is the highest degree:
or what kind of Christians Are we? There be many Degrees upon earth, but this is the highest degree:
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8274
There be many names of honour, but this is the honourablest name:
There be many names of honour, but this is the Most honorable name:
pc-acp vbi d n2 pp-f n1, cc-acp d vbz dt js n1:
(41) sermon (DIV1)
841
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8275
there bee many professours of men, but this is the best profession to be a Christian, that is, the Sonne of GOD, the fellowe of Angels, the heire of heauen:
there be many professors of men, but this is the best profession to be a Christian, that is, the Son of GOD, the fellow of Angels, the heir of heaven:
pc-acp vbi d n2 pp-f n2, cc-acp d vbz dt js n1 pc-acp vbi dt njp, cst vbz, dt n1 pp-f np1, dt n1 pp-f n2, dt n1 pp-f n1:
(41) sermon (DIV1)
841
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8276
yet whether we should be Christians, or Christians almost, or Christians altogether, is a question which troubleth euery man,
yet whither we should be Christians, or Christians almost, or Christians altogether, is a question which Troubles every man,
av cs pns12 vmd vbi np1, cc np1 av, cc np1 av, vbz dt n1 r-crq vvz d n1,
(41) sermon (DIV1)
841
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8277
and when altogether is approoued for best, yet wee choose almost before it. There is some thing alwaies behinde, like the eye which looked to Sodome:
and when altogether is approved for best, yet we choose almost before it. There is Some thing always behind, like the eye which looked to Sodom:
cc q-crq av vbz vvn p-acp js, av pns12 vvb av p-acp pn31. pc-acp vbz d n1 av a-acp, av-j dt n1 r-crq vvd p-acp np1:
(41) sermon (DIV1)
841
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8278
as an Owle peeps at the Sunne out of a barne but dares not come to it,
as an Owl peeps At the Sun out of a bairn but dares not come to it,
c-acp dt n1 vvz p-acp dt n1 av pp-f dt n1 cc-acp vvz xx vvn p-acp pn31,
(41) sermon (DIV1)
842
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8279
so we peepe at Religion and will not come neere it, but stande a loofe off pinking and winking as though we were more afraid of GOD than the diuell:
so we peep At Religion and will not come near it, but stand a loof off pinking and winking as though we were more afraid of GOD than the Devil:
av pns12 vvi p-acp n1 cc vmb xx vvi av-j pn31, cc-acp vvb dt av a-acp vvg cc vvg c-acp cs pns12 vbdr av-dc j pp-f np1 cs dt n1:
(41) sermon (DIV1)
842
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8280
For selfe-loue, and regarde of persons, and feare of lawes, and sway of time, more are afraide to be too holie,
For Self-love, and regard of Persons, and Fear of laws, and sway of time, more Are afraid to be too holy,
p-acp n1, cc n1 pp-f n2, cc n1 pp-f n2, cc n1 pp-f n1, av-dc vbr j pc-acp vbi av j,
(41) sermon (DIV1)
842
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8281
than too prophane, because holinesse is worse intreated than prophanesse. Goe away and sinne no more, because thou art healed.
than too profane, Because holiness is Worse entreated than profaneness. Go away and sin no more, Because thou art healed.
cs av j, c-acp n1 vbz av-jc vvn cs n1. vvb av cc vvb av-dx av-dc, c-acp pns21 vb2r vvn.
(41) sermon (DIV1)
842
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8282
Nay, goe away and sinne againe because thou art healed. As Naaman intreated for one sinne:
Nay, go away and sin again Because thou art healed. As Naaman entreated for one sin:
uh, vvb av cc vvb av c-acp pns21 vb2r vvn. p-acp np1 vvn p-acp crd n1:
(41) sermon (DIV1)
843
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8283
that he might stand before the Idoll when his Lorde leaned vppon his shoulder:
that he might stand before the Idol when his Lord leaned upon his shoulder:
cst pns31 vmd vvi p-acp dt n1 c-crq po31 n1 vvd p-acp po31 n1:
(41) sermon (DIV1)
843
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8284
So this sinne, and that sinne will not let vs passe the compasse of almost, lest we should haue a perfect reward.
So this sin, and that sin will not let us pass the compass of almost, lest we should have a perfect reward.
av d n1, cc d n1 vmb xx vvi pno12 vvi dt n1 pp-f av, cs pns12 vmd vhi dt j n1.
(41) sermon (DIV1)
843
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8285
God would haue nothing so perfect as a Christian, for whome he hath giuen his welbeloued Sonne, his spirit, his Lawe,
God would have nothing so perfect as a Christian, for whom he hath given his well-beloved Son, his Spirit, his Law,
np1 vmd vhi pix av j c-acp dt njp, p-acp ro-crq pns31 vhz vvn po31 j n1, po31 n1, po31 n1,
(41) sermon (DIV1)
844
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8286
and his prophets, That the man of God may be perfect, as Paule saith.
and his Prophets, That the man of God may be perfect, as Paul Says.
cc po31 n2, cst dt n1 pp-f np1 vmb vbi j, p-acp np1 vvz.
(41) sermon (DIV1)
844
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8287
Yet euery thing growes vntill it be perfect, the builder buildes till it bee an house:
Yet every thing grows until it be perfect, the builder builds till it be an house:
av d n1 vvz p-acp pn31 vbb j, dt n1 vvz p-acp pn31 vbb dt n1:
(41) sermon (DIV1)
844
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8288
The Tailour soweth till it be a garment: The painter paints till it be a picture:
The Tailor Soweth till it be a garment: The painter paints till it be a picture:
dt n1 vvz p-acp pn31 vbb dt n1: dt n1 vvz p-acp pn31 vbb dt n1:
(41) sermon (DIV1)
844
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8289
Onely the Christian leaues off before he attaine to bee a Christian, and makes a full period at almost.
Only the Christian leaves off before he attain to be a Christian, and makes a full Period At almost.
av-j dt njp vvz a-acp c-acp pns31 vvb pc-acp vbi dt njp, cc vvz dt j n1 p-acp av.
(41) sermon (DIV1)
844
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8290
That which GOD would haue to be perfectest of all, hee had rather haue vnperfect than perfect, halfe than all, a little wealth, a little rest, a little honor,
That which GOD would have to be perfectest of all, he had rather have unperfect than perfect, half than all, a little wealth, a little rest, a little honour,
cst r-crq np1 vmd vhi pc-acp vbi js pp-f d, pns31 vhd av-c vhi j cs j, j-jn cs d, dt j n1, dt j n1, dt j n1,
(41) sermon (DIV1)
845
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8291
and a little pleasure seems nothing, but a little faith is enough although it be neuer so small a mite.
and a little pleasure seems nothing, but a little faith is enough although it be never so small a mite.
cc dt j n1 vvz pix, cc-acp dt j n1 vbz av-d cs pn31 vbb av-x av j dt n1.
(41) sermon (DIV1)
845
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8292
We haue a waight of al kinde of mettals, a touchstone for gold, a measure for grame,
We have a weight of all kind of metals, a touchstone for gold, a measure for grame,
pns12 vhb dt n1 pp-f d n1 pp-f n2, dt n1 p-acp n1, dt n1 p-acp n1,
(41) sermon (DIV1)
846
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8293
and we will not take one iot lesse than measure of any man, onely wee cut GOD of his waight and measure,
and we will not take one jot less than measure of any man, only we Cut GOD of his weight and measure,
cc pns12 vmb xx vvi crd n1 av-dc cs n1 pp-f d n1, av-j pns12 vvb np1 pp-f po31 n1 cc n1,
(41) sermon (DIV1)
846
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8294
and waigh our seruice in halfe ballances: This I will doe, and this I will not doe, God shall haue one part,
and weigh our service in half balances: This I will do, and this I will not do, God shall have one part,
cc vvb po12 n1 p-acp j-jn n2: d pns11 vmb vdi, cc d pns11 vmb xx vdi, np1 vmb vhi crd n1,
(41) sermon (DIV1)
846
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8295
and the the world shall haue another part, and the flesh shall haue another part, and the diuell shall haue another part.
and the the world shall have Another part, and the Flesh shall have Another part, and the Devil shall have Another part.
cc av dt n1 vmb vhi j-jn n1, cc dt n1 vmb vhi j-jn n1, cc dt n1 vmb vhi j-jn n1.
(41) sermon (DIV1)
846
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8296
Thus wee haue brought GOD to his stint:
Thus we have brought GOD to his stint:
av pns12 vhb vvn np1 p-acp po31 n1:
(41) sermon (DIV1)
846
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8297
aske while hee will, hee shall haue no more but almost: Almost zealous, almost faithfull, almost righteous, as though almost were better than altogether: that is, the counterfeite than the truth, the shadow than the bodie.
ask while he will, he shall have no more but almost: Almost zealous, almost faithful, almost righteous, as though almost were better than altogether: that is, the counterfeit than the truth, the shadow than the body.
vvb cs pns31 vmb, pns31 vmb vhi dx dc p-acp av: av j, av j, av j, c-acp cs av vbdr jc cs av: cst vbz, dt n-jn cs dt n1, dt n1 cs dt n1.
(41) sermon (DIV1)
846
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8298
Paul saith that the Athenians were too religious in worshipping an Idoll. Act. 17. 22. But where doth Paul find that excesse in worshipping God:Paul Says that the Athenians were too religious in worshipping an Idol. Act. 17. 22. But where does Paul find that excess in worshipping God:
np1 vvz cst dt njp2 vbdr av j p-acp vvg dt n1. n1 crd crd p-acp q-crq vdz np1 vvb d n1 p-acp vvg np1:
(41) sermon (DIV1)
846
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8299
we are not too diligent, but too negligent where we should be diligent.
we Are not too diligent, but too negligent where we should be diligent.
pns12 vbr xx av j, cc-acp av j c-crq pns12 vmd vbi j.
(41) sermon (DIV1)
846
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8300
Iames speakeing of our sinnes cals them the superfluity of our maliciousnes, whereby he sheweth that though our wickednes be a superfluous and vaine thing,James speaking of our Sins calls them the superfluity of our maliciousness, whereby he shows that though our wickedness be a superfluous and vain thing,
np1 vvg pp-f po12 n2 vvz pno32 dt n1 pp-f po12 n1, c-crq pns31 vvz d cs po12 n1 vbi dt j cc j n1,
(41) sermon (DIV1)
846
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8301
yet it ouerfloweth, and exceedeth the bankes.
yet it overfloweth, and exceeds the banks.
av pn31 vvz, cc vvz dt n2.
(41) sermon (DIV1)
846
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8302
But Christ speaking of his Disciples progresse in righteousnesse, calles them all by this name, O ye of little faith, &c. So he may say of little loue, of little zeale, &c. for all our vertues are little ones,
But christ speaking of his Disciples progress in righteousness, calls them all by this name, Oh you of little faith, etc. So he may say of little love, of little zeal, etc. for all our Virtues Are little ones,
p-acp np1 vvg pp-f po31 n2 n1 p-acp n1, vvz pno32 d p-acp d n1, uh pn22 pp-f j n1, av av pns31 vmb vvi pp-f j n1, pp-f j n1, av p-acp d po12 n2 vbr j pi2,
(41) sermon (DIV1)
846
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8303
and the waters of life are at such an ebbe, that the least temptation may wade ouer them and not be drowned.
and the waters of life Are At such an ebb, that the least temptation may wade over them and not be drowned.
cc dt n2 pp-f n1 vbr p-acp d dt vvi, cst dt ds n1 vmb vvi p-acp pno32 cc xx vbi vvn.
(41) sermon (DIV1)
846
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8304
God hath a controuersie with vs, as he saith with Israell: and this is it, wee were borne when wisedome cried in the streetes,God hath a controversy with us, as he Says with Israel: and this is it, we were born when Wisdom cried in the streets,
np1 vhz dt n1 p-acp pno12, c-acp pns31 vvz p-acp np1: cc d vbz pn31, pns12 vbdr vvn c-crq n1 vvd p-acp dt n2,
(41) sermon (DIV1)
846
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8305
and yet she may call vs fooles and say:
and yet she may call us Fools and say:
cc av pns31 vmb vvi pno12 n2 cc vvi:
(41) sermon (DIV1)
846
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8306
How long wilt thou hate knowledge? Pro. 1. For what could God doe more vnto this vineyard, that he hath not done? Thirtie yeares we haue been dressing,How long wilt thou hate knowledge? Pro 1. For what could God do more unto this vineyard, that he hath not done? Thirtie Years we have been dressing,
c-crq av-j vm2 pns21 vvi n1? np1 crd p-acp r-crq vmd np1 vdb av-dc p-acp d n1, cst pns31 vhz xx vdn? crd n2 pns12 vhb vbn vvg,
(41) sermon (DIV1)
846
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8307
and pruning, and watering, and yet what is in Ierusalem more than in Samaria? In th Vineyarde than in the Mountaines, which were neuer tilled nor dressed,
and pruning, and watering, and yet what is in Ierusalem more than in Samaria? In that Vineyard than in the Mountains, which were never tilled nor dressed,
cc vvg, cc vvg, cc av q-crq vbz p-acp np1 av-dc cs p-acp np1? p-acp dt n1 cs p-acp dt n2, r-crq vbdr av-x vvn ccx vvn,
(41) sermon (DIV1)
846
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8308
Howe long shall hee dresse a barraine figge tree, which is dead at the roote? Our Church is in a consumption:
How long shall he dress a barren fig tree, which is dead At the root? Our Church is in a consumption:
c-crq av-j vmb pns31 vvi dt j n1 n1, r-crq vbz j p-acp dt n1? po12 n1 vbz p-acp dt n1:
(41) sermon (DIV1)
846
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8309
her heads are sicke, her members weake, her Phisitians fearefull.
her Heads Are sick, her members weak, her Physicians fearful.
po31 n2 vbr j, po31 n2 j, po31 ng1 j.
(41) sermon (DIV1)
846
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8310
From little to little, our zeale is come to the last gaspe, readie to take her leaue of all,
From little to little, our zeal is come to the last gasp, ready to take her leave of all,
p-acp j p-acp j, po12 n1 vbz vvn p-acp dt ord n1, j pc-acp vvi po31 n1 pp-f d,
(41) sermon (DIV1)
846
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8311
because shee see not that wee loue religion, but chase it from vs. Her enimies are placed about her: shee growes amongest thornes: shee is fed with checkes: shee mourneth in a corner: shee speakes on a reed. Her garments are clipt:
Because she see not that we love Religion, but chase it from us Her enemies Are placed about her: she grows amongst thorns: she is fed with Checks: she Mourneth in a corner: she speaks on a reed. Her garments Are clipped:
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(41) sermon (DIV1)
846
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8312
Her friendes dare not defend her for her enimies.
Her Friends Dare not defend her for her enemies.
po31 n2 vvb xx vvi pno31 p-acp po31 n2.
(41) sermon (DIV1)
846
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8313
What shall I saye? Wee had rather bee whole sinners than halfe Christians. White is counted no coulour:
What shall I say? we had rather be Whole Sinners than half Christians. White is counted no colour:
q-crq vmb pns11 vvi? pns12 vhd av-c vbi j-jn n2 cs j-jn np1. np1 vbz vvn dx n1:
(41) sermon (DIV1)
846
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8314
so zeale is counted no vertue. But meere hypocrisie is counted true Christianitie: and true Christianitie is counted by hypocrisie.
so zeal is counted no virtue. But mere hypocrisy is counted true Christianity: and true Christianity is counted by hypocrisy.
av n1 vbz vvn dx n1. p-acp j n1 vbz vvn j np1: cc j np1 vbz vvn p-acp n1.
(41) sermon (DIV1)
846
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8315
Our wealth is in an Epha, our zeale is in a Gomer. Our sinne like an Oake, our faith like a Mustard seede.
Our wealth is in an Epha, our zeal is in a Gomer. Our sin like an Oak, our faith like a Mustard seed.
po12 n1 vbz p-acp dt np1, po12 n1 vbz p-acp dt np1. po12 n1 av-j dt n1, po12 n1 av-j dt n1 n1.
(41) sermon (DIV1)
846
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8316
They which haue no religion are counted honest men:
They which have no Religion Are counted honest men:
pns32 r-crq vhb dx n1 vbr vvn j n2:
(41) sermon (DIV1)
846
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8317
for they count it as easie a mater to be a Christian as to saie the Lordes prayer, the Apostles Creede, the tenne Commaundementes,
for they count it as easy a mater to be a Christian as to say the lords prayer, the Apostles Creed, the tenne commandments,
c-acp pns32 vvb pn31 p-acp j dt fw-la p-acp vbi dt njp c-acp pc-acp vvi dt ng1 n1, dt n2 n1, dt crd n2,
(41) sermon (DIV1)
846
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8318
and goe to the church, this is countrie Diuinitie, this is Citie Diuinitie, and I may say Saint Clements Diuinitie.
and go to the Church, this is country Divinity, this is city Divinity, and I may say Saint Clements Divinity.
cc vvi p-acp dt n1, d vbz n1 n1, d vbz n1 n1, cc pns11 vmb vvi n1 npg1 n1.
(41) sermon (DIV1)
846
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8319
He which can sweare that the Pope is Antichrist, and that flesh is good on Fridaies, is a protestant at least, a Christian euerie inche:
He which can swear that the Pope is Antichrist, and that Flesh is good on Fridays, is a protestant At least, a Christian every inch:
pns31 r-crq vmb vvi d dt n1 vbz np1, cc d n1 vbz j p-acp np2, vbz dt n1 p-acp ds, dt njp d n1:
(41) sermon (DIV1)
846
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8320
hee hath zeale, knowledge and religion in Folio. This is the rampier in our daies, like a Lion in the passages.
he hath zeal, knowledge and Religion in Folio. This is the rampier in our days, like a lion in the passages.
pns31 vhz n1, n1 cc n1 p-acp n1. d vbz dt n1 p-acp po12 n2, av-j dt n1 p-acp dt n2.
(41) sermon (DIV1)
846
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8321
Almost standeth in the waie before wee can come to altogether: and they which wil goe beyond Almost, are counted curious, factious, precise, phantasticall,Almost Stands in the Way before we can come to altogether: and they which will go beyond Almost, Are counted curious, factious, precise, fantastical,
av vvz p-acp dt n1 c-acp pns12 vmb vvi p-acp av: cc pns32 r-crq vmb vvi p-acp av, vbr vvn j, j, j, j,
(41) sermon (DIV1)
846
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8322
as though Almost were more than altogether, and altogether were not so much as almost. If his righteousnes exceed the righteousnesse of the Scribes and Pharisies which is but Hypocrisie, he shal be punished for his righteousnes, as if it were a fault,
as though Almost were more than altogether, and altogether were not so much as almost. If his righteousness exceed the righteousness of the Scribes and Pharisees which is but Hypocrisy, he shall be punished for his righteousness, as if it were a fault,
c-acp cs av vbdr av-dc cs av, cc av vbdr xx av av-d c-acp av. cs po31 n1 vvi dt n1 pp-f dt n2 cc np1 r-crq vbz p-acp n1, pns31 vmb vbi vvn p-acp po31 n1, c-acp cs pn31 vbdr dt n1,
(41) sermon (DIV1)
846
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8323
as Caine persecuted Abell because his sacrifice was better than his. Our sauiour saith, Learne of me to be hūble & zealous and righteous:
as Cain persecuted Abel Because his sacrifice was better than his. Our Saviour Says, Learn of me to be humble & zealous and righteous:
c-acp np1 vvn np1 p-acp po31 n1 vbds jc cs png31. po12 n1 vvz, vvb pp-f pno11 pc-acp vbi j cc j cc j:
(41) sermon (DIV1)
846
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8324
But now we must learne of other, and set a crooked paterne before vs, lest we goe too straight. But now we must Learn of other, and Set a crooked pattern before us, lest we go too straight.
p-acp av pns12 vmb vvi pp-f n-jn, cc vvd dt j n1 p-acp pno12, cs pns12 vvb av av-j.
(41) sermon (DIV1)
846
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8325
We may preach like Iohn, as in Matthew. 3. Bring forth fruites, But wee may not preach like Christ: Bring foorth much fruites. Iohn.
We may preach like John, as in Matthew. 3. Bring forth fruits, But we may not preach like christ: Bring forth much fruits. John.
pns12 vmb vvi av-j np1, a-acp p-acp np1. crd vvb av n2, p-acp pns12 vmb xx vvi av-j np1: vvb av d n2. np1.
(41) sermon (DIV1)
846
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8326
15. For that is counted an vnreasonable seruice of God.
15. For that is counted an unreasonable service of God.
crd p-acp d vbz vvn dt j n1 pp-f np1.
(41) sermon (DIV1)
846
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8327
If we giue him the seauenth daie, the seauenth part, the tenthes or tithes of our life,
If we give him the Seventh day, the Seventh part, the tenthes or Tithes of our life,
cs pns12 vvb pno31 dt ord n1, dt ord n1, dt ord cc n2 pp-f po12 n1,
(41) sermon (DIV1)
846
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8328
and of our thoughtes, and of our speeches, and of our workes, it is enough: so wee define Altogether out of measure.
and of our thoughts, and of our Speeches, and of our works, it is enough: so we define Altogether out of measure.
cc pp-f po12 n2, cc pp-f po12 n2, cc pp-f po12 n2, pn31 vbz av-d: av pns12 vvb av av pp-f n1.
(41) sermon (DIV1)
846
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8329
Thus wee dodge with GOD, and drawe backe from our promise which we made in baptisme,
Thus we dodge with GOD, and draw back from our promise which we made in Baptism,
av pns12 vvb p-acp np1, cc vvi av p-acp po12 n1 r-crq pns12 vvd p-acp n1,
(41) sermon (DIV1)
846
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8330
as though hee were not worthie of such a goodly creature, to haue that which he giues.
as though he were not worthy of such a goodly creature, to have that which he gives.
c-acp cs pns31 vbdr xx j pp-f d dt j n1, pc-acp vhi d r-crq pns31 vvz.
(41) sermon (DIV1)
846
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8331
Euer since wee were borne wee haue serued two masters If one foote stand in the Church, the other so•te sticketh in the worlde.
Ever since we were born we have served two Masters If one foot stand in the Church, the other so•te sticketh in the world.
av c-acp pns12 vbdr vvn pns12 vhb vvn crd n2 cs crd n1 vvi p-acp dt n1, dt j-jn n1 vvz p-acp dt n1.
(41) sermon (DIV1)
846
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8332
If one hand carrie fire, the other hand carries water.
If one hand carry fire, the other hand carries water.
cs crd n1 vvi n1, dt j-jn n1 vvz n1.
(41) sermon (DIV1)
846
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8333
If one worde sauour of religion, the next worde sauoureth whatsoeuer pride, or enuie or lust.
If one word savour of Religion, the next word savoureth whatsoever pride, or envy or lust.
cs crd n1 n1 pp-f n1, dt ord n1 vvz r-crq n1, cc vvi cc n1.
(41) sermon (DIV1)
846
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8334
How fewe of our thoughtes are consecrated to GOD? Howe fewe of our speeches taste of grace? Howe fewe of our workes are squared to the worde of GOD, which shoulde bee the line and leuell of all our thoughts, speeches,
How few of our thoughts Are consecrated to GOD? Howe few of our Speeches taste of grace? Howe few of our works Are squared to the word of GOD, which should be the line and level of all our thoughts, Speeches,
q-crq d pp-f po12 n2 vbr vvn p-acp np1? np1 d pp-f po12 n2 vvi pp-f n1? np1 d pp-f po12 n2 vbr vvn p-acp dt n1 pp-f np1, r-crq vmd vbi dt n1 cc vvi pp-f d po12 n2, n2,
(41) sermon (DIV1)
847
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8335
and actions? Tell thy sinnes which thou hast committed since thou diddest rise in the morning,
and actions? Tell thy Sins which thou hast committed since thou didst rise in the morning,
cc n2? np1 po21 n2 r-crq pns21 vh2 vvn c-acp pns21 vdd2 vvi p-acp dt n1,
(41) sermon (DIV1)
847
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and record thy good deedes which thou hast done euer since thou wast borne, and the first shall exceede the last.
and record thy good Deeds which thou hast done ever since thou wast born, and the First shall exceed the last.
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Thou which sayest thou art a Christian, hast rebelled more since thou rose than thou hast obeyed since thou were borne.
Thou which Sayest thou art a Christian, hast rebelled more since thou rose than thou hast obeyed since thou were born.
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Is this altogether like Paul, or like Festus not at all? Now if wee bee almost Christians, Let vs see what it is to be Almost a Christian. Almost a sonne is a bastard. Almost sweete, is vnsauorie.
Is this altogether like Paul, or like Festus not At all? Now if we be almost Christians, Let us see what it is to be Almost a Christian. Almost a son is a bastard. Almost sweet, is unsavoury.
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Almost hote, is luke warme, which GOD spueth out of his mouth.Almost hight, is lycia warm, which GOD spueth out of his Mouth.
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Reuel. 3. 15. So Almost a Christian, is not a Christian but that which GOD spueth out of his mouth.Revel. 3. 15. So Almost a Christian, is not a Christian but that which GOD spueth out of his Mouth.
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A Christian Almost, is like a woman which dieth in trauaile:
A Christian Almost, is like a woman which Dieth in travail:
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Almost she brought foorth a sonne, but that almost killed the mother and the sonne too.Almost she brought forth a son, but that almost killed the mother and the son too.
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Almost a Christian, is like Ieroboam which saide, It is too farre to goe to Ierusalem to worship, and therefore chose rather to worship calues at home.Almost a Christian, is like Jeroboam which said, It is too Far to go to Ierusalem to worship, and Therefore chosen rather to worship calves At home.
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Almost a Christian, is like Michah which thought himselfe religious enough because he had gotten a Priest into his house.Almost a Christian, is like Micah which Thought himself religious enough Because he had got a Priest into his house.
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I would to God (saith Paul) that thou wert not almost but altogether as I am. I would to God (Says Paul) that thou Wertenberg not almost but altogether as I am.
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Almost a Christian, is like the Ephraimite which could not pronounce Shibboleth, but Sibboleth. Almost a Christian, is like Ananias which brought a part, but left a part behind.Almost a Christian, is like the Ephraimite which could not pronounce Shibboleth, but Sibboleth. Almost a Christian, is like Ananias which brought a part, but left a part behind.
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Almost a Christian, is like Elyes sonnes which polled the sacrifices: like the Figge tree which deceiued Christ with leaues:Almost a Christian, is like Ely's Sons which polled the Sacrifices: like the Fig tree which deceived christ with leaves:
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like the virgins which carried lampes without oyle: like the willing vnwilling sonne which said, He would come and came not.
like the Virgins which carried lamps without oil: like the willing unwilling son which said, He would come and Come not.
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What is it to be borne almost? If the newe man be but borne almost, hee is not borne.
What is it to be born almost? If the new man be but born almost, he is not born.
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What is it to bee married almost vnto Christ? Hee which is married but almost, is not married.
What is it to be married almost unto christ? He which is married but almost, is not married.
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What is it to offer a sacrifice almost? the sacrifice must bee killed or euer it can bee sacrificed.
What is it to offer a sacrifice almost? the sacrifice must be killed or ever it can be sacrificed.
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Hee which giues Almost, giues not but denyeth. Hee which beleeueth Almost, beleeueth not but doubteth.
He which gives Almost, gives not but denyeth. He which Believeth Almost, Believeth not but doubteth.
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Can the dore which is but almost shut keepe out the theefe? Can the cup which is but almost whole, holde any wine? Can the ship which is but almost sound, keep out water? The souldier which doth but almost fight, is a coward.
Can the door which is but almost shut keep out the thief? Can the cup which is but almost Whole, hold any wine? Can the ship which is but almost found, keep out water? The soldier which does but almost fight, is a coward.
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The Phisician which doth but almost cure, is a slubberer. The seruant which doth but almost labour, is a loyterer.
The physician which does but almost cure, is a slubberer. The servant which does but almost labour, is a loiterer.
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I cannot tell what to make of these defectiues, nor where to place them, nor howe to call them,
I cannot tell what to make of these defectives, nor where to place them, nor how to call them,
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nor vnto what to liken them: They are like vnto children which sit in the market place whereis mourning and piping,
nor unto what to liken them: They Are like unto children which fit in the market place whereis mourning and piping,
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and they neither weepe nor daunce, but keepe a note betweene both, they weepe almost, and daunce almost. Beleeuest thou almost? Bee it vnto thee (saith Christ) as thou beleeuest. Therefore,and they neither weep nor dance, but keep a note between both, they weep almost, and dance almost. Believest thou almost? Bee it unto thee (Says christ) as thou Believest. Therefore,
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if thou beleeuest, thou shalt bee saued.
if thou Believest, thou shalt be saved.
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If thou beleeuest almost, thou shalt bee saued almost. As a pardon comes while the theefe hangs vpon the galowes, hee is almost saued,
If thou Believest almost, thou shalt be saved almost. As a pardon comes while the thief hangs upon the gallows, he is almost saved,
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but the pardon dooth him no good:
but the pardon doth him no good:
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So he which is almost a Christian, almost zealous, almost righteous, which dooth almost loue, almost beleeue, shall bee almost saued:
So he which is almost a Christian, almost zealous, almost righteous, which doth almost love, almost believe, shall be almost saved:
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that is, if hee had been a Christian, altogether, hee should not bee damned. Thus euery man is a Christian almost, before he bee a Christian altogether.
that is, if he had been a Christian, altogether, he should not be damned. Thus every man is a Christian almost, before he be a Christian altogether.
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Now I must leade you from almost to altogether, as it were to Christians from the figure of Christians.
Now I must lead you from almost to altogether, as it were to Christians from the figure of Christians.
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This is the step which we must treade at this time.
This is the step which we must tread At this time.
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When he sawe Agrippa comming on, and said almost, then Paul cast vp his lure againe:
When he saw Agrippa coming on, and said almost, then Paul cast up his lure again:
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Commest thou Agrippa? Come Agrippa, I will not haue thee stay at almost, if any thing will bring thee to altogether I did not aske thee whether thou didst beleeue the Prophets, that thou mightest be a Christian almost but a Christian altogether. Art thou come thus farre,
Comest thou Agrippa? Come Agrippa, I will not have thee stay At almost, if any thing will bring thee to altogether I did not ask thee whither thou didst believe the prophets, that thou Mightest be a Christian almost but a Christian altogether. Art thou come thus Far,
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and staiest thou at almost? Nay Agrippa thou must take out this lesson, for there is no measure in Christianity.
and stayest thou At almost? Nay Agrippa thou must take out this Lesson, for there is no measure in Christianity.
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Come vnto me saith Christ, not come toward mee, yet he was glad like the father to see his sonne comming toward him,Come unto me Says christ, not come towards me, yet he was glad like the father to see his son coming towards him,
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for it was a signe that he would come to him:
for it was a Signen that he would come to him:
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hee was comforted with almost, but he was not satisfied without altogether. Is this thy offering Almost? it will not serue Agrippa: it is light, it is sothered, it is crakt, correct it againe:
he was comforted with almost, but he was not satisfied without altogether. Is this thy offering Almost? it will not serve Agrippa: it is Light, it is sothered, it is crakt, correct it again:
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For our master saith, Be ye holy as I am holie: Therefore almost a Christian will not please him.
For our master Says, Be you holy as I am holy: Therefore almost a Christian will not please him.
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But if thou be almost a Christian alreadie, how easie is it for thee to be a Christian altogether. Therefore come Agrippa, let vs goe forwarde to heauen.
But if thou be almost a Christian already, how easy is it for thee to be a Christian altogether. Therefore come Agrippa, let us go forward to heaven.
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The seed is sowne to growe. Euerie thing must encrease and multiplie. Almost is thy first answere, and altogether thy last.
The seed is sown to grow. Every thing must increase and multiply. Almost is thy First answer, and altogether thy last.
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I must not take this for an answere.
I must not take this for an answer.
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Shall I tell Christ, that Agrippa is almost a Christian? O Agrippa, God woulde haue thee hot or colde, as it appeareth in the third Chapter of the Reuelation of S. Iohn, and the 15. verse.
Shall I tell christ, that Agrippa is almost a Christian? O Agrippa, God would have thee hight or cold, as it appears in the third Chapter of the Revelation of S. John, and the 15. verse.
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Cold to him is as pleasing as luke-warme:
Cold to him is as pleasing as lukewarm:
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he loueth altogether, and he will not be loued almost: Who shall haue the other halfe,
he loves altogether, and he will not be loved almost: Who shall have the other half,
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if God haue but almost? Therefore speake againe good Agrippa. Thus he pleadeth vnkindnesse with him,
if God have but almost? Therefore speak again good Agrippa. Thus he pleads unkindness with him,
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like an importunate suter with wil not be answered.
like an importunate suitor with will not be answered.
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Shal I go with almost? then thou vsest mee but hardlie, if thou wilt giue mee no more.
Shall I go with almost? then thou usest me but hardly, if thou wilt give me no more.
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Thus he stands in argument with him.
Thus he Stands in argument with him.
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What shall I say to Agrippa, if hee will giue me but almost? I will praie for thee till thou commest off with all.
What shall I say to Agrippa, if he will give me but almost? I will pray for thee till thou Comest off with all.
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If I can get no more of Agrippa, I will craue more of God. He which hath made thee almost, can make thee altogether. I would to God, &c.
If I can get no more of Agrippa, I will crave more of God. He which hath made thee almost, can make thee altogether. I would to God, etc.
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So man is not onely commaunded to obey God, but to obey him while hee liues, and then he shall be saued.
So man is not only commanded to obey God, but to obey him while he lives, and then he shall be saved.
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So now he conuerteth himselfe to praier. Thus we must learne to fish for soules with praiers and intreaties, and questions. Change the baite: cast thy Lure againe: follow the siege: pursue the blowe: close with sinne: and gather more of it:
So now he Converts himself to prayer. Thus we must Learn to Fish for Souls with Prayers and entreaties, and questions. Change the bait: cast thy Lure again: follow the siege: pursue the blow: close with sin: and gather more of it:
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at first hee will call thee his enemie as Achab did Elias: Art thou heere mine enemie? But if thou wilt not bow to him, hee will bowe vnto thee,
At First he will call thee his enemy as Ahab did Elias: Art thou Here mine enemy? But if thou wilt not bow to him, he will bow unto thee,
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and hearken what thou sayest, and change his robes, and put on sackcloth, and mourme and fast,
and harken what thou Sayest, and change his robes, and put on Sackcloth, and mourme and fast,
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and doe all that thou wouldest haue him. A Preacher must not looke to finde them Christians, but make them Christians.
and do all that thou Wouldst have him. A Preacher must not look to find them Christians, but make them Christians.
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Thou shalt not take them conuerted because thou commest to conuert them.
Thou shalt not take them converted Because thou Comest to convert them.
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If Paule will not yeeld to Agrippa, Agrippa will yeeld to Paul. But if Paul had fallen to almost, hee had neuer brought Agrippa to altogether. Therefore they which fishe for soul 〈 ◊ 〉 must take Paules net,
If Paul will not yield to Agrippa, Agrippa will yield to Paul. But if Paul had fallen to almost, he had never brought Agrippa to altogether. Therefore they which Fish for soul 〈 ◊ 〉 must take Paul's net,
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and remember what God saith to Ieremie 15. 19. Let them bee conuerted vnto thee. But be not thou conuerted vnto them:
and Remember what God Says to Ieremie 15. 19. Let them be converted unto thee. But be not thou converted unto them:
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for then thou shalt neuer conuert them: for then thou shalt never convert them:
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Signifiing, that our constancie in goodnes shall induce others to turne from their wickednes, and make him which is but almost come to altogether. This is the substance of Paules replie, that it is not enough to be a Christian almost, that is, to haue a kinde of religion, a little knowledge, a little faith, a cold zeale a flattering holines,
Signifying, that our constancy in Goodness shall induce Others to turn from their wickedness, and make him which is but almost come to altogether. This is the substance of Paul's reply, that it is not enough to be a Christian almost, that is, to have a kind of Religion, a little knowledge, a little faith, a cold zeal a flattering holiness,
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like the touch of the hem:
like the touch of the hem:
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but we must march to perfection, and doe his will vpon earth, as it is in heauen, and contend to be holie as hee is holie.
but we must march to perfection, and do his will upon earth, as it is in heaven, and contend to be holy as he is holy.
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This is religion (saith Iames) to keepe thy selfe vnspotted, like a glasse which is still wiped.
This is Religion (Says James) to keep thy self unspotted, like a glass which is still wiped.
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To this end saith Paul. 2. Tim. 3. The Scripture doth teache, and reproue, and instruct,
To this end Says Paul. 2. Tim. 3. The Scripture does teach, and reprove, and instruct,
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and comfort, That the man of God might bee absolute.
and Comfort, That the man of God might be absolute.
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And in the 1. to the Ephe. 41. To this ende wee were elected, that wee might be holie and without blame.
And in the 1. to the Ephes 41. To this end we were elected, that we might be holy and without blame.
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And Rom. 1. He describes our iourney from faith to faith, not from faith to distrust.
And Rom. 1. He describes our journey from faith to faith, not from faith to distrust.
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As Dauid describes the waie of the righteous Psal. 840. 7. From vertue to vertue, as a trauailer goes from towne to towne, till he come to his Inne.
As David describes the Way of the righteous Psalm 840. 7. From virtue to virtue, as a traveler Goes from town to town, till he come to his Inn.
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Be faithfull (saith the Angell) vnto death, and then I will giue thee the Crowne of life. Reuel. 2, 10.Be faithful (Says the Angel) unto death, and then I will give thee the Crown of life. Revel. 2, 10.
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What a foolish thing were it for the Scribe to stay there, whē our Lord telles him, Thou art not farre from the kingdome of heauen? for therefore Christ telleth him, that he is not farre from heauen, to incourage him,
What a foolish thing were it for the Scribe to stay there, when our Lord tells him, Thou art not Far from the Kingdom of heaven? for Therefore christ Telleth him, that he is not Far from heaven, to encourage him,
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lest he should giue ouer before he come to it, So, if yee staie at almost, and repente in some sort as Esau did when hee wept, you may hunt for the blessing as Esau did, and goe without it: for God is not mocked:
lest he should give over before he come to it, So, if ye stay At almost, and Repent in Some sort as Esau did when he wept, you may hunt for the blessing as Esau did, and go without it: for God is not mocked:
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but God is mocked if colours and shewes will serue.
but God is mocked if colours and shows will serve.
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When GOD said, Seeke my face: mine heart aunswered (said Dauid) I will seeke thy face. Psalme.
When GOD said, Seek my face: mine heart answered (said David) I will seek thy face. Psalm.
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27. 8. So wee must aunswere the Lorde to that which he asketh: and not when hee biddes vs seeke his face, seeke his backe:
27. 8. So we must answer the Lord to that which he asks: and not when he bids us seek his face, seek his back:
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when he requireth al, giue him halfe: God asketh, Art thou a Christian? and thou aunsweres:
when he requires all, give him half: God asks, Art thou a Christian? and thou answers:
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O Lord, I am almost a Christian. Oh Lord, I am almost a Christian.
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What niggardlie aunswere is this to him which deserueth a thousande times more than the best can giue? If thy maister aske thee, art thou my seruant? wilt thou aunswere him, I am almost thy seruant? If the Prince aske thee:
What niggardly answer is this to him which deserves a thousande times more than the best can give? If thy master ask thee, art thou my servant? wilt thou answer him, I am almost thy servant? If the Prince ask thee:
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Art thou my subiect? wilt thou aunswere, I am almost thy subiect? If thy father aske thee:
Art thou my Subject? wilt thou answer, I am almost thy Subject? If thy father ask thee:
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art thou my sonne? wilt thou answere:
art thou my son? wilt thou answer:
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I am almost thy sonne? If thou art but almost his son, then he is but almost thy father:
I am almost thy son? If thou art but almost his son, then he is but almost thy father:
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And so it is with God, a son or no sonne: halfe a sonne, is a bastard.
And so it is with God, a son or no son: half a son, is a bastard.
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How doest thou know God to be thy God, but as thou art his seruant? How doest thou knowe God to be thy father,
How dost thou know God to be thy God, but as thou art his servant? How dost thou know God to be thy father,
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but as thou art his son? By thy loue thou shalt know Gods loue:
but as thou art his son? By thy love thou shalt know God's love:
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for according to thy minde towards him, is his minde of thee, whereby thou maist truelie iudge whether he fauour thee or hate thee, and no way else.
for according to thy mind towards him, is his mind of thee, whereby thou Mayest truly judge whither he favour thee or hate thee, and no Way Else.
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God loueth nothing almost, therefore he doth not loue almost. Therefore, loue as thou maist be loued,
God loves nothing almost, Therefore he does not love almost. Therefore, love as thou Mayest be loved,
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or else thy loue is lost. Thou must seeke as thou maist finde, or else thy labour is lost.
or Else thy love is lost. Thou must seek as thou Mayest find, or Else thy labour is lost.
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They shall seeke and finde me (saith God) because they shall seeke with all their hearts, as in Ieremie 29. Chapter, and the 13. verse:They shall seek and find me (Says God) Because they shall seek with all their hearts, as in Ieremie 29. Chapter, and the 13. verse:
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as though they should not finde him though they sought him, vnlesse the sought him with all their hearts.
as though they should not find him though they sought him, unless the sought him with all their hearts.
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Naaman is not onelie commaunded to wash himselfe in Iordan, but to washe himselfe seuen times,Naaman is not only commanded to wash himself in Iordan, but to wash himself seuen times,
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and then he shall bee healed:
and then he shall be healed:
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When Saul was commanded to kill the Idolatrous beasts, he was commaunded to kil all: and because he spared some, God reiected him.
When Saul was commanded to kill the Idolatrous beasts, he was commanded to kill all: and Because he spared Some, God rejected him.
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Yet God hath more mercie on beasts, than on sins.
Yet God hath more mercy on beasts, than on Sins.
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Would he haue the beasts of sinners die, & their vices liue? No (saith Christ) Make cleane within: that is, leaue no filth behind.
Would he have the beasts of Sinners die, & their vices live? No (Says christ) Make clean within: that is, leave no filth behind.
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Whensoeuer Christ cast out one deuill, we read that he cast out al, euē the legion together:
Whensoever christ cast out one Devil, we read that he cast out all, even the legion together:
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so when thou castest out one vice, cast out all, for one is not worthier than another.
so when thou Chastest out one vice, cast out all, for one is not Worthier than Another.
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The Prophet doth teach vs to power out our sins like water which leaueth no taste or colour or sent behinde.
The Prophet does teach us to power out our Sins like water which Leaveth no taste or colour or sent behind.
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There is a whole old man, and there must be a whole newe man.
There is a Whole old man, and there must be a Whole new man.
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The old man must change with the new man wisedome for wisedome, loue for loue, feare for feare, his worldlie wisedome for heauenlie, wisedome, his carnall loue for spirituall loue, his seruile feare for Christian feare, his idle thoughts for holy thoughtes, his vaine wordes for wholesome wordes, his fleshlye workes for righteous workes.
The old man must change with the new man Wisdom for Wisdom, love for love, Fear for Fear, his worldly Wisdom for heavenly, Wisdom, his carnal love for spiritual love, his servile Fear for Christian Fear, his idle thoughts for holy thoughts, his vain words for wholesome words, his fleshly works for righteous works.
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This is a Christian altogether, as if he were cast in a newe mould.
This is a Christian altogether, as if he were cast in a new mould.
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As a Painter woulde drawe a beautifull picture which should bee fairer than all women in the worlde, hee would marke the speciall grace of euerie one,
As a Painter would draw a beautiful picture which should be Fairer than all women in the world, he would mark the special grace of every one,
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and make one beautie of all:
and make one beauty of all:
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so we must make vp a Christian, and take modestie from him, faith from him, loue from him, patience from him, zeale from him,
so we must make up a Christian, and take modesty from him, faith from him, love from him, patience from him, zeal from him,
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and humility from him, vntill it be like the Image of Christ. This is the building of a Christian.
and humility from him, until it be like the Image of christ. This is the building of a Christian.
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First his foundation is laide, and then his walles, and then his roofe, and then a Christian like Adam in Paradise. God made all things good:
First his Foundation is laid, and then his walls, and then his roof, and then a Christian like Adam in Paradise. God made all things good:
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therefore if we bee but almost good, all thinges are better than wee. Therefore if we be but almost good, all things Are better than we.
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The wicked man speaketh out of the corruption of his fleshlie heart, and shall not the righteous speake of the aboundance of his spirituall heart? Hee which is merrie would be merrier if he knew how.
The wicked man speaks out of the corruption of his fleshly heart, and shall not the righteous speak of the abundance of his spiritual heart? He which is merry would be merrier if he knew how.
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He which is enuious would looke sterner if he could. He which is proud, would goe brauer if hee had it:
He which is envious would look sterner if he could. He which is proud, would go braver if he had it:
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and all if wee could bee worse, wee would, but let them amend which looke to die.
and all if we could be Worse, we would, but let them amend which look to die.
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For what kinde of man should hee bee which must beare the Image of God, be the Temple of the holie Ghost,
For what kind of man should he be which must bear the Image of God, be the Temple of the holy Ghost,
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and inherite the kingdome of heauen? Who is fit for these things (saith Paul? ) Nay, who is fit for these things? Do ye know no enough in riches,
and inherit the Kingdom of heaven? Who is fit for these things (Says Paul?) Nay, who is fit for these things? Do you know no enough in riches,
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nor pleasure, nor sinne, and thinke that you haue enough of religion, before yee haue any? The good are knowne because none but they which are good striue to be better.
nor pleasure, nor sin, and think that you have enough of Religion, before ye have any? The good Are known Because none but they which Are good strive to be better.
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Wee are inuited to a banquet, & shall we go but halfe the way vnto it? Were it not better that the fig-tree had borne fruites than leaues? that the Virgins had carried oyle than lamps? So is it not better for vs to be vessels of gold that come to the Lords table,
we Are invited to a banquet, & shall we go but half the Way unto it? Were it not better that the Fig tree had born fruits than leaves? that the Virgins had carried oil than lamps? So is it not better for us to be vessels of gold that come to the lords table,
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than like the image in Daniel, part of gold, part of siluer, part of brasse, part of iron,
than like the image in daniel, part of gold, part of silver, part of brass, part of iron,
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& part of clay, which was after broken? If the crowne did lie in the midde way,
& part of clay, which was After broken? If the crown did lie in the mid Way,
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then thou needest run but halfe the way:
then thou Needest run but half the Way:
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but to shew that there is no reward for them that begin well, all the promises are made to him that continueth to the end.
but to show that there is no reward for them that begin well, all the promises Are made to him that Continueth to the end.
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Hee is cursed not onely which doth euill, but hee which dooth the worke of the Lorde negligently,
He is cursed not only which does evil, but he which doth the work of the Lord negligently,
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or by halfes, that is, hee which offereth a maymed sacrifice for a sound, almost a Christian,
or by halves, that is, he which Offereth a maimed sacrifice for a found, almost a Christian,
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for altogether. Therefore Dauid before hee prayes, summoneth his thoughts, his speeches & actions, and saith:
for altogether. Therefore David before he prays, summoneth his thoughts, his Speeches & actions, and Says:
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All that is within mee praise the Lorde, as a man giueth that which he thinketh wil be accepted, that he may be welcome for it.All that is within me praise the Lord, as a man gives that which he Thinketh will be accepted, that he may be welcome for it.
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If we did serue an vngratefull master: then we might thinke almost enough.
If we did serve an ungrateful master: then we might think almost enough.
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But Christ did not loue almost, when he shed his heart bloud for vs, & therefore he cannot aske more than he gaue,
But christ did not love almost, when he shed his heart blood for us, & Therefore he cannot ask more than he gave,
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and yet the inheritaunce of his blessings is behinde:
and yet the inheritance of his blessings is behind:
cc av dt n1 pp-f po31 n2 vbz a-acp:
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why shouldest not thou giue as much for them as Abraham or Dauid or Simeon, which would haue serued God till this time if they had liued,
why Shouldst not thou give as much for them as Abraham or David or Simeon, which would have served God till this time if they had lived,
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& still reformed themselues, & yet thought they had done nothing, as Iacob counted his seruice for Rachel nothing, because he loued her:
& still reformed themselves, & yet Thought they had done nothing, as Iacob counted his service for Rachel nothing, Because he loved her:
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but thou thinkest that if thou giuest thy pleasures, thou shalt want thy pleasures. No, as Abrahā did not lose his son when he would haue sacrificed his sonne,
but thou Thinkest that if thou givest thy pleasures, thou shalt want thy pleasures. No, as Abrahā did not loose his son when he would have sacrificed his son,
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so God can keepe his pleasures when thou resignest thy pleasures.
so God can keep his pleasures when thou resignest thy pleasures.
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Thou thinkest that God will not misse it, as Ananias thought that Peter woulde not misse it:
Thou Thinkest that God will not miss it, as Ananias Thought that Peter would not miss it:
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but if Peter did misse it, will not God misse it? So we pare the offering like Elies sonnes, which kept the best and fatest to themselues, which made the people abhor the sacrifices:
but if Peter did miss it, will not God miss it? So we pare the offering like Ely's Sons, which kept the best and fatest to themselves, which made the people abhor the Sacrifices:
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and shall not God abhor such sacrifices? If Ely reprooued his sons? how wil God reproue them, which reproued Ely for not reprouing thē enough? A spirituall eare can heare GOD reprouing this land,
and shall not God abhor such Sacrifices? If Ely reproved his Sons? how will God reprove them, which reproved Ely for not reproving them enough? A spiritual ear can hear GOD reproving this land,
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for this mincing of his worship.
for this mincing of his worship.
p-acp d n-vvg pp-f po31 n1.
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Can the preaching of the word, the signes of heauen, the shaking of the earth, the victorie of your enemies,
Can the preaching of the word, the Signs of heaven, the shaking of the earth, the victory of your enemies,
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and all the blessings of God make you but almost Christians, almost religious, almost thankefull?
and all the blessings of God make you but almost Christians, almost religious, almost thankful?
cc d dt n2 pp-f np1 vvb pn22 p-acp av np1, av j, av j?
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Is this my reward (saith God) as though you were afrayde to bee too good? If you thinke that you shall bee mocked if you bee too zealous,
Is this my reward (Says God) as though you were afraid to be too good? If you think that you shall be mocked if you be too zealous,
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(41) sermon (DIV1)
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as Micholl scorned Dauid when he daunced before the Arke: Dauid tels you how you shal stop such scorners mouthes:
as Michael scorned David when he danced before the Ark: David tells you how you shall stop such Scorner's mouths:
c-acp np1 vvd np1 c-crq pns31 vvd p-acp dt n1: np1 vvz pn22 c-crq pn22 vmb vvi d ng1 n2:
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O (saith Dauid) I will be more humble yet before my God. When Michol sawe his resolution, she mocked him no more, but reuerenced him euer after.
Oh (Says David) I will be more humble yet before my God. When Michal saw his resolution, she mocked him no more, but reverenced him ever After.
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So tell the Diuell and all his mockers, I wil be more zealous, more feruēt and more holy yet,
So tell the devil and all his mockers, I will be more zealous, more fervent and more holy yet,
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vntill I be like him which said, Follow me, and they which mocke thee shall reuerence thee as Michol did Dauid.
until I be like him which said, Follow me, and they which mock thee shall Reverence thee as Michal did David.
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This when thou art in the way to heauen, remember that thou must goe forwarde or backward:
This when thou art in the Way to heaven, Remember that thou must go forward or backward:
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(41) sermon (DIV1)
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for Iacob did see none stand vpon the ladder which ascended vp to heauen, but either thy went vp or down:
for Iacob did see none stand upon the ladder which ascended up to heaven, but either thy went up or down:
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8474
they which go not forward, go backward.
they which go not forward, go backward.
pns32 r-crq vvb xx av-j, vvb av-j.
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They which will not come so forward as altogether, shall not stay at almost, but fal from their faith,
They which will not come so forward as altogether, shall not stay At almost, but fall from their faith,
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& loue, and knowledge and zeale, by descents, till Christes threatning be fulfilled.
& love, and knowledge and zeal, by descents, till Christ's threatening be fulfilled.
cc n1, cc n1 cc n1, p-acp n2, c-acp npg1 j-vvg vbi vvn.
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That which they seeme to haue shall be taken from them, as though they neuer had any taste at al.That which they seem to have shall be taken from them, as though they never had any taste At all
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Thus I haue set you a glasse to beholde whether you are in almost or altogether. Yet Paul lured for Agrippa. Now he sues to the people.
Thus I have Set you a glass to behold whither you Are in almost or altogether. Yet Paul lured for Agrippa. Now he sues to the people.
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When he had caught the King, hee spred his net for the people.
When he had caught the King, he spread his net for the people.
c-crq pns31 vhd vvn dt n1, pns31 vvd po31 n1 p-acp dt n1.
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I would to God, that not onely thou but all that heare mee, were not onely almost, but altogether as I am. I would to God, that not only thou but all that hear me, were not only almost, but altogether as I am.
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8481
Hee might wish rather than hope and therefore hee praies, I would to God that all were Christians:
He might wish rather than hope and Therefore he prays, I would to God that all were Christians:
pns31 vmd vvi av-c cs n1 cc av pns31 vvz, pns11 vmd p-acp np1 cst d vbdr njpg2:
(41) sermon (DIV1)
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8482
As Moses wished that all coulde prophesie.
As Moses wished that all could prophesy.
c-acp np1 vvd cst d vmd vvi.
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8483
Peter was taught both to feede the sheepe and the lambs, great and small, and old an young, rich and poore:Peter was taught both to feed the sheep and the Lambs, great and small, and old an young, rich and poor:
np1 vbds vvn av-d pc-acp vvi dt n1 cc dt n2, j cc j, cc j dt j, j cc j:
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So Paul praies for the King and for the people too, & wisheth that they were all Christians.
So Paul prays for the King and for the people too, & wishes that they were all Christians.
av np1 vvz p-acp dt n1 cc p-acp dt n1 av, cc vvz cst pns32 vbdr d np1.
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This prayer we may say for them that doe not praye for themselues, to make them ashamed,
This prayer we may say for them that do not pray for themselves, to make them ashamed,
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when they see other more careful for their soules than they thēselues.
when they see other more careful for their Souls than they themselves.
c-crq pns32 vvb j-jn av-dc j p-acp po32 n2 cs pns32 px32.
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The Pastours care extendeth to all, although some are more to be laboured, yet none is to be despised, which is but a lamb of the flock.
The Pastors care extendeth to all, although Some Are more to be laboured, yet none is to be despised, which is but a lamb of the flock.
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Paule doth not wish Agrippa more honour, or more wealth, or more friēds, but more religion, which is the greatest want of Princes.Paul does not wish Agrippa more honour, or more wealth, or more Friends, but more Religion, which is the greatest want of Princes.
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Although they haue receiued a kingdome, yet they are not so thankfull, as they which haue receiued nothing, but from hande to mouth.
Although they have received a Kingdom, yet they Are not so thankful, as they which have received nothing, but from hand to Mouth.
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Though they haue done a thousand times more euil, yet they are not so penitent as he which hath done least of all:
Though they have done a thousand times more evil, yet they Are not so penitent as he which hath done least of all:
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They sit in Gods seat, & are called Gods, but are not like God, but like Mammon, more than their names,
They fit in God's seat, & Are called God's, but Are not like God, but like Mammon, more than their names,
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(41) sermon (DIV1)
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and their Crownes, except Dauid, or Salomon, or Iosua, a fewe which remember whose person they bear:
and their Crowns, except David, or Solomon, or Iosua, a few which Remember whose person they bear:
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(41) sermon (DIV1)
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the rest are like Herod, and Saul, and Nabuchadnezzar, which know not from whō their kingdoms come.
the rest Are like Herod, and Saul, and Nebuchadnezzar, which know not from whom their kingdoms come.
dt n1 vbr j np1, cc np1, cc np1, r-crq vvb xx p-acp ro-crq po32 n2 vvb.
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As I am, saith Paul directly.As I am, Says Paul directly.
c-acp pns11 vbm, vvz np1 av-j.
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Paul shoulde haue replied, altogether a Christian, and not altogether as I am: but who shall teach the Spirit to perswade? Hee chose to say, as I am that Agrippa might see his single heart and loue toward him, who went not about to seduce him,Paul should have replied, altogether a Christian, and not altogether as I am: but who shall teach the Spirit to persuade? He chosen to say, as I am that Agrippa might see his single heart and love towards him, who went not about to seduce him,
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but wisht it vnto him as vnto him selfe:
but wished it unto him as unto him self:
cc-acp vvd pn31 p-acp pno31 a-acp p-acp pno31 n1:
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Euen as I am. If any thing will perswade, most fit is the example, when he which teacheth vs goes before vs,Even as I am. If any thing will persuade, most fit is the Exampl, when he which Teaches us Goes before us,
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(41) sermon (DIV1)
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for then we see that hee dealeth plainly, and speakes of loue, and meanes no deceit,
for then we see that he deals plainly, and speaks of love, and means no deceit,
c-acp cs pns12 vvb cst pns31 vvz av-j, cc vvz pp-f n1, cc vvz dx n1,
(41) sermon (DIV1)
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when we see him doe as he saith. Saul hath slaine his thousand, but Dauid his ten thousand.
when we see him doe as he Says. Saul hath slain his thousand, but David his ten thousand.
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(41) sermon (DIV1)
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So where another conuerts a thousand, hee shall conuert ten thousand, which can say like Christ Follow mee. Oh what is this when a Christian and I am all one, that ye might say to your children, I woulde to God thou were a Christian, when you say, I woulde to God thou were like me.
So where Another converts a thousand, he shall convert ten thousand, which can say like christ Follow me. O what is this when a Christian and I am all one, that you might say to your children, I would to God thou were a Christian, when you say, I would to God thou were like me.
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(41) sermon (DIV1)
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The king shoulde bee like Paule by this saying: How then doe some say with Festus? Too much zeale hath made thee mad.
The King should be like Paul by this saying: How then do Some say with Festus? Too much zeal hath made thee mad.
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If the people know the Lords prayer, the ten cōmandemēts, & the Articles of beleefe, it is enough, is this to be like Paul? No Festus, the knowledge of the word doth not make a mā mad,
If the people know the lords prayer, the ten Commandments, & the Articles of belief, it is enough, is this to be like Paul? No Festus, the knowledge of the word does not make a man mad,
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(41) sermon (DIV1)
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but makes him wise to saluation. Can that which makes a mā wise, make him mad
but makes him wise to salvation. Can that which makes a man wise, make him mad
cc-acp vvz pno31 j p-acp n1. vmb cst r-crq vvz dt n1 j, vvb pno31 j
(41) sermon (DIV1)
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8505
or worse for zeale, are like Festus which had neither knowledge, zeale, nor religion in him.
or Worse for zeal, Are like Festus which had neither knowledge, zeal, nor Religion in him.
cc av-jc p-acp n1, vbr av-j np1 r-crq vhd dx n1, n1, ccx n1 p-acp pno31.
(41) sermon (DIV1)
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And they which teach the people that they shall not neede to be as Paul, but that a mediocritie will serue, incurre that curse of Paule: Hee which teacheth another doctrine than that which yee haue receiued of vs (which wished all as perfect as himselfe) Let him bee Anathema, that is, accursed.
And they which teach the people that they shall not need to be as Paul, but that a mediocrity will serve, incur that curse of Paul: He which Teaches Another Doctrine than that which ye have received of us (which wished all as perfect as himself) Let him be Anathema, that is, accursed.
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(41) sermon (DIV1)
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They which loue you like Paul, doo not wish you zeale by waight, and knowledge by ounces,
They which love you like Paul, do not wish you zeal by weight, and knowledge by ounces,
pns32 r-crq vvb pn22 j np1, vdb xx vvi pn22 n1 p-acp n1, cc n1 p-acp n2,
(41) sermon (DIV1)
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and workes by number, a Sicle, or an Omer, or an Epha:
and works by number, a Sickle, or an Omer, or an Epha:
cc vvz p-acp n1, dt n1, cc dt np1, cc dt np1:
(41) sermon (DIV1)
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but that yee abound in all knowledge, and all zeale, and let them bee lukewarme which will be spued out.
but that ye abound in all knowledge, and all zeal, and let them be lukewarm which will be spewed out.
cc-acp cst pn22 vvb p-acp d n1, cc d n1, cc vvb pno32 vbi j r-crq vmb vbi vvd av.
(41) sermon (DIV1)
862
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8510
Except my bands: yet Paule excepteth somthing, not his knowledge, nor his zeale, but his bands, Not altogether as I am, Except my bans: yet Paul excepteth something, not his knowledge, nor his zeal, but his bans, Not altogether as I am,
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(41) sermon (DIV1)
863
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but altogether as I am, except these bands. He excepteth nothing but his troubles.but altogether as I am, except these bans. He excepteth nothing but his Troubles.
cc-acp av c-acp pns11 vbm, c-acp d n2. pns31 vvz pix p-acp po31 n2.
(41) sermon (DIV1)
863
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8512
Charity had rather suffer than other should suffer, as Dauid prayed God to turne his wrath from the Israelites vpon him.
Charity had rather suffer than other should suffer, as David prayed God to turn his wrath from the Israelites upon him.
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863
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8513
Now if yee aske me, who can loue his neighbour as himselfe? Heere is one that had rather suffer himselfe, than Agrippa should suffer:
Now if ye ask me, who can love his neighbour as himself? Here is one that had rather suffer himself, than Agrippa should suffer:
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(41) sermon (DIV1)
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8514
he would haue him partaker in all his good, but not in his troubles: As I am, except these bandes.
he would have him partaker in all his good, but not in his Troubles: As I am, except these bands.
pns31 vmd vhi pno31 n1 p-acp d po31 j, cc-acp xx p-acp po31 n2: c-acp pns11 vbm, c-acp d n2.
(41) sermon (DIV1)
863
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8515
Paul glories in his bands, and shewes his chaynes like his Ensignes: these are the markes of Christ:Paul Glories in his bans, and shows his chains like his Ensigns: these Are the marks of christ:
np1 n2 p-acp po31 n2, cc vvz po31 n2 av-j po31 n2: d vbr dt n2 pp-f np1:
(41) sermon (DIV1)
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this is the cognisance of my Lord, his sweete yoake and easie burden.
this is the cognisance of my Lord, his sweet yoke and easy burden.
d vbz dt n1 pp-f po11 n1, po31 j n1 cc j n1.
(41) sermon (DIV1)
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8517
But he wisheth faith to them without a burden, the battaile is to the strong & the Crosse is not to be wished for, but to be borne.
But he wishes faith to them without a burden, the battle is to the strong & the Cross is not to be wished for, but to be born.
p-acp pns31 vvz n1 p-acp pno32 p-acp dt n1, dt n1 vbz p-acp dt j cc dt n1 vbz xx pc-acp vbi vvn p-acp, cc-acp pc-acp vbi vvn.
(41) sermon (DIV1)
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Thus the spirit of wisdome hath set vs an example how men are wonne to the trueth,
Thus the Spirit of Wisdom hath Set us an Exampl how men Are won to the truth,
av dt n1 pp-f n1 vhz vvn pno12 dt n1 c-crq n2 vbr vvn p-acp dt n1,
(41) sermon (DIV1)
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and led forward by little and little with lenitie and softnes, putting difference betweene them which know not the trueth,
and led forward by little and little with lenity and softness, putting difference between them which know not the truth,
cc vvd av-j p-acp j cc j p-acp n1 cc n1, vvg n1 p-acp pno32 r-crq vvb xx dt n1,
(41) sermon (DIV1)
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and them which resist the trueth. Paul did not speak so to Elimas the Sorcerer which withstood the truth.
and them which resist the truth. Paul did not speak so to Elymas the Sorcerer which withstood the truth.
cc pno32 r-crq vvb dt n1. np1 vdd xx vvi av p-acp np1 dt n1 r-crq vvd dt n1.
(41) sermon (DIV1)
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Act. 13. 16. But set his eyes vppon him & said, O full of all subtiltie and mischiefe, the childe of the Diuell and enemie of all righteousnes. Act. 13. 16. But Set his eyes upon him & said, Oh full of all subtlety and mischief, the child of the devil and enemy of all righteousness.
n1 crd crd p-acp vvd po31 n2 p-acp pno31 cc vvd, uh j pp-f d n1 cc n1, dt n1 pp-f dt n1 cc n1 pp-f d n1.
(41) sermon (DIV1)
865
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Neither did Peter speak so to Simon Magus ▪ Act. 8. 23. But as Salomon saith, A wise man knoweth the time and place, and as Paule saith, the Spirituall man discerneth all things, so he knoweth when to be soft and when to be rough.
Neither did Peter speak so to Simon Magus ▪ Act. 8. 23. But as Solomon Says, A wise man Knoweth the time and place, and as Paul Says, the Spiritual man discerneth all things, so he Knoweth when to be soft and when to be rough.
d vdd np1 vvb av p-acp np1 np1 ▪ n1 crd crd cc-acp c-acp np1 vvz, dt j n1 vvz dt n1 cc n1, cc c-acp np1 vvz, dt j n1 vvz d n2, av pns31 vvz c-crq pc-acp vbi j cc c-crq pc-acp vbi j.
(41) sermon (DIV1)
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for in Deu. the tenth Chapter and the sixteenth verse, he saith, Circumcise your heartes, & in the first of Samuel the 15. Chap. and 22. ver.
for in Deu. the tenth Chapter and the sixteenth verse, he Says, Circumcise your hearts, & in the First of Samuel the 15. Chap. and 22. ver.
c-acp p-acp np1 dt ord n1 cc dt ord n1, pns31 vvz, vvi po22 n2, cc p-acp dt ord pp-f np1 dt crd np1 cc crd fw-la.
(42) sermon (DIV1)
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They which resist the truth as Elimas, and labour to keepe the Rulers from it as Elimas did Sergius Paulus the Deputie of Cyprus, and many like him now, must not bee intreated like Agrippa which is comming to the truth, but as Elimas was.
They which resist the truth as Elymas, and labour to keep the Rulers from it as Elymas did Sergius Paulus the Deputy of Cyprus, and many like him now, must not be entreated like Agrippa which is coming to the truth, but as Elymas was.
pns32 r-crq vvb dt n1 c-acp np1, cc n1 pc-acp vvi dt n2 p-acp pn31 c-acp np1 vdd np1 np1 dt n1 pp-f np1, cc d av-j pno31 av, vmb xx vbi vvn av-j np1 r-crq vbz vvg p-acp dt n1, cc-acp c-acp np1 vbds.
(41) sermon (DIV1)
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Hee which hath Pauls Spirit knoweth how to handle both in their kind.
He which hath Paul's Spirit Knoweth how to handle both in their kind.
pns31 r-crq vhz npg1 n1 vvz c-crq pc-acp vvi d p-acp po32 n1.
(41) sermon (DIV1)
865
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Though we may not discouer the nakednesse of some, yet wee may not hide the nakednesse of other:
Though we may not discover the nakedness of Some, yet we may not hide the nakedness of other:
cs pns12 vmb xx vvi dt n1 pp-f d, av pns12 vmb xx vvi dt n1 pp-f n-jn:
(41) sermon (DIV1)
865
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An humble heart is a good Schoolmaister both to apply comfort and reproofe. Now the Lord Iesus which hath made you Christians almost, make you Christians altogether. FINIS.
an humble heart is a good Schoolmaster both to apply Comfort and reproof. Now the Lord Iesus which hath made you Christians almost, make you Christians altogether. FINIS.
dt j n1 vbz dt j n1 av-d pc-acp vvi n1 cc n1. av dt n1 np1 r-crq vhz vvn pn22 np1 av, vvb pn22 np1 av. fw-la.
(41) sermon (DIV1)
865
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The humilitie of Paul. Rom. 12. 1. 2. verse.
The humility of Paul. Rom. 12. 1. 2. verse.
dt n1 pp-f np1. np1 crd crd crd n1.
(42) sermon (DIV1)
865
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I beseech you therefore brethren by the mercies of God, that ye giue vp your bodies a liuing Sacrifice, holy,
I beseech you Therefore brothers by the Mercies of God, that you give up your bodies a living Sacrifice, holy,
pns11 vvb pn22 av n2 p-acp dt n2 pp-f np1, cst pn22 vvb a-acp po22 n2 dt j-vvg n1, j,
(42) sermon (DIV1)
866
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and acceptable vnto God, which is your reasonable seruing of God.
and acceptable unto God, which is your reasonable serving of God.
cc j p-acp np1, r-crq vbz po22 j vvg pp-f np1.
(42) sermon (DIV1)
866
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8530
And fashion not your selues like vnto this World, but be you changed by the renuing of your minde, that ye may prooue what is the good wil of God, and acceptable and perfect.
And fashion not your selves like unto this World, but be you changed by the renewing of your mind, that you may prove what is the good will of God, and acceptable and perfect.
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(42) sermon (DIV1)
867
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PAul an Apostle to the Gētiles, writing to the Romanes which were Gentiles, after he had shewed what God had done for them in receiuing them into his couenant which were out of his couenaunt, PAul an Apostle to the Gentiles, writing to the Romans which were Gentiles, After he had showed what God had done for them in receiving them into his Covenant which were out of his Covenant,
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(42) sermon (DIV1)
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and making them his people, which were not his people, that the Gentiles might triumph nowe ouer the Iewes,
and making them his people, which were not his people, that the Gentiles might triumph now over the Iewes,
cc vvg pno32 po31 n1, r-crq vbdr xx po31 n1, cst dt n2-j vmd vvi av p-acp dt np2,
(42) sermon (DIV1)
868
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8533
as much as the Iewes triumphed ouer the Gentiles, because the Iewes were reiected, and the Gentiles receiued in their place.
as much as the Iewes triumphed over the Gentiles, Because the Iewes were rejected, and the Gentiles received in their place.
c-acp d c-acp dt np2 vvd p-acp dt n2-j, c-acp dt np2 vbdr vvn, cc dt n2-j vvn p-acp po32 n1.
(42) sermon (DIV1)
868
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8534
Nowe hee sheweth what they should doe for God. Giue your bodies a Sacrifice to him:
Now he shows what they should do for God. Give your bodies a Sacrifice to him:
av pns31 vvz r-crq pns32 vmd vdi p-acp np1. vvb po22 n2 dt n1 p-acp pno31:
(42) sermon (DIV1)
868
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8535
that is, as Christ gaue himselfe for you, so you must giue your selues to him:
that is, as christ gave himself for you, so you must give your selves to him:
cst vbz, c-acp np1 vvd px31 p-acp pn22, av pn22 vmb vvi po22 n2 p-acp pno31:
(42) sermon (DIV1)
868
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8536
as he was sacrificed for you, so you must bee sacrificed for him, not your sheepe,
as he was sacrificed for you, so you must be sacrificed for him, not your sheep,
c-acp pns31 vbds vvn p-acp pn22, av pn22 vmb vbi vvn p-acp pno31, xx po22 n1,
(42) sermon (DIV1)
868
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8537
nor your Oxen, nor your Goates, but your selues. You must be the Sacrifice:
nor your Oxen, nor your Goats, but your selves. You must be the Sacrifice:
ccx po22 n2, ccx po22 n2, cc-acp po22 n2. pn22 vmb vbi dt n1:
(42) sermon (DIV1)
868
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8538
this Sacrifice, Paul calleth a liuing, and holy, and acceptable sacrifice, a liuing sacrifice, because the Iewes sacrifices were dead sacrifices:
this Sacrifice, Paul calls a living, and holy, and acceptable sacrifice, a living sacrifice, Because the Iewes Sacrifices were dead Sacrifices:
d n1, np1 vvz dt j-vvg, cc j, cc j n1, dt j-vvg n1, c-acp dt np2 n2 vbdr j n2:
(42) sermon (DIV1)
868
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8539
an holie sacrifice, because they might sacrifice beastes and not be holy: an holy sacrifice, Because they might sacrifice beasts and not be holy:
dt j n1, c-acp pns32 vmd vvi n2 cc xx vbi j:
(42) sermon (DIV1)
868
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8540
but they cannot Sacrifice themselues, but they must needs be holy. An acceptable Sacrifice, before the sacrifices of beasts did not please God,
but they cannot Sacrifice themselves, but they must needs be holy. an acceptable Sacrifice, before the Sacrifices of beasts did not please God,
cc-acp pns32 vmbx vvb px32, p-acp pns32 vmb av vbi j. dt j n1, p-acp dt n2 pp-f n2 vdd xx vvi np1,
(42) sermon (DIV1)
868
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vnlesse they did sacrifice themselues too. But if they sacrifice themselues it doth please God, though they doe not sacrifice beasts.
unless they did sacrifice themselves too. But if they sacrifice themselves it does please God, though they do not sacrifice beasts.
cs pns32 vdd vvi px32 av. cc-acp cs pns32 vvi px32 pn31 vdz vvi np1, cs pns32 vdb xx vvi n2.
(42) sermon (DIV1)
868
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8542
It is true that God did require this sacrifice of the Iewes as well as the Gentiles,
It is true that God did require this sacrifice of the Iewes as well as the Gentiles,
pn31 vbz j cst np1 vdd vvi d n1 pp-f dt np2 p-acp av c-acp dt n2-j,
(42) sermon (DIV1)
868
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8544
he saith, Obedience is better than sacrifice, which shews, that euen then God did require the sacrifice of the bodie, more than ▪ of beasts: but although God did require this of the Iewes also that they shoulde sacrifice their bodie• too,
he Says, obedience is better than sacrifice, which shows, that even then God did require the sacrifice of the body, more than ▪ of beasts: but although God did require this of the Iewes also that they should sacrifice their bodie• too,
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(42) sermon (DIV1)
868
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8545
yet Paul signifies that God requireth larger of the Gentiles, because a Christ saith, we haue a greater light.
yet Paul signifies that God requires larger of the Gentiles, Because a christ Says, we have a greater Light.
av np1 vvz cst np1 vvz jc pp-f dt np1, p-acp dt np1 vvz, pns12 vhb dt jc n1.
(42) sermon (DIV1)
868
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8546
The Gospell is a greater benefite than the law, and therefore our thankfulnes should be greater than theirs.
The Gospel is a greater benefit than the law, and Therefore our thankfulness should be greater than theirs.
dt n1 vbz dt jc n1 cs dt n1, cc av po12 n1 vmd vbi jc cs png32.
(42) sermon (DIV1)
868
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8547
First here is an exhortation to sacrifice our bodies to God. Then an explication what this sacrifice is.
First Here is an exhortation to sacrifice our bodies to God. Then an explication what this sacrifice is.
ord av vbz dt n1 p-acp vvi po12 n2 p-acp np1. av dt n1 r-crq d n1 vbz.
(42) sermon (DIV1)
869
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8548
It is your reasonable seruice, and not fashioning your selues to the World: It is your reasonable service, and not fashioning your selves to the World:
pn31 vbz po22 j n1, cc xx vvg po22 n2 p-acp dt n1:
(42) sermon (DIV1)
869
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and the renuing of your mindes to the image of GOD, in which they were created. and the renewing of your minds to the image of GOD, in which they were created.
cc dt vvg pp-f po22 n2 p-acp dt n1 pp-f np1, p-acp r-crq pns32 vbdr vvn.
(42) sermon (DIV1)
869
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8550
Then follow two reasons to perswade, one drawn from the mercies of God, I beseech you brethren by the mercies of God:
Then follow two Reasons to persuade, one drawn from the Mercies of God, I beseech you brothers by the Mercies of God:
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(42) sermon (DIV1)
869
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8551
The other drawn from the fruit of our regeneration, that ye may proue what that good and acceptable, and perfect will of God is.
The other drawn from the fruit of our regeneration, that you may prove what that good and acceptable, and perfect will of God is.
dt j-jn vvn p-acp dt n1 pp-f po12 n1, cst pn22 vmb vvi r-crq d j cc j, cc j n1 pp-f np1 vbz.
(42) sermon (DIV1)
869
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8552
The exhortation is to sacrifice our selues to God.
The exhortation is to sacrifice our selves to God.
dt n1 vbz pc-acp vvi po12 n2 p-acp np1.
(42) sermon (DIV1)
869
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8553
It seemes that the Iewes grudged to sacrifice their beaster, therefore Paule thought that the Gentiles would grudge to sacrifice themselues,
It seems that the Iewes grudged to sacrifice their beaster, Therefore Paul Thought that the Gentiles would grudge to sacrifice themselves,
pn31 vvz cst dt np2 vvd pc-acp vvi po32 n1, av np1 vvd cst dt n2-j vmd vvi pc-acp vvi px32,
(42) sermon (DIV1)
869
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and therefore marke how he prepared himselfe for them. Brethren I heseech you by the mercies of GOD.
and Therefore mark how he prepared himself for them. Brothers I heseech you by the Mercies of GOD.
cc av vvb c-crq pns31 vvd px31 p-acp pno32. n2 pns11 vvb pn22 p-acp dt n2 pp-f np1.
(42) sermon (DIV1)
869
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This is his preparatiue, First, hee calles them Brethren, which shewes his affection to all Christians, which after Christ were called brethren. Secondly our adoption by Christ which makes vs brethren. This is his preparative, First, he calls them Brothers, which shows his affection to all Christians, which After christ were called brothers. Secondly our adoption by christ which makes us brothers.
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(42) sermon (DIV1)
870
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8556
Thirdlie the dutie which we owne one to an other, as if we were brethren.
Thirdly the duty which we own one to an other, as if we were brothers.
ord dt n1 r-crq pns12 d pi p-acp dt n-jn, c-acp cs pns12 vbdr n2.
(42) sermon (DIV1)
870
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8557
The Apostles do not vse this name so lightly as we, as you may see here,
The Apostles do not use this name so lightly as we, as you may see Here,
dt n2 vdb xx vvi d n1 av av-j c-acp pns12, c-acp pn22 vmb vvi av,
(42) sermon (DIV1)
870
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8558
for Paul made it a preamble to perswade the Romans to godlines:
for Paul made it a preamble to persuade the Romans to godliness:
c-acp np1 vvd pn31 dt n1 pc-acp vvi dt np1 p-acp n1:
(42) sermon (DIV1)
870
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8559
So Abraham made it a mediatour to keepe peace betweene Lot and him, Are we not brethren saith Abraham? as if hee shoulde say, shall brethren fall out for trifles like infidels.
So Abraham made it a Mediator to keep peace between Lot and him, are we not brothers Says Abraham? as if he should say, shall brothers fallen out for trifles like Infidels.
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(42) sermon (DIV1)
870
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8560
This was enough to pacifie Lot, for Abraham to put him in minde that they were brethren, when hee hearde the name of brethren, straight his heart yeelded, and the strife was ended:
This was enough to pacify Lot, for Abraham to put him in mind that they were brothers, when he heard the name of brothers, straight his heart yielded, and the strife was ended:
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(42) sermon (DIV1)
870
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8561
so this should bee the Lawyer to end quarrels betweene Christians, to cal to mind that they are brethren.
so this should be the Lawyer to end quarrels between Christians, to call to mind that they Are brothers.
av d vmd vbi dt n1 pc-acp vvi n2 p-acp np1, pc-acp vvi p-acp n1 cst pns32 vbr n2.
(42) sermon (DIV1)
870
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And they which haue spent all at lawe, wisht that they had taken this Lawyer, to thinke with Lot whether it were meete for brethren to striue like enemies:
And they which have spent all At law, wished that they had taken this Lawyer, to think with Lot whither it were meet for brothers to strive like enemies:
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(42) sermon (DIV1)
870
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8563
with such reuerence then they did vse the name of brethren, but nowe there is no reuerence in naming of GOD:
with such Reverence then they did use the name of brothers, but now there is no Reverence in naming of GOD:
p-acp d n1 cs pns32 vdd vvi dt n1 pp-f n2, cc-acp av pc-acp vbz dx n1 p-acp vvg pp-f np1:
(42) sermon (DIV1)
870
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8564
For manie speak of him when they do not think of him, and many neuer speake of him but whē they sweare by him.
For many speak of him when they do not think of him, and many never speak of him but when they swear by him.
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(42) sermon (DIV1)
870
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8565
When he had called them brethren, then he beseecheth them, Brethren I beseech you. This is the Apostles stile.
When he had called them brothers, then he Beseecheth them, Brothers I beseech you. This is the Apostles style.
c-crq pns31 vhd vvn pno32 n2, cs pns31 vvz pno32, n2 pns11 vvb pn22. d vbz dt np1 n1.
(42) sermon (DIV1)
871
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8566
If God did humble himselfe for man, much more should mā humble himselfe for men,
If God did humble himself for man, much more should man humble himself for men,
cs np1 vdd vvi px31 p-acp n1, av-d av-dc vmd n1 vvi px31 p-acp n2,
(42) sermon (DIV1)
871
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8567
therefore though Paul speake of a matter, wherein he might commaunde, as he saith to Philemon I might commaund thee:
Therefore though Paul speak of a matter, wherein he might command, as he Says to Philemon I might command thee:
av cs np1 vvb pp-f dt n1, c-crq pns31 vmd vvi, c-acp pns31 vvz p-acp np1 pns11 vmd vvi pno21:
(42) sermon (DIV1)
871
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8568
yet as he did rather beseech him, so he doth rather beseech them.
yet as he did rather beseech him, so he does rather beseech them.
av c-acp pns31 vdd av vvb pno31, av pns31 vdz av-c vvi pno32.
(42) sermon (DIV1)
871
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8569
Marke the subtiltie of wisedome (as I may call it.) As the serpent did vse pollicie to tempt,
Mark the subtlety of Wisdom (as I may call it.) As the serpent did use policy to tempt,
n1 dt n1 pp-f n1 (c-acp pns11 vmb vvi pn31.) p-acp dt n1 vdd vvi n1 pc-acp vvi,
(42) sermon (DIV1)
871
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8570
so the Preacher may vse pollicie to conuert, and so Paule won Agrippa to beleeue, by perswading him that he did beleeue.
so the Preacher may use policy to convert, and so Paul wone Agrippa to believe, by persuading him that he did believe.
av dt n1 vmb vvi n1 pc-acp vvi, cc av np1 vvn np1 pc-acp vvi, p-acp vvg pno31 cst pns31 vdd vvi.
(42) sermon (DIV1)
871
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8571
It was Pauls Office to teach the Romans, but it was Pauls pollicie to beseech the Romans, vntill compulsion need, gentlenes is better than bitternesse: It was Paul's Office to teach the Roman, but it was Paul's policy to beseech the Roman, until compulsion need, gentleness is better than bitterness:
pn31 vbds npg1 n1 pc-acp vvi dt njp2, p-acp pn31 vbds npg1 n1 p-acp vvb dt njp2, p-acp n1 n1, n1 vbz jc cs n1:
(42) sermon (DIV1)
871
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8572
Lenitie deserues to goe first, and correction hath no place if perswasion wil serue.
Lenity deserves to go First, and correction hath no place if persuasion will serve.
n1 vvz pc-acp vvi ord, cc n1 vhz dx n1 cs n1 vmb vvi.
(42) sermon (DIV1)
871
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8573
I beseech you brethren, we doe not vse to intreat and beseech, but for our profite,I beseech you brothers, we do not use to entreat and beseech, but for our profit,
pns11 vvb pn22 n2, pns12 vdb xx vvi pc-acp vvi cc vvi, cc-acp p-acp po12 n1,
(42) sermon (DIV1)
872
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8574
but Paul did beseech them for their profite.
but Paul did beseech them for their profit.
cc-acp np1 vdd vvi pno32 p-acp po32 n1.
(42) sermon (DIV1)
872
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8575
Wee would haue other humble themselues to vs, but Paul humbled himselfe to his inferiours, to make them humble themselues to God.
we would have other humble themselves to us, but Paul humbled himself to his inferiors, to make them humble themselves to God.
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(42) sermon (DIV1)
872
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8576
Here the Preachers may take example of the Preacher of the Gentiles, the louing phrase is the Apostles phrase,
Here the Preachers may take Exampl of the Preacher of the Gentiles, the loving phrase is the Apostles phrase,
av dt n2 vmb vvi n1 pp-f dt n1 pp-f dt n2-j, dt j-vvg n1 vbz dt np1 n1,
(42) sermon (DIV1)
872
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8577
and hee which beseecheth shall perswade easier than hee which thundereth.
and he which Beseecheth shall persuade Easier than he which Thundereth.
cc pns31 r-crq vvz vmb vvi jc cs pns31 r-crq vvz.
(42) sermon (DIV1)
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Many haue beene drawn with the cordes of loue, which coulde neuer bee haled with the chaines of iron.
Many have been drawn with the cords of love, which could never be haled with the chains of iron.
av-d vhb vbn vvn p-acp dt n2 pp-f n1, r-crq vmd av-x vbi vvn p-acp dt n2 pp-f n1.
(42) sermon (DIV1)
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God is loue, and his Ministers must speake like loue or else they doe not speake like Paul: he which fisheth for soules and doth not take his Net, shall fish all daie,
God is love, and his Ministers must speak like love or Else they do not speak like Paul: he which fisheth for Souls and does not take his Net, shall Fish all day,
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as Peter fished all night and catch nothing.
as Peter fished all night and catch nothing.
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Although a temperate Preacher be a wise Preacher, and this be our pollicie to intreat and beseech you like Paul, yet you should not looke to be intreated like the guestes which woulde not come,
Although a temperate Preacher be a wise Preacher, and this be our policy to entreat and beseech you like Paul, yet you should not look to be entreated like the guests which would not come,
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but to bee compelled like the guests which came to the banquet: For you must be intreated to your profit.
but to be compelled like the guests which Come to the banquet: For you must be entreated to your profit.
cc-acp pc-acp vbi vvn av-j dt n2 r-crq vvd p-acp dt n1: c-acp pn22 vmb vbi vvn p-acp po22 n1.
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It is no reason that Christ should pay, and pray: the seruant praieth, but the maister commaundeth.
It is no reason that christ should pay, and pray: the servant Prayeth, but the master commandeth.
pn31 vbz dx n1 cst np1 vmd vvi, cc vvb: dt n1 vvz, cc-acp dt n1 vvz.
(42) sermon (DIV1)
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Yet Paul hath not done his preparatiue:
Yet Paul hath not done his preparative:
av np1 vhz xx vdn po31 n1:
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hee is loth that his suite shoulde take the repulse, and therefore he vseth a Mediatour vnto them:
he is loath that his suit should take the repulse, and Therefore he uses a Mediator unto them:
pns31 vbz j cst po31 n1 vmd vvi dt n1, cc av pns31 vvz dt n1 p-acp pno32:
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and beseecheth them by the mercies of God. I beseech you brethren by the mercies of God:
and Beseecheth them by the Mercies of God. I beseech you brothers by the Mercies of God:
cc vvz pno32 p-acp dt n2 pp-f np1. pns11 vvb pn22 n2 p-acp dt n2 pp-f np1:
(42) sermon (DIV1)
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mercie is a louing soliciter and worthy to be heard, because it heareth againe.
mercy is a loving soliciter and worthy to be herd, Because it hears again.
n1 vbz dt j-vvg n1 cc j pc-acp vbi vvn, c-acp pn31 vvz av.
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God doth intreate vs by the same Mediatour that we intreat God, we intreate God for his mercie,
God does entreat us by the same Mediator that we entreat God, we entreat God for his mercy,
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and God intreateth vs for his mercie. So that mercie is like a signe betweene vs, which calleth God to heare vs, and vs to heare him.
and God intreateth us for his mercy. So that mercy is like a Signen between us, which calls God to hear us, and us to hear him.
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What will not a good subiect doo for a mercifull Prince? Many sweet things are in the worde of God, but the name of mercy is the sweetest word in all the scriptures, which made Dauid harpe vpon it 26. times in one Psalme, sixe and twentie times he repeats this in the hundred thirtie and sixt Psalme, For his mercie endureth for euer.
What will not a good Subject do for a merciful Prince? Many sweet things Are in the word of God, but the name of mercy is the Sweetest word in all the Scriptures, which made David harp upon it 26. times in one Psalm, sixe and twentie times he repeats this in the hundred thirtie and sixt Psalm, For his mercy Endureth for ever.
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It was such a cheerefull note in his eares when he stroke vpon mercie, that like a bird which is taught to record,
It was such a cheerful note in his ears when he stroke upon mercy, that like a bird which is taught to record,
pn31 vbds d dt j n1 p-acp po31 n2 c-crq pns31 vvd p-acp n1, cst av-j dt n1 r-crq vbz vvn pc-acp vvi,
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when he had sung it, hee sang it againe, and when hee had sung it againe, he recorded it againe,
when he had sung it, he sang it again, and when he had sung it again, he recorded it again,
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and made it the burden of his song, For his mercie endureth for euer.
and made it the burden of his song, For his mercy Endureth for ever.
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Like a Nightingale which when she is in a pleasant vaine, quauers and capers, and trebles vpon it,
Like a Nightingale which when she is in a pleasant vain, quavers and capers, and trebles upon it,
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so did Dauid vpon his mercie, For his mercie endureth for euer.
so did David upon his mercy, For his mercy Endureth for ever.
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(42) sermon (DIV1)
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But heere Paule speakes in the plural number, not by the mercie, but by the mercies of God.
But Here Paul speaks in the plural number, not by the mercy, but by the Mercies of God.
p-acp av np1 vvz p-acp dt j n1, xx p-acp dt n1, cc-acp p-acp dt n2 pp-f np1.
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There is a plurality of Gods mercies, his lesser mercies in his corporall blessinges, and his greater mercies in his spirituall blessinges:
There is a plurality of God's Mercies, his lesser Mercies in his corporal blessings, and his greater Mercies in his spiritual blessings:
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his temperall mercies in earth, and his euerlasting mercies in heauen:
his temporal Mercies in earth, and his everlasting Mercies in heaven:
po31 j n2 p-acp n1, cc po31 j n2 p-acp n1:
(42) sermon (DIV1)
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his preuenting mercies in deliuering vs from sinne, and his following mercies in pardoning of our sinne.
his preventing Mercies in delivering us from sin, and his following Mercies in pardoning of our sin.
po31 vvg n2 p-acp vvg pno12 p-acp n1, cc po31 j-vvg n2 p-acp vvg pp-f po12 n1.
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Howe many sinnes came with Adam, and howe many curses came with sinne, so manie mercies came with Christ to answere thē both. How many Sins Come with Adam, and how many curses Come with sin, so many Mercies Come with christ to answer them both.
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(42) sermon (DIV1)
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Therefore when Paule coulde not number them for multitude, hee was faine to laie them downe together in the grosse summe,
Therefore when Paul could not number them for multitude, he was feign to lay them down together in the gross sum,
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and in a word called them mercies: as if hee should saie, I cannot number the mercies of God,
and in a word called them Mercies: as if he should say, I cannot number the Mercies of God,
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but the lesse I can number them, the more they are.
but the less I can number them, the more they Are.
cc-acp dt av-dc pns11 vmb vvi pno32, dt av-dc pns32 vbr.
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Thus much why Paul calleth them brethren, and why he beseecheth them, and why hee remembreth them of Gods mercies.
Thus much why Paul calls them brothers, and why he Beseecheth them, and why he Remember them of God's Mercies.
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(42) sermon (DIV1)
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as there was in the Iewes sacrifices:
as there was in the Iewes Sacrifices:
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Now he hath prepared the way, he commenceth his suite, that they woulde giue their bodies to God, hee speakes not heere of the soule,
Now he hath prepared the Way, he Commenceth his suit, that they would give their bodies to God, he speaks not Here of the soul,
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(42) sermon (DIV1)
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though he would haue them giue their soules too.
though he would have them give their Souls too.
cs pns31 vmd vhi pno32 vvi po32 n2 av.
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As you may see in the next verse, but he speakes heere of the bodie, to shewe that the bodie is a seruant to God as well as the soule, both are too little,
As you may see in the next verse, but he speaks Here of the body, to show that the body is a servant to God as well as the soul, both Are too little,
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(42) sermon (DIV1)
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and therefore one is not enough.
and Therefore one is not enough.
cc av pi vbz xx av-d.
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And therefore Paul saith, Glorifie GOD in your bodies and in your soules too, but here he speakes the rather of the bodie, to shewe that their battaile will be with the fleshe,
And Therefore Paul Says, glorify GOD in your bodies and in your Souls too, but Here he speaks the rather of the body, to show that their battle will be with the Flesh,
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(42) sermon (DIV1)
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and that the fleshe will be vnwilling to this Sacrifice, as Christ saith, the spirit is willing but the flesh is fraile.
and that the Flesh will be unwilling to this Sacrifice, as christ Says, the Spirit is willing but the Flesh is frail.
cc cst dt n1 vmb vbi j p-acp d n1, c-acp np1 vvz, dt n1 vbz j p-acp dt n1 vbz j.
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That is, the fleshe will not afforde anie thing to GOD, though he do neuer so much for her, That is, the Flesh will not afford any thing to GOD, though he do never so much for her,
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yet she is like churlish Naball, which will doe nothing againe.
yet she is like churlish Nabal, which will do nothing again.
av pns31 vbz av-j j np1, r-crq vmb vdi pix av.
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Therefore the Apostle vrgeth so to giue the body, as if he should say, drawe forwarde that which he draweth backeward,
Therefore the Apostle urges so to give the body, as if he should say, draw forward that which he draws backward,
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and let the conuersion beginne where sinne hath his roote:
and let the conversion begin where sin hath his root:
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(42) sermon (DIV1)
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if you can winne the fleshe which is like Nabal, the soule will come like Abigail, and bring her traine with her.
if you can win the Flesh which is like Nabal, the soul will come like Abigail, and bring her train with her.
cs pn22 vmb vvi dt n1 r-crq vbz av-j np1, dt n1 vmb vvi av-j np1, cc vvi po31 n1 p-acp pno31.
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Now to shew how we should giue our bodies to God, the Apostle saith giue your bodies a Sacrifice to God.
Now to show how we should give our bodies to God, the Apostle Says give your bodies a Sacrifice to God.
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(42) sermon (DIV1)
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That is, you must giue your bodies to God, as if you did Sacrifice them: The Lawe appointed a Sacrifice, in which all the members were offered together:
That is, you must give your bodies to God, as if you did Sacrifice them: The Law appointed a Sacrifice, in which all the members were offered together:
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(42) sermon (DIV1)
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So yee must giue your members to God, for the bodie is all, all is but partes of the bodie,
So ye must give your members to God, for the body is all, all is but parts of the body,
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(42) sermon (DIV1)
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therfore if you must giue your bodies, you must geue eie, & eare, & tongue,
Therefore if you must give your bodies, you must give eye, & ear, & tongue,
av cs pn22 vmb vvi po22 n2, pn22 vmb vvi n1, cc n1, cc n1,
(42) sermon (DIV1)
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& hand, and feete vnto him, For the heart (sayth Paule) doth but beleeue, because it is not enough to beleeue, therefore hee addeth, the mouth doth confesse as it is as necessary to confesse vnto Saluation, as to beleeue vnto Iustification: So it is as necessary to sacrifice the tongue as the heart.
& hand, and feet unto him, For the heart (say Paul) does but believe, Because it is not enough to believe, Therefore he adds, the Mouth does confess as it is as necessary to confess unto Salvation, as to believe unto Justification: So it is as necessary to sacrifice the tongue as the heart.
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(42) sermon (DIV1)
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What then, is the tongue enough? Nay, (sayth Christ) hee which hath an eare to heare let him heare.
What then, is the tongue enough? Nay, (say christ) he which hath an ear to hear let him hear.
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Is the eare enough? Nay, (saith Dauid) Lift vp your handes to his Sanctuarie. Is the ear enough? Nay, (Says David) Lift up your hands to his Sanctuary.
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(42) sermon (DIV1)
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Is the hand enough? Nay, (saith Salomon) Let thine eyes beholde the right. Is the hand enough? Nay, (Says Solomon) Let thine eyes behold the right.
vbz dt n1 av-d? uh-x, (vvz np1) vvb po21 n2 vvb dt n-jn.
(42) sermon (DIV1)
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Is the eye enough? Nay, (saith Salomon) Remoue thy foote from euill. Is the eye enough? Nay, (Says Solomon) Remove thy foot from evil.
vbz dt n1 av-d? uh, (vvz np1) vvb po21 n1 p-acp n-jn.
(42) sermon (DIV1)
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And he setteth them to seeke Gods will, because the will of man doth seduce him.
And he sets them to seek God's will, Because the will of man does seduce him.
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(43) sermon (DIV1)
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So the worde passeth like a Collectour from one member to another, to gather tribute for GOD,
So the word passes like a Collector from one member to Another, to gather tribute for GOD,
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vntill the body haue paied as well as the soule.
until the body have paid as well as the soul.
c-acp dt n1 vhb vvn a-acp av c-acp dt n1.
(42) sermon (DIV1)
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Therefore in Deut. 6. 5. GOD commaundeth, not onely Thou shalt loue the Lord with all thy soule, & with all thy mind:
Therefore in Deuteronomy 6. 5. GOD commandeth, not only Thou shalt love the Lord with all thy soul, & with all thy mind:
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but with all thy strength that is, if thou canst doe any thing for him with the strength of thyne hand or the strength of thyne eie,but with all thy strength that is, if thou Canst do any thing for him with the strength of thine hand or the strength of thine eye,
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(42) sermon (DIV1)
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or the strength of thine eare, or any part else: Thou art bound by this commaundement, to doe it with all thy strength.
or the strength of thine ear, or any part Else: Thou art bound by this Commandment, to do it with all thy strength.
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(42) sermon (DIV1)
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Therefore when Dauid went about the seruice of God, he called al his powers together, summoning them like a Cryer, All that is within me praise the Lorde.
Therefore when David went about the service of God, he called all his Powers together, summoning them like a Crier, All that is within me praise the Lord.
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(42) sermon (DIV1)
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If euery parte looke to be glorified of GOD, it is reason that euery part should glorifie him:
If every part look to be glorified of GOD, it is reason that every part should Glorify him:
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for this is all that they pay. As euery subiect oweth loyaltie vnto his Prince: so euerie member oweth a duety vnto his Creator.
for this is all that they pay. As every Subject owes loyalty unto his Prince: so every member owes a duty unto his Creator.
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The heart to loue him, the tongue to praise him, the eye to marke him, the eare to attend him, the hand to serue him, the foote to followe him,
The heart to love him, the tongue to praise him, the eye to mark him, the ear to attend him, the hand to serve him, the foot to follow him,
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(42) sermon (DIV1)
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and euery parte shoulde serue GOD as it serueth vs:
and every part should serve GOD as it serveth us:
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Nay, more than it serueth vs, because wee are bound to loue GOD more than our selues:
Nay, more than it serveth us, Because we Are bound to love GOD more than our selves:
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(42) sermon (DIV1)
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For it is saide, Loue God aboue all: therefore we must giue more to Gods desire than to our owne desire.
For it is said, Love God above all: Therefore we must give more to God's desire than to our own desire.
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Christ hath a parte in euery parte: Nay, euery parte is his parte, because hee gaue all for all.
christ hath a part in every part: Nay, every part is his part, Because he gave all for all.
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Shall the hande saye to the heart, serue thou him, or the heart say to the tongue, serue thou him, or the tongue say to the eye, serue thou him, or the eye say to the foote, serue thou him? Nay,
Shall the hand say to the heart, serve thou him, or the heart say to the tongue, serve thou him, or the tongue say to the eye, serve thou him, or the eye say to the foot, serve thou him? Nay,
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(42) sermon (DIV1)
878
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if Christ bee the head, euery part will serue him, for all the bodie is ruled by the head:
if christ be the head, every part will serve him, for all the body is ruled by the head:
cs np1 vbb dt n1, d n1 vmb vvi pno31, c-acp d dt n1 vbz vvn p-acp dt n1:
(42) sermon (DIV1)
878
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and therefore if hee bee the head, euery parte of the bodie will serue him like a head.
and Therefore if he be the head, every part of the body will serve him like a head.
cc av cs pns31 vbb dt n1, d n1 pp-f dt n1 vmb vvi pno31 av-j dt n1.
(42) sermon (DIV1)
878
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Nowe if you will knowe how euery part may be a sacrifice, thus it is. When thou canst say with the Virgin, Mine heart doth magnifie the Lorde:
Now if you will know how every part may be a sacrifice, thus it is. When thou Canst say with the Virgae, Mine heart does magnify the Lord:
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(42) sermon (DIV1)
879
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then thine hearte is a sacrifice to God.
then thine heart is a sacrifice to God.
av po21 n1 vbz dt n1 p-acp np1.
(42) sermon (DIV1)
879
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8643
When thou canst saie with Samuell: speake Lorde for thy seruant heareth, then thine eare is a sacrifice to God.
When thou Canst say with Samuel: speak Lord for thy servant hears, then thine ear is a sacrifice to God.
c-crq pns21 vm2 vvi p-acp np1: vvb n1 p-acp po21 n1 vvz, av po21 n1 vbz dt n1 p-acp np1.
(42) sermon (DIV1)
879
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8644
When thou canst saie with Dauid, Mine eies are euer towarde the Lorde, then thine eie is a sacrifice vnto God. When thou Canst say with David, Mine eyes Are ever toward the Lord, then thine eye is a sacrifice unto God.
c-crq pns21 vm2 vvi p-acp np1, po11 n2 vbr av p-acp dt n1, av po21 n1 vbz dt n1 p-acp np1.
(42) sermon (DIV1)
879
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Then you must not pranke vppe your selues like Plaiers, for this is the fashiō of the world:
Then you must not prank up your selves like Players, for this is the fashion of the world:
cs pn22 vmb xx n1 a-acp po22 n2 av-j n2, p-acp d vbz dt n1 pp-f dt n1:
(42) sermon (DIV1)
889
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When thou canst say with Dauid: All the daye long I stretch out mine hand to thee, then thine handes are a sacrifice to GOD.
When thou Canst say with David: All the day long I stretch out mine hand to thee, then thine hands Are a sacrifice to GOD.
c-crq pns21 vm2 vvi p-acp np1: d dt n1 av-j pns11 vvb av po11 n1 p-acp pno21, av po21 n2 vbr dt n1 p-acp np1.
(42) sermon (DIV1)
879
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When thou canst say with Dauid, as it appeareth in the 25. Psalme, and the twelfth verse:
When thou Canst say with David, as it appears in the 25. Psalm, and the twelfth verse:
c-crq pns21 vm2 vvi p-acp np1, p-acp pn31 vvz p-acp dt crd n1, cc dt ord n1:
(42) sermon (DIV1)
879
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8647
My foote standeth in vprightnes, then thy feete are a sacrifice to God: So at length by following of these examples, euerie member is a sacrifice.My foot Stands in uprightness, then thy feet Are a sacrifice to God: So At length by following of these Examples, every member is a sacrifice.
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(42) sermon (DIV1)
879
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Hee which offereth this sacrifice, is freely excused of all sacrifices besides.
He which Offereth this sacrifice, is freely excused of all Sacrifices beside.
pns31 r-crq vvz d n1, vbz av-j vvn pp-f d n2 a-acp.
(42) sermon (DIV1)
880
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For since Christ sacrificed himselfe, God hath required none other sacrifice of Iewes nor Gentiles, But that they sacrifice themselues.
For since christ sacrificed himself, God hath required none other sacrifice of Iewes nor Gentiles, But that they sacrifice themselves.
p-acp c-acp np1 vvd px31, np1 vhz vvn pix j-jn n1 pp-f np2 ccx n2-j, p-acp cst pns32 vvb px32.
(42) sermon (DIV1)
880
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Nowe when God doth require of thee to sacrifice thy bodie, he doth but require thee to sacrifice the sinnes of thy body,
Now when God does require of thee to sacrifice thy body, he does but require thee to sacrifice the Sins of thy body,
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(42) sermon (DIV1)
880
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as you may picke out of the next wordes, Be chaunged, that is, chaunge thy thoughts, chaunge thy wordes, chaunge thy workes:
as you may pick out of the next words, Be changed, that is, change thy thoughts, change thy words, change thy works:
c-acp pn22 vmb vvi av pp-f dt ord n2, vbb vvn, cst vbz, vvb po21 n2, vvb po21 n2, vvb po21 n2:
(42) sermon (DIV1)
880
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8652
Let thy tongue speake no more idelly: Let thine eies looke no more to vanitie: Let thine eares hearken no more to folly:
Let thy tongue speak no more idly: Let thine eyes look no more to vanity: Let thine ears harken no more to folly:
vvb po21 n1 vvi av-dx av-dc av-j: vvb po21 n2 vvb dx n1 p-acp n1: vvb po21 n2 vvb av-dx dc p-acp n1:
(42) sermon (DIV1)
880
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8653
Let thine handes worke no more iniquitie, and then thou hast Sacrificed thy bodie.
Let thine hands work no more iniquity, and then thou hast Sacrificed thy body.
vvb po21 n2 vvb av-dx dc n1, cc cs pns21 vh2 vvn po21 n1.
(42) sermon (DIV1)
880
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8654
This seemes a deare sacrifice to sacrifice the bodie, yet thou seest it is but a cheape sacrifice,
This seems a deer sacrifice to sacrifice the body, yet thou See it is but a cheap sacrifice,
d vvz dt j-jn n1 pc-acp vvi dt n1, av pns21 vv2 pn31 vbz p-acp dt j n1,
(42) sermon (DIV1)
881
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for it is nothing but to sacrifice thy sinnes, which woulde Sacrifice thee.
for it is nothing but to sacrifice thy Sins, which would Sacrifice thee.
c-acp pn31 vbz pix p-acp pc-acp vvi po21 n2, r-crq vmd vvi pno21.
(42) sermon (DIV1)
881
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If GOD had required thee to Sacrifice thy Sonne to him as hee required Abraham Genesis, the twentie two Chapter, and the second verse:
If GOD had required thee to Sacrifice thy Son to him as he required Abraham Genesis, the twentie two Chapter, and the second verse:
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(42) sermon (DIV1)
881
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8657
Wouldest thou not giue him? But nowe he requireth nothing of thee but thy sinnes, it is as if he should sue vnto thee for thy shame,
Wouldst thou not give him? But now he requires nothing of thee but thy Sins, it is as if he should sue unto thee for thy shame,
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(42) sermon (DIV1)
881
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8658
and thy trouble, and thy guilt, and thy feare, that he might haue all which hurtes thee.
and thy trouble, and thy guilt, and thy Fear, that he might have all which hurts thee.
cc po21 n1, cc po21 n1, cc po21 n1, cst pns31 vmd vhi d r-crq n2 pno21.
(42) sermon (DIV1)
881
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8659
What wilt thou parte from if thou wilt not part from thine hurte? Therefore sacrifice thy bodie, and thou hast Sacrificed all that hurts thee.
What wilt thou part from if thou wilt not part from thine hurt? Therefore sacrifice thy body, and thou hast Sacrificed all that hurts thee.
q-crq vm2 pns21 n1 p-acp cs pns21 vm2 xx vvi p-acp po21 n1? av vvi po21 n1, cc pns21 vh2 vvn d cst vvz pno21.
(42) sermon (DIV1)
881
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8660
Heere Christ is the alter, and we the sacrifice, and the fire which kindleth it, the loue of God, and the smoake which goeth vp, the cōsumption of our sinnes, but a worldly man killed,
Here christ is the altar, and we the sacrifice, and the fire which kindleth it, the love of God, and the smoke which Goes up, the consumption of our Sins, but a worldly man killed,
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(42) sermon (DIV1)
882
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and a spirituall man reuiued, and the sacrifice is ended.
and a spiritual man revived, and the sacrifice is ended.
cc dt j n1 vvn, cc dt n1 vbz vvn.
(42) sermon (DIV1)
882
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8662
This sacrifice goeth vnder three titles, liuing, holie, and acceptable. Euerie one perswades with the Apostle, that they shoulde offer it:
This sacrifice Goes under three titles, living, holy, and acceptable. Every one persuades with the Apostle, that they should offer it:
d n1 vvz p-acp crd n2, vvg, j, cc j. d pi vvz p-acp dt n1, cst pns32 vmd vvi pn31:
(42) sermon (DIV1)
883
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8663
for in it is a holie sacrifice, it cannot but please, because hee is holy which takes it:
for in it is a holy sacrifice, it cannot but please, Because he is holy which Takes it:
c-acp p-acp pn31 vbz dt j n1, pn31 vmbx pc-acp vvi, c-acp pns31 vbz j r-crq vvz pn31:
(42) sermon (DIV1)
883
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in that it is a liuing sacrifice, it cannot lose them any thing, because there is no death nor losse in it,
in that it is a living sacrifice, it cannot loose them any thing, Because there is no death nor loss in it,
p-acp cst pn31 vbz dt j-vvg n1, pn31 vmbx vvi pno32 d n1, c-acp pc-acp vbz dx n1 ccx n1 p-acp pn31,
(42) sermon (DIV1)
883
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in that it is an acceptable sacrifice, it must needs benefite thē, for when the sacrifice is accepted, the sacrificer is accepted too:
in that it is an acceptable sacrifice, it must needs benefit them, for when the sacrifice is accepted, the sacrificer is accepted too:
p-acp cst pn31 vbz dt j n1, pn31 vmb av n1 pno32, c-acp c-crq dt n1 vbz vvn, dt n1 vbz vvn av:
(42) sermon (DIV1)
883
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as Abel pleased, when his sacrifice pleased. First, it is called a liuing sacrifice, because the beasts died, when they were sacrificed,
as Abel pleased, when his sacrifice pleased. First, it is called a living sacrifice, Because the beasts died, when they were sacrificed,
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(42) sermon (DIV1)
883
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but men liue when they are sacrificed, nay they die vnles they be sacrificed.
but men live when they Are sacrificed, nay they die unless they be sacrificed.
cc-acp n2 vvb c-crq pns32 vbr vvn, uh-x pns32 vvb cs pns32 vbb vvn.
(42) sermon (DIV1)
884
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As Abraham did not lose his sonne, when he was cōtent to sacrifice him to God,
As Abraham did not loose his son, when he was content to sacrifice him to God,
p-acp np1 vdd xx vvi po31 n1, c-crq pns31 vbds j pc-acp vvi pno31 p-acp np1,
(42) sermon (DIV1)
884
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so mē do not lose their pleasures, when they sacrifice thē to God.
so men do not loose their pleasures, when they sacrifice them to God.
av n2 vdb xx vvi po32 n2, c-crq pns32 vvb pno32 p-acp np1.
(42) sermon (DIV1)
884
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8671
But as Christ saith, He which leaueth father or mother for me, shall receiue an hundred folde:
But as christ Says, He which Leaveth father or mother for me, shall receive an hundred fold:
cc-acp c-acp np1 vvz, pns31 r-crq vvz n1 cc n1 p-acp pno11, vmb vvi dt crd n1:
(42) sermon (DIV1)
884
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8672
So he which leaueth any cōfort for God, shall receiue an hūdred comforts for it. For Gods demands are not onely demands, but gifts.
So he which Leaveth any Comfort for God, shall receive an hūdred comforts for it. For God's demands Are not only demands, but Gifts.
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(42) sermon (DIV1)
884
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Hee bids thee sacrifice thy bodie, that thou mightest partak the sacrifice of his body.
He bids thee sacrifice thy body, that thou Mightest partak the sacrifice of his body.
pns31 vvz pno21 vvi po21 n1, cst pns21 vmd2 vvi dt n1 pp-f po31 n1.
(42) sermon (DIV1)
884
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Here then is but one Sacrifice for an other, one body for another, a beggers body for a Kings body:
Here then is but one Sacrifice for an other, one body for Another, a beggars body for a Kings body:
av av vbz p-acp crd n1 p-acp dt n-jn, crd n1 p-acp j-jn, dt ng1 n1 p-acp dt ng1 n1:
(42) sermon (DIV1)
884
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Well may he require a liuing sacrifice which hath giuen a dead sacrifice.
Well may he require a living sacrifice which hath given a dead sacrifice.
av vmb pns31 vvi dt vvg n1 r-crq vhz vvn dt j n1.
(42) sermon (DIV1)
884
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Christ died for vs, but hee desireth not our death, but our life, that we would serue him with our life. christ died for us, but he Desires not our death, but our life, that we would serve him with our life.
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(42) sermon (DIV1)
884
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8677
It is called an holy sacrifice, because our bodies are the temples of the holie ghost that is,
It is called an holy sacrifice, Because our bodies Are the Temples of the holy ghost that is,
pn31 vbz vvn dt j n1, c-acp po12 n2 vbr dt n2 pp-f dt j n1 cst vbz,
(42) sermon (DIV1)
884
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if they are not, they shoulde be the Temples of the holy Ghost.
if they Are not, they should be the Temples of the holy Ghost.
cs pns32 vbr xx, pns32 vmd vbi dt n2 pp-f dt j n1.
(42) sermon (DIV1)
884
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8679
But as the Iewes abused the Temple of stone, so we haue abused the Temple of flesh,
But as the Iewes abused the Temple of stone, so we have abused the Temple of Flesh,
cc-acp p-acp dt npg1 vvn dt n1 pp-f n1, av pns12 vhb vvn dt n1 pp-f n1,
(42) sermon (DIV1)
884
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and there is no waie to make it holy againe but for the holy ghost to dwell in it, that is to sacrifice it to God,
and there is no Way to make it holy again but for the holy ghost to dwell in it, that is to sacrifice it to God,
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(42) sermon (DIV1)
884
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& then it is holie, because as vertue came out of Christ to heale the womans disease,
& then it is holy, Because as virtue Come out of christ to heal the woman's disease,
cc av pn31 vbz j, c-acp c-acp n1 vvd av pp-f np1 pc-acp vvi dt ng1 n1,
(42) sermon (DIV1)
884
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so holynes commeth out of Christ to heale euerye mans sinnes, and then they are holie.
so holiness comes out of christ to heal every men Sins, and then they Are holy.
av n1 vvz av pp-f np1 pc-acp vvi d ng1 n2, cc av pns32 vbr j.
(42) sermon (DIV1)
884
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As nothing dooth please vs, vnlesse it bee some waie like vs, and agreeable to our nature:
As nothing doth please us, unless it be Some Way like us, and agreeable to our nature:
p-acp pix vdz vvi pno12, cs pn31 vbb d n1 vvb pno12, cc j p-acp po12 n1:
(42) sermon (DIV1)
885
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so nothing doth please God, but that which is like God, therefore because God is holy, no sacrifice doth please him,
so nothing does please God, but that which is like God, Therefore Because God is holy, no sacrifice does please him,
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(42) sermon (DIV1)
885
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but the holie sacrifice, therefore holie goeth before acceptable, to shewe that our sacrifice is not acceptable, vnlesse it be holie. Aliniug, holy and acceptable sacrifice.
but the holy sacrifice, Therefore holy Goes before acceptable, to show that our sacrifice is not acceptable, unless it be holy. Aliniug, holy and acceptable sacrifice.
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(42) sermon (DIV1)
885
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3 It is called an acceptable sacrifice, because no sacrifice is so accepted, as when we offer our selues.
3 It is called an acceptable sacrifice, Because no sacrifice is so accepted, as when we offer our selves.
crd pn31 vbz vvn dt j n1, c-acp dx n1 vbz av vvn, c-acp c-crq pns12 vvb po12 n2.
(42) sermon (DIV1)
886
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Therefore Sāuel saith, obediēce is better than sacrifice:
Therefore Sanuel Says, Obedience is better than sacrifice:
av j vvz, n1 vbz jc cs n1:
(42) sermon (DIV1)
886
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that is, it pleaseth God better than sacrifice? Now if we must sacrifice to God, we should doe as we doe to Princes, that is, offer that which may be accepted, that we may be accepted for our gift: that is, it Pleases God better than sacrifice? Now if we must sacrifice to God, we should do as we do to Princes, that is, offer that which may be accepted, that we may be accepted for our gift:
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(42) sermon (DIV1)
886
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or els better vndone than done.
or Else better undone than done.
cc av av-jc vvn cs vdn.
(42) sermon (DIV1)
886
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When Caine had sacrificed to God, because his sacrifice was not accepted, therefore Moses saith that his countenance was cast downe:
When Cain had sacrificed to God, Because his sacrifice was not accepted, Therefore Moses Says that his countenance was cast down:
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(42) sermon (DIV1)
886
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but if wee sacrifice our bodies, our countenance neede not bee cast downe:
but if we sacrifice our bodies, our countenance need not be cast down:
cc-acp cs pns12 vvb po12 n2, po12 n1 vvb xx vbi vvn a-acp:
(42) sermon (DIV1)
886
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for Paul saith, that this sacrifice is accepted. All other sacrifices were kindled with the fire of the Temple:
for Paul Says, that this sacrifice is accepted. All other Sacrifices were kindled with the fire of the Temple:
c-acp np1 vvz, cst d n1 vbz vvn. d j-jn n2 vbdr vvn p-acp dt n1 pp-f dt n1:
(42) sermon (DIV1)
886
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but this Sacrifice is like the sacrifice of Eliah, which God kindled himself with fire from heauen,
but this Sacrifice is like the sacrifice of Elijah, which God kindled himself with fire from heaven,
cc-acp d vvb vbz av-j dt vvb pp-f np1, r-crq np1 vvd px31 p-acp n1 p-acp n1,
(42) sermon (DIV1)
886
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and therefore this must needes bee acceptable, which man doth not only offer, but God himselfe doth offer.
and Therefore this must needs be acceptable, which man does not only offer, but God himself does offer.
cc av d vmb av vbi j, r-crq n1 vdz xx av-j vvi, cc-acp np1 px31 vdz vvi.
(42) sermon (DIV1)
886
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When the Apostle endes our Sacrifice, with this clause acceptable, hee meaneth that this should be the leuell of all our thoughtes, that whatsoeuer we thinke, or speake,
When the Apostle ends our Sacrifice, with this clause acceptable, he means that this should be the level of all our thoughts, that whatsoever we think, or speak,
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(42) sermon (DIV1)
887
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or do, bee acceptable and liking vnto God.
or do, be acceptable and liking unto God.
cc vdb, vbb j cc vvg p-acp np1.
(42) sermon (DIV1)
887
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8697
As Dauid thought to builde the Temple, but would not builde it, when Nathan tolde him that God woulde not haue him builde it:
As David Thought to build the Temple, but would not build it, when Nathan told him that God would not have him build it:
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(42) sermon (DIV1)
887
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8698
As Ananias would not baptize Saul, but did baptize him whē he vnderstood that God wold haue him baptized:
As Ananias would not baptise Saul, but did baptise him when he understood that God would have him baptised:
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(42) sermon (DIV1)
887
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As Ioseph would not take Mary to wife, so long as he thought God did disalow his marriage, As Ioseph would not take Marry to wife, so long as he Thought God did disallow his marriage,
p-acp np1 vmd xx vvi vvi p-acp n1, av av-j c-acp pns31 vvd np1 vdd vvi po31 n1,
(42) sermon (DIV1)
887
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but did marry her when the Angell told him that he should marry her: so a good man will doe nothing before he doe consult with Gods worde:
but did marry her when the Angel told him that he should marry her: so a good man will do nothing before he do consult with God's word:
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(42) sermon (DIV1)
887
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all that hee doth hee approueth vnto God before hee doe it, if it bee not his Worde and Will,
all that he does he approveth unto God before he do it, if it be not his Word and Will,
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(42) sermon (DIV1)
887
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8702
then hee turneth backe, as if the winde and weather were against him, alwayes refourming his owne will to Gods will, that his thoughtes,
then he turns back, as if the wind and weather were against him, always reforming his own will to God's will, that his thoughts,
cs pns31 vvz av, c-acp cs dt n1 cc n1 vbdr p-acp pno31, av vvg po31 d n1 p-acp npg1 n1, cst po31 n2,
(42) sermon (DIV1)
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and wordes, and workes may bee acceptable. If reason teach vs this, that when wee offer vnto God, wee must giue him an acceptable sacrifice, an acceptable honour, an acceptable seruice: then why doe we not giue him that which he asketh,
and words, and works may be acceptable. If reason teach us this, that when we offer unto God, we must give him an acceptable sacrifice, an acceptable honour, an acceptable service: then why do we not give him that which he asks,
cc n2, cc n2 vmb vbi j. cs n1 vvb pno12 d, cst c-crq pns12 vvb p-acp np1, pns12 vmb vvi pno31 dt j n1, dt j n1, dt j n1: av q-crq vdb pns12 xx vvi pno31 d r-crq pns31 vvz,
(42) sermon (DIV1)
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for he knoweth what is acceptable to him.
for he Knoweth what is acceptable to him.
c-acp pns31 vvz r-crq vbz j p-acp pno31.
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If he aske the first fruits, we must not offer him the last fruites, for the first is acceptable:
If he ask the First fruits, we must not offer him the last fruits, for the First is acceptable:
cs pns31 vvb dt ord n2, pns12 vmb xx vvi pno31 dt ord n2, p-acp dt ord vbz j:
(42) sermon (DIV1)
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So if he appoint his discipline, we may not set vp our discipline, for that is not acceptable to him, but to vs.
So if he appoint his discipline, we may not Set up our discipline, for that is not acceptable to him, but to us
av cs pns31 vvb po31 n1, pns12 vmb xx vvi a-acp po12 n1, p-acp d vbz xx j p-acp pno31, cc-acp p-acp pno12
(42) sermon (DIV1)
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then you must not respect persons more than iustice, for this is the fashion of the worlde:
then you must not respect Persons more than Justice, for this is the fashion of the world:
cs pn22 vmb xx vvi n2 av-dc cs n1, p-acp d vbz dt n1 pp-f dt n1:
(42) sermon (DIV1)
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Now Paul shewes what this Sacrifice is, it is your reasonable seruice of GOD, lest they should grudge to sacrifice their bodies, hee sheweth that he meaneth but the sins of their bodies.
Now Paul shows what this Sacrifice is, it is your reasonable service of GOD, lest they should grudge to sacrifice their bodies, he shows that he means but the Sins of their bodies.
av np1 vvz q-crq d n1 vbz, pn31 vbz po22 j n1 pp-f np1, cs pns32 vmd vvi pc-acp vvi po32 n2, pns31 vvz cst pns31 vvz p-acp dt n2 pp-f po32 n2.
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For this sacrifice (saith Paul) is your seruice, your reasonable seruice. For this sacrifice (Says Paul) is your service, your reasonable service.
p-acp d n1 (vvz np1) vbz po22 n1, po22 j n1.
(42) sermon (DIV1)
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He calleth it a reasonable seruice, because it is not in ceremonies like the Iewes seruice, but in spirit (as Peter saith:) thē because it is that seruice, which euery mans reason and conscience doth tell him that he oweth vnto God,
He calls it a reasonable service, Because it is not in ceremonies like the Iewes service, but in Spirit (as Peter Says:) them Because it is that service, which every men reason and conscience does tell him that he owes unto God,
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(42) sermon (DIV1)
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wherefore it may well be called a reasonable seruice, because it is so reasonable. Therefore if we will not serue God thus, that is, as our reason teacheth vs:
Wherefore it may well be called a reasonable service, Because it is so reasonable. Therefore if we will not serve God thus, that is, as our reason Teaches us:
c-crq pn31 vmb av vbi vvn dt j n1, c-acp pn31 vbz av j. av cs pns12 vmb xx vvi np1 av, cst vbz, c-acp po12 n1 vvz pno12:
(42) sermon (DIV1)
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Then we serue him not like mē, but like beasts voide of reason, whome God may be sayd to rule,
Then we serve him not like men, but like beasts void of reason, whom God may be said to Rule,
av pns12 vvb pno31 xx av-j n2, cc-acp j n2 j pp-f n1, ro-crq np1 vmb vbi vvn pc-acp vvi,
(42) sermon (DIV1)
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but they cannot be sayd to obey, because they are ruled perforce.
but they cannot be said to obey, Because they Are ruled perforce.
cc-acp pns32 vmbx vbi vvn pc-acp vvi, c-acp pns32 vbr vvn av.
(42) sermon (DIV1)
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All thinges doe yeeld a seruice to God, but all things doe not yeeld a reasonable seruice, which he requireth of man:
All things do yield a service to God, but all things do not yield a reasonable service, which he requires of man:
av-d n2 vdb vvi dt n1 p-acp np1, cc-acp d n2 vdb xx vvi dt j n1, r-crq pns31 vvz pp-f n1:
(42) sermon (DIV1)
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here was no reason why Christ shoulde serue vs, but there is greate cause why we should serue Christ, because he serued vs without cause,
Here was no reason why christ should serve us, but there is great cause why we should serve christ, Because he served us without cause,
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so that I may saie, Christ requireth but a reasonable sacrifice, for an vnreasonable sacrifice, a liuing sacrifice, for a dead sacrifice, a cheape sacrifice, for a precious sacrifice, counting vs as it were like the poore widdowe, of whome he is content to take a mite,
so that I may say, christ requires but a reasonable sacrifice, for an unreasonable sacrifice, a living sacrifice, for a dead sacrifice, a cheap sacrifice, for a precious sacrifice, counting us as it were like the poor widow, of whom he is content to take a mite,
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(42) sermon (DIV1)
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because wee are needie, thus much of our reasonable seruice. The law of this seruice is laid down in these wordes:
Because we Are needy, thus much of our reasonable service. The law of this service is laid down in these words:
c-acp pns12 vbr j, av d pp-f po12 j n1. dt n1 pp-f d n1 vbz vvn a-acp p-acp d n2:
(42) sermon (DIV1)
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Fashion not your selues to the world, the world followeth the world, but I saith Christ to his Disciples, haue chosen you out of the world, Fashion not your selves to the world, the world follows the world, but I Says christ to his Disciples, have chosen you out of the world,
vvb xx po22 n2 p-acp dt n1, dt n1 vvz dt n1, cc-acp pns11 vvz np1 p-acp po31 n2, vhb vvn pn22 av pp-f dt n1,
(42) sermon (DIV1)
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therfore do not you follow the world. Therefore do not you follow the world.
av vdb xx pn22 vvi dt n1.
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The world is taken sometime for heauen & earth, and sea which are partes of the world:
The world is taken sometime for heaven & earth, and sea which Are parts of the world:
dt n1 vbz vvn av p-acp n1 cc n1, cc n1 r-crq vbr n2 pp-f dt n1:
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sometime for the men of the world, sometime for the elect in the worlde:
sometime for the men of the world, sometime for the elect in the world:
av p-acp dt n2 pp-f dt n1, av p-acp dt j-vvn p-acp dt n1:
(42) sermon (DIV1)
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but most commonly it is taken for the wicked in the worlde, because the wicked are most common, like a man which by often faulting is growne to an euill name, but most commonly it is taken for the wicked in the world, Because the wicked Are most Common, like a man which by often faulting is grown to an evil name,
p-acp ds av-j pn31 vbz vvn p-acp dt j p-acp dt n1, p-acp dt j vbr av-ds j, av-j dt n1 r-crq p-acp av j-vvg vbz vvn p-acp dt j-jn n1,
(42) sermon (DIV1)
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so the world which doth not signifie euill of it selfe, yet is taken for euill,
so the world which does not signify evil of it self, yet is taken for evil,
av dt n1 r-crq vdz xx vvi j-jn pp-f pn31 n1, av vbz vvn p-acp j-jn,
(42) sermon (DIV1)
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because it is accustomed to do euill, and therefore the Deuill is called the God of this world, because the worldes fashions are the Deuils fashions, Therefore fashion not your selues vnto the world, lest you bee in the Diuels fashion.
Because it is accustomed to do evil, and Therefore the devil is called the God of this world, Because the world's fashions Are the Devils fashions, Therefore fashion not your selves unto the world, lest you be in the Devils fashion.
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(42) sermon (DIV1)
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Then you must not flatter to Please, for this is the fashion of the world:
Then you must not flatter to Please, for this is the fashion of the world:
cs pn22 vmb xx vvi pc-acp vvi, p-acp d vbz dt n1 pp-f dt n1:
(42) sermon (DIV1)
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then you must not take scorne to bee tolde of your faultes, for this is the fashion of the world,
then you must not take scorn to be told of your Faults, for this is the fashion of the world,
cs pn22 vmb xx vvi n1 pc-acp vbi vvn pp-f po22 n2, p-acp d vbz dt n1 pp-f dt n1,
(42) sermon (DIV1)
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then you must not giue almes to be seene, for this is the fashion of the world,
then you must not give alms to be seen, for this is the fashion of the world,
cs pn22 vmb xx vvi n2 pc-acp vbi vvn, p-acp d vbz dt n1 pp-f dt n1,
(42) sermon (DIV1)
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then you must not obey for feare of the law, for this is the fashion of the world,
then you must not obey for Fear of the law, for this is the fashion of the world,
cs pn22 vmb xx vvi p-acp n1 pp-f dt n1, p-acp d vbz dt n1 pp-f dt n1,
(42) sermon (DIV1)
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then you must not receiue the sacrament for order, for this is the fashion of the worlde,
then you must not receive the sacrament for order, for this is the fashion of the world,
cs pn22 vmb xx vvi dt n1 p-acp n1, p-acp d vbz dt n1 pp-f dt n1,
(42) sermon (DIV1)
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then you must not come to church for custom, for this is the fashion of the worlde,
then you must not come to Church for custom, for this is the fashion of the world,
cs pn22 vmb xx vvi p-acp n1 p-acp n1, p-acp d vbz dt n1 pp-f dt n1,
(42) sermon (DIV1)
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then you must not make religion but a table talke, for this is the fashion of the world,
then you must not make Religion but a table talk, for this is the fashion of the world,
cs pn22 vmb xx vvi n1 p-acp dt n1 n1, p-acp d vbz dt n1 pp-f dt n1,
(42) sermon (DIV1)
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then you must not turne with the time, for this is the fashion of the world,
then you must not turn with the time, for this is the fashion of the world,
cs pn22 vmb xx vvi p-acp dt n1, c-acp d vbz dt n1 pp-f dt n1,
(42) sermon (DIV1)
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then you must not deferre to doe good till you die, for this is the fashion of the worlde.
then you must not defer to do good till you die, for this is the fashion of the world.
cs pn22 vmb xx vvi pc-acp vdi j c-acp pn22 vvb, p-acp d vbz dt n1 pp-f dt n1.
(42) sermon (DIV1)
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The worlde is a badde patterne to followe, because as the flesh followeth the deuill: so the worlde followeth the fleshe.
The world is a bad pattern to follow, Because as the Flesh follows the Devil: so the world follows the Flesh.
dt n1 vbz dt vvd n1 pc-acp vvi, c-acp c-acp dt n1 vvz dt n1: av dt n1 vvz dt n1.
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Therefore saie no more wee must doe as the worlde doth, but rather we must not doe as the world doth.
Therefore say no more we must do as the world does, but rather we must not do as the world does.
av vvb av-dx av-dc pns12 vmb vdi c-acp dt n1 vdz, cc-acp av-c pns12 vmb xx vdi c-acp dt n1 vdz.
(42) sermon (DIV1)
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You say you go so, because it is the fashion, God saith goe not so, because it is the fashion.
You say you go so, Because it is the fashion, God Says go not so, Because it is the fashion.
pn22 vvb pn22 vvb av, c-acp pn31 vbz dt n1, np1 vvz vvi xx av, c-acp pn31 vbz dt n1.
(42) sermon (DIV1)
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If you come but in the fashion, you shall bee in the abuse:
If you come but in the fashion, you shall be in the abuse:
cs pn22 vvb cc-acp p-acp dt n1, pn22 vmb vbi p-acp dt n1:
(42) sermon (DIV1)
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There is no man that weareth the cutters fashion, but he is a cutter, none which cutteth his haire like them which are proud, but he is proud:
There is no man that weareth the cutters fashion, but he is a cutter, none which cutteth his hair like them which Are proud, but he is proud:
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(42) sermon (DIV1)
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none that coloureth her face like them which are wanton, but shee is wanton: none which sweareth like them which lie, but hee will lie as well as sweare.
none that coloureth her face like them which Are wanton, but she is wanton: none which Sweareth like them which lie, but he will lie as well as swear.
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(42) sermon (DIV1)
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Therefore make not your life of the worldes fashion, the wedding garment was of an other fashion than all the rest:
Therefore make not your life of the world's fashion, the wedding garment was of an other fashion than all the rest:
av vvb xx po22 n1 pp-f dt ng1 n1, dt vvg n1 vbds pp-f dt j-jn n1 cs d dt n1:
(42) sermon (DIV1)
890
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therefore if thou fashionest they selfe like the rest, thou hast not on thee the wedding garment,
Therefore if thou fashionest they self like the rest, thou hast not on thee the wedding garment,
av cs pns21 vv2 pns32 n1 av-j dt n1, pns21 vh2 xx p-acp pno21 dt n1 n1,
(42) sermon (DIV1)
890
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8745
for this was nothing like vnto the reste.
for this was nothing like unto the rest.
p-acp d vbds pix j p-acp dt n1.
(42) sermon (DIV1)
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8746
Christes garment was of another manner of fashion differing from the worlde, so thy life must bee of another fashion than the worldes: Christ's garment was of Another manner of fashion differing from the world, so thy life must be of Another fashion than the world's:
npg1 n1 vbds pp-f j-jn n1 pp-f n1 vvg p-acp dt n1, av po21 n1 vmb vbi pp-f j-jn n1 cs dt n2:
(42) sermon (DIV1)
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or else as the fashion of the worlde passeth away, so thou shalt passe and perish with it.
or Else as the fashion of the world passes away, so thou shalt pass and perish with it.
cc av c-acp dt n1 pp-f dt n1 vvz av, av pns21 vm2 vvi cc vvi p-acp pn31.
(42) sermon (DIV1)
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God doth not like the fashion of the worlde and surelie he liketh as ill the fashion of Idolatrie,
God does not like the fashion of the world and surely he liketh as ill the fashion of Idolatry,
np1 vdz xx av-j dt n1 pp-f dt n1 cc av-j pns31 vvz p-acp j-jn dt n1 pp-f n1,
(42) sermon (DIV1)
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or the fashion of Antichrist, as the fashion of the worlde. He which biddeth vs to refraine from euerie shewe of euill:
or the fashion of Antichrist, as the fashion of the world. He which bids us to refrain from every show of evil:
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(42) sermon (DIV1)
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would haue vs refraine from the shewe of Idolatrie, and the shewe of Heresie: for these are the greatest euils.
would have us refrain from the show of Idolatry, and the show of Heresy: for these Are the greatest evils.
vmd vhi pno12 vvi p-acp dt n1 pp-f n1, cc dt n1 pp-f n1: c-acp d vbr dt js n2-jn.
(42) sermon (DIV1)
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But if we bee not Idolatours, yet we haue the shewe of Idolatry.
But if we be not Idolaters, yet we have the show of Idolatry.
p-acp cs pns12 vbb xx n2, av pns12 vhb dt n1 pp-f n1.
(42) sermon (DIV1)
890
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If wee bee not of Antichristes religion, yet we bee of Antichristes fashion, so long as wee shew foorth the same badge,
If we be not of Antichristes Religion, yet we be of Antichristes fashion, so long as we show forth the same badge,
cs pns12 vbb xx pp-f npg1 n1, av pns12 vbb pp-f npg1 n1, av av-j c-acp pns12 vvb av dt d n1,
(42) sermon (DIV1)
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and cognisance, you know what I meane. This is to iumpe with the world and leape to hell.
and cognisance, you know what I mean. This is to jump with the world and leap to hell.
cc n1, pn22 vvb r-crq pns11 vvb. d vbz pc-acp vvi p-acp dt n1 cc vvi p-acp n1.
(42) sermon (DIV1)
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This is not to be in fashion, but out of fashion, therefore nowe yee shall heare the best fashion.
This is not to be in fashion, but out of fashion, Therefore now ye shall hear the best fashion.
d vbz xx pc-acp vbi p-acp n1, cc-acp av pp-f n1, av av pn22 vmb vvi dt js n1.
(42) sermon (DIV1)
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It followeth, Be you changed, by the renewing of your mindes. This is the second part of your reasonable seruice:
It follows, Be you changed, by the renewing of your minds. This is the second part of your reasonable service:
pn31 vvz, vbb pn22 vvn, p-acp dt vvg pp-f po22 n2. d vbz dt ord n1 pp-f po22 j n1:
(42) sermon (DIV1)
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The changing and renewing of the minde to the likenesse wherein it was created. The changing and renewing of the mind to the likeness wherein it was created.
dt j-vvg cc vvg pp-f dt n1 p-acp dt n1 c-crq pn31 vbds vvn.
(42) sermon (DIV1)
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As before he required you to giue your bodies, so here hee requireth you to giue your mindes. Outwarde seruice is like a tinckling Cimball,
As before he required you to give your bodies, so Here he requires you to give your minds. Outward service is like a tinkling Cimball,
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(42) sermon (DIV1)
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though it hath neuer so pleasant a sounde, yet it doth not please God, because it hath no minde to please him,
though it hath never so pleasant a sound, yet it does not please God, Because it hath no mind to please him,
cs pn31 vhz av av j dt n1, av pn31 vdz xx vvi np1, c-acp pn31 vhz dx n1 pc-acp vvi pno31,
(42) sermon (DIV1)
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so is the seruice of the eie, or the eare, or the hand, or the foote, if the minde be away:
so is the service of the eye, or the ear, or the hand, or the foot, if the mind be away:
av vbz dt n1 pp-f dt n1, cc dt n1, cc dt n1, cc dt n1, cs dt n1 vbb av:
(42) sermon (DIV1)
890
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it may please other like the Cimball, but it pleaseth not God.
it may please other like the Cimball, but it Pleases not God.
pn31 vmb vvi j-jn av-j dt n1, cc-acp pn31 vvz xx np1.
(42) sermon (DIV1)
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The body is a seruant as well as the soule, but there is no promise made to the bodilie seruice, but to the Spirituall seruice:
The body is a servant as well as the soul, but there is no promise made to the bodily service, but to the Spiritual service:
dt n1 vbz dt n1 c-acp av c-acp dt n1, cc-acp pc-acp vbz dx n1 vvn p-acp dt j n1, cc-acp p-acp dt j n1:
(42) sermon (DIV1)
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For vnlesse the minde worke, the bodie will serue but a while: Therefore make cleane within, saith Christ.
For unless the mind work, the body will serve but a while: Therefore make clean within, Says christ.
c-acp cs dt n1 n1, dt n1 vmb vvi p-acp dt n1: av vvi av-j a-acp, vvz np1.
(42) sermon (DIV1)
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Sanctification begins within, vntill the minde be renewed, the body is neuer sacrificed. Sanctification begins within, until the mind be renewed, the body is never sacrificed.
n1 vvz a-acp, c-acp dt n1 vbb vvn, dt n1 vbz av vvd.
(42) sermon (DIV1)
891
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Therefore now Paul shewes as it were the knife that must kill this sacrifice, that is the minde, the minde must sacrifice the bodie.
Therefore now Paul shows as it were the knife that must kill this sacrifice, that is the mind, the mind must sacrifice the body.
av av np1 vvz c-acp pn31 vbdr dt n1 cst vmb vvi d n1, cst vbz dt n1, dt n1 vmb vvi dt n1.
(42) sermon (DIV1)
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Be ye chaunged, as if he should say, Suffer your selues to be chaunged as Noah suffered himselfe to bee couered, that is, Grien• not the spirit, doe not resist God, bee not against your conuersion, Be you changed, as if he should say, Suffer your selves to be changed as Noah suffered himself to be covered, that is, Grien• not the Spirit, do not resist God, be not against your conversion,
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(42) sermon (DIV1)
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and GOD wil conuert you, God will comfort you, God will renew you.
and GOD will convert you, God will Comfort you, God will renew you.
cc np1 vmb vvi pn22, np1 vmb vvi pn22, np1 vmb vvi pn22.
(42) sermon (DIV1)
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By this renewing of our minds, Paule calleth to our remembrance, that once we had a pure minde,By this renewing of our minds, Paul calls to our remembrance, that once we had a pure mind,
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and that we come the neerer vnto God, the neerer we draw to that similitude againe.
and that we come the nearer unto God, the nearer we draw to that similitude again.
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And therefore the Scripture calleth so often for a newe man, a newe creature, a new heart:
And Therefore the Scripture calls so often for a new man, a new creature, a new heart:
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As ye may reade, Psal. 51. 10. Dauid praieth the Lorde to create him a new heart, not to correct his olde heart,
As you may read, Psalm 51. 10. David Prayeth the Lord to create him a new heart, not to correct his old heart,
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but to create him a new heart. Shewing that his heart was like an old garment so rotten and tattered, that he coulde make no good of it by patching and peecing,
but to create him a new heart. Showing that his heart was like an old garment so rotten and tattered, that he could make no good of it by patching and peecing,
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but must euen cast it off, and take a newe. Therefore Paul saith, Cast off the olde man:
but must even cast it off, and take a new. Therefore Paul Says, Cast off the old man:
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Not pick him and wash him till hee bee cleane, but cast him off, and begin a new as Dauid did.
Not pick him and wash him till he be clean, but cast him off, and begin a new as David did.
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Wil yee knowe what this renewing is? It is the repairing of the Image of God,
Wil ye know what this renewing is? It is the repairing of the Image of God,
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vntill we bee like Adam when hee dwelt in Paradise:
until we be like Adam when he dwelled in Paradise:
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As there is a whole olde man, so there must bee a whole new man, the olde man must chaunge with the new man, wisedome for wisedome, loue for loue, feare for feare, his worldy wisedome for heauenly wisedome, his carnall loue for spirituall loue, his seruile feare for Christian feare, his idle thoughts,
As there is a Whole old man, so there must be a Whole new man, the old man must change with the new man, Wisdom for Wisdom, love for love, Fear for Fear, his worldy Wisdom for heavenly Wisdom, his carnal love for spiritual love, his servile Fear for Christian Fear, his idle thoughts,
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for holie thoughts, his vaine wordes for holesome wordes, his fleshly works for sanctified works.
for holy thoughts, his vain words for wholesome words, his fleshly works for sanctified works.
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If the minde must be so renewed, I would know of the Papists where are their pure naturals,
If the mind must be so renewed, I would know of the Papists where Are their pure naturals,
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if our naturals were pure, our mindes neede not to bee renewed, for it is good to bee pure, and euill to change it:
if our naturals were pure, our minds need not to be renewed, for it is good to be pure, and evil to change it:
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but because there is no purenes in vs, therefore the Apostle would haue vs changed.
but Because there is no pureness in us, Therefore the Apostle would have us changed.
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Againe, let them tell me why our mindes should bee renewed, if we haue free will to doe good if wee list:
Again, let them tell me why our minds should be renewed, if we have free will to do good if we list:
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But because our mindes are so corrupted, that wee haue no free will to good, nor will to doe good neither, therefore the Apostle would haue our mindes renewed.
But Because our minds Are so corrupted, that we have no free will to good, nor will to do good neither, Therefore the Apostle would have our minds renewed.
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Thus one word of God hath battered two Castles of Antichrist. FINIS.
Thus one word of God hath battered two Castles of Antichrist. FINIS.
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A looking Glasse for Christians.
A looking Glass for Christians.
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Rom. 12. 3. I say through the grace that is giuen vnto me, to euerie one that is among you, that no man presume to vnderstand aboue that which is meete to vnderstand,
Rom. 12. 3. I say through the grace that is given unto me, to every one that is among you, that no man presume to understand above that which is meet to understand,
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but that he vnderstande according to Sobrietie, as God hath dealth to euerie man the measure of faith.
but that he understand according to Sobriety, as God hath deals to every man the measure of faith.
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FIrst of the Preface, and then of the counsell.
First of the Preface, and then of the counsel.
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In the first verse of this Chapter, Paule perswaded the Romanes, by the mercie of GOD towardes them, heere hee perswadeth them By the grace of GOD towardes him.
In the First verse of this Chapter, Paul persuaded the Romans, by the mercy of GOD towards them, Here he Persuadeth them By the grace of GOD towards him.
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Paul speakes like a man in his deathbed.Paul speaks like a man in his deathbed.
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which is set to giue good counsel, and goeth from one lesson to another, as though hee would speake al with a breath.
which is Set to give good counsel, and Goes from one Lesson to Another, as though he would speak all with a breath.
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First he counselled them to make their bodies serue God, because the bodie is a seruant as well as the soule,
First he counseled them to make their bodies serve God, Because the body is a servant as well as the soul,
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then he forbad them to fashion themselues to the worlde, because no man can serue two contrarie maisters.
then he forbade them to fashion themselves to the world, Because no man can serve two contrary masters.
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Then he aduised thē to renew their mindes, because except the minde be reformed, the body will serue but a while.
Then he advised them to renew their minds, Because except the mind be reformed, the body will serve but a while.
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And now to make vp this Testament (as it were) hee admonisheth them to rest in the knowledge of Gods will,
And now to make up this Testament (as it were) he Admonisheth them to rest in the knowledge of God's will,
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and not to search further nor to be proud of their knowledge, but to vse their knowledge to humble their pride.
and not to search further nor to be proud of their knowledge, but to use their knowledge to humble their pride.
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This lesson may seeme vaine to the Romanes: for they were not yet come to be wise,
This Lesson may seem vain to the Romans: for they were not yet come to be wise,
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and he councelleth thē not to be too wise. Paule saith; That the Gentiles sought after wisedome:
and he councelleth them not to be too wise. Paul Says; That the Gentiles sought After Wisdom:
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but he saith there, That the preaching of the Gospell seemed foolishnes vnto them, which was wisdom: but he Says there, That the preaching of the Gospel seemed foolishness unto them, which was Wisdom:
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& therefore God calleth them a foolish nation, because they counted the true wisedome foolishnes, and their owne follie wisedome.
& Therefore God calls them a foolish Nation, Because they counted the true Wisdom foolishness, and their own folly Wisdom.
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For this cause there was such emulation between the Iew and the Gentile, one despised another,
For this cause there was such emulation between the Iew and the Gentile, one despised Another,
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because they did not accorde what wisedome was, although both sought for it.
Because they did not accord what Wisdom was, although both sought for it.
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Therefore that ye may not only seeke wisdome as the Gentiles did, but finde wisedome as Salomon did, Paul laieth a foundation for wisedome to stay vpon, which he cals Sobrietie. Be wise according to Sobrietie, which is this, By the grace of GOD which is giuen to me.
Therefore that you may not only seek Wisdom as the Gentiles did, but find Wisdom as Solomon did, Paul Layeth a Foundation for Wisdom to stay upon, which he calls Sobriety. Be wise according to Sobriety, which is this, By the grace of GOD which is given to me.
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Because he speakes to all, and his charge is of great moment, and they which thinke themselues wise, will hardly bee perswaded but that they are wise:
Because he speaks to all, and his charge is of great moment, and they which think themselves wise, will hardly be persuaded but that they Are wise:
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therefore he comes with authoritie like an ambassadour from GOD, and saith, By the grace of GOD which is giuen to mee, that is, by the vertue of mine Apostleship, which I haue not receiued from men,
Therefore he comes with Authority like an ambassador from GOD, and Says, By the grace of GOD which is given to me, that is, by the virtue of mine Apostleship, which I have not received from men,
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but from GOD, nor from earth but from heauen, I charge you that no man among you, whether he be learned or vnlearned,
but from GOD, nor from earth but from heaven, I charge you that no man among you, whither he be learned or unlearned,
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whether he bee an hearer or a teacher, presume to knowe aboue that which is meete to knowe:
whither he be an hearer or a teacher, presume to know above that which is meet to know:
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that is, make himselfe wiser than he is, or boast of the graces which GOD hath giuen him,
that is, make himself Wiser than he is, or boast of the graces which GOD hath given him,
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or despise the giftes of God in other, or rome beyond his calling, or trouble his head with curiosities,
or despise the Gifts of God in other, or room beyond his calling, or trouble his head with curiosities,
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but that hee bee wise according to sobrietie, that is, walke within his vocation, be humble in his knowledge,
but that he be wise according to sobriety, that is, walk within his vocation, be humble in his knowledge,
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and vse his gifts to the profite of other, as GOD hath giuen to euery man the measure of faith:
and use his Gifts to the profit of other, as GOD hath given to every man the measure of faith:
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that is, remembring that it is a gift of God, which hath dealt gifts to other as well as to him, that they might doe him good,
that is, remembering that it is a gift of God, which hath dealt Gifts to other as well as to him, that they might do him good,
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and turne them either into pride, or into enuie, or into wiles, or into strife, or one cogitation or other, as their superfluous Manna turned into wormes:
and turn them either into pride, or into envy, or into wiles, or into strife, or one cogitation or other, as their superfluous Manna turned into worms:
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as he may do them good, so that if you aske Paul as the Iewes asked Christ, By what authoritie doest thou this? he sheweth his letters Patents from the King himselfe, by the Grace of God, &c. Well doth he call his Apostleship the grace of God: for he was a persecutor of the same doctrine which hee preached,
as he may do them good, so that if you ask Paul as the Iewes asked christ, By what Authority dost thou this? he shows his letters Patents from the King himself, by the Grace of God, etc. Well does he call his Apostleship the grace of God: for he was a persecutor of the same Doctrine which he preached,
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and therefore if it had not beene Gods meruailous grace, he should neuer haue bin an Apostle.
and Therefore if it had not been God's marvelous grace, he should never have been an Apostle.
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It was as straunge to heare that persecuting Saul was among the Apostles, as to heare that King Saule was among the Prophets, but by the grace of God (saith Paul ) so it is.
It was as strange to hear that persecuting Saul was among the Apostles, as to hear that King Saule was among the prophets, but by the grace of God (Says Paul) so it is.
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I did not vsurpe this calling, but it was giuen me.
I did not usurp this calling, but it was given me.
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I came not from men, as I did before when I persecuted, but I am sent from God.
I Come not from men, as I did before when I persecuted, but I am sent from God.
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do not count mine office a labour or a burden, but I esteeme it a grace, The grace of God both to me and to you.
do not count mine office a labour or a burden, but I esteem it a grace, The grace of God both to me and to you.
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By this Paule teacheth vs to receiue the ministerie of the worde as a grace from God: For if Paule speake by grace,
By this Paul Teaches us to receive the Ministry of the word as a grace from God: For if Paul speak by grace,
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then you heare by grace, as hee said, I speake by the grace of God which is giuen to me:
then you hear by grace, as he said, I speak by the grace of God which is given to me:
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so you may say, Wee heare by the grace of God which is giuen to vs:
so you may say, we hear by the grace of God which is given to us:
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and therefore I exhort you, as he did the Corinthians. Receiue not the grace of God in vaine. Now to his counsell:
and Therefore I exhort you, as he did the Corinthians. Receive not the grace of God in vain. Now to his counsel:
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Let no man presume to vnderstand aboue that which is meete to vnderstand, but let euery man vnderstand according to sobrietie. Let no man presume to understand above that which is meet to understand, but let every man understand according to sobriety.
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When the Apostle speaketh of things meete to vnderstand, he signifieth, that it is not meete to search all things.
When the Apostle speaks of things meet to understand, he signifies, that it is not meet to search all things.
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It seemes that many among the Romanes were sicke of our disease, which is, to thinke our selues wiser than we are:
It seems that many among the Romans were sick of our disease, which is, to think our selves Wiser than we Are:
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therefore he which taught them to bee wise in all his exhortations before, teacheth them here not to bee ouerwise, but sober wise. As God appointeth the Iewes a measure,
Therefore he which taught them to be wise in all his exhortations before, Teaches them Here not to be overwise, but Sobrium wise. As God appoints the Iewes a measure,
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(43) sermon (DIV1)
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howe much Manna they might gather, so Paule appointeth the Romanes a measure, howe much wisedome they might gather.
how much Manna they might gather, so Paul appoints the Romans a measure, how much Wisdom they might gather.
c-crq d n1 pns32 vmd vvi, av np1 vvz dt njp2 dt n1, c-crq d n1 pns32 vmd vvi.
(43) sermon (DIV1)
894
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The Iewes measure of Manna was so much as an Homer would hold, the Romans measure of wisedome is so much as sobrietie woulde holde.
The Iewes measure of Manna was so much as an Homer would hold, the Roman measure of Wisdom is so much as sobriety would hold.
dt np2 n1 pp-f n1 vbds av av-d c-acp dt np1 vmd vvi, dt njp2 n1 pp-f n1 vbz av av-d c-acp n1 vmd vvi.
(43) sermon (DIV1)
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For as the Manna which the Iews gathered ouer an Homer did them no good but mold and fuste:
For as the Manna which the Iews gathered over an Homer did them no good but mould and fust:
p-acp p-acp dt n1 r-crq dt np2 vvd p-acp dt np1 vdd pno32 dx j p-acp n1 cc vvi:
(43) sermon (DIV1)
894
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so the wisedome which men gather more than Sobrietie, doth no good, but puffe them and corrupt them,
so the Wisdom which men gather more than Sobriety, does not good, but puff them and corrupt them,
av dt n1 r-crq n2 vvb av-dc cs n1, vdz xx j, cc-acp n1 pno32 cc vvi pno32,
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so looke lest your owne wisedome deceiue your selues:
so look lest your own Wisdom deceive your selves:
av vvb cs po22 d n1 vvi po22 n2:
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When Paule entred into this sage doctrine, which I may call the lopping or pruning of wisedome, which must bee kept lowe,
When Paul entered into this sage Doctrine, which I may call the lopping or pruning of Wisdom, which must be kept low,
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(43) sermon (DIV1)
894
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like a man which is giuen to be pursie and grosse, hee summoneth all sorts of men to heare him,
like a man which is given to be pursy and gross, he summoneth all sorts of men to hear him,
av-j dt n1 r-crq vbz vvn pc-acp vbi j cc j, pns31 n1 d n2 pp-f n2 pc-acp vvi pno31,
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as though he spake of a faulte, like the darkenesse of Aegipt which went ouer the whole land:
as though he spoke of a fault, like the darkness of Egypt which went over the Whole land:
c-acp cs pns31 vvd pp-f dt n1, av-j dt n1 pp-f np1 r-crq vvd p-acp dt j-jn n1:
(43) sermon (DIV1)
894
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therefore hee exceptes no calling nor person, but crieth, I say vnto euerie one, &c. The wise and the auncient and the learned are to learne this lesson.
Therefore he exceptes no calling nor person, but cries, I say unto every one, etc. The wise and the ancient and the learned Are to Learn this Lesson.
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894
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One thing is behinde saith Christ to him which thought be had done all: One thing is behind Says christ to him which Thought be had done all:
crd n1 vbz a-acp vvz np1 p-acp pno31 r-crq n1 vbb vhn vdn d:
(43) sermon (DIV1)
894
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So one thing is behind to him which thinkes that he knoweth al. Art thou wise? be not too wise like thy mother Eue, which would knowe as much as God.
So one thing is behind to him which thinks that he Knoweth all Art thou wise? be not too wise like thy mother Eue, which would know as much as God.
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(43) sermon (DIV1)
894
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Paul hath two suites to moue vnto you, The first is, that ye would be wise, the other is, that yee would not bee too wise, Paul hath two suits to move unto you, The First is, that you would be wise, the other is, that ye would not be too wise,
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(43) sermon (DIV1)
894
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for too good (we say) is starke naught: So he which is too wise, is a verie foole.
for too good (we say) is stark nought: So he which is too wise, is a very fool.
c-acp av j (pns12 vvb) vbz av-j pix: av pns31 r-crq vbz av j, vbz dt j n1.
(43) sermon (DIV1)
894
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Nay (saith Salomon) there is more hope of a foole, than of him which is wise in his owne conceit:
Nay (Says Solomon) there is more hope of a fool, than of him which is wise in his own conceit:
uh-x (vvz np1) pc-acp vbz dc n1 pp-f dt n1, cs pp-f pno31 r-crq vbz j p-acp po31 d n1:
(43) sermon (DIV1)
894
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there is hope of a foole that he may be wise, because he wil heare instruction,
there is hope of a fool that he may be wise, Because he will hear instruction,
a-acp vbz n1 pp-f dt n1 cst pns31 vmb vbi j, c-acp pns31 vmb vvi n1,
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894
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but of him which is wise in his owne conceit, there is no hope to make him wise,
but of him which is wise in his own conceit, there is no hope to make him wise,
cc-acp pp-f pno31 r-crq vbz j p-acp po31 d n1, pc-acp vbz dx n1 pc-acp vvi pno31 j,
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894
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because hee thinketh he knoweth that which he should learne.
Because he Thinketh he Knoweth that which he should Learn.
c-acp pns31 vvz pns31 vvz cst r-crq pns31 vmd vvi.
(43) sermon (DIV1)
894
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For this cause Christ pronounced his woes to the Pharisies, and his doctrines to the people:
For this cause christ pronounced his woes to the Pharisees, and his doctrines to the people:
p-acp d n1 np1 vvd po31 n2 p-acp dt np2, cc po31 n2 p-acp dt n1:
(43) sermon (DIV1)
894
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Because the whole (saith Christ) haue no neede of a Phisitian, that is, they that thinke themselues wise like the Pharisies, thinke they haue no need of a teacher,Because the Whole (Says christ) have no need of a physician, that is, they that think themselves wise like the Pharisees, think they have no need of a teacher,
p-acp dt j-jn (vvz np1) vhb dx n1 pp-f dt n1, cst vbz, pns32 cst vvb px32 j av-j dt np2, vvb pns32 vhb dx n1 pp-f dt n1,
(43) sermon (DIV1)
894
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and therefore Christ did not teach them, but rate them, and teach them which did not thinke themselues wise.
and Therefore christ did not teach them, but rate them, and teach them which did not think themselves wise.
cc av np1 vdd xx vvi pno32, cc-acp vvb pno32, cc vvi pno32 r-crq vdd xx vvi px32 j.
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894
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Therfore if we will be Christs schollers, we must be Paules schollers, that is, Presume to know no more than is meet to know, and then he will teach vs as much as is meet to knowe.
Therefore if we will be Christ Scholars, we must be Paul's Scholars, that is, Presume to know no more than is meet to know, and then he will teach us as much as is meet to know.
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(43) sermon (DIV1)
894
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There is as much need to warne men with Paule, that they be not ouer wise,
There is as much need to warn men with Paul, that they be not over wise,
pc-acp vbz p-acp d n1 pc-acp vvi n2 p-acp np1, cst pns32 vbb xx p-acp j,
(43) sermon (DIV1)
895
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as to warne them with Salomon, to seeke wisedome, for there is an errour of the left hand, and of the right hand. as to warn them with Solomon, to seek Wisdom, for there is an error of the left hand, and of the right hand.
c-acp pc-acp vvi pno32 p-acp np1, pc-acp vvi n1, p-acp pc-acp vbz dt n1 pp-f dt j n1, cc pp-f dt j-jn n1.
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A man may bee as well too wise as too simple, too carefull as too carelesse, too hastie as too slacke,
A man may be as well too wise as too simple, too careful as too careless, too hasty as too slack,
dt n1 vmb vbi a-acp av av j c-acp av j, av j c-acp av j, av j c-acp av j,
(43) sermon (DIV1)
895
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and therefore Salomon saith, Turne not to the left hand, nor to the right.
and Therefore Solomon Says, Turn not to the left hand, nor to the right.
cc av np1 vvz, vvb xx p-acp dt j n1, ccx p-acp dt n-jn.
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895
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And againe, Be not too iust, neither make thy selfe too wise, And againe, If thou haue found honie, eat not too much. And again, Be not too just, neither make thy self too wise, And again, If thou have found honey, eat not too much.
cc av, vbb xx av j, av-dx vvi po21 n1 av j, cc av, cs pns21 vhb vvn n1, vvb xx av av-d.
(43) sermon (DIV1)
895
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All which places doe shew, that men are giuen to ouer reach, like Moses, which when he had heard God, would needs see him too, which was not possible for man to beholde.
All which places do show, that men Are given to over reach, like Moses, which when he had herd God, would needs see him too, which was not possible for man to behold.
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(43) sermon (DIV1)
895
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This is the last sleight of Satan when hee cannot keepe men frō knowledge, then he casteth how to puffe them vp with their knowledge, which makes them as vaine, as ignorance made thē before.
This is the last sleight of Satan when he cannot keep men from knowledge, then he Cast how to puff them up with their knowledge, which makes them as vain, as ignorance made them before.
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(43) sermon (DIV1)
895
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Festus did not apply truely, when he said, that too much learning had made Paule mad: but it is true, that too much learning hath made other mad, Festus did not apply truly, when he said, that too much learning had made Paul mad: but it is true, that too much learning hath made other mad,
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(43) sermon (DIV1)
895
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& would haue made Paul mad too, if he had beene as proud of his learning,
& would have made Paul mad too, if he had been as proud of his learning,
cc vmd vhi vvn np1 j av, cs pns31 vhd vbn a-acp j pp-f po31 n1,
(43) sermon (DIV1)
895
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as Festus was of his honor: & for all that hee was an Apostle, yet it beganne to worke vpon him:
as Festus was of his honour: & for all that he was an Apostle, yet it began to work upon him:
c-acp np1 vbds pp-f po31 n1: cc p-acp d cst pns31 vbds dt n1, av pn31 vvd pc-acp vvi p-acp pno31:
(43) sermon (DIV1)
895
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As he saith, I was almost puft vp with the multitude of reuelations, hee was not wise aboue sobrietie, but he was almost wise aboue sobrietie. And therefore hee might well sound the retire of wisedome: As he Says, I was almost puffed up with the multitude of revelations, he was not wise above sobriety, but he was almost wise above sobriety. And Therefore he might well found the retire of Wisdom:
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(43) sermon (DIV1)
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Looke to your wisedome, and learning, and knowledge, for I my selfe was almost puft vp with it.
Look to your Wisdom, and learning, and knowledge, for I my self was almost puffed up with it.
vvb p-acp po22 n1, cc n1, cc n1, c-acp pns11 po11 n1 vbds av vvn a-acp p-acp pn31.
(43) sermon (DIV1)
896
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If Paule might learne his owne lesson, then it is like that none heere haue learned it.
If Paul might Learn his own Lesson, then it is like that none Here have learned it.
cs np1 vmd vvi po31 d n1, cs pn31 vbz j cst pix av vhb vvn pn31.
(43) sermon (DIV1)
896
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The Scribes and Pharisies did not come to Christ, as the people came to Iohn to aske, Maister what shall wee doe? But these Rabbies might haue come to Christ as well as there schollers came to Christ disciples:
The Scribes and Pharisees did not come to christ, as the people Come to John to ask, Master what shall we do? But these Rabbies might have come to christ as well as there Scholars Come to christ Disciples:
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(43) sermon (DIV1)
896
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to whom hee would haue aunswered like Paul, Be wise vnto sobrietie. Fiue things in my iudgmēt, are to be noted in these wordes.
to whom he would have answered like Paul, Be wise unto sobriety. Fiue things in my judgement, Are to be noted in these words.
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(43) sermon (DIV1)
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The first is, that wisedome is a thing to be desired, for when hee saith, not aboue sobrietie, hee woulde haue vs wise within sobrietie. The second is, that euerie man affecteth a kinde of wisedom, either according to sobrietie, as Paule counselled the Romans, or aboue sobrietie, as the Romanes did before.
The First is, that Wisdom is a thing to be desired, for when he Says, not above sobriety, he would have us wise within sobriety. The second is, that every man affects a kind of Wisdom, either according to sobriety, as Paul counseled the Roman, or above sobriety, as the Romans did before.
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(43) sermon (DIV1)
897
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The third is, few are wise, as God counteth wisedome, & therefore Paul speaketh to all,
The third is, few Are wise, as God counteth Wisdom, & Therefore Paul speaks to all,
dt ord vbz, d vbr j, c-acp np1 vvz n1, cc av np1 vvz p-acp d,
(43) sermon (DIV1)
897
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as though all were to learne this lesson.
as though all were to Learn this Lesson.
c-acp cs d vbdr pc-acp vvi d n1.
(43) sermon (DIV1)
897
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The fourth is, that sobrietie doth shew like a glasse who are wise, and who are not The last is, that the wisedome which goeth.
The fourth is, that sobriety does show like a glass who Are wise, and who Are not The last is, that the Wisdom which Goes.
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(43) sermon (DIV1)
897
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beyond sobrietie, doth hurt him which hath it, and other.
beyond sobriety, does hurt him which hath it, and other.
p-acp n1, vdz vvi pno31 r-crq vhz pn31, cc j-jn.
(43) sermon (DIV1)
897
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For when Paul saith be wise to sobrietie, he implieth that who is not so, is in a kind of distemperature, like one scarse sober.
For when Paul Says be wise to sobriety, he Implies that who is not so, is in a kind of distemperature, like one scarce Sobrium.
p-acp c-crq np1 vvz vbb j p-acp n1, pns31 vvz cst r-crq vbz xx av, vbz p-acp dt n1 pp-f n1, av-j pi av-j j.
(43) sermon (DIV1)
897
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As the meate which is not digested with exercise, doth rumble in the stomacke: So the knowledge which is not digested with sobrietie, troubleth the braine.
As the meat which is not digested with exercise, does rumble in the stomach: So the knowledge which is not digested with sobriety, Troubles the brain.
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(43) sermon (DIV1)
897
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Touching the first point, the forbidden tree seemed to Eue a tree to bee desired, because it would teach them knowledge.
Touching the First point, the forbidden tree seemed to Eue a tree to be desired, Because it would teach them knowledge.
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(43) sermon (DIV1)
898
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Nature taught her that knowledge was a thing to be desired: Though the Serpent pointed her to a wrōg tree.
Nature taught her that knowledge was a thing to be desired: Though the Serpent pointed her to a wrong tree.
n1 vvd pno31 d n1 vbds dt n1 pc-acp vbi vvn: cs dt n1 vvd pno31 p-acp dt n-jn n1.
(43) sermon (DIV1)
898
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For in deed the tree of life was the tree of knowledge.
For in deed the tree of life was the tree of knowledge.
p-acp p-acp n1 dt n1 pp-f n1 vbds dt n1 pp-f n1.
(43) sermon (DIV1)
898
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and when they went to the other tree, they chaunged their knowledge for ignorance, as they chaunged their holines for wickednes.
and when they went to the other tree, they changed their knowledge for ignorance, as they changed their holiness for wickedness.
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(43) sermon (DIV1)
898
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Beside all other vertues are called wisedome, to shewe that wisdome is the bond of vertues, and as much to be desired as all the rest.
Beside all other Virtues Are called Wisdom, to show that Wisdom is the bound of Virtues, and as much to be desired as all the rest.
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(43) sermon (DIV1)
898
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Beside, God himselfe is called wisedome, to shew, that in nothing we can come neerer God,
Beside, God himself is called Wisdom, to show, that in nothing we can come nearer God,
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(43) sermon (DIV1)
898
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than in the studie of wisedome.
than in the study of Wisdom.
cs p-acp dt n1 pp-f n1.
(43) sermon (DIV1)
898
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Beside, the word, the spirit and the ministerie, are all appointed to teach wisedome, because other thinges are not so necessarie, therefore they haue not so many school-masters.
Beside, the word, the Spirit and the Ministry, Are all appointed to teach Wisdom, Because other things Are not so necessary, Therefore they have not so many Schoolmasters.
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(43) sermon (DIV1)
898
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Salomon speaking of wisedome, preferreth it before siluer, to shew, that wee should desire it before siluer:Solomon speaking of Wisdom, preferreth it before silver, to show, that we should desire it before silver:
np1 vvg pp-f n1, vvz pn31 p-acp n1, pc-acp vvi, cst pns12 vmd vvi pn31 p-acp n1:
(43) sermon (DIV1)
899
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then before gold, to shew that we should desire it before gold: then before precious stones, to shew that we should desire it before precious stones.
then before gold, to show that we should desire it before gold: then before precious stones, to show that we should desire it before precious stones.
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(43) sermon (DIV1)
899
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Therfore Salomon prayed for wisdome, and Moses studied for wisdome, & the Queene of Sheba trauelled for wisedome, to shew that wisedome will requit all the laboures and paines that are taken for her.
Therefore Solomon prayed for Wisdom, and Moses studied for Wisdom, & the Queen of Sheba traveled for Wisdom, to show that Wisdom will requited all the labours and pains that Are taken for her.
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(43) sermon (DIV1)
899
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As wisedome is excellent aboue all, so it is affected of all, as oyle was, both of the wise Virgins and the foolish Virgins:
As Wisdom is excellent above all, so it is affected of all, as oil was, both of the wise Virgins and the foolish Virgins:
p-acp n1 vbz j p-acp d, av pn31 vbz vvn pp-f d, c-acp n1 vbds, d pp-f dt j n2 cc dt j n2:
(43) sermon (DIV1)
899
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Nay, the verie name to be wise, is so plausible, that Paul saith the Grecians sought after wisedome, they whome God called a foolish nation, The foolish nation (saith Paul) sought after wisdome, though hee doe not say that they found wisdome.
Nay, the very name to be wise, is so plausible, that Paul Says the Greeks sought After Wisdom, they whom God called a foolish Nation, The foolish Nation (Says Paul) sought After Wisdom, though he do not say that they found Wisdom.
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And in the second of Mathew we find, that the Gentiles called those men that were singular amongst them, by the name of wise-men, as we call them noble-men which are fingular amongst vs, shewing that wise-men should be noble-men, or noble-men should bee wise-men, according to the saying of Dauid: Beewise yee which iudge the earth. And in the second of Matthew we find, that the Gentiles called those men that were singular among them, by the name of Wise men, as we call them noblemen which Are fingular among us, showing that Wise men should be noblemen, or noblemen should be Wise men, according to the saying of David: Beewise ye which judge the earth.
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And likewise in Paul, we read that they which neuer knew what wisdom ment, yet named themselues Philosophers:
And likewise in Paul, we read that they which never knew what Wisdom meant, yet nam themselves Philosophers:
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that is Louers of wisdome, as though there were such a thing behinde which all men should loue. that is Lovers of Wisdom, as though there were such a thing behind which all men should love.
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Thus wisdome hath beene a marke, which euerie man hath shotte at, euer since Eue sought to bee as wise as her maker.
Thus Wisdom hath been a mark, which every man hath shot At, ever since Eue sought to be as wise as her maker.
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But as an hundred shoote, and not one hit the white:
But as an hundred shoot, and not one hit the white:
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so some come short of wisdome, and some flie ouer, and some goe beside, like the arrowes which Ionathan shot at Dauid. Therefore Salomon speaking of wise men saieth, I haue scarce found one among a thousand.
so Some come short of Wisdom, and Some fly over, and Some go beside, like the arrows which Ionathan shot At David. Therefore Solomon speaking of wise men Saith, I have scarce found one among a thousand.
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Therefore Paule makes a generall charge, Isaie to euery one, be wise according to sobrietie, as though euerie one had too much wisedome, or too little. Therefore Paul makes a general charge, Saiah to every one, be wise according to sobriety, as though every one had too much Wisdom, or too little.
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Vertue is a meane betwixt two vices, which couch so close beside her, that one can scarse see her.
Virtue is a mean betwixt two vices, which couch so close beside her, that one can scarce see her.
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Couetousnesse on the one side, and prodigalitie on the other side, and charitie in the middest:Covetousness on the one side, and prodigality on the other side, and charity in the midst:
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pride on the one side, rusticitie on the other side, & comelines in the middest: Flaterie on the one side, malice on the other side, and loue in the middest:pride on the one side, rusticity on the other side, & comeliness in the midst: Flattery on the one side, malice on the other side, and love in the midst:
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carefulnes one the one side, carelesnes on the othe side, & diligence in the middest: difference on the one side, presumption on the other side, and faith in the middest:carefulness one the one side, carelessness on the other side, & diligence in the midst: difference on the one side, presumption on the other side, and faith in the midst:
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superstition on the one side, Atheiseme on the other side, and religion in the midst: ignorance on the one side, curiosity on the other side, and knowledge in the middest.Superstition on the one side, Atheism on the other side, and Religion in the midst: ignorance on the one side, curiosity on the other side, and knowledge in the midst.
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So that there is but one vertue still for two vices, therefore extremities beare rule in this world.
So that there is but one virtue still for two vices, Therefore extremities bear Rule in this world.
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Either we crie Hosanna, or else crucifige, either Christ must not washe our feete, or else he must wash our feete & body too, either we will haue Paul a God,
Either we cry Hosanna, or Else crucifige, either christ must not wash our feet, or Else he must wash our feet & body too, either we will have Paul a God,
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or else we say he is cursed of God, either we say, touch not, tast not,
or Else we say he is cursed of God, either we say, touch not, taste not,
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for it is vncleane, or else we say, let vs eate and drinke for to morrowe we shall die. for it is unclean, or Else we say, let us eat and drink for to morrow we shall die.
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If we loue, we do ouer-loue, if we feare, we doe ouer feare, if we bee carefull, wee are ouer carefull,
If we love, we do overlove, if we Fear, we do over Fear, if we be careful, we Are over careful,
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if wee be merrie, we are ouer merie, if we be solemne, we are ouer solemne,
if we be merry, we Are over merry, if we be solemn, we Are over solemn,
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if so we cannot be wise, but we are ouer wise, so soone as we are thought to knowe some thing, we would be thought ignorant of nothing.
if so we cannot be wise, but we Are over wise, so soon as we Are Thought to know Some thing, we would be Thought ignorant of nothing.
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There is a kinde of downe or curdle vpon wisedome, like the traine of Gentle women, which is more then needes, which wee call the crotchets of the braine which must be weeded out as the tree is lopt when it groweth too thicke,
There is a kind of down or curdle upon Wisdom, like the train of Gentle women, which is more then needs, which we call the crotchets of the brain which must be weeded out as the tree is lopped when it grows too thick,
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or else they will perish the brain, like the skim which seatheth into the broth. The Scripture speaketh of manie ancient, and many rich, and many strong, and many mightie,
or Else they will perish the brain, like the skim which seatheth into the broth. The Scripture speaks of many ancient, and many rich, and many strong, and many mighty,
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but of one wise man, and yet that wise man too before hee died, s•ept beyond sobrietie. Therefore euen as yee looke lest other mens wisedome shoulde deceiue you,
but of one wise man, and yet that wise man too before he died, s•ept beyond sobriety. Therefore even as ye look lest other men's Wisdom should deceive you,
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there is a kinde of wisedome, which is more contrarie to wisedome then ignorance, as good corne and bad corn come both to the market to be solde,
there is a kind of Wisdom, which is more contrary to Wisdom then ignorance, as good corn and bad corn come both to the market to be sold,
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and the bad would haue as much monie as the good:
and the bad would have as much money as the good:
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so true wisdom & false wisdome come both, shew both, offer both, praise both, & as Iacob took Leah for Rachel: so many take the worse for the better.
so true Wisdom & false Wisdom come both, show both, offer both, praise both, & as Iacob took Leah for Rachel: so many take the Worse for the better.
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Pharao saide, Come, let vs doe wiselie: when he went about that which destroied him. Pharaoh said, Come, let us do wisely: when he went about that which destroyed him.
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The Scribes, and the Pharisies and the Elders, tooke counsel against Christ, as though they woulde most wisely preuent their saluation.
The Scribes, and the Pharisees and the Elders, took counsel against christ, as though they would most wisely prevent their salvation.
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Iudas would betray his maister wisely, and therefore hee came with a kisse, and said, Haile Maister, when he betraied him.Iudas would betray his master wisely, and Therefore he Come with a kiss, and said, Hail Master, when he betrayed him.
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Cain thought to murther his brother wisely, and therefore he called him a side into the field, Cain Thought to murder his brother wisely, and Therefore he called him a side into the field,
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as though he would walk with him, that none might see.
as though he would walk with him, that none might see.
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Iezabel thought to kill Naboth wisely, and therefore shee suborned false witnesses, and proclaimed a fast before the murther.Jezebel Thought to kill Naboth wisely, and Therefore she suborned false Witnesses, and proclaimed a fast before the murder.
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Eue thought it wisedome to eate the forbidden fruite. Absalon thought it wisedome to lie with his fathers concubines. Eue Thought it Wisdom to eat the forbidden fruit. Absalom Thought it Wisdom to lie with his Father's concubines.
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The idle seruant thought it wisedome to hide his talent, The false steward thought it wisedom to deceiue his maister. The idle servant Thought it Wisdom to hide his talon, The false steward Thought it Wisdom to deceive his master.
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All these were wise aboue sobrietie. Of whome wee may say with Paul, presuming to be wise, they became fooles:
All these were wise above sobriety. Of whom we may say with Paul, presuming to be wise, they became Fools:
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because they were wise to euill, their wisedome had but an euill ende:
Because they were wise to evil, their Wisdom had but an evil end:
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All these examples are recorded to giue credite vnto this doctrine, Be not wise about Sobrietie.
All these Examples Are recorded to give credit unto this Doctrine, Be not wise about Sobriety.
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As Paul would haue the Galathians zeale according to knowledge, so hee would haue the Romans knowledge according to sobrietie. Hee which forbiddeth vs to trust in our riches,As Paul would have the Galatians zeal according to knowledge, so he would have the Romans knowledge according to sobriety. He which forbiddeth us to trust in our riches,
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and in our friendes, & in our strength, forbiddeth vs to trust in our wisedome, Trust not in thine owne wisedome.
and in our Friends, & in our strength, forbiddeth us to trust in our Wisdom, Trust not in thine own Wisdom.
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Wee count the simple, fooles, but God countes the craftie, fooles.
we count the simple, Fools, but God counts the crafty, Fools.
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He which thinkes himselfe wise, is a foole ipso fact•. And to shew that they are most fooles of all;
He which thinks himself wise, is a fool ipso fact•. And to show that they Are most Fools of all;
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the Apostle saith, that God chooseth the foolish to confound them.
the Apostle Says, that God chooses the foolish to confound them.
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It is said, Be merrie and wise: but it may be saide, Be wise and wise: for euerie wisedome is not wise. It is said, Be merry and wise: but it may be said, Be wise and wise: for every Wisdom is not wise.
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As the wise men went no further than they were guided by the starre; so a wise mā shoulde runne no further than hee is led by the worde.
As the wise men went no further than they were guided by the star; so a wise man should run no further than he is led by the word.
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When God hath brought thee vnto goodnes, hee saith acquiese: set downe thy rest: goe no further than goodnesse: When God hath brought thee unto Goodness, he Says acquiese: Set down thy rest: go no further than Goodness:
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So when thou art come to wisedome, rest where thou are well, as the Doue did in the Arke.
So when thou art come to Wisdom, rest where thou Are well, as the Dove did in the Ark.
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The first blessing which Christ pronounced to anie, is to the poore in spirite. As Paule woulde haue you rich in knowledge:
The First blessing which christ pronounced to any, is to the poor in Spirit. As Paul would have you rich in knowledge:
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so Christ woulde haue you poore in spirite, that is humble in your knowledge, for the proude knowledge is the diuelles knowledge:
so christ would have you poor in Spirit, that is humble in your knowledge, for the proud knowledge is the diuelles knowledge:
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and wisedome to the wicked, is like the Arke vnto the Philistines ▪ which did them more hurt than good:
and Wisdom to the wicked, is like the Ark unto the philistines ▪ which did them more hurt than good:
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Therefore as God appointed the people their boundes, which they might not passe, when he talked with Moses in the Mount:
Therefore as God appointed the people their bounds, which they might not pass, when he talked with Moses in the Mount:
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so he hath appointed certaine precinctes of wisedome, which when wee transgresse, we may bee said to exceede our commission,
so he hath appointed certain precincts of Wisdom, which when we transgress, we may be said to exceed our commission,
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like Shemei when he went beyond the riuer which Salomon forbad him.
like Shimei when he went beyond the river which Solomon forbade him.
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The Rayle or Pale of wisedom is Sobrietie. As wisedome is made ouerseer of all other vertues,
The Rail or Pale of Wisdom is Sobriety. As Wisdom is made overseer of all other Virtues,
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so Sobrietie is made ouerseer of wisdome, to measure it foorth in euen portions and due reasons, that none of Gods gifts be lost,
so Sobriety is made overseer of Wisdom, to measure it forth in even portions and due Reasons, that none of God's Gifts be lost,
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as water is vnto the wine, to delaie the heate of it, and salt is to meate, to make it sauourie:
as water is unto the wine, to Delay the heat of it, and salt is to meat, to make it savoury:
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8938
So Sobrietie is to wisedom, to make it wholesome and profitable to him which hath it,
So Sobriety is to Wisdom, to make it wholesome and profitable to him which hath it,
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8939
and them which seeke it of him.
and them which seek it of him.
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8940
If thou hast found honie (saith Salomon) take not too much lest thou surfet. If thou hast found honey (Says Solomon) take not too much lest thou surfeit.
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8941
Nay if thou haue found wisedom, take not too much, lest thou surfet. There is a surfet of wisedome, which is the daungerousest surfet of all other. Nay if thou have found Wisdom, take not too much, lest thou surfeit. There is a surfeit of Wisdom, which is the daungerousest surfeit of all other.
uh cs pns21 vhb vvn n1, vvb xx av av-d, cs pns21 vvi. pc-acp vbz dt n1 pp-f n1, r-crq vbz dt js n1 pp-f d n-jn.
(43) sermon (DIV1)
900
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8942
When a man beginnes like Paul to bee puffed vp, which was Aaron and Miriams dis•ase,
When a man begins like Paul to be puffed up, which was Aaron and Miriams dis•ase,
c-crq dt n1 vvz j np1 pc-acp vbi vvn a-acp, r-crq vbds np1 cc npg1 vvb,
(43) sermon (DIV1)
900
Image 403
8943
when they murmured against Moses, because they thought themselues fitter to gouerne than hee.
when they murmured against Moses, Because they Thought themselves fitter to govern than he.
c-crq pns32 vvd p-acp np1, c-acp pns32 vvd px32 n1 p-acp vvi cs pns31.
(43) sermon (DIV1)
900
Image 403
8944
No vertue is better than wisedome and humilitie, but if a man bee proude of his wisedome and humilitie:
No virtue is better than Wisdom and humility, but if a man be proud of his Wisdom and humility:
dx n1 vbz jc cs n1 cc n1, cc-acp cs dt n1 vbi j pp-f po31 n1 cc n1:
(43) sermon (DIV1)
900
Image 403
8945
then the vertue is turned into a vice.
then the virtue is turned into a vice.
av dt n1 vbz vvn p-acp dt n1.
(43) sermon (DIV1)
900
Image 403
8946
If the light bee darknes (saieth Christ) howe great is that darkenes? So if our humilitie be pride,If the Light be darkness (Saith christ) how great is that darkness? So if our humility be pride,
cs dt n1 vbb n1 (vvz np1) c-crq j vbz d n1? av cs po12 n1 vbi n1,
(43) sermon (DIV1)
900
Image 403
8947
howe great is that pride? If our knowledge be ignorance, how great is that ignorance? Therefore as we remember, Bewise as Serpents: so let vs remember, Be simple as Doues, or else we drowne in our wisedome,
how great is that pride? If our knowledge be ignorance, how great is that ignorance? Therefore as we Remember, Bewise as Serpents: so let us Remember, Be simple as Dove, or Else we drown in our Wisdom,
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(43) sermon (DIV1)
900
Image 403
8948
like a light that quencheth in his owne tallowe.
like a Light that quenches in his own tallow.
av-j dt n1 cst vvz p-acp po31 d n1.
(43) sermon (DIV1)
900
Image 403
8949
Nowe that yee may knowe howe to bee wise according to Sobrietie, there be certaine properties of his sober wisedome, which I will shewe you.
Now that ye may know how to be wise according to Sobriety, there be certain properties of his Sobrium Wisdom, which I will show you.
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(43) sermon (DIV1)
901
Image 403
8950
The first, is not to arrogate to our selues more than GOD hath giuen vs. As the man saide, I beleeue, Lorde helpe my vnbeleefe:
The First, is not to arrogate to our selves more than GOD hath given us As the man said, I believe, Lord help my unbelief:
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(43) sermon (DIV1)
901
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8951
So the wise man may saie, I vnderstande, Lorde, helpe mine ignorance: So the wise man may say, I understand, Lord, help mine ignorance:
av dt j n1 vmb vvi, pns11 vvb, n1, vvb po11 n1:
(43) sermon (DIV1)
901
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8952
For one thing which wee knowe, wee are ignorant of a thousande thinges which we shoulde knowe:
For one thing which we know, we Are ignorant of a thousande things which we should know:
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(43) sermon (DIV1)
901
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8953
yet the foolish virgins woulde be thought as wise as their sisters. No man can abide to be disgraced of his wit:
yet the foolish Virgins would be Thought as wise as their Sisters. No man can abide to be disgraced of his wit:
av dt j n2 vmd vbi vvn p-acp j c-acp po32 n2. dx n1 vmb vvi pc-acp vbi vvn pp-f po31 n1:
(43) sermon (DIV1)
901
Image 403
8954
wee had rather seeme wicked than simple. As euerie birde thinkes her owne birdes fairest: so euerie man thinkes his owne wit ripest.
we had rather seem wicked than simple. As every bird thinks her own Birds Fairest: so every man thinks his own wit Ripest.
pns12 vhd av-c vvb j cs j. p-acp d n1 vvz po31 d n2 js: av d n1 vvz po31 d n1 js.
(43) sermon (DIV1)
902
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8955
There is a generation (saith Salomon) which are pure in their owne conceipt, but they are not cleansed from their filthines: There is a generation (Says Solomon) which Are pure in their own conceit, but they Are not cleansed from their filthiness:
pc-acp vbz dt n1 (vvz np1) q-crq vbr j p-acp po32 d n1, cc-acp pns32 vbr xx vvn p-acp po32 n1:
(43) sermon (DIV1)
902
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8956
So there is a generation, which are wise in their owne conceipt, but they are not cleansed from their foolishnes.
So there is a generation, which Are wise in their own conceit, but they Are not cleansed from their foolishness.
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(43) sermon (DIV1)
902
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8957
There is a generation of such wise men: but he which is wise in deed saith, I am more foolish than any man.
There is a generation of such wise men: but he which is wise in deed Says, I am more foolish than any man.
pc-acp vbz dt n1 pp-f d j n2: cc-acp pns31 r-crq vbz j p-acp n1 vvz, pns11 vbm av-dc j cs d n1.
(43) sermon (DIV1)
903
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8958
He which is called wisedome saith, Learne of me to be humble. He which is called Wisdom Says, Learn of me to be humble.
pns31 r-crq vbz vvn n1 vvz, vvb pp-f pno11 pc-acp vbi j.
(43) sermon (DIV1)
903
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8959
And hee which was counted the wisest man before Salomon, is called the midest man vpon the earth.
And he which was counted the Wisest man before Solomon, is called the midst man upon the earth.
cc pns31 r-crq vbds vvn dt js n1 p-acp np1, vbz vvn dt n1 n1 p-acp dt n1.
(43) sermon (DIV1)
903
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8960
Therefore Iames describing the wisedome which is from aboue, saith, that it is a gentle wisdome:
Therefore James describing the Wisdom which is from above, Says, that it is a gentle Wisdom:
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(43) sermon (DIV1)
903
Image 403
8961
the gentle are not arrogant but the scornefull.
the gentle Are not arrogant but the scornful.
dt j vbr xx j p-acp dt j.
(43) sermon (DIV1)
903
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8962
The second propertie is not to glorie of any thing in our selues, as Iames saith, Let him which is merrie sing Psalmes:
The second property is not to glory of any thing in our selves, as James Says, Let him which is merry sing Psalms:
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(43) sermon (DIV1)
904
Image 403
8963
So Paule saieth, Let him which glorieth, glorie in the Lorde:
So Paul Saith, Let him which Glorieth, glory in the Lord:
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(43) sermon (DIV1)
904
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8964
For as wee saie, Thine is the kingdome, so wee say, Thine is the glorie: and therefore Dauid saith, Not vnto mee Lord, not vnto mee, &c. Oh (saith Sathan) this is a thing to glorie of, knowledge and learning and wisedome,
For as we say, Thine is the Kingdom, so we say, Thine is the glory: and Therefore David Says, Not unto me Lord, not unto me, etc. O (Says Sathan) this is a thing to glory of, knowledge and learning and Wisdom,
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(43) sermon (DIV1)
904
Image 403
8965
or els what should a man bee proude of? But when Christ heard his disciples glorie that they had the gift of miracles, which is a greater matter than knowledge:
or Else what should a man be proud of? But when christ herd his Disciples glory that they had the gift of Miracles, which is a greater matter than knowledge:
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(43) sermon (DIV1)
904
Image 403
8966
yet hee said, Glorie not in this that yee can worke myracles, therefore glory not in this, that ye know him which can worke miracles.
yet he said, Glory not in this that ye can work Miracles, Therefore glory not in this, that you know him which can work Miracles.
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(43) sermon (DIV1)
904
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8967
If thy wisedome be giuen thee, then thou hast receiued it, if thou hast receiued it,
If thy Wisdom be given thee, then thou hast received it, if thou hast received it,
cs po21 n1 vbi vvn pno21, cs pns21 vh2 vvn pn31, cs pns21 vh2 vvn pn31,
(43) sermon (DIV1)
904
Image 403
8968
then I say with Paule, Why doest thou glorie, as if thou hadst not receiued it? Wisedome is not so base a thing that thine owne glorie should be the ende of it:
then I say with Paul, Why dost thou glory, as if thou Hadst not received it? Wisdom is not so base a thing that thine own glory should be the end of it:
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(43) sermon (DIV1)
904
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8969
but as Hester thought that her honour was giuen her for the glorie of God, so the learned shoulde thinke that their learning is giuen them for the glorie of God, the rich shoulde thinke that their riches are giuen them for the glorie of God, the wise should thinke that their wisdome is giuen them for the glorie of God:
but as Esther Thought that her honour was given her for the glory of God, so the learned should think that their learning is given them for the glory of God, the rich should think that their riches Are given them for the glory of God, the wise should think that their Wisdom is given them for the glory of God:
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(43) sermon (DIV1)
904
Image 403
8970
the value and praise and honour of wisedome is to doe good, if we be wise to doe euill, wee are not as wise as serpents, but wise serpents.
the valve and praise and honour of Wisdom is to do good, if we be wise to do evil, we Are not as wise as Serpents, but wise Serpents.
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(43) sermon (DIV1)
904
Image 403
8971
The third propertie is not to despise other:
The third property is not to despise other:
dt ord n1 vbz xx pc-acp vvi j-jn:
(43) sermon (DIV1)
905
Image 403
8972
therefore Iames calleth the true wisedome a peaceable wisedome, because it makes no strife, as hee which had fiue talents, did not disdaine him which had but one,
Therefore James calls the true Wisdom a peaceable Wisdom, Because it makes no strife, as he which had fiue Talents, did not disdain him which had but one,
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(43) sermon (DIV1)
905
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8973
so they which haue moe giftes should not contemne them which haue fewe:
so they which have more Gifts should not contemn them which have few:
av pns32 r-crq vhb dc n2 vmd xx vvi pno32 r-crq vhb d:
(43) sermon (DIV1)
905
Image 403
8974
For as the Vnicorne dooth more good with one horne than other beasts do with two,
For as the Unicorn doth more good with one horn than other beasts do with two,
c-acp c-acp dt n1 vdz dc j p-acp crd n1 cs j-jn n2 vdb p-acp crd,
(43) sermon (DIV1)
905
Image 403
8975
so some man doth more good with one gift, than other do with fiue, because they choake them with pride.
so Some man does more good with one gift, than other doe with fiue, Because they choke them with pride.
av d n1 vdz dc j p-acp crd n1, cs j-jn n1 p-acp crd, c-acp pns32 vvi pno32 p-acp n1.
(43) sermon (DIV1)
905
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8976
When the Pharisie said, I am not like this Publican hee said true, for then hee was not like the Publican in deede,
When the Pharisee said, I am not like this Publican he said true, for then he was not like the Publican in deed,
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(43) sermon (DIV1)
905
Image 403
8977
because the Publican was better than he.
Because the Publican was better than he.
c-acp dt n1 vbds jc cs pns31.
(43) sermon (DIV1)
905
Image 403
8978
The fourth propertie is to keepe within our calling, he which medleth with that hee hath not to doe, is compared to one that catcheth a dogge by the eares,
The fourth property is to keep within our calling, he which meddleth with that he hath not to doe, is compared to one that Catches a dog by the ears,
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(43) sermon (DIV1)
906
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8979
and dare neither hold him still, nor let him go, so he can neyther go forward for wāt of skil, nor backward for shame.
and Dare neither hold him still, nor let him go, so he can neither go forward for want of skill, nor backward for shame.
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(43) sermon (DIV1)
906
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8980
Paul saith, hee was set a part to preach the Gospell, so to euerie worke God hath set some men apart,Paul Says, he was Set a part to preach the Gospel, so to every work God hath Set Some men apart,
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(43) sermon (DIV1)
906
Image 403
8981
and fitted them to that work, as he did Bezalred to the building of the tabernacle,
and fitted them to that work, as he did Bezalred to the building of the tabernacle,
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(43) sermon (DIV1)
906
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8982
& therfore vnles a man set himselfe apart to this worke, he should think of Peter, which whē he stroke with the sword was bid to put vp his sworde againe,
& Therefore unless a man Set himself apart to this work, he should think of Peter, which when he stroke with the sword was bid to put up his sword again,
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(43) sermon (DIV1)
906
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8983
for the sworde was not committed to him, but the •eies.
for the sword was not committed to him, but the •eies.
p-acp dt n1 vbds xx vvn p-acp pno31, cc-acp dt n2.
(43) sermon (DIV1)
906
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8984
In Exod. 17. 11. we finde Iosua fighting, and Moses praying, and Aaron and Hur holding vp his hands,
In Exod 17. 11. we find Iosua fighting, and Moses praying, and Aaron and Hur holding up his hands,
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(43) sermon (DIV1)
906
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8985
so euery man should haue a seuerall worke. God hath giuen certaine gifts to certaine callings, as no man can exceede his gifts,
so every man should have a several work. God hath given certain Gifts to certain callings, as no man can exceed his Gifts,
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(43) sermon (DIV1)
906
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8986
so no man should exceed his calling.
so no man should exceed his calling.
av dx n1 vmd vvi po31 n-vvg.
(43) sermon (DIV1)
906
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8987
It is not meet that he should be a free man, which was neuer a prentise,
It is not meet that he should be a free man, which was never a prentice,
pn31 vbz xx j cst pns31 vmd vbi dt j n1, r-crq vbds av-x dt n1,
(43) sermon (DIV1)
906
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8988
nor that he should leape into Moses chayre, that neuer sat at Gamaliels feete:
nor that he should leap into Moses chair, that never sat At Gamaliels feet:
ccx cst pns31 vmd vvi p-acp np1 n1, cst av-x vvd p-acp n2 n2:
(43) sermon (DIV1)
906
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9046
for there is not too much wisdome, but too much ostentation, Humilitie is none of our vertues.
for there is not too much Wisdom, but too much ostentation, Humility is none of our Virtues.
p-acp pc-acp vbz xx av av-d n1, cc-acp av d n1, n1 vbz pix pp-f po12 n2.
(43) sermon (DIV1)
910
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8989
If thou doest neuer so well, and be not called to it, the Scripture saith straight, Who hath required this of thee? thou art an vsurper of anothers Office.
If thou dost never so well, and be not called to it, the Scripture Says straight, Who hath required this of thee? thou art an usurper of another's Office.
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(43) sermon (DIV1)
906
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8990
A foole (saith Salomon ) is medling, shewing that a wise man medleth not, but where he hath to doe.
A fool (Says Solomon) is meddling, showing that a wise man meddleth not, but where he hath to do.
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(43) sermon (DIV1)
906
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8991
Wee are compared to a bodie, some men are like the head, and they must rule:
we Are compared to a body, Some men Are like the head, and they must Rule:
pns12 vbr vvn p-acp dt n1, d n2 vbr av-j dt n1, cc pns32 vmb vvi:
(43) sermon (DIV1)
906
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8992
some are like the tongue, and they must teach: some are like the hand, and they must worke:
Some Are like the tongue, and they must teach: Some Are like the hand, and they must work:
d vbr av-j dt n1, cc pns32 vmb vvi: d vbr av-j dt n1, cc pns32 vmb vvi:
(43) sermon (DIV1)
906
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8993
when this order is confounded, then that commeth to passe which wee reade of Eue, When the woman would lead her husband, both fell into the ditch.
when this order is confounded, then that comes to pass which we read of Eue, When the woman would led her husband, both fell into the ditch.
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(43) sermon (DIV1)
906
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8994
Therefore as Christe saide, Who hath made me a iudge ouer you? so they which are not Iudges should say, who hath made me a Iudge? he which is not a teacher should say, who hath made mee a teacher? hee which is not a ruler shoulde saye, who hath made me a ruler? And this is a better peacemaker than the Lawier. Therefore as Christ said, Who hath made me a judge over you? so they which Are not Judges should say, who hath made me a Judge? he which is not a teacher should say, who hath made me a teacher? he which is not a ruler should say, who hath made me a ruler? And this is a better peacemaker than the Lawyer.
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(43) sermon (DIV1)
906
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8995
The first propertie is not to bee curious in searching mysteries:
The First property is not to be curious in searching Mysteres:
dt ord n1 vbz xx pc-acp vbi j p-acp vvg n2:
(43) sermon (DIV1)
907
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8996
this Paul meaneth, whē he saith, let no man presume to vnderstand, aboue that which is meet to vnderstand:
this Paul means, when he Says, let no man presume to understand, above that which is meet to understand:
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(43) sermon (DIV1)
907
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8997
the star when it came to Christ stood stil & went no further, so when wee come to the knowledge of Christ, we should stand still & go no further:
the star when it Come to christ stood still & went no further, so when we come to the knowledge of christ, we should stand still & go no further:
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(43) sermon (DIV1)
907
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8998
for Paule was content to know nothing but Christ crucified:
for Paul was content to know nothing but christ Crucified:
c-acp np1 vbds j pc-acp vvi pix cc-acp np1 vvd:
(43) sermon (DIV1)
907
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8999
It is not necessarie to know that which God hath not reuealed, and the well of Gods secrets is so deepe, that no bucket of man can sound it:
It is not necessary to know that which God hath not revealed, and the well of God's secrets is so deep, that no bucket of man can found it:
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(43) sermon (DIV1)
907
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9000
therfore we must row in shallow waters, because our boats are light & small, & soone ouerturned.
Therefore we must row in shallow waters, Because our boats Are Light & small, & soon overturned.
av pns12 vmb vvi p-acp j n2, c-acp po12 n2 vbr j cc j, cc av vvn.
(43) sermon (DIV1)
907
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9001
They which haue such crotchets and circumstances in their braine, I haue marked this in them, that they seldome find any roome for that which they should knowe,
They which have such crotchets and Circumstances in their brain, I have marked this in them, that they seldom find any room for that which they should know,
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(43) sermon (DIV1)
907
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9002
but goe too and fro, seeking and seeking like them which sought Elias ▪ bodie and found it not.
but go too and from, seeking and seeking like them which sought Elias ▪ body and found it not.
cc-acp vvb av cc av, vvg cc vvg av-j pno32 r-crq vvd np1 ▪ n1 cc vvd pn31 xx.
(43) sermon (DIV1)
907
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9003
Let men desire knowledge of God, as Salomon did, but not desire knowledge as Eue did.
Let men desire knowledge of God, as Solomon did, but not desire knowledge as Eue did.
vvb n2 vvi n1 pp-f np1, c-acp np1 vdd, cc-acp xx vvi n1 p-acp np1 vdd.
(43) sermon (DIV1)
908
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9004
For these aspiring wits fall againe like Babell, and run into doubts, while they seek for resolutions.
For these aspiring wits fallen again like Babel, and run into doubts, while they seek for resolutions.
p-acp d j-vvg n2 vvb av av-j np1, cc vvi p-acp n2, cs pns32 vvb p-acp n2.
(43) sermon (DIV1)
908
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9005
As the Iewes when they hard the Apostle preach, burnt their curious bookes, and had no more delighte to studie such toyes,
As the Iewes when they hard the Apostle preach, burned their curious books, and had no more delight to study such toys,
p-acp dt np2 c-crq pns32 av-j dt n1 vvb, vvd po32 j n2, cc vhd dx dc n1 pc-acp vvi d n2,
(43) sermon (DIV1)
908
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9006
so as men come to the truth, they are content to leaue these fancies, and say with Paule, I knowe nothing but Christ crucified, Curious questions and vaine speculations are like a plume of fethers, which some will giue any thing for,
so as men come to the truth, they Are content to leave these fancies, and say with Paul, I know nothing but christ Crucified, Curious questions and vain speculations Are like a plume of Feathers, which Some will give any thing for,
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(43) sermon (DIV1)
908
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9007
and some will giue nothing for.
and Some will give nothing for.
cc d vmb vvi pix p-acp.
(43) sermon (DIV1)
908
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9008
Paule rebuked them which troubled their heades about Genealogies, howe would he reproue men and women of our daies,Paul rebuked them which troubled their Heads about Genealogies, how would he reprove men and women of our days,
np1 vvd pno32 r-crq vvd po32 n2 p-acp n2, q-crq vmd pns31 vvi n2 cc n2 pp-f po12 n2,
(43) sermon (DIV1)
908
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9009
if he did se how they busie their heads about vaine questions, tracing vpon the pinacles where they may fal,
if he did see how they busy their Heads about vain questions, tracing upon the pinnacles where they may fall,
cs pns31 vdd vvi c-crq pns32 vvi po32 n2 p-acp j n2, vvg p-acp dt n2 c-crq pns32 vmb vvi,
(43) sermon (DIV1)
908
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9010
while they might walke vpon the pauement without daunger? Some haue a great deale more desire to learne where hell is,
while they might walk upon the pavement without danger? some have a great deal more desire to Learn where hell is,
cs pns32 vmd vvi p-acp dt n1 p-acp n1? d vhb dt j n1 dc n1 pc-acp vvi c-crq n1 vbz,
(43) sermon (DIV1)
908
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9011
than to knowe any way how they may escape it:
than to know any Way how they may escape it:
cs pc-acp vvi d n1 c-crq pns32 vmb vvi pn31:
(43) sermon (DIV1)
908
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9012
to heare what God did purpose before the world beganne, rather than to learne what hee will doe when the worlde is ended:
to hear what God did purpose before the world began, rather than to Learn what he will do when the world is ended:
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(43) sermon (DIV1)
908
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9013
to vnderstand whether they shall know one another in heauen, than to know whether they belong to heauen:
to understand whither they shall know one Another in heaven, than to know whither they belong to heaven:
pc-acp vvi cs pns32 vmb vvi pi j-jn p-acp n1, cs pc-acp vvi cs pns32 vvb p-acp n1:
(43) sermon (DIV1)
908
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9014
this rocke hath made many shipwracks that mē search misteries before they know principles, like the Bethshanites which were not content to see the Arke,
this rock hath made many Shipwrecks that men search Mysteres before they know principles, like the Bethshanites which were not content to see the Ark,
d n1 vhz vvn d n2 cst n2 vvb n2 c-acp pns32 vvb n2, av-j dt np1 r-crq vbdr xx j pc-acp vvi dt n1,
(43) sermon (DIV1)
908
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9015
but they must prie into it and finger it:
but they must pry into it and finger it:
cc-acp pns32 vmb vvi p-acp pn31 cc vvi pn31:
(43) sermon (DIV1)
908
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9016
commonly the simplest men busie their head, about the highest matters, so that they meet with a rough & crabbed question,
commonly the simplest men busy their head, about the highest matters, so that they meet with a rough & crabbed question,
av-j dt js n2 vvi po32 n1, p-acp dt js n2, av cst pns32 vvb p-acp dt j cc j n1,
(43) sermon (DIV1)
908
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9017
like a knob in the tree, & while they hacke and hewe at it with their owne wits, to make it plaine, their saw sticks fast in the clift,
like a knob in the tree, & while they hack and hew At it with their own wits, to make it plain, their saw sticks fast in the clift,
av-j dt n1 p-acp dt n1, cc cs pns32 vvb cc vvi p-acp pn31 p-acp po32 d n2, pc-acp vvi pn31 av-j, po32 n1 vvz av-j p-acp dt n1,
(43) sermon (DIV1)
908
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9018
and cannot get out againe, at last in wrath they become like male contents with God,
and cannot get out again, At last in wrath they become like male contents with God,
cc vmbx vvi av av, p-acp ord p-acp n1 pns32 vvb av-j j-jn n2 p-acp np1,
(43) sermon (DIV1)
908
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9019
as though the Scripture were not perfect, & either fall into despaire, or into contempt of all.
as though the Scripture were not perfect, & either fallen into despair, or into contempt of all.
c-acp cs dt n1 vbdr xx j, cc av-d vvi p-acp n1, cc p-acp n1 pp-f d.
(43) sermon (DIV1)
908
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9020
Therefore it is good to leaue off learning, where God hath left off teaching: for they which haue an eare where God hath no tongue, hearkē not vnto God,
Therefore it is good to leave off learning, where God hath left off teaching: for they which have an ear where God hath no tongue, harken not unto God,
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(43) sermon (DIV1)
908
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9021
but to the tempter, as Eue did to the serpent. This is the rule whereby a man may know whether his wisedome stand right:
but to the tempter, as Eve did to the serpent. This is the Rule whereby a man may know whither his Wisdom stand right:
cc-acp p-acp dt n1, c-acp av vdd p-acp dt n1. d vbz dt n1 c-crq dt n1 vmb vvi cs po31 n1 vvi j-jn:
(43) sermon (DIV1)
908
Image 403
9022
as a couetous man is needy in the middest of his riches, so a proud man is ignorant in the middest of his knowledge.
as a covetous man is needy in the midst of his riches, so a proud man is ignorant in the midst of his knowledge.
c-acp dt j n1 vbz j p-acp dt n1 pp-f po31 n2, av dt j n1 vbz j p-acp dt n1 pp-f po31 n1.
(43) sermon (DIV1)
908
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9023
Now, if our wisedome were examined by these properties, I feare, as the Angell saide, Thou hast examined them which called themselues Apostles, and found them liars: so I might say, I haue examined them which call themselues wise men, and founde them liars.
Now, if our Wisdom were examined by these properties, I Fear, as the Angel said, Thou hast examined them which called themselves Apostles, and found them liars: so I might say, I have examined them which call themselves wise men, and found them liars.
av, cs po12 n1 vbdr vvn p-acp d n2, pns11 vvb, c-acp dt n1 vvd, pns21 vh2 vvn pno32 r-crq vvd px32 n2, cc vvd pno32 n2: av pns11 vmd vvi, pns11 vhb vvn pno32 r-crq vvb px32 j n2, cc vvd pno32 n2.
(43) sermon (DIV1)
908
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9024
In deed Salomon saith, many boast of their goodnes, but who can finde a good man? So many boast of their wisedome,
In deed Solomon Says, many boast of their Goodness, but who can find a good man? So many boast of their Wisdom,
p-acp n1 np1 vvz, d n1 pp-f po32 n1, p-acp r-crq vmb vvi dt j n1? av d n1 pp-f po32 n1,
(43) sermon (DIV1)
908
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9025
but who can finde a wise man? They are wise (saith he) in their owne iudgements,
but who can find a wise man? They Are wise (Says he) in their own Judgments,
cc-acp r-crq vmb vvi dt j n1? pns32 vbr j (vvz pns31) p-acp po32 d n2,
(43) sermon (DIV1)
908
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9026
but he saith not that they are wise in others iudgements, As Paule tolde the Athenians, that they were too religious:
but he Says not that they Are wise in Others Judgments, As Paul told the Athenians, that they were too religious:
cc-acp pns31 vvz xx cst pns32 vbr j p-acp ng2-jn n2, c-acp np1 vvd dt njp2, cst pns32 vbdr av j:
(43) sermon (DIV1)
908
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9027
so hee would tell many now that they are too wise, so wise, that they are fooles againe.
so he would tell many now that they Are too wise, so wise, that they Are Fools again.
av pns31 vmd vvi d av cst pns32 vbr av j, av j, cst pns32 vbr n2 av.
(43) sermon (DIV1)
908
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9028
The Galathians zeale was without knowledge, but our knowledge is without zeale, hauing a shew of holynes as Paul saith:
The Galatians zeal was without knowledge, but our knowledge is without zeal, having a show of holiness as Paul Says:
dt np2 n1 vbds p-acp n1, p-acp po12 n1 vbz p-acp n1, vhg dt n1 pp-f n1 p-acp np1 vvz:
(43) sermon (DIV1)
908
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9029
So they haue a shewe of knowledg. But as the shew of holines is hypocrisie, so the shew of wisedome is vanitie.
So they have a show of knowledge. But as the show of holiness is hypocrisy, so the show of Wisdom is vanity.
av pns32 vhb dt n1 pp-f n1. cc-acp c-acp dt n1 pp-f n1 vbz n1, av dt n1 pp-f n1 vbz n1.
(43) sermon (DIV1)
908
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9030
If they which thinke themselues wise, bee wise;
If they which think themselves wise, be wise;
cs pns32 r-crq vvb px32 j, vbb j;
(43) sermon (DIV1)
908
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9031
then we haue more wise mē then beggers, and peraduenture here be more wisemen, then of any other beside.
then we have more wise men then beggars, and Peradventure Here be more Wise men, then of any other beside.
av pns12 vhb av-dc j n2 cs n2, cc av av vbb dc n2, av pp-f d n-jn p-acp.
(43) sermon (DIV1)
908
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9032
As you haue heard the notes of them which are wise according to sobrietie: So if you would know such as are wise aboue sobrietie, you shal discerne thē by these marks.
As you have herd the notes of them which Are wise according to sobriety: So if you would know such as Are wise above sobriety, you shall discern them by these marks.
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(43) sermon (DIV1)
909
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9033
First, they will haue all the talke wheresoeuer they come, like parrats. Secondly they contemne other like the Pharisies.
First, they will have all the talk wheresoever they come, like Parrots. Secondly they contemn other like the Pharisees.
ord, pns32 vmb vhi d dt n1 c-crq pns32 vvb, av-j n2. ord pns32 vvi j-jn av-j dt np2.
(43) sermon (DIV1)
909
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9034
Thirdly, they spurne at him which tels them of their fault, like Abner. Fourthly, they iumpe with Caesar, like the Herodians. Fiftly they turne with the time,
Thirdly, they spurn At him which tells them of their fault, like Abner. Fourthly, they jump with Caesar, like the Herodians. Fifty they turn with the time,
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(43) sermon (DIV1)
909
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9035
like Demas. Sixtly, they seeke their owne credite by the discredite of others, like the enimies of Paule. Seuenthlie, they loue to heare their owne praise,
like Demas. Sixty, they seek their own credit by the discredit of Others, like the enemies of Paul. Seuenthlie, they love to hear their own praise,
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(43) sermon (DIV1)
909
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9036
like Herode. Eightly, aboue al things they would haue their owne will, like Iezabel. Whensoeuer these eight markes meete, there is a wise man,
like Herod. Eighth, above all things they would have their own will, like Jezebel. Whensoever these eight marks meet, there is a wise man,
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(43) sermon (DIV1)
909
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9037
and a foole, a wise man in his own conceit, and a foole in proofe: these are the wisemen of the north, and the Philosophers of Englande.
and a fool, a wise man in his own conceit, and a fool in proof: these Are the Wise men of the north, and the Philosophers of England.
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(43) sermon (DIV1)
909
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9038
Thus you haue heard the wisedome which is according to sobrietie. If any man doe see the spottes of his owne face in this glasse, let him wash and be cleane. Hee that is wise (saith Salomon) is wise to himselfe, but he that is ouer wise, is wise against himselfe: heere you may see:
Thus you have herd the Wisdom which is according to sobriety. If any man do see the spots of his own face in this glass, let him wash and be clean. He that is wise (Says Solomon) is wise to himself, but he that is over wise, is wise against himself: Here you may see:
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(43) sermon (DIV1)
910
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9039
that note aboue Ela is a iarring note and alwaies maks a discord in the harmony.
that note above Ela is a jarring note and always makes a discord in the harmony.
cst n1 p-acp np1 vbz dt vvg n1 cc av vvz dt n1 p-acp dt n1.
(43) sermon (DIV1)
910
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9040
Christ would not haue vs wise Serpents, but as wise as serpents, lest they which are like serpents should circumuent vs, to be wise to euil is an euil wisedom,
christ would not have us wise Serpents, but as wise as Serpents, lest they which Are like Serpents should circumvent us, to be wise to evil is an evil Wisdom,
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(43) sermon (DIV1)
910
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9041
and there is no such enemie vnto knowledge, as the opinion of knowledge: for one which is wedded vnto his owne witte, wil neuer be counselled of any.
and there is no such enemy unto knowledge, as the opinion of knowledge: for one which is wedded unto his own wit, will never be counseled of any.
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(43) sermon (DIV1)
910
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9042
Therefore how necessarie it is to remember this doctrine, and God graunt wee may remember it.
Therefore how necessary it is to Remember this Doctrine, and God grant we may Remember it.
av c-crq j pn31 vbz pc-acp vvi d n1, cc np1 vvb pns12 vmb vvi pn31.
(43) sermon (DIV1)
910
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9043
I cannot tell howe, no man can serue GOD, vnlesse hee knowe GOD:
I cannot tell how, no man can serve GOD, unless he know GOD:
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(43) sermon (DIV1)
910
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9044
for none doe obey him excepte they which doe knowe him, and yet it is saide that there was neuer so much knoweledge and so little goodnes.
for none do obey him except they which do know him, and yet it is said that there was never so much knowledge and so little Goodness.
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(43) sermon (DIV1)
910
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9045
Surely as Christ saide to his Disciples, O ye of little faith, so he might say to vs, O yee of little vnderstanding:
Surely as christ said to his Disciples, Oh you of little faith, so he might say to us, Oh ye of little understanding:
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(43) sermon (DIV1)
910
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9047
They which should teach others to be wise according to sobrietie, passe the bonds of sobrietie themselues:
They which should teach Others to be wise according to sobriety, pass the bonds of sobriety themselves:
pns32 r-crq vmd vvi n2-jn pc-acp vbi j vvg p-acp n1, vvb dt n2 pp-f n1 px32:
(43) sermon (DIV1)
910
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9048
euerie man hath a common-weale in his head, and trauels to bring foorth newe fashions.
every man hath a commonweal in his head, and travels to bring forth new fashions.
d n1 vhz dt n1 p-acp po31 n1, cc n2 pc-acp vvi av j n2.
(43) sermon (DIV1)
910
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9049
As the Iewes were not content with such rulers as God had appointed them, but would haue a king like the Gentiles.
As the Iewes were not content with such Rulers as God had appointed them, but would have a King like the Gentiles.
p-acp dt np2 vbdr xx j p-acp d n2 c-acp np1 vhd vvn pno32, cc-acp vmd vhi dt n1 av-j dt n2-j.
(43) sermon (DIV1)
910
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9050
As the Papists are not content with such lawes as God hath appointed them, but they will haue traditions like the Iewes:
As the Papists Are not content with such laws as God hath appointed them, but they will have traditions like the Iewes:
p-acp dt njp2 vbr xx j p-acp d n2 c-acp np1 vhz vvn pno32, cc-acp pns32 vmb vhi n2 av-j dt np2:
(43) sermon (DIV1)
910
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9051
So the wisedome of this worlde is, to deuise better orders, better lawes, better titles, better callings, better discipline, than God hath deuised himselfe.
So the Wisdom of this world is, to devise better order, better laws, better titles, better callings, better discipline, than God hath devised himself.
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(43) sermon (DIV1)
910
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9052
Euery plant saith Christ, which my father hath not planted shall bee rooted vp, that is, euerie title,Every plant Says christ, which my father hath not planted shall be rooted up, that is, every title,
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(43) sermon (DIV1)
910
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9053
and euerie office, and euerie calling, which God hath not planted, shall be rooted vp:
and every office, and every calling, which God hath not planted, shall be rooted up:
cc d n1, cc d vvg, r-crq np1 vhz xx vvn, vmb vbi vvn a-acp:
(43) sermon (DIV1)
910
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9054
to bee wise according to this booke, is to bee wise according to sobrietie. Therefore seeke the wisedome of Christ,
to be wise according to this book, is to be wise according to sobriety. Therefore seek the Wisdom of christ,
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(43) sermon (DIV1)
910
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9055
for the wisedome of the serpent is turned to a curse, the wisedome of the Pharisies is turned to a woe, the wisedome of Achitophell is turned to folly, the wisedome of Nimrod is turned to confusion, the wisedome of the stewarde is turned to expulsion, the wisdome of Iezabel is turned to death. This is the ende of the deceiuers wisedome, of the extortioners wisedome, of the vsurers wisedome, of the persecutors wisedome, of the flatterers wisedome, of the sorcerers wisdome, of the hypocrites wisedome, of the Macheuelians wisedome.
for the Wisdom of the serpent is turned to a curse, the Wisdom of the Pharisees is turned to a woe, the Wisdom of Achitophel is turned to folly, the Wisdom of Nimrod is turned to confusion, the Wisdom of the steward is turned to expulsion, the Wisdom of Jezebel is turned to death. This is the end of the deceivers Wisdom, of the extortioners Wisdom, of the usurers Wisdom, of the persecutors Wisdom, of the Flatterers Wisdom, of the sorcerers Wisdom, of the Hypocrites Wisdom, of the Macheuelians Wisdom.
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(43) sermon (DIV1)
910
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9056
As Moses serpent deuoured the sorcerers serpent: so Gods wisdome shall deuoure mans wisdome.
As Moses serpent devoured the sorcerers serpent: so God's Wisdom shall devour men Wisdom.
p-acp np1 n1 vvn dt n2 n1: av npg1 n1 vmb vvi ng1 n1.
(43) sermon (DIV1)
910
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9057
Wherefore by the grace of God which is giuen vnto me, I say vnto euery one of you with Paule, Be wise vnto sobrietie, bee not ashamed to seeme ignorant of some things,Wherefore by the grace of God which is given unto me, I say unto every one of you with Paul, Be wise unto sobriety, be not ashamed to seem ignorant of Some things,
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but remember that it is better to seeme ignorant, than to bee proude. Thus you haue heard what wisedome is, now let vs pray vnto God for it.
but Remember that it is better to seem ignorant, than to be proud. Thus you have herd what Wisdom is, now let us pray unto God for it.
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911
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Food for new borne babes. 1. Pet. 2. 2. As new borne babes disire the sincere milke of the word, that ye may grow by it.
Food for new born babes. 1. Pet. 2. 2. As new born babes disire the sincere milk of the word, that you may grow by it.
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THis Scripture (beloued in the Lord) containeth an exhortation to in••re and stirre vp the beleuing Iewes, that as God had illightned them with some knowledge of his trueth,
THis Scripture (Beloved in the Lord) Containeth an exhortation to in••re and stir up the believing Iewes, that as God had enlightened them with Some knowledge of his truth,
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and sanctified them in some measure with the grace of his spirit:
and sanctified them in Some measure with the grace of his Spirit:
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so they would proceed & grow on and dailie increase more and more in the faith and feare of Iesus Christ,
so they would proceed & grow on and daily increase more and more in the faith and Fear of Iesus christ,
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like the glorious sunne which still augmenteth and redoubleth his heat and light, till it bee come to the middest of heauen, where is perfect daie.
like the glorious sun which still Augmenteth and redoubleth his heat and Light, till it be come to the midst of heaven, where is perfect day.
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Nowe the meanes whereby we receiue all our grouth and increase in God, is the liuelie preaching of the word of trueth.
Now the means whereby we receive all our grouth and increase in God, is the lively preaching of the word of truth.
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And therefore the Apostle by a figuratiue, and borrowed kinde of speech, earnestly pressing them to thirst & to long for the word of God,
And Therefore the Apostle by a figurative, and borrowed kind of speech, earnestly pressing them to thirst & to long for the word of God,
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euen the foode of their soules, as little infants (which are new borne) crie for the mothers milke to nourish and sustaine them.
even the food of their Souls, as little Infants (which Are new born) cry for the mother's milk to nourish and sustain them.
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For there are two birthes mencioned in the Scripture:
For there Are two births mentioned in the Scripture:
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the one fleshly, and naturall by propagation from the first Adam, whereby originall and our birth-sin,
the one fleshly, and natural by propagation from the First Adam, whereby original and our Birth-sin,
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as it were a Serpentes poison, passeth and transfuseth it selfe into vs:
as it were a Serpents poison, passes and transfuseth it self into us:
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the other heauenly and spirituall by renouation, from the second Adam which is Iesus Christ, whereby grace and holinesse is deriued and brought vnto vs.
the other heavenly and spiritual by renovation, from the second Adam which is Iesus christ, whereby grace and holiness is derived and brought unto us
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In this latter and better birth, God is our Father to beget vs, the Church his spouse our mother to conceiue vs, the seede whereby we are bredde and borne againe, is the worde of God, the Nurses to feede,
In this latter and better birth, God is our Father to beget us, the Church his spouse our mother to conceive us, the seed whereby we Are bred and born again, is the word of God, the Nurse's to feed,
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and to weane, and to cherish vs, are the Ministers of the Gospell, and the foode whereby we are nourished,
and to wean, and to cherish us, Are the Ministers of the Gospel, and the food whereby we Are nourished,
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and held in life, is the milk of the worde, as in this place.
and held in life, is the milk of the word, as in this place.
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And therefore in as much as children which are newe borne, cannot increase in grouth and stature,
And Therefore in as much as children which Are new born, cannot increase in grouth and stature,
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but must needes die, and come to dissolution, vnlesse they bee continuallie fedde and nourished with wholesome foode:
but must needs die, and come to dissolution, unless they be continually fed and nourished with wholesome food:
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it behooueth all the faithfull and godlie, who are quickened and reuiued in the life of God, as new borne babes to desire the sincere milke of the worde, that they may grow by it.
it behooveth all the faithful and godly, who Are quickened and revived in the life of God, as new born babes to desire the sincere milk of the word, that they may grow by it.
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I thinke we neede not many words to cleare the generall drift and scope of this Scripture,
I think we need not many words to clear the general drift and scope of this Scripture,
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as we need not many fingers to pointe at the shining sun.
as we need not many fingers to point At the shining sun.
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Let vs now therefore discend to the particular doctrines which issue and spring from the seuerall branches of this scripture.
Let us now Therefore descend to the particular doctrines which issue and spring from the several branches of this scripture.
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First here is noted a preparation, if we wil be bettered and increased by the worde, wee must bee as new borne bares. Secondlie, our affection and duetie when we are newe borne we must desire. Thirdly the matter & obiect of our desire, the milke of the worde.
First Here is noted a preparation, if we will be bettered and increased by the word, we must be as new born bares. Secondly, our affection and duty when we Are new born we must desire. Thirdly the matter & Object of our desire, the milk of the word.
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Fourthly, the qualitie of the milke, it must bee sincere. Lastly, the ende and vse for which we desire it, that we may grow thereby.
Fourthly, the quality of the milk, it must be sincere. Lastly, the end and use for which we desire it, that we may grow thereby.
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For the first point we must be as new borne babes: Children wee know are principally commended for simplicitie and harmelesnes:
For the First point we must be as new born babes: Children we know Are principally commended for simplicity and harmlessness:
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and therefore all those which will profite in the schoole of Christ and receiue light and comfort by the preaching of the worde, are here taught to become as babes, to laie aside all maliciousnesse,
and Therefore all those which will profit in the school of christ and receive Light and Comfort by the preaching of the word, Are Here taught to become as babes, to lay aside all maliciousness,
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and to bring holy and sanctified hearts to the hearing of it.
and to bring holy and sanctified hearts to the hearing of it.
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Suffer the little babes to come vnto mee (saith our sauiour) and forbid them not: for of such is the kingdome of heauen: Suffer the little babes to come unto me (Says our Saviour) and forbid them not: for of such is the Kingdom of heaven:
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as if we were neuer fit to heare & learne of Christ, til we be reformed & newly changed into little babes againe.
as if we were never fit to hear & Learn of christ, till we be reformed & newly changed into little babes again.
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For the secrets of the Lord (as the Psalmist speaketh) is with them that feare him:
For the secrets of the Lord (as the Psalmist speaks) is with them that Fear him:
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to teach vs, that as Dauid would admit no vile person into his coūsell: So God will admit no sinfull soule into his secretes. to teach us, that as David would admit no vile person into his counsel: So God will admit no sinful soul into his secrets.
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If any man will doe Gods will, (saith our Sauiour) he shall know of the doctrine whether it be of God or no, because no man can learn this doctrine,
If any man will do God's will, (Says our Saviour) he shall know of the Doctrine whither it be of God or no, Because no man can Learn this Doctrine,
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but he that doth it, as no man could learne the Virgins song, but they which sang it.
but he that does it, as no man could Learn the Virgins song, but they which sang it.
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And Salomon to the same effect saith, The feare of the Lord is the beginning of knowledge, as if the first lesson to be wise, were to be holie:
And Solomon to the same Effect Says, The Fear of the Lord is the beginning of knowledge, as if the First Lesson to be wise, were to be holy:
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& therefore Christ is said to haue expounded all thinges to his Disciples apart, to shew, that if we will haue Christ to teach vs, we must go a part from the world.
& Therefore christ is said to have expounded all things to his Disciples apart, to show, that if we will have christ to teach us, we must go a part from the world.
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So that as a man slippeth off all his cloathes, when he goeth into a bath to wash him:
So that as a man slippeth off all his clothes, when he Goes into a bath to wash him:
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So we must slippe off all our sins, when we come to the word to feed vs:
So we must slip off all our Sins, when we come to the word to feed us:
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for wisedom will not rest in the defiled soule, nor in a bodie that is subiect vnto sinne.
for Wisdom will not rest in the defiled soul, nor in a body that is Subject unto sin.
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As the Deuill woulde not dwell but in a house that was swept from godlines:
As the devil would not dwell but in a house that was swept from godliness:
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so the graces of God will not come vnto the heart which is not cleansed from wickednesse, so the graces of God will not come unto the heart which is not cleansed from wickedness,
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for God will not powre new wine but into new vessels:
for God will not pour new wine but into new vessels:
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therefore vnles ye haue prepared new hearts, look for no new blessings to bee powred on you.
Therefore unless you have prepared new hearts, look for no new blessings to be poured on you.
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The Iewes reade the Scriptures daily in their Synagogues to finde Christ, but all in vayne,
The Iewes read the Scriptures daily in their Synagogues to find christ, but all in vain,
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because the vaile is not takē away in reading them:
Because the veil is not taken away in reading them:
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Euen so doe we preach in vayne, and you heare in vaine, because the vaile of sinne which is drawne like a Curtaine ouer your harts, hideth and eclipseth the glorious light of the Gospell from you.
Even so do we preach in vain, and you hear in vain, Because the veil of sin which is drawn like a Curtain over your hearts, Hideth and Eclipseth the glorious Light of the Gospel from you.
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And therefore (beloued brethren) if you will haue the Lord to blesse your hearing,
And Therefore (Beloved brothers) if you will have the Lord to bless your hearing,
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and to prosper our preaching, you must wash and rince out the dregs of sin that are frozen in you, you must purge the leauen of maliciousnes that sowreth your soules, you must cast vp your couetousnes,
and to prosper our preaching, you must wash and rince out the dregs of since that Are frozen in you, you must purge the leaven of maliciousness that soureth your Souls, you must cast up your covetousness,
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& your pride, and your slothfulnes, & your partiall preiudice, like the serpent which spues vp his poyson when he goes to drinke:
& your pride, and your slothfulness, & your partial prejudice, like the serpent which spews up his poison when he Goes to drink:
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For this is the cause why there are so many fruitlesse & non-proficient hearers, because there are so many sinfull and wicked hearers.
For this is the cause why there Are so many fruitless & non-proficient hearers, Because there Are so many sinful and wicked hearers.
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It is sayd of Christ, that he did not many great works in his owne countrey for their vnbeliefs sake:
It is said of christ, that he did not many great works in his own country for their unbeliefs sake:
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so it may be sayd, that GOD concealeth many great mysteries of faith from vs for our sinnes sake.
so it may be said, that GOD concealeth many great Mysteres of faith from us for our Sins sake.
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Our wickednesse stops Christs mouth that hee will not speake, as the Iewes incredulitie chayned his handes that hee woulde not worke.
Our wickedness stops Christ Mouth that he will not speak, as the Iewes incredulity chained his hands that he would not work.
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Will an Embroderer teach an other mans seruant his trade, if he knowe he will hurt him? No more will God teach the Diuels seruants his truth,
Will an Embroiderer teach an other men servant his trade, if he know he will hurt him? No more will God teach the Devils Servants his truth,
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because hee knoweth they will offend him.
Because he Knoweth they will offend him.
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The seed which fell into the thornie groud, sprang vp very cherefully for a time, that it might seeme to giue great hope of a ioyfull haruest:
The seed which fell into the thorny Ground, sprang up very cheerfully for a time, that it might seem to give great hope of a joyful harvest:
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but because thornes grewe vp with it, at length they choked it:
but Because thorns grew up with it, At length they choked it:
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so that vnlesse wee cut vp the thornie sinnes which naturally sprout and spring vp in vs, they will ouerthrow all the good plants of holy doctrine that are graffed in vs:
so that unless we Cut up the thorny Sins which naturally sprout and spring up in us, they will overthrow all the good plants of holy Doctrine that Are graffed in us:
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and therefore the Prophet Ieremie willeth vs to breake vp the fallowe ground, and not to sowe among thornes, as if the heart must first be sanctified,
and Therefore the Prophet Ieremie wills us to break up the fallow ground, and not to sow among thorns, as if the heart must First be sanctified,
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and afterward instructed, as yron must first be heated, and afterwards be fashioned.
and afterwards instructed, as iron must First be heated, and afterwards be fashioned.
cc av vvn, c-acp n1 vmb ord vbi vvn, cc av vbi vvn.
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9117
In regard whereof, I beseech you (my beloued) in the feare and reuerence of Gods blessed name, looke to your feete when ye enter into the house of GOD:
In regard whereof, I beseech you (my Beloved) in the Fear and Reverence of God's blessed name, look to your feet when you enter into the house of GOD:
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9118
presse not into this marriage feast without a Wedding garment, treade not into the holie Sanctuarie to heare the word, with an vnsanctified,
press not into this marriage feast without a Wedding garment, tread not into the holy Sanctuary to hear the word, with an unsanctified,
vvb xx p-acp d n1 vvi p-acp dt n1 n1, vvi xx p-acp dt j n1 pc-acp vvi dt n1, p-acp dt j,
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9119
and a defiled, and a filthie soule.
and a defiled, and a filthy soul.
cc dt vvn, cc dt j n1.
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9120
A man will not keepe the Sabbaoth in his working apparell, but will put on his richest iewelles,
A man will not keep the Sabbaoth in his working apparel, but will put on his Richest Jewels,
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9121
and array himselfe in his best attyre, and yet wee make it no seruple at all to come vnto the Sabbaoths exercise with a prophane,
and array himself in his best attire, and yet we make it no seruple At all to come unto the Sabbaoths exercise with a profane,
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9122
and a wicked, and our workie day heart.
and a wicked, and our worky day heart.
cc dt j, cc po12 j n1 n1.
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9145
As the Adder slippes off her skinne, and the Eagle casteth her bill:
As the Adder slips off her skin, and the Eagl Cast her bill:
p-acp dt n1 vvz a-acp po31 n1, cc dt n1 vvz po31 n1:
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9123
When Nadab and Abihu offered strange fire before the Lord, God sayd, I will bee honoured in them that draw nigh vnto mee, to shewe that the Lord doth then looke for more holines at our hands,
When Nadab and Abihu offered strange fire before the Lord, God said, I will be honoured in them that draw High unto me, to show that the Lord does then look for more holiness At our hands,
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9124
when by practise of his seruice, and the duties of holy religion, wee approach to drawe more neere vnto him.
when by practice of his service, and the duties of holy Religion, we approach to draw more near unto him.
c-crq p-acp n1 pp-f po31 n1, cc dt n2 pp-f j n1, pns12 vvb pc-acp vvi av-dc av-j p-acp pno31.
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9125
Wherefore, to shut vp this point;
Wherefore, to shut up this point;
q-crq, pc-acp vvi a-acp d n1;
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9126
as the begger (in the Gospell) cast off his cloake to come to Christ:
as the beggar (in the Gospel) cast off his cloak to come to christ:
c-acp dt n1 (p-acp dt n1) vvd a-acp po31 n1 pc-acp vvi p-acp np1:
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9127
so must we cast off the cloke of our wickednesse, when we come to heare. We must be as babes, if wee will bee Christes pupilles;
so must we cast off the cloak of our wickedness, when we come to hear. We must be as babes, if we will be Christ's pupilles;
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9128
because he reuealeth knowledge & wisedome to none but babes. And yet wee must not be babes only,
Because he Revealeth knowledge & Wisdom to none but babes. And yet we must not be babes only,
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9129
but newe borne babes, which haue a newe soule, a newe life, newe members, new affections imparted to them.
but new born babes, which have a new soul, a new life, new members, new affections imparted to them.
cc-acp j vvn n2, r-crq vhb dt j n1, dt j n1, j n2, j n2 vvn p-acp pno32.
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9130
Whereby wee learne, that it is not enough in our regeneration, to redresse and reforme some one disordered affection in vs,
Whereby we Learn, that it is not enough in our regeneration, to redress and reform Some one disordered affection in us,
c-crq pns12 vvb, cst pn31 vbz xx av-d p-acp po12 n1, pc-acp vvi cc vvi d crd j-vvn n1 p-acp pno12,
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9131
but wee must bee chaunged and new fashioned in euerie part.
but we must be changed and new fashioned in every part.
cc-acp pns12 vmb vbi vvn cc j vvn p-acp d n1.
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9132
As Saul when the kingly spirite came vpon him, was turned as it were into another man: As Saul when the kingly Spirit Come upon him, was turned as it were into Another man:
p-acp np1 c-crq dt j n1 vvd p-acp pno31, vbds vvn c-acp pn31 vbdr p-acp j-jn n1:
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9133
So wee when the word begetteth vs a new, must be turned and chaunged into other men,
So we when the word begetteth us a new, must be turned and changed into other men,
av pns12 c-crq dt n1 vvz pno12 dt j, vmb vbi vvn cc vvn p-acp j-jn n2,
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9134
and therefore they which are implanted into Christ, are called new creatures, because neither the olde hearn,
and Therefore they which Are implanted into christ, Are called new creatures, Because neither the old hearn,
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9135
nor the olde hand, nor the olde eare, nor the olde eye, will serue the turne,
nor the old hand, nor the old ear, nor the old eye, will serve the turn,
ccx dt j n1, ccx dt j n1, ccx dt j n1, vmb vvi dt n1,
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9136
but all must bee 〈 ◊ 〉 and newe framed agayne. For whatsoeuer is borne of the flesh, is flesh:
but all must be 〈 ◊ 〉 and new framed again. For whatsoever is born of the Flesh, is Flesh:
cc-acp d vmb vbi 〈 sy 〉 cc j vvn av. p-acp r-crq vbz vvn pp-f dt n1, vbz n1:
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9137
If wee will haue it spirit, that is fit for Gods worship, who is a spirit, and will bee worshipped in spirit and truth, it must bee borne agayne of the spirit.
If we will have it Spirit, that is fit for God's worship, who is a Spirit, and will be worshipped in Spirit and truth, it must be born again of the Spirit.
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9138
The sense hereof made the Prophet Dauid crye out, Create in me a cleane heart, O God,
The sense hereof made the Prophet David cry out, Create in me a clean heart, Oh God,
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9139
and renue a right spirit within me: and renew a right Spirit within me:
cc vvi dt j-jn n1 p-acp pno11:
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9140
and therefore we must not patch and peece vp our hearts for GOD like a beggers cloake which is made of shreds,
and Therefore we must not patch and piece up our hearts for GOD like a beggars cloak which is made of shreds,
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9141
but we must be renewed and thorowly chaunged in the spirite of our mindes.
but we must be renewed and thoroughly changed in the Spirit of our minds.
cc-acp pns12 vmb vbi vvn cc av-j vvn p-acp dt n1 pp-f po12 n2.
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9142
When Naaman the leper had washed in Iordan, his flesh came agayne like the flesh of a young child:
When Naaman the leper had washed in Iordan, his Flesh Come again like the Flesh of a young child:
c-crq np1 dt n1 vhd vvn p-acp np1, po31 n1 vvd av av-j dt n1 pp-f dt j n1:
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9143
If the leprosie of sinne be washed and purged from vs, al our affections, and all our desires will bee altered and chaunged like the flesh of a child.
If the leprosy of sin be washed and purged from us, all our affections, and all our Desires will be altered and changed like the Flesh of a child.
cs dt n1 pp-f n1 vbb vvn cc vvn p-acp pno12, d po12 n2, cc d po12 n2 vmb vbi vvn cc vvd av-j dt n1 pp-f dt n1.
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9144
And therefore if wee will fit our selues to bee good hearers, wee must not entertaine friendship with any sin.
And Therefore if we will fit our selves to be good hearers, we must not entertain friendship with any since.
cc av cs pns12 vmb vvi po12 n2 pc-acp vbi j n2, pns12 vmb xx vvi n1 p-acp d n1.
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9146
so wee must quite slip our selues of all our lusts, when as newe borne babes we come to heare.
so we must quite slip our selves of all our Lustiest, when as new born babes we come to hear.
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9147
Touch no vncleane thing, sayth the Lord, because sinne will cling to the conscience like bird-lime to a feather, Touch no unclean thing, say the Lord, Because sin will cling to the conscience like birdlime to a feather,
vvb dx j n1, vvz dt n1, c-acp n1 vmb vvi p-acp dt n1 av-j n1 p-acp dt n1,
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9148
therefore we must not touch it:
Therefore we must not touch it:
av pns12 vmb xx vvi pn31:
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9149
it must not haue a finger of vs. When the Diuell made his reentrie, he tooke vnto himselfe seuen other spirites worse then himselfe.
it must not have a finger of us When the devil made his reentry, he took unto himself seuen other spirits Worse then himself.
pn31 vmb xx vhi dt n1 pp-f pno12 c-crq dt n1 vvd po31 n1, pns31 vvd p-acp px31 crd j-jn n2 jc cs px31.
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9150
Thus one diuell brings moe diuels, and one sinne pulles on more sinnes, as one crow calleth many crowes to a carrion:
Thus one Devil brings more Devils, and one sin pulls on more Sins, as one crow calls many crows to a carrion:
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9151
and therefore as the leauen was hid in the meale till all was sowred: so let vs neuer rest seasoning our soules till all be sanctified:
and Therefore as the leaven was hid in the meal till all was soured: so let us never rest seasoning our Souls till all be sanctified:
cc av c-acp dt n1 vbds vvn p-acp dt n1 c-acp d vbds vvn: av vvb pno12 av vvi vvg po12 n2 p-acp d vbb vvn:
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9152
for then wee bee fit to vnderstand euery part of Gods will, when we bee in euery part newe borne againe.
for then we be fit to understand every part of God's will, when we be in every part new born again.
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9153
Furthermore, this poynt discouereth and descrieth a grosse errour in Poperie, concerning the works of nature, which are wrought and effected by the single vertue and power of our owne free will without the finger and grace of GOD.
Furthermore, this point Discovereth and Describeth a gross error in Popery, Concerning the works of nature, which Are wrought and effected by the single virtue and power of our own free will without the finger and grace of GOD.
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9154
For whereas the Papists acquite manie of them, and cleare them from sinne, as if an vnregenerate man, by the strength and abilitie of his owne will,
For whereas the Papists acquit many of them, and clear them from sin, as if an unregenerate man, by the strength and ability of his own will,
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9155
as it were mounted vpon his owne wings, were able to aspire to the accomplishment of holie desires:
as it were mounted upon his own wings, were able to aspire to the accomplishment of holy Desires:
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9156
wee see that the Apostle in this place maketh no other account of the vnregenerate, then of dead men:
we see that the Apostle in this place makes no other account of the unregenerate, then of dead men:
pns12 vvb cst dt n1 p-acp d n1 vvz dx j-jn n1 pp-f dt j, av pp-f j n2:
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9157
and therefore that they must bee quickened and new borne againe, before they can practise or performe any vitall action in the life of GOD.
and Therefore that they must be quickened and new born again, before they can practise or perform any vital actium in the life of GOD.
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9158
Christ is resembled to a vine, and wee to the braunches: for that all the iuice and sappe whereby the braunches spring and liue, issueth and ariseth from the roote of the vine: so all the grace and goodnesse that is in vs, droppeth and distilleth from the riches of the person of Iesus Christ.
christ is resembled to a vine, and we to the branches: for that all the juice and sap whereby the branches spring and live, issueth and arises from the root of the vine: so all the grace and Goodness that is in us, drops and distilleth from the riches of the person of Iesus christ.
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9159
Before GOD blessed Sara, she was barren, and childlesse: so vntill God blesse our hearts, they bee wicked, and fruitlesse.
Before GOD blessed Sarah, she was barren, and childless: so until God bless our hearts, they be wicked, and fruitless.
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9160
And therefore as an vncleane fountaine cannot sende foorth sweete water, nor a bad tree bring foorth good fruite:
And Therefore as an unclean fountain cannot send forth sweet water, nor a bad tree bring forth good fruit:
cc av c-acp dt j n1 vmbx vvi av j n1, ccx dt j n1 vvi av j n1:
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9161
no more can the corrupt and wicked heart of the vnregenerate, bud and bring foorth anie good and vertuous actions.
no more can the corrupt and wicked heart of the unregenerate, bud and bring forth any good and virtuous actions.
dx av-dc vmb dt j cc j n1 pp-f dt j, n1 cc vvi av d j cc j n2.
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9162
Thus much of our condition and preparation, whereby wee haue learned with how holie, and with how sanctified affections, wee ought to repaire to the hearing of the worde.
Thus much of our condition and preparation, whereby we have learned with how holy, and with how sanctified affections, we ought to repair to the hearing of the word.
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9163
Now followeth our duetie and affection when wee are newe borne. As newe borne babes desire.
Now follows our duty and affection when we Are new born. As new born babes desire.
av vvz po12 n1 cc n1 c-crq pns12 vbr j vvn. p-acp j vvn n2 vvb.
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9164
Wee must not bee children in wauering and inconstancie, because the Apostle sayth, that GOD hath furnished his Church with Pastors and Teachers, That we bee no more children wauering and carried about with euery winde of doctrine, reeling from faith to faith, from religion to religion,
we must not be children in wavering and inconstancy, Because the Apostle say, that GOD hath furnished his Church with Pastors and Teachers, That we be no more children wavering and carried about with every wind of Doctrine, reeling from faith to faith, from Religion to Religion,
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9165
like a drunken man from wall to wall.
like a drunken man from wall to wall.
av-j dt j n1 p-acp n1 p-acp n1.
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9166
Nor we must not be children in vnderstanding and knowledge, because the same Apostle sayth, Brethren be not children in vnderstanding,
Nor we must not be children in understanding and knowledge, Because the same Apostle say, Brothers be not children in understanding,
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9167
but concerning maliciousnes bee children, but in vnderstanding be of a ripe age. but Concerning maliciousness be children, but in understanding be of a ripe age.
cc-acp vvg n1 vbb n2, cc-acp p-acp n1 vbi pp-f dt j n1.
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9168
But wee must bee children in an ardent and burning affectiō, in thirsting and longing for the word of God.
But we must be children in an Ardent and burning affection, in thirsting and longing for the word of God.
cc-acp pns12 vmb vbi n2 p-acp dt j cc j-vvg n1, p-acp vvg cc vvg p-acp dt n1 pp-f np1.
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9169
Blessed are they which hunger and thirst after righteousnes, for they shall bee filled, because God filles the hungrie with good things, Blessed Are they which hunger and thirst After righteousness, for they shall be filled, Because God fills the hungry with good things,
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9170
but the rich and the wealthie he dismisseth emptie. but the rich and the wealthy he dismisseth empty.
cc-acp dt j cc dt j pns31 vvz j.
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9171
The kingdome of God suffereth violence, because none can enter at the narrowe gate, but such as striue,
The Kingdom of God suffers violence, Because none can enter At the narrow gate, but such as strive,
dt n1 pp-f np1 vvz n1, c-acp pix vmb vvi p-acp dt j n1, cc-acp d c-acp vvb,
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9172
& throng and thrust to enter.
& throng and thrust to enter.
cc n1 cc vvi pc-acp vvi.
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9173
And therefore as when the damme feedes her young, euery bird gapeth, and struggleth, and stretcheth out the necke to receiue the foode:
And Therefore as when the dam feeds her young, every bird gapeth, and struggleth, and Stretcheth out the neck to receive the food:
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9174
So when wee come to heare, euery man must reach, and stretch out his heart to receiue the word.
So when we come to hear, every man must reach, and stretch out his heart to receive the word.
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9175
For then indeede the word worketh most effectually in vs, when our hearts before are kindled and inflamed with desire of it,
For then indeed the word works most effectually in us, when our hearts before Are kindled and inflamed with desire of it,
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9176
like waxe which receiueth any stampe after it is heated.
like wax which receiveth any stamp After it is heated.
av-j vvi r-crq vvz d n1 p-acp pn31 vbz vvn.
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9177
The Shunamites child which was raised by Elisha, so soone as his flesh beganne to waxe warme, neesed,
The Shunamites child which was raised by Elisha, so soon as his Flesh began to wax warm, neesed,
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9178
and opened his eyes, and reuiued agayne:
and opened his eyes, and revived again:
cc vvd po31 n2, cc vvd av:
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9179
So when wee waxe warme in the spirite, and conceiue a desire and a thirst of the word of GOD, it is an vndoubted token that wee are borne agayne, that there is breath and a soule within vs,
So when we wax warm in the Spirit, and conceive a desire and a thirst of the word of GOD, it is an undoubted token that we Are born again, that there is breath and a soul within us,
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9180
and we are not vtterly dead in the life of grace.
and we Are not utterly dead in the life of grace.
cc pns12 vbr xx av-j j p-acp dt n1 pp-f n1.
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918
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9181
As contrariwise, they which haue not a sharpe and hungrie appetite to bee fedde and satisfied with the milke of the word, are but dead carcasses,
As contrariwise, they which have not a sharp and hungry appetite to be fed and satisfied with the milk of the word, Are but dead carcases,
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9182
and skinnes full of rotten bones:
and skins full of rotten bones:
cc n2 j pp-f j-vvn n2:
(44) sermon (DIV1)
918
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9183
so that this Citie which shoulde bee the glorie of the kingdome, may well bee tearmed Golgotha, The place of dead mens skulles, in regard there are so manie thousand soules dead in sinne, dead in desire, who haue no thirst and hunger for the word of God.
so that this city which should be the glory of the Kingdom, may well be termed Golgotha, The place of dead men's skulls, in regard there Are so many thousand Souls dead in sin, dead in desire, who have no thirst and hunger for the word of God.
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918
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9184
If they haue a bare reading Minister, as children haue a puppit to play with, they thinke themselues in a happy state:
If they have a bore reading Minister, as children have a Pulpit to play with, they think themselves in a happy state:
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918
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9185
as if Elishaes staffe could raise the dead child without Elisha, and the word giue life without a preacher.
as if Elisha's staff could raise the dead child without Elisha, and the word give life without a preacher.
c-acp cs npg1 n1 vmd vvi dt j n1 p-acp np1, cc dt n1 vvb n1 p-acp dt n1.
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918
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9186
It may bee they can bee content with Micah, to accept a Leuite if they light vpon him:
It may be they can be content with micah, to accept a Levite if they Light upon him:
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918
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9187
But who will sende to Hierusalem the schoole of the Prophets, as Saul sent to Bethelem to fetch Dauid for his comfort? I thinke you know my meaning.
But who will send to Jerusalem the school of the prophets, as Saul sent to bethlehem to fetch David for his Comfort? I think you know my meaning.
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918
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9188
I would not wish you wait till preachers offer themselues to instruct you, but to sende to the schooles of learning, to prouide godly & able men, who may minister the word in due season.
I would not wish you wait till Preachers offer themselves to instruct you, but to send to the Schools of learning, to provide godly & able men, who may minister the word in due season.
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918
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9189
Balaake, because he longed for Balaam, went to the vtmost coast of the countrey to meete him.
Balaak, Because he longed for balaam, went to the utmost coast of the country to meet him.
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9190
The father, because he longed for his prodigall sonne, ranne to kisse him a great way off.
The father, Because he longed for his prodigal son, ran to kiss him a great Way off.
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9191
Dauid because he longed for the Arke, went and brought it vp from Kiriathaim:
David Because he longed for the Ark, went and brought it up from Kiriathaim:
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918
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9192
So then indeed we desire the word of God, when we will not stay till it come vnto vs,
So then indeed we desire the word of God, when we will not stay till it come unto us,
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918
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9193
but we will preuent it, and goe to the vtmost borders of our coūtrey to fetch it home vnto vs. We must desire the milke of the word, and we must desire it as babes, that is, in three respects.
but we will prevent it, and go to the utmost borders of our country to fetch it home unto us We must desire the milk of the word, and we must desire it as babes, that is, in three respects.
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9194
First they say children so soone as they are borne into the worlde, presently crie out for the mothers dugge:
First they say children so soon as they Are born into the world, presently cry out for the mother's dug:
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919
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9195
so must wee so soone as wee feele the grace of God to haue renewed vs,
so must we so soon as we feel the grace of God to have renewed us,
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919
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9196
while wee are yet hote from the wombe, hunger and thirst for the milke of the word.
while we Are yet hight from the womb, hunger and thirst for the milk of the word.
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919
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9197
If the mother should deferre to giue her childe sucke, were it able to liue a moneth,
If the mother should defer to give her child suck, were it able to live a Monn,
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9198
or a weeke, or a day? No more is our faith able to sustaine and support it selfe,
or a Week, or a day? No more is our faith able to sustain and support it self,
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9199
vnlesse it be presently nourished with the foode of life.
unless it be presently nourished with the food of life.
cs pn31 vbb av-j vvn p-acp dt n1 pp-f n1.
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919
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9200
Christ so soone as he had raysed vp Iairus daughter, commanded her meate, as if it were in vaine for vs to be quickned by the finger of his power vnles we be fed by the word of his grace: christ so soon as he had raised up Jairus daughter, commanded her meat, as if it were in vain for us to be quickened by the finger of his power unless we be fed by the word of his grace:
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9201
and therfore Eden was watered so soone as it was planted, to shew that we must be strengthened so soon as we are instructed:
and Therefore Eden was watered so soon as it was planted, to show that we must be strengthened so soon as we Are instructed:
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919
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9202
so that it is a great fault among vs, when GOD hath quickned vs with his spirit,
so that it is a great fault among us, when GOD hath quickened us with his Spirit,
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9203
& we perceiue his graces to budde and to blossome in vs, that we presently prouide not moysture to nourish and to preserue them.
& we perceive his graces to bud and to blossom in us, that we presently provide not moisture to nourish and to preserve them.
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919
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9204
We count it a miracle that Elias liued fortie dayes without foode:
We count it a miracle that Elias lived fortie days without food:
pns12 vvb pn31 dt n1 cst np1 vvd crd n2 p-acp n1:
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9205
and yet we after many yeares of famine still poste off the feeding of our soules.
and yet we After many Years of famine still post off the feeding of our Souls.
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9206
We thinke it alwayes too soone to beginne, though we begin then when we are ready to end,
We think it always too soon to begin, though we begin then when we Are ready to end,
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9207
as the rich man, who then went in hand to inlarge his barnes, when hee was euen at deaths doore to resigne his life.
as the rich man, who then went in hand to enlarge his Barns, when he was even At death's door to resign his life.
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919
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9208
As Christe was then sent for to heale the Rulers daughter, when she was ready to departe:
As Christ was then sent for to heal the Rulers daughter, when she was ready to depart:
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919
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9209
so, manie neuer desire the preachers company till they be ready to die.
so, many never desire the Preachers company till they be ready to die.
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919
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9210
They say that the time is not yet come that the Lords house shoulde bee built:
They say that the time is not yet come that the lords house should be built:
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(44) sermon (DIV1)
919
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9211
not yet time to sanctifie their soules for God; not yet time to prouide for the milke of the word.
not yet time to sanctify their Souls for God; not yet time to provide for the milk of the word.
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9212
And thus we poste off from day to day, from yeare to yeare, till wee bee arrested by death:
And thus we post off from day to day, from year to year, till we be arrested by death:
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919
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9213
As the bad Lawyer driues off his Client from terme to terme, till the suite be lost.
As the bad Lawyer drives off his Client from term to term, till the suit be lost.
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9214
Lot was so long loytering and trifling in Sodome, that the Angell was fayne to plucke him out with violence;
Lot was so long loitering and trifling in Sodom, that the Angel was fain to pluck him out with violence;
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9215
and certainly vnlesse the Lorde by the good meanes of his prouidence should plucke vs out of ignorance and darkenesse wherein we vse such trifling,
and Certainly unless the Lord by the good means of his providence should pluck us out of ignorance and darkness wherein we use such trifling,
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919
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9216
and plunging, and delaying, that scarce one of a thousand would bee saued.
and plunging, and delaying, that scarce one of a thousand would be saved.
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919
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9217
Wherefore (beloued in Christ) if Paule haue planted you in the true fayth, desire also an Apollo to water you:
Wherefore (Beloved in christ) if Paul have planted you in the true faith, desire also an Apollo to water you:
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(44) sermon (DIV1)
920
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9218
If the foundation be layde by a maister builder: seeke out a skilfull workeman, who may roofe it also:
If the Foundation be laid by a master builder: seek out a skilful workman, who may roof it also:
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920
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9219
if ye haue receiued one grace, speedily desire the preaching of the word, that it may increase and grow vp by dressing and manuring vnto a double grace:
if you have received one grace, speedily desire the preaching of the word, that it may increase and grow up by dressing and manuring unto a double grace:
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(44) sermon (DIV1)
920
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9220
for euen the best giftes will wither and decay in you, vnlesse they be presently watered with the word.
for even the best Gifts will wither and decay in you, unless they be presently watered with the word.
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(44) sermon (DIV1)
920
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9221
Againe we knowe, that children are so greedily carried with a desire of the foode, that when hunger assayles them, they neither regarde leisure,
Again we know, that children Are so greedily carried with a desire of the food, that when hunger assails them, they neither regard leisure,
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(44) sermon (DIV1)
921
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9222
nor necessitie, nor willingnes of the mothers, but all excuses & busines set apart, so soone as they crie for it, they must be fedde;
nor necessity, nor willingness of the mother's, but all excuses & business Set apart, so soon as they cry for it, they must be fed;
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921
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9223
Euen so wee must not thinke it enough to desire the worde, but we must bee earnest and feruent,
Even so we must not think it enough to desire the word, but we must be earnest and fervent,
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921
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9224
and importunate in calling and crying for it.
and importunate in calling and crying for it.
cc j p-acp vvg cc vvg p-acp pn31.
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921
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9225
A notable parable is in Luke, how one called for bread in the night, the other answered that he was in bed;
A notable parable is in Lycia, how one called for bred in the night, the other answered that he was in Bed;
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921
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9226
which seemed a reasonable answere, and yet it would not serue:
which seemed a reasonable answer, and yet it would not serve:
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921
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9227
So we haue long called (my brethren) and wee haue a great while craued the bread of life,
So we have long called (my brothers) and we have a great while craved the bred of life,
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921
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9228
though it may seeme a reasonable answere, that they cannot giue it vs without impouerishing themselues and their children, who are fat and inriched with the Ministers mayntenance:
though it may seem a reasonable answer, that they cannot give it us without impoverishing themselves and their children, who Are fat and enriched with the Ministers maintenance:
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(44) sermon (DIV1)
921
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9229
yet we ought not to be daunted and discouraged so, but to continue asking stil, as Peter continued knocking til the doore was opened.
yet we ought not to be daunted and discouraged so, but to continue asking still, as Peter continued knocking till the door was opened.
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921
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9230
For as Iehu was knowen by his furious marching; For as Iehu was known by his furious marching;
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921
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9231
so you may know a faythfull and true Christian, by his zealons perfecting of holy purposes.
so you may know a faithful and true Christian, by his zealous perfecting of holy Purposes.
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(44) sermon (DIV1)
921
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9232
The mother doth not alwayes feede her childe for loue, but many times to keep it still and quiet, is constrayned to leaue all, and giue it sucke:
The mother does not always feed her child for love, but many times to keep it still and quiet, is constrained to leave all, and give it suck:
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921
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9233
So if our mother neyther reuerenced God, nor feared men, yet if we would be earnest and importunate with her,
So if our mother neither reverenced God, nor feared men, yet if we would be earnest and importunate with her,
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921
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9234
if we would continually crye and call for it, as babes doe for the milke, she would feede vs at last,
if we would continually cry and call for it, as babes do for the milk, she would feed us At last,
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(44) sermon (DIV1)
921
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9235
if not of loue, yet at least to be eased of vs. It is an olde saying, that he which asketh faintly teacheth vs to denie him:
if not of love, yet At least to be eased of us It is an old saying, that he which asks faintly Teaches us to deny him:
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921
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9236
If we will teach men to graunt vs, we must aske it with courage and constancie.
If we will teach men to grant us, we must ask it with courage and constancy.
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921
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9237
And therefore as Iacob wrestled with the Angel and said, I will not let thee goe vntill thou blesse me:
And Therefore as Iacob wrestled with the Angel and said, I will not let thee go until thou bless me:
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921
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9238
so must our requests wrestle with the Gouernours of our land, and say, I will not let you rest vntill you heare me.
so must our requests wrestle with the Governors of our land, and say, I will not let you rest until you hear me.
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(44) sermon (DIV1)
921
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9239
This doctrine enditeth and conuinceth a great number of vs, who though we haue a desire to the worde,
This Doctrine enditeth and Convinces a great number of us, who though we have a desire to the word,
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(44) sermon (DIV1)
922
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9240
yet we are so chill and so colde, and so loose in it, that in euery crosse euent, we stand stone still.
yet we Are so chill and so cold, and so lose in it, that in every cross event, we stand stone still.
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(44) sermon (DIV1)
922
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9241
If it be but a straw it is a blocke in our way, because as Ieremie speaketh, We haue no courage for the truth vpon earth:
If it be but a straw it is a block in our Way, Because as Ieremie speaks, We have no courage for the truth upon earth:
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we haue some loue to the trueth, but we haue no courage to labour and aduenture for it,
we have Some love to the truth, but we have no courage to labour and adventure for it,
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as a merchant that would gladly gaine, but dares not venture the seas for feare of drowning.
as a merchant that would gladly gain, but dares not venture the Seas for Fear of drowning.
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If the people be somwhat backward or a Preacher cannot be procured at the first dash,
If the people be somewhat backward or a Preacher cannot be procured At the First dash,
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while the fitte is fresh vpon vs, we take our discharge, and cast off the care for euer after.
while the fit is fresh upon us, we take our discharge, and cast off the care for ever After.
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The slouthfull man sayes, There is a Lyon in the way:
The slothful man Says, There is a lion in the Way:
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And so we discourage our selues in seeking good things, because there is paines in the way.
And so we discourage our selves in seeking good things, Because there is pains in the Way.
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But if we desire the word, as babes doe milke, we must neuer rest to desire it, vntill we haue it.
But if we desire the word, as babes do milk, we must never rest to desire it, until we have it.
p-acp cs pns12 vvb dt n1, c-acp n2 vdb n1, pns12 vmb av-x vvi p-acp vvb pn31, c-acp pns12 vhb pn31.
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Lastly, we know, children are continually crauing foode; a little pause, and then to the breast againe:
Lastly, we know, children Are continually craving food; a little pause, and then to the breast again:
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and therefore we must not bee gorged and glutted with once seruing, but continually desire it:
and Therefore we must not be gorged and glutted with once serving, but continually desire it:
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We must be of Elias diet, bread and flesh in the morning, and at euening too;
We must be of Elias diet, bred and Flesh in the morning, and At evening too;
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So morning and euening our soules must bee fedde.
So morning and evening our Souls must be fed.
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The Apostle exhorteth, Let the worde of GOD dwell in you, because it must not take vp a nights lodging and so be gone,
The Apostle exhorteth, Let the word of GOD dwell in you, Because it must not take up a nights lodging and so be gone,
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but it must be a continuall residence and abode in our hearts.
but it must be a continual residence and Abided in our hearts.
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9255
Though the ground be good, yet it must haue the former and the latter rayne to make it fertile,
Though the ground be good, yet it must have the former and the latter rain to make it fertile,
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and yet many of vs thinke to grow greene with one shower, and to goe vnto heauen with one sermon.
and yet many of us think to grow green with one shower, and to go unto heaven with one sermon.
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It is reported of the faythfull, that they continued daylie in the temple, as if a Sabbaoth dayes exercise would not serue the turne, vnlesse we had some ordinarie repast in the worke dayes also:
It is reported of the faithful, that they continued daily in the temple, as if a Sabbaoth days exercise would not serve the turn, unless we had Some ordinary repast in the work days also:
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and therefore as the lampe burned continually in the Temple without quenching: So the word must continually sound in our eares without intermission.
and Therefore as the lamp burned continually in the Temple without quenching: So the word must continually found in our ears without intermission.
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Thus you see (beloued) that if you wil desire the milke of the word as newe borne babes, you must desire it presently without delay, importunately without fainting,
Thus you see (Beloved) that if you will desire the milk of the word as new born babes, you must desire it presently without Delay, importunately without fainting,
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& continually without loathing, and being satisfied with it. Now we come to the matter and obiect which we must desire;
& continually without loathing, and being satisfied with it. Now we come to the matter and Object which we must desire;
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namely, our food and nourishment in Christ, which is here called the milke of the worde.
namely, our food and nourishment in christ, which is Here called the milk of the word.
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To this our Sauiour recalleth vs from al our dayn•••s, Labour not for the meate that perisheth,
To this our Saviour recalleth us from all our dayn•••s, Labour not for the meat that Perishes,
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but for the meat which endureth to eternal life.
but for the meat which Endureth to Eternal life.
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For the word is euerlasting foode and immortal seede, because it makes vs immortal, and to last for euer.
For the word is everlasting food and immortal seed, Because it makes us immortal, and to last for ever.
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We desire wealth, honour, and pomp, and pleasure, and euery thing, saue the milke of the word which we should desire,
We desire wealth, honour, and pomp, and pleasure, and every thing, save the milk of the word which we should desire,
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like Adam who had al trees, and yet liked none but the forbidden tree.
like Adam who had all trees, and yet liked none but the forbidden tree.
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There is a desire of the worde, but it is a tare to choak the good corne; There is a desire of the word, but it is a tear to choke the good corn;
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There is a desire of money, but it is the roote of al euil;
There is a desire of money, but it is the root of all evil;
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There is a desire of the flesh, but it fighteth and wageth warre against the spirit; There is a desire of the Flesh, but it fights and wageth war against the Spirit;
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There is a desire of preheminence, but it is swelling and ambitious; There is a desire of reuenge, but it ariseth from a rash and carnal spirite; There is a desire of pre-eminence, but it is swelling and ambitious; There is a desire of revenge, but it arises from a rash and carnal Spirit;
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924
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There is a desire of praise, but it is cursed and pharisaicall; the blessed and holy desire is, to desire the milke of the word.
There is a desire of praise, but it is cursed and pharisaical; the blessed and holy desire is, to desire the milk of the word.
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When Ionathan saw the hony dropping, he must needs be licking: so when ye see the milke of the Gospel ye must desire to be sucking.
When Ionathan saw the honey dropping, he must needs be licking: so when you see the milk of the Gospel you must desire to be sucking.
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Of al the blessings of Canaan this was the chiefest, that it flowed with milke and honie;
Of all the blessings of Canaan this was the chiefest, that it flowed with milk and honey;
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and this incouraged the Israelites to trauail to it, in the desart to possesse it.
and this encouraged the Israelites to travail to it, in the desert to possess it.
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The worde is a land flowing with better milke and hony, and we must not think any paine or toyle too much to attaine it.
The word is a land flowing with better milk and honey, and we must not think any pain or toil too much to attain it.
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God hath many names in Scripture to make vs conceiue more honorably of him: so hath the word many titles to make it more amiable: God hath many names in Scripture to make us conceive more honorably of him: so hath the word many titles to make it more amiable:
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It is called a lanterne to direct vs, a medicine to heale vs, a guide to conduct vs, a bit to restraine vs, a sworde to defend vs, water to wash vs, fire to inflame vs, salt to season vs, milke to nourish vs, wine to reioice vs, rayne to refresh vs, a treasure to inrich vs,
It is called a lantern to Direct us, a medicine to heal us, a guide to conduct us, a bit to restrain us, a sword to defend us, water to wash us, fire to inflame us, salt to season us, milk to nourish us, wine to rejoice us, rain to refresh us, a treasure to enrich us,
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924
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and the keye to open and vnlocke heauen gates vnto vs. Thus the worde is named in al things, that we should onely desire it in stead of all things.
and the key to open and unlock heaven gates unto us Thus the word is nam in all things, that we should only desire it in stead of all things.
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And surely therefore the worde is in so small request among vs, because wee know not what blessings it bringeth with it.
And surely Therefore the word is in so small request among us, Because we know not what blessings it brings with it.
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It is the word of saluation, because it saueth the soule from pyning, as the corne which Ioseph sent, did Iacobs house from famine.
It is the word of salvation, Because it Saveth the soul from pining, as the corn which Ioseph sent, did Iacobs house from famine.
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So that as Elisha sayd of Iordan, wash and be cleansed; so may we say of the word, Heare it and be saued.
So that as Elisha said of Iordan, wash and be cleansed; so may we say of the word, Hear it and be saved.
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It is called the worde of life, because it reuiueth the spirite, as Elishaes bones reuiued the Israelites.
It is called the word of life, Because it reviveth the Spirit, as Elisha's bones revived the Israelites.
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It is called the worde of reconciliation, because it is like a golden chayne to linke GOD and vs together.
It is called the word of reconciliation, Because it is like a golden chain to link GOD and us together.
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And in regarde hereof, it is called a iewell of inestimable price, as if all the treasure in Egypt were not wealthy enough to buy it.
And in regard hereof, it is called a jewel of inestimable price, as if all the treasure in Egypt were not wealthy enough to buy it.
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And therfore, as Dauid longed for the Well of Bethlehem; so must we long and languish for the milke of the worde.
And Therefore, as David longed for the Well of Bethlehem; so must we long and languish for the milk of the word.
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The Word is resembled to milke in three respects.
The Word is resembled to milk in three respects.
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First, because it is the onely foode of the faithfull, as milke is the onely and proper foode of babes.
First, Because it is the only food of the faithful, as milk is the only and proper food of babes.
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Secondly, because it is not hard and intricate, but playne and easie to be conceiued, as milke is easie to be digested.
Secondly, Because it is not hard and intricate, but plain and easy to be conceived, as milk is easy to be digested.
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Thirdly, because it is sweete and comfortable to the soule, as milke is sweete and pleasaunt in taste.
Thirdly, Because it is sweet and comfortable to the soul, as milk is sweet and pleasant in taste.
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for if they did feele the calme of conscience, the ioy of heart, the consolation of spirite,
for if they did feel the Cam of conscience, the joy of heart, the consolation of Spirit,
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For the first poynt, the Lord chargeth the Israelites, to doe whatsoeuer he had commaunded, and not to adde or diminish any thing.
For the First point, the Lord charges the Israelites, to do whatsoever he had commanded, and not to add or diminish any thing.
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And Iosua, Iosiah, Ezra, and the rest, when the• would renew the Lordes couenant with the people, reade nothing but the lawe, to shewe that it was the only rule and square of al their duety:
And Iosua, Josiah, Ezra, and the rest, when the• would renew the lords Covenant with the people, read nothing but the law, to show that it was the only Rule and square of all their duty:
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and therefore Esay recalleth vs to the lawe and to the testimonie, &c. and Christ sends vs to search the Scriptures, because by them we haue eternall life: and Therefore Isaiah recalleth us to the law and to the testimony, etc. and christ sends us to search the Scriptures, Because by them we have Eternal life:
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and therefore the Popish church (which nor content with the milke of the Gospell ) hath broached manie heathen traditions, and vnwritten trash;
and Therefore the Popish Church (which nor content with the milk of the Gospel) hath broached many heathen traditions, and unwritten trash;
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doth not feede but choke and poyson her children with them, and depriue the Lords people of this foode of life,
does not feed but choke and poison her children with them, and deprive the lords people of this food of life,
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and like cursed Philistines stop vp the wells of water which other haue digged:
and like cursed philistines stop up the wells of water which other have dug:
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what doe they else but starue and famish so manie Nations? For well may their hedge priests like drie Nurses delight and disport the children for a season; but when hunger bites;
what do they Else but starve and famish so many nations? For well may their hedge Priests like dry Nurse's delight and disport the children for a season; but when hunger bites;
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when the distressed conscience would bee fed and comforted, then they are not able to affoorde them the very crummes from Christs table,
when the distressed conscience would be fed and comforted, then they Are not able to afford them the very crumbs from Christ table,
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and therefore wee must needes account the estate of those congregations to bee full of dread and horror which haue not this milke of the word to feede their soules, which want a good steward to giue them their meate in due season;
and Therefore we must needs account the estate of those congregations to be full of dread and horror which have not this milk of the word to feed their Souls, which want a good steward to give them their meat in due season;
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which like the AEgyptians lye crawling in the darke, when other churches enioy most comfortable light.
which like the egyptians lie crawling in the dark, when other Churches enjoy most comfortable Light.
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Iaacob forsooke the blessed land of Canaan when it had no bread, and can we be enamored of those assemblies where there is no soules foode? If ye did consider (my beloued) that ye cannot be nourished vnto eternall life,
Jacob forsook the blessed land of Canaan when it had no bred, and can we be enamored of those assemblies where there is no Souls food? If you did Consider (my Beloved) that you cannot be nourished unto Eternal life,
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but by the milke of the word; ye would rather desire your bodies might be without souls than your churches without preachers.
but by the milk of the word; you would rather desire your bodies might be without Souls than your Churches without Preachers.
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I tremble to thinke how oft you haue heard this, and yet how little you haue performed it.
I tremble to think how oft you have herd this, and yet how little you have performed it.
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For the second poynt, that the doctrine of the Gospel is plaine, appeareth, when the wise man saith, Al the words of his mouth are plaine & easie to him that wil vnderstand.
For the second point, that the Doctrine of the Gospel is plain, appears, when the wise man Says, All the words of his Mouth Are plain & easy to him that will understand.
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The testimony of the Lord is sure & giueth light to the simple. The testimony of the Lord is sure & gives Light to the simple.
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If our Gospel be hid (saith the Apostle) it is hid vnto them that perish: If our Gospel be hid (Says the Apostle) it is hid unto them that perish:
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for as the Sunne which was made to lighten all things, is most light; so the word which was made to cleare all things, is most cleare: for as the Sun which was made to lighten all things, is most Light; so the word which was made to clear all things, is most clear:
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so that if there be no communion betweene light and darknes, & the word of God be a lanterne vnto our feete,
so that if there be no communion between Light and darkness, & the word of God be a lantern unto our feet,
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& a light vnto our pathes; then it is euident that the Word hath no darknes in it.& a Light unto our paths; then it is evident that the Word hath no darkness in it.
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If we see not all thinges, the fault is not in the light, but in the eie;
If we see not all things, the fault is not in the Light, but in the eye;
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as Agar could not see the water which yet was before her, & therfore our aduersaries falsly charge the Scriptures of exceeding hardnes and intricatenes ▪ When the spies were returned from Canaan• they could not say, but that it was a good lande;
as Agar could not see the water which yet was before her, & Therefore our Adversaries falsely charge the Scriptures of exceeding hardness and intricatenes ▪ When the spies were returned from Canaan• they could not say, but that it was a good land;
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but they sayd it was hard to come by:
but they said it was hard to come by:
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So the Papists must needes confesse, that the Scripture is a good Word, and yet to disswade the Lordes people from a serious and diligent search of it;
So the Papists must needs confess, that the Scripture is a good Word, and yet to dissuade the lords people from a serious and diligent search of it;
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they bring vp a slaunder and say; it hath many obscurities and bypathes. But as Elisha saw the horses and fiery chariots which his enemies could not see:
they bring up a slander and say; it hath many Obscurities and bypaths. But as Elisha saw the Horses and fiery chariots which his enemies could not see:
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So (beloued) if yee come with a faithfull and a holy heart to the Worde and to the Scripture, yee shall see that plainnesse and easinesse in the doctrine which our aduersaries cannot see.
So (Beloved) if ye come with a faithful and a holy heart to the Word and to the Scripture, ye shall see that plainness and easiness in the Doctrine which our Adversaries cannot see.
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For the third poynte, that the Gospell is the onely comfort and consolation of a faithfull soule;
For the third point, that the Gospel is the only Comfort and consolation of a faithful soul;
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The Prophet Ieremie saith, Thy wordes were found by mee, and I did eate them, and thy worde was vnto mee the ioye and reioycing of my heart.
The Prophet Ieremie Says, Thy words were found by me, and I did eat them, and thy word was unto me the joy and rejoicing of my heart.
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Thy testimonies haue I taken for an heritage for euer: for they are the ioye of my heart. Thy testimonies have I taken for an heritage for ever: for they Are the joy of my heart.
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As a man will bee glad to be hired to a noble man:
As a man will be glad to be hired to a noble man:
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so Dauid when hee had gotten the milke of the Worde, reioyced as much as if hee had been hyred vnto God:
so David when he had got the milk of the Word, rejoiced as much as if he had been hired unto God:
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and therefore, in all the storie of the Acts, we see ioy and comfort to haue followed the word, as Elisha followed Elias, and would not leaue him.
and Therefore, in all the story of the Acts, we see joy and Comfort to have followed the word, as Elisha followed Elias, and would not leave him.
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So the wise men reioyced exceedingly when they saw the starre which should leade them to Christ:
So the wise men rejoiced exceedingly when they saw the star which should lead them to christ:
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so yee haue matter of great ioy & comfort, when ye heare the woord preached which shall carrie you to heauen,
so ye have matter of great joy & Comfort, when you hear the word preached which shall carry you to heaven,
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like the chariots which conueyed Iaacob into AEgypt.
like the chariots which conveyed Jacob into Egypt.
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There be many Micols in this land which haue mocked King Dauid for dauncing before the Arke.
There be many Micols in this land which have mocked King David for dancing before the Ark.
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There are many which terme vs heady and foolish men, because we come and throng, & prease thus to a sermon:
There Are many which term us heady and foolish men, Because we come and throng, & press thus to a sermon:
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but as Christ said, Father forgiue them, they knowe not what they doe; So God forgiue them, they know not what they say:
but as christ said, Father forgive them, they know not what they do; So God forgive them, they know not what they say:
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and the exceeding and euerlasting comforts in God, which the faithfull possesse and enioye by hearing the word, they would account vs not onely fooles,
and the exceeding and everlasting comforts in God, which the faithful possess and enjoy by hearing the word, they would account us not only Fools,
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but starke mad, if al the pleasures, or profites, or daungers of the world should withdrawe or with-holde vs from it. So much for our food;
but stark mad, if all the pleasures, or profits, or dangers of the world should withdraw or withhold us from it. So much for our food;
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now we come to the qualitie of our foode. It must be sincere. Sincere both in his sauor, and also in effect and operation:
now we come to the quality of our food. It must be sincere. Sincere both in his savour, and also in Effect and operation:
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for, as in nourishing our bodie naturally, our blood cannot be good if our diet be vnholsome:
for, as in nourishing our body naturally, our blood cannot be good if our diet be unwholesome:
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so in feeding our soules spiritually, neither our hearts nor affections, nor our words, nor our workes can be good,
so in feeding our Souls spiritually, neither our hearts nor affections, nor our words, nor our works can be good,
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vnlesse the milke bee wholsome whereupon we feed, and therefore, as our Sauiour b•ds vs take heede what we heare:
unless the milk be wholesome whereupon we feed, and Therefore, as our Saviour b•ds us take heed what we hear:
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so the Apostle to the like effect, giues a caueat to take heede vpon what we feede;
so the Apostle to the like Effect, gives a caveat to take heed upon what we feed;
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for there is a pure and fresh doctrine, in.
for there is a pure and fresh Doctrine, in.
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Ier. 1. 7. and there is a sower and leauened doctrine, in Matth. 16. 6. There is a new wine of the Gospel in Matth. 9. 17. & there is mixed wine in the cup of Fornicators in Reu. 17. 4. There are wholsome wordes in 2. Tim. 1. 13. and there are corrupt and vnwholsome words, Ephes 4. 29. There is a doctrine of God, Ioh. 7. 16. and there is a doctrine of Diuels. 1. Tim. 4. 1. There is an edifying and a building worde, and there is a fretting and a cankred word, 2. Tim. 2. 17. As the Prophets children cryed out death in the pot; so some places may say, death in our foode: and hereof it is, that we are so often for warned in Scripture to beware of the leauen of the Scribes and Pharisies;
Jeremiah 1. 7. and there is a sour and leavened Doctrine, in Matthew 16. 6. There is a new wine of the Gospel in Matthew 9. 17. & there is mixed wine in the cup of Fornicators in Reu. 17. 4. There Are wholesome words in 2. Tim. 1. 13. and there Are corrupt and unwholesome words, Ephesians 4. 29. There is a Doctrine of God, John 7. 16. and there is a Doctrine of Devils. 1. Tim. 4. 1. There is an edifying and a building word, and there is a fretting and a cankered word, 2. Tim. 2. 17. As the prophets children cried out death in the pot; so Some places may say, death in our food: and hereof it is, that we Are so often for warned in Scripture to beware of the leaven of the Scribes and Pharisees;
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to take heede of the Prophets which come to vs in sheepes cloathing: to beware that no man seduce vs through Philosophie:
to take heed of the prophets which come to us in Sheep clothing: to beware that no man seduce us through Philosophy:
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to trie the spirites whether they be of God or no; as we must taste our foode before wee digest it:
to try the spirits whither they be of God or no; as we must taste our food before we digest it:
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to trie our gold before wee treasure it: Christ tasted the vineger but would not drinke;
to try our gold before we treasure it: christ tasted the vinegar but would not drink;
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so when wee taste false doctrine we must reiect it. There are many greedy of milke, but it is Dragons milke:
so when we taste false Doctrine we must reject it. There Are many greedy of milk, but it is Dragons milk:
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they take great paines to learne, but it is to learne the language of Ashdod, & not the language of Canaan:
they take great pains to Learn, but it is to Learn the language of Ashdod, & not the language of Canaan:
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they run to heare, but to heare fables and vntruthes. Nimrod was as paineful in building of Babel, as Salomon in rearing the holy temple.
they run to hear, but to hear fables and untruths. Nimrod was as painful in building of Babel, as Solomon in rearing the holy temple.
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Micah entertained a Leuit, & consecrated his siluer but to an idolatrous worship. The Israelites melted their eare-rings, but to erect a calfe.
micah entertained a Levit, & consecrated his silver but to an idolatrous worship. The Israelites melted their earrings, but to erect a calf.
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or prophane cōpany, or corrupt speeches, or impure gestures, or wanton dauncings, or vnlawfull daliances,
or profane company, or corrupt Speeches, or impure gestures, or wanton dancings, or unlawful dalliances,
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Iezabel fed a great rout of trencher chaplains, but to honor Baal. Many desire to haue milke, but they wil haue it from dragons poysoned;
Jezebel fed a great rout of trencher Chaplains, but to honour Baal. Many desire to have milk, but they will have it from dragons poisoned;
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and therefore we are here warned to desire the sincere milke, &c. For the Lord will not haue the wine of his word to be mingled and mashed with the water of humane inuentions.
and Therefore we Are Here warned to desire the sincere milk, etc. For the Lord will not have the wine of his word to be mingled and mashed with the water of humane Inventions.
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He that hath my word, let him speake faithfully: what is the chaffe to the Wheat? God would not haue one fielde sowed with two kindes of graine; He that hath my word, let him speak faithfully: what is the chaff to the Wheat? God would not have one field sowed with two Kinds of grain;
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to shew vs that hee would not haue one heart filled with two kindes of doctrine.
to show us that he would not have one heart filled with two Kinds of Doctrine.
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Dagon could not stand with the Lords Arke; no more can Christs trueth holde any fellowship with the word of error:
Dagon could not stand with the lords Ark; no more can Christ truth hold any fellowship with the word of error:
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and therefore as the ministers must beware that they make not merchandise of the word of God,
and Therefore as the Ministers must beware that they make not merchandise of the word of God,
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so must the people also, that they drink not any milke but that which is sincere.
so must the people also, that they drink not any milk but that which is sincere.
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And here ye ought (my beloued) more carefully to behaue your selues, as yee see the diuell more subtilly to assault you,
And Here you ought (my Beloved) more carefully to behave your selves, as ye see the Devil more subtly to assault you,
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and vnder the cloake of zeale and reformation, to bring into the Lordes sanctuarie most wicked prophanation.
and under the cloak of zeal and Reformation, to bring into the lords sanctuary most wicked profanation.
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As a man will be more warie to trie euery peece of gold, when he sees many counterfeit and Flemish angels to flie abroad:
As a man will be more wary to try every piece of gold, when he sees many counterfeit and Flemish Angels to fly abroad:
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so, when yee see many sortes of doctrine, crawling daily like Locusts out of the bottomles pit, yee must bee more diligent to taste and trie which is sound and sincere. It followeth:
so, when ye see many sorts of Doctrine, crawling daily like Locusts out of the bottomless pit, ye must be more diligent to taste and try which is found and sincere. It follows:
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(44) sermon (DIV1)
928
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That ye may grow by it. That you may grow by it.
cst pn22 vmb vvi p-acp pn31.
(44) sermon (DIV1)
929
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9356
Here is the end of our hearing, That we may grow in grace and increase in the faith of righteousnes:
Here is the end of our hearing, That we may grow in grace and increase in the faith of righteousness:
av vbz dt n1 pp-f po12 n-vvg, cst pns12 vmb vvi p-acp n1 cc vvi p-acp dt n1 pp-f n1:
(44) sermon (DIV1)
929
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9357
for the faithfull are called the trees of righteousnes, because they must bee alwaies springing: liuing stones, because they must growe in the building:
for the faithful Are called the trees of righteousness, Because they must be always springing: living stones, Because they must grow in the building:
c-acp dt j vbr vvn dt n2 pp-f n1, c-acp pns32 vmb vbi av j-vvg: vvg n2, c-acp pns32 vmb vvi p-acp dt n1:
(44) sermon (DIV1)
929
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9358
good seruants, which must trade and traffique the Lords talents to increase: fruitfull branches, which must be purged & pruned by the hande of the heauenly husbandman. good Servants, which must trade and traffic the lords Talents to increase: fruitful branches, which must be purged & pruned by the hand of the heavenly husbandman.
j n2, r-crq vmb vvi cc vvi dt n2 n2 pc-acp vvi: j n2, r-crq vmb vbi vvn cc vvn p-acp dt n1 pp-f dt j n1.
(44) sermon (DIV1)
929
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9359
Isaac must not alwaies hang on Saraes breast, but must be weaned:
Isaac must not always hang on Saraes breast, but must be weaned:
np1 vmb xx av vvi p-acp npg1 n1, cc-acp vmb vbi vvn:
(44) sermon (DIV1)
929
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9360
so we must not alwaies be children, but grow vp and increase and profite more and more.
so we must not always be children, but grow up and increase and profit more and more.
av pns12 vmb xx av vbi n2, cc-acp vvb a-acp cc vvi cc vvi av-dc cc av-dc.
(44) sermon (DIV1)
929
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9361
As the star neuer ceased till it came ouer Christ; so we must neuer rest walking till wee come to GOD.
As the star never ceased till it Come over christ; so we must never rest walking till we come to GOD.
p-acp dt n1 av-x vvn c-acp pn31 vvd p-acp np1; av pns12 vmb av-x vvi vvg c-acp pns12 vvb p-acp np1.
(44) sermon (DIV1)
929
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9362
If we haue faith, we must proceede from faith to fayth: if we haue loue, we must increase and abide in loue:
If we have faith, we must proceed from faith to faith: if we have love, we must increase and abide in love:
cs pns12 vhb n1, pns12 vmb vvi p-acp n1 p-acp n1: cs pns12 vhb vvi, pns12 vmb vvi cc vvi p-acp n1:
(44) sermon (DIV1)
929
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9363
if we haue zeale, we must endeuour to be consumed with zeale: if we have zeal, we must endeavour to be consumed with zeal:
cs pns12 vhb n1, pns12 vmb n1 pc-acp vbi vvn p-acp n1:
(44) sermon (DIV1)
929
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9364
if wee be liberall to the distressed saints of GOD, wee must double our liberalitie, as Elkana gaue Annah a double portion.
if we be liberal to the distressed Saints of GOD, we must double our liberality, as Elkana gave Hannah a double portion.
cs pns12 vbb j p-acp dt j-vvn n2 pp-f np1, pns12 vmb vvi po12 n1, p-acp np1 vvd np1 dt j-jn n1.
(44) sermon (DIV1)
929
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9365
If we read the Scriptures, we must go on and continue in prayer:
If we read the Scriptures, we must go on and continue in prayer:
cs pns12 vvb dt n2, pns12 vmb vvi a-acp cc vvi p-acp n1:
(44) sermon (DIV1)
930
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9366
if we giue almes, we must step on one foote further, and giue them with cheerefulnes: and thus as the Eagle continually soareth till she come to the highest: if we give alms, we must step on one foot further, and give them with cheerfulness: and thus as the Eagl continually soareth till she come to the highest:
cs pns12 vvb n2, pns12 vmb n1 p-acp crd n1 av-jc, cc vvb pno32 p-acp n1: cc av c-acp dt n1 av-j vvz p-acp pns31 vvb p-acp dt js:
(44) sermon (DIV1)
930
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9367
so must we still increase till we come to perfection. Let vs be led forward vnto perfection:
so must we still increase till we come to perfection. Let us be led forward unto perfection:
av vmb pns12 av vvi c-acp pns12 vvb p-acp n1. vvb pno12 vbi vvn av-j p-acp n1:
(44) sermon (DIV1)
930
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9368
as if a faithfull man were like a ship vnder sayle, neuer anchoring till he arriue at heauen. as if a faithful man were like a ship under sail, never anchoring till he arrive At heaven.
c-acp cs dt j n1 vbdr av-j dt n1 p-acp n1, av-x j-vvg c-acp pns31 vvb p-acp n1.
(44) sermon (DIV1)
930
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9369
The greater is our sinne which heare, and heare, but are neuer the more reformed for our hearing,
The greater is our sin which hear, and hear, but Are never the more reformed for our hearing,
dt jc vbz po12 n1 r-crq n1, cc vvi, cc-acp vbr av dt av-dc vvn p-acp po12 n-vvg,
(44) sermon (DIV1)
930
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9370
like Pharaohs ill fauored kine which deuoured the fat kine, but remained as il fauoured as they were before;
like Pharaohs ill favoured kine which devoured the fat kine, but remained as ill favoured as they were before;
av-j np1 av-jn vvd n2 r-crq vvn dt j n1, cc-acp vvd a-acp av-jn vvn c-acp pns32 vbdr a-acp;
(44) sermon (DIV1)
930
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9371
so many of vs, when we haue lugged the breast almost drie, after twentie or thirty yeares feeding, are as skregged and leane as we were before.
so many of us, when we have lugged the breast almost dry, After twentie or thirty Years feeding, Are as skregged and lean as we were before.
av d pp-f pno12, c-crq pns12 vhb vvn dt n1 av j, p-acp crd cc crd n2 vvg, vbr p-acp j cc j c-acp pns12 vbdr a-acp.
(44) sermon (DIV1)
930
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9372
No man almost among vs is more zealous, no mā more faithfull, no man more constant for the truth, no man more feruent in religion, no man more sanctified, no man more diligent in practising,
No man almost among us is more zealous, no man more faithful, no man more constant for the truth, no man more fervent in Religion, no man more sanctified, no man more diligent in practising,
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(44) sermon (DIV1)
930
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9373
nor lesse vitious now, then he was one hundred sermons a goe, as if wee were night black-rauens, which cannot bee washed with all the sope of the Gospel.
nor less vicious now, then he was one hundred Sermons a go, as if we were night black-rauens, which cannot be washed with all the soap of the Gospel.
ccx av-dc j av, cs pns31 vbds crd crd n2 dt vvi, c-acp cs pns12 vbdr n1 n2, r-crq vmbx vbi vvn p-acp d dt n1 pp-f dt n1.
(44) sermon (DIV1)
930
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9374
Though wee haue long heard and stil desire to heare, yet we doe not grow by our hearing, wee are verie dwarfes in Christ scant able to goe, little in faith, little in loue, little in patience, little in obedience, little in zeal,
Though we have long herd and still desire to hear, yet we do not grow by our hearing, we Are very Dwarfs in christ scant able to go, little in faith, little in love, little in patience, little in Obedience, little in zeal,
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(44) sermon (DIV1)
930
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9375
like Zacheus, so little that wee cannot see Christ.
like Zacchaeus, so little that we cannot see christ.
j np1, av j cst pns12 vmbx vvi np1.
(44) sermon (DIV1)
930
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9376
This is an vndoubted euidence that we haue not fleshly but stony hearts, which though they bee washed,
This is an undoubted evidence that we have not fleshly but stony hearts, which though they be washed,
d vbz dt j n1 cst pns12 vhb xx j p-acp j n2, r-crq cs pns32 vbb vvn,
(44) sermon (DIV1)
930
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9377
yet they cannot be watred with the sweete showers of the Gospell: For, is there not in euery tauerne, and in euery shop, and in euery house,
yet they cannot be watered with the sweet showers of the Gospel: For, is there not in every tavern, and in every shop, and in every house,
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(44) sermon (DIV1)
930
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9378
and in euery hall, as much couetousnes, as much briberie, as much cosening, as much wantonnes,
and in every hall, as much covetousness, as much bribery, as much cosening, as much wantonness,
cc p-acp d n1, c-acp d n1, c-acp d n1, c-acp d j-vvg, c-acp d n1,
(44) sermon (DIV1)
930
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9379
as much maliciousnes after this long shine of the word, as ther was before? Are we not now as slothfull in Gods seruice,
as much maliciousness After this long shine of the word, as there was before? are we not now as slothful in God's service,
c-acp d n1 p-acp d j n1 pp-f dt n1, c-acp a-acp vbds a-acp? vbr pns12 xx av c-acp j p-acp ng1 n1,
(44) sermon (DIV1)
930
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9380
as dissolute in the practise of Christian dueties, as dishonest in our dealing between man and man,
as dissolute in the practice of Christian duties, as dishonest in our dealing between man and man,
c-acp j p-acp dt n1 pp-f njp n2, c-acp j p-acp po12 n-vvg p-acp n1 cc n1,
(44) sermon (DIV1)
930
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9381
as proud in our attire, as light in our behauiour, as hypocritical abroad, as sinnefull at home,
as proud in our attire, as Light in our behaviour, as hypocritical abroad, as sinful At home,
c-acp j p-acp po12 n1, c-acp j p-acp po12 n1, c-acp j av, c-acp j p-acp n1-an,
(44) sermon (DIV1)
930
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9382
as we were before? And what is the reason hereof, but that we come to the fountayn rather, to draw, than to drinke:
as we were before? And what is the reason hereof, but that we come to the fountain rather, to draw, than to drink:
c-acp pns12 vbdr a-acp? cc q-crq vbz dt n1 av, cc-acp cst pns12 vvb p-acp dt n1 av-c, pc-acp vvi, cs pc-acp vvi:
(44) sermon (DIV1)
930
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9383
rather to heare, than to bee bettered, and sanctified, and increased by our hearing? One sort heareth not at all,
rather to hear, than to be bettered, and sanctified, and increased by our hearing? One sort hears not At all,
av-c pc-acp vvi, cs pc-acp vbi vvn, cc j-vvn, cc vvd p-acp po12 n-vvg? crd n1 vvz xx p-acp d,
(44) sermon (DIV1)
930
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9384
like Eutichus which was sleeping when Paul was preaching:
like Eutychus which was sleeping when Paul was preaching:
av-j np1 r-crq vbds vvg c-crq np1 vbds vvg:
(44) sermon (DIV1)
930
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9385
another sort forgets all as Nabuchadnezzar did his dreame, the most sort remembers all, but will make no practise of it as a Carpenter which shoulde square all by rule, Another sort forgets all as Nebuchadnezzar did his dream, the most sort remembers all, but will make no practice of it as a Carpenter which should square all by Rule,
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(44) sermon (DIV1)
930
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9386
and sticks it at his backe, and workes all by aime.
and sticks it At his back, and works all by aim.
cc vvz pn31 p-acp po31 n1, cc vvz d p-acp vvb.
(44) sermon (DIV1)
930
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9387
But assuredly (my beloued) it were better you neuer heard, then thus in despight of God to abuse your hearing.
But assuredly (my Beloved) it were better you never herd, then thus in despite of God to abuse your hearing.
p-acp av-vvn (po11 j-vvn) pn31 vbdr jc pn22 av-x vvd, av av p-acp n1 pp-f np1 pc-acp vvi po22 n-vvg.
(44) sermon (DIV1)
930
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9388
If I had not spoken vnto them (sayth Christ) they shoulde haue had no sin, but now haue they no cloake for their sinne. If I had not spoken unto them (say christ) they should have had no since, but now have they no cloak for their sin.
cs pns11 vhd xx vvn p-acp pno32 (vvz np1) pns32 vmd vhi vhn dx n1, p-acp av vhb pns32 dx n1 p-acp po32 n1.
(44) sermon (DIV1)
930
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9389
What cloake can yee haue when God offereth grace, and ye wilfully refuse it? As meat, the more a man receiueth, the more it distempereth, if it be not digested;
What cloak can ye have when God Offereth grace, and you wilfully refuse it? As meat, the more a man receiveth, the more it distempereth, if it be not digested;
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(44) sermon (DIV1)
930
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9390
so the more yee learne, and the more yee heare, the greater is your sin if ye grow not by it:
so the more ye Learn, and the more ye hear, the greater is your since if you grow not by it:
av dt av-dc pn22 vvb, cc dt av-dc pn22 vvb, dt jc vbz po22 n1 cs pn22 vvb xx p-acp pn31:
(44) sermon (DIV1)
930
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9391
if the seruant which hid his talent in a napkin was so handled, what shalbe done to them which suffer their talent to perish? And therefore euery man must beware how he heareth, euery man must take heede that he receiue not the grace of God in vaine, that he desire the milke of the word, to bee bettered and increased by it.
if the servant which hid his talon in a napkin was so handled, what shall done to them which suffer their talon to perish? And Therefore every man must beware how he hears, every man must take heed that he receive not the grace of God in vain, that he desire the milk of the word, to be bettered and increased by it.
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(44) sermon (DIV1)
930
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9392
Wherefore whosoener thou bee that heareth this, and will heare other;
Wherefore whosoener thou bee that hears this, and will hear other;
q-crq n1 pns21 n1 cst vvz d, cc vmb vvi j-jn;
(44) sermon (DIV1)
930
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9393
search thy conscience, whether thou be growne in any vertue since thou heardest the last sermon:
search thy conscience, whither thou be grown in any virtue since thou heardest the last sermon:
vvb po21 n1, cs pns21 vbb vvn p-acp d n1 c-acp pns21 vvd2 dt ord n1:
(44) sermon (DIV1)
930
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9394
consider what sinne thou haddest the last Sabboath, which thou hast not this Sabboath? If thou finde no change,
Consider what sin thou Hadst the last Sabbath, which thou hast not this Sabbath? If thou find no change,
vvb r-crq n1 pns21 vhd2 dt ord n1, r-crq pns21 vh2 xx d n1? cs pns21 vvb dx n1,
(44) sermon (DIV1)
930
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9395
then the Word hath not had his working in thee: thou art not inereased by the food which thou receiuedst.
then the Word hath not had his working in thee: thou art not inereased by the food which thou Received.
cs dt n1 vhz xx vhn po31 n-vvg p-acp pno21: pns21 vb2r xx vvn p-acp dt n1 r-crq pns21 vvd2.
(44) sermon (DIV1)
930
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9396
Will not, a man be angry to set his childe to schoole, and finde him alwaies at his A, B, C. or the first principles of sanctification? So will God be displeased,
Will not, a man be angry to Set his child to school, and find him always At his A, B, C. or the First principles of sanctification? So will God be displeased,
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(44) sermon (DIV1)
930
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9397
if wee be negligent and slacke and neuer take out his lessons, but stand at a stay.
if we be negligent and slack and never take out his Lessons, but stand At a stay.
cs pns12 vbb j cc j cc av-x vvb av po31 n2, cc-acp vvb p-acp dt n1.
(44) sermon (DIV1)
930
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9398
I know many of you will giue me the hearing of this, as you haue done many of my brethren heretofore:
I know many of you will give me the hearing of this, as you have done many of my brothers heretofore:
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(44) sermon (DIV1)
931
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9399
but as the worme stroke Ionahs guord, and it died in the morning:
but as the worm stroke Jonahs Guard, and it died in the morning:
cc-acp c-acp dt n1 n1 np1 vvn, cc pn31 vvd p-acp dt n1:
(44) sermon (DIV1)
931
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9400
so by the next morning a greedy worme of couetousnes, or the like sinne wil haue perished all.
so by the next morning a greedy worm of covetousness, or the like sin will have perished all.
av p-acp dt ord n1 dt j n1 pp-f n1, cc dt j n1 vmb vhi vvn d.
(44) sermon (DIV1)
931
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9401
If it doe so, knowe the Iudge standeth before the doore ready euery houre to summon you by death, to make your appearaunce at the barre of iustice,
If it do so, know the Judge Stands before the door ready every hour to summon you by death, to make your appearance At the bar of Justice,
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(44) sermon (DIV1)
931
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9501
or vaine superfluities, but that our feasts might be allowed, if they were like vnto theirs.
or vain superfluities, but that our feasts might be allowed, if they were like unto theirs.
cc j n2, cc-acp cst po12 n2 vmd vbi vvn, cs pns32 vbdr av-j p-acp png32.
(45) sermon (DIV1)
938
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9402
and to giue vp your account for euery talent, yea, for euery lesson that ye haue learned and left vnpractised.
and to give up your account for every talon, yea, for every Lesson that you have learned and left unpractised.
cc pc-acp vvi a-acp po22 n1 p-acp d n1, uh, p-acp d n1 cst pn22 vhb vvn cc vvd j-vvn-u.
(44) sermon (DIV1)
931
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9403
As for you, (if any of you) walke in dutifull obedience to the word, I beseech you in the feare of God,
As for you, (if any of you) walk in dutiful Obedience to the word, I beseech you in the Fear of God,
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(44) sermon (DIV1)
932
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9404
and in the bowels and loue of Iesus Christ, that yee will abounde and increase yet more and more,
and in the bowels and love of Iesus christ, that ye will abound and increase yet more and more,
cc p-acp dt n2 cc n1 pp-f np1 np1, cst pn22 vmb vvi cc vvi av av-dc cc av-dc,
(44) sermon (DIV1)
932
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9405
and contend by all meanes to put in practise & exercise those things that yee heare, that so at length when yee be ripe for the sickle,
and contend by all means to put in practice & exercise those things that ye hear, that so At length when ye be ripe for the fickle,
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(44) sermon (DIV1)
932
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9406
and the great day of haruest be come, ye may be gathered as good corne into the Lords garner,
and the great day of harvest be come, you may be gathered as good corn into the lords garner,
cc dt j n1 pp-f n1 vbb vvn, pn22 vmb vbi vvn p-acp j n1 p-acp dt n2 n1,
(44) sermon (DIV1)
932
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9407
and be inuested in the holy heauens with that blessed kingdome which God hath prouided for them that serue and feare him. Amen. FINIS.
and be invested in the holy heavens with that blessed Kingdom which God hath provided for them that serve and Fear him. Amen. FINIS.
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(44) sermon (DIV1)
932
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9408
THE BANQVET of Jobs Children. IOB. 1. 4. 5. verses. 4 And his sons went and banquetted in their houses euery one his daye:
THE BANQVET of Jobs Children. JOB. 1. 4. 5. Verses. 4 And his Sons went and banqueted in their houses every one his day:
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(45) sermon (DIV1)
932
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9409
and sent and called their three sisters to eate and drinke with them.
and sent and called their three Sisters to eat and drink with them.
cc vvd cc vvd po32 crd n2 pc-acp vvi cc vvi p-acp pno32.
(45) sermon (DIV1)
933
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9410
5 And when the daies of their banquetting were gone about, Iob sent and sanctified them,
5 And when the days of their banqueting were gone about, Job sent and sanctified them,
crd cc q-crq dt n2 pp-f po32 n-vvg vbdr vvn a-acp, np1 vvd cc j-vvn pno32,
(45) sermon (DIV1)
934
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9411
and rose vp early in the morning and offered burnt offerings, according to the number of them all.
and rose up early in the morning and offered burned offerings, according to the number of them all.
cc vvd a-acp av-j p-acp dt n1 cc vvd vvn n2, vvg p-acp dt n1 pp-f pno32 d.
(45) sermon (DIV1)
934
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9412
For Iob thought, it may bee that my sonnes haue sinned and blasphemed God in their hearts. Thus did Iob euery day.
For Job Thought, it may be that my Sons have sinned and blasphemed God in their hearts. Thus did Job every day.
p-acp np1 vvd, pn31 vmb vbi d po11 n2 vhb vvn cc vvn np1 p-acp po32 n2. av vdd np1 d n1.
(45) sermon (DIV1)
934
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9413
THis booke is a story of patient Iob, to shew how God can deale with all,
THis book is a story of patient Job, to show how God can deal with all,
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and how they shoulde receiue all thinges at his hand, seeing the most innocent man in the world,
and how they should receive all things At his hand, seeing the most innocent man in the world,
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when God should try him, was brought so low, that the Diuel had power to lay vpon him what torment he would, death onely excepted,
when God should try him, was brought so low, that the devil had power to lay upon him what torment he would, death only excepted,
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and yet he stoode to it with such constancy, that he saith, though the Lord kill mee,
and yet he stood to it with such constancy, that he Says, though the Lord kill me,
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yet will I trust in him, the thirteenth Chapter of Iob, and fifteenth verse.yet will I trust in him, the thirteenth Chapter of Job, and fifteenth verse.
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Such power was giuen vnto his faith, and loue, and patience, that they ouercame the Diuell, which saide that if hee might haue leaue to plague him, hee would make him blaspheme God to his face, verse, 11. Therefore God would haue this victory to bee recorded for all such as are sicke,
Such power was given unto his faith, and love, and patience, that they overcame the devil, which said that if he might have leave to plague him, he would make him Blaspheme God to his face, verse, 11. Therefore God would have this victory to be recorded for all such as Are sick,
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or sore, or needy, or oppressed, that whatsoeuer paine we suffer, wee may remember that Iobs paine was sharper than this,
or soar, or needy, or oppressed, that whatsoever pain we suffer, we may Remember that Jobs pain was sharper than this,
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and yet it coulde not make him so impatient: but when like a man hee was offended with his torments;
and yet it could not make him so impatient: but when like a man he was offended with his torments;
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like an holy man he was more offended with himselfe, and angrie with his anger.
like an holy man he was more offended with himself, and angry with his anger.
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Therefore at last God returned to him, and remoued his troubles and made his end more honourable than his beginning,
Therefore At last God returned to him, and removed his Troubles and made his end more honourable than his beginning,
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as if he shuld say, Thus it shal be done to the man which is not offended with my chastisementes.
as if he should say, Thus it shall be done to the man which is not offended with my chastisements.
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Now to our purpose, in the first verse of this Chapter, the holy Ghost sheweth what a good man Iob was, saying;
Now to our purpose, in the First verse of this Chapter, the holy Ghost shows what a good man Job was, saying;
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that hee was an vpright and iust man, one that feared God and eschewed euill. In the second verse, he sheweth what store of children Iob had:that he was an upright and just man, one that feared God and Eschewed evil. In the second verse, he shows what store of children Job had:
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saying, hee had seauen sonnes and three daughters. In the third verse hee sheweth what store of riches Iob had:
saying, he had seauen Sons and three daughters. In the third verse he shows what store of riches Job had:
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saying, his substance was seuen thousand sheepe, and three thousand Camels, and fiue hundred yoke of Oxen,
saying, his substance was seuen thousand sheep, and three thousand Camels, and fiue hundred yoke of Oxen,
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and fiue hundred Asses, &c. In the fourth verse hee returneth againe to his children, shewing how they were occupied,and fiue hundred Asses, etc. In the fourth verse he returns again to his children, showing how they were occupied,
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before the winde came and blewe the house vpon their heads, saying, his sonnes went and banquetted, in their houses euery one his daye,
before the wind Come and blew the house upon their Heads, saying, his Sons went and banqueted, in their houses every one his day,
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and called their three sisters to eate and drinke with them. and called their three Sisters to eat and drink with them.
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In the fift verse hee commeth againe to Iob, and shewes a proofe of his vertues, which he commended him for before, saying, that when his sonnes had banquetted, hee sent for them,
In the fift verse he comes again to Job, and shows a proof of his Virtues, which he commended him for before, saying, that when his Sons had banqueted, he sent for them,
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and sanctified them, and rose vp earely, &c. and sanctified them, and rose up early, etc.
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So if ye aske what his sonnes did, the holy Ghost saith, that they banquetted. If yee aske where, he saith, in their owne houses. If ye aske when, he saith, euery one kept his daye.
So if you ask what his Sons did, the holy Ghost Says, that they banqueted. If ye ask where, he Says, in their own houses. If you ask when, he Says, every one kept his day.
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If yee aske who were the guests, hee saith that one inuited another, and the other inuited him againe, and they called their sisters to them.
If ye ask who were the guests, he Says that one invited Another, and the other invited him again, and they called their Sisters to them.
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and so they made merrie together. and so they made merry together.
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If yee aske what father Iob did, the story saith, that after euery feast, first he sent for his sonnes,
If ye ask what father Job did, the story Says, that After every feast, First he sent for his Sons,
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and then he sanctified them, and then hee sacrificed for them: and then he sanctified them, and then he sacrificed for them:
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the reason is added, because Iob thought, It may be that may sonnes haue sinned and blasphemed God in their hearts, his zeale in this action is declared by three circumstances.
the reason is added, Because Job Thought, It may be that may Sons have sinned and blasphemed God in their hearts, his zeal in this actium is declared by three Circumstances.
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First, that he rose vp early in the morning. Secondly, that he offered so many sacrifices as he had sonnes.
First, that he rose up early in the morning. Secondly, that he offered so many Sacrifices as he had Sons.
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Thirdly, that he perfourmed this offering euery day while their feast lasted. Of euery circumstance a little, because some had rather heare many thinges then learne one.
Thirdly, that he performed this offering every day while their feast lasted. Of every circumstance a little, Because Some had rather hear many things then Learn one.
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First heere is to bee noted that amongst the blessings of Iob, his children are reckoned first,
First Here is to be noted that among the blessings of Job, his children Are reckoned First,
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so soone as the holy Ghost was past his spirituall blessings which he mentioneth in the first verse of all,
so soon as the holy Ghost was passed his spiritual blessings which he mentioneth in the First verse of all,
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before all his other blessings, landes and houses, and goods, and cattell, and friends, and seruants, hee speakes of his children,
before all his other blessings, Lands and houses, and goods, and cattle, and Friends, and Servants, he speaks of his children,
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as the chiefest treasure which Iob had next vnto his vertues;
as the chiefest treasure which Job had next unto his Virtues;
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although hee was counted the greatest man for riches and cattels, and all things else in all the east parts, 3. verse. Therefore the Diuell when hee had taken away all his other riches, tooke away his children last of al, trying him as it were by degrees,
although he was counted the greatest man for riches and cattles, and all things Else in all the east parts, 3. verse. Therefore the devil when he had taken away all his other riches, took away his children last of all, trying him as it were by Degrees,
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as if he should say, I haue a greater plague for him yet, if the loosing of his goods and stealing of his cattell,
as if he should say, I have a greater plague for him yet, if the losing of his goods and stealing of his cattle,
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and burning of his houses, and slaying of his seruauntes will not moue him, yet I know what will rowse him:
and burning of his houses, and slaying of his Servants will not move him, yet I know what will rouse him:
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when his children are all feasting together I will raise a mighty wind, and blow downe the house vppon their heads,
when his children Are all feasting together I will raise a mighty wind, and blow down the house upon their Heads,
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and kill euery sonne & daughter which he hath at a clap. and kill every son & daughter which he hath At a clap.
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Indeed this newes frighted him forest, as appeareth in the 20. verse, his patience was so great, that when they brought him word of his oxen,
Indeed this news frighted him forest, as appears in the 20. verse, his patience was so great, that when they brought him word of his oxen,
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& camels, and asses, and sheepe, he neuer shrinked, we doe not reade that he made any answer;
& Camels, and asses, and sheep, he never shrinked, we do not read that he made any answer;
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as though he cared not for thē, but whē he heard that his deare children, seuen sonnes,
as though he cared not for them, but when he herd that his deer children, seuen Sons,
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and three daughters, after he had brought thē vp to ripe yeares, were slaine all at once,
and three daughters, After he had brought them up to ripe Years, were slain all At once,
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then the story saith, that he rose vp from his seat, and rent his garments, and shaued his head, and fell downe to the ground and cryed;
then the story Says, that he rose up from his seat, and rend his garments, and shaved his head, and fell down to the ground and cried;
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Naked came I out of my mothers wombe, and naked shall I returne againe. Naked Come I out of my mother's womb, and naked shall I return again.
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So euen the diuell knoweth what a man loueth, and what a blessing it is to haue children,
So even the Devil Knoweth what a man loves, and what a blessing it is to have children,
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therefore when God commaunded the man and the woman to increase and multiply, it is saide before, that God blessed them. Gen. 1. 28. which was the first blessing that was giuen to man, which is called a blessing, The blessing of children.
Therefore when God commanded the man and the woman to increase and multiply, it is said before, that God blessed them. Gen. 1. 28. which was the First blessing that was given to man, which is called a blessing, The blessing of children.
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Againe, when God spake the same words to Noah & his sonnes, it is said before, that God blessed Noah & his sons Gen. 9. 4. so children came still vnder the name of blessing.
Again, when God spoke the same words to Noah & his Sons, it is said before, that God blessed Noah & his Sons Gen. 9. 4. so children Come still under the name of blessing.
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Thus God himself sheweth that children are his gifts to make you thankfull for them, and carefull of them as Iob was.
Thus God himself shows that children Are his Gifts to make you thankful for them, and careful of them as Job was.
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And therefore some men haue more riches, and some lesse, & some none, because it is the blessing of God (as Salomon saith) which maketh rich. Pro. 10. 22. so some men haue many children,
And Therefore Some men have more riches, and Some less, & Some none, Because it is the blessing of God (as Solomon Says) which makes rich. Pro 10. 22. so Some men have many children,
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For first they did feast in their owne houses, they did not run to Ordinaries,
For First they did feast in their own houses, they did not run to Ordinaries,
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& some few, & some none, because it is the blessing of God, as Dauid saith, which sendeth children. Psal. 128. But this is the difference betweene temporall blessings and spirituall blessings:
& Some few, & Some none, Because it is the blessing of God, as David Says, which sends children. Psalm 128. But this is the difference between temporal blessings and spiritual blessings:
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that spirituall blessings are simplie good, and therefore doe all men good that enioy them: as faith, and loue, and patiēce can neuer hurt a man, but better him:
that spiritual blessings Are simply good, and Therefore do all men good that enjoy them: as faith, and love, and patience can never hurt a man, but better him:
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and temporall blessings are as he which hath them, to good man riches are good, honors are good, health is good, libertie is good,
and temporal blessings Are as he which hath them, to good man riches Are good, honours Are good, health is good, liberty is good,
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because he doth good with them:
Because he does good with them:
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but to an euil man they are euill, because they make him worse, and he doth euill with them:
but to an evil man they Are evil, Because they make him Worse, and he does evil with them:
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as Ieroboam had not done so much hurt, if he had not been in such honour.
as Jeroboam had not done so much hurt, if he had not been in such honour.
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Therefore we pray for health, and wealth, and honour, and rest, and libertie, and life, with a caution, If it bee Gods will:
Therefore we pray for health, and wealth, and honour, and rest, and liberty, and life, with a caution, If it be God's will:
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As Christ praied for the remouing of his crosse;
As christ prayed for the removing of his cross;
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because we knowe not whether they be good or euill, whether they will make vs better or worse,
Because we know not whither they be good or evil, whither they will make us better or Worse,
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or whether wee shall doe good with them, or hurt. Thus when Iob had his cattell, and his houses, and his friends, and his seruants,
or whither we shall do good with them, or hurt. Thus when Job had his cattle, and his houses, and his Friends, and his Servants,
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and his children about him, hee was like the man of whom Dauid speakes, The righteous man shall flourish like a palme tree, Psalm. 91. 13. Therefore the diuell sayd, that God had made an hedge about Iob. vers. 10. As an hedge goeth round about a garden:
and his children about him, he was like the man of whom David speaks, The righteous man shall flourish like a palm tree, Psalm. 91. 13. Therefore the Devil said, that God had made an hedge about Job vers. 10. As an hedge Goes round about a garden:
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so Gods blessings went round about Iob, according to that Psal. 33. 10. Him which trusteth in the Lord, mercie shall embrace on euery side.
so God's blessings went round about Job, according to that Psalm 33. 10. Him which Trusteth in the Lord, mercy shall embrace on every side.
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Thus Iob was endowed with children, but how his children were affected we cannot define so well as of their father,
Thus Job was endowed with children, but how his children were affected we cannot define so well as of their father,
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because the holie Ghost saith nothing of them, but that they banquetted, which doth sound as though he noted a disparagement betweene Iob and his sonnes,
Because the holy Ghost Says nothing of them, but that they banqueted, which does found as though he noted a disparagement between Job and his Sons,
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as there was betweene Ely and his sonnes:
as there was between Ely and his Sons:
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for oftentimes a godly father hath vntoward children, which make him watch, and fast, and pray,
for oftentimes a godly father hath untoward children, which make him watch, and fast, and pray,
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& weepe when they little think, while they themselues ruffle, and sweare, and banquet, and game, till pouertie fall on their purses,
& weep when they little think, while they themselves ruffle, and swear, and banquet, and game, till poverty fallen on their purses,
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as the house fell vpon their heads:
as the house fell upon their Heads:
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so it seemes that Iobs sonnes were secure vpon their fathers holines, as many are vpon their fathers husbandrie, which thinke the olde man hath enough for vs, we need not care to get or saue:
so it seems that Jobs Sons were secure upon their Father's holiness, as many Are upon their Father's Husbandry, which think the old man hath enough for us, we need not care to get or save:
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or Ale-houses, or Tauernes, as they which seeke for the strongest wine, or hunt after newes,
or Alehouses, or Taverns, as they which seek for the Strongest wine, or hunt After news,
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so they might thinke, Our father sacrificeth for vs, wee may feast and be merrie, his deuotion will serue for vs:
so they might think, Our father Sacrificeth for us, we may feast and be merry, his devotion will serve for us:
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he is an olde man, let him pray and GOD will heare him. One Lot is enough in an house:
he is an old man, let him pray and GOD will hear him. One Lot is enough in an house:
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but if Iob had bred vp his sonnes so, God would not haue commended him, but rebuked him, as he did Ely.
but if Job had bred up his Sons so, God would not have commended him, but rebuked him, as he did Ely.
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Therfore this is not spoken against Iobs sons, that they banquetted, as it is spoken against the Israelites, that they sate them downe to eate, and rose vp to play.
Therefore this is not spoken against Jobs Sons, that they banqueted, as it is spoken against the Israelites, that they sat them down to eat, and rose up to play.
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For first it is not like that hee which was so cōmēded of God, that he said, No man was like him vpon the earth, vers. 8. would not teach his children in their youth,
For First it is not like that he which was so commended of God, that he said, No man was like him upon the earth, vers. 8. would not teach his children in their youth,
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as he prayed for them after.
as he prayed for them After.
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Agayne, if they had been Epicures, and Libertines, and beazlers, GOD would not haue heard his prayer for them, no more then he would heare Samuels prayer for Saul.
Again, if they had been Epicureans, and Libertines, and beazlers, GOD would not have herd his prayer for them, no more then he would hear Samuels prayer for Saul.
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Agayne, if they had despised that GOD which their father worshipped, hee would neuer haue sayd as hee saith, It may bee that my sonnes haue blasphemed God, as though some fault might scape them by ignorance, or rashnes:
Again, if they had despised that GOD which their father worshipped, he would never have said as he Says, It may be that my Sons have blasphemed God, as though Some fault might escape them by ignorance, or rashness:
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but he would haue sayd, My sonnes are blasphemers, and therefore I must punish them.
but he would have said, My Sons Are blasphemers, and Therefore I must Punish them.
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For that which the lawe sayd against blasphemers after, that Iob vnderstoode by the lawe of conscience written in his heart,
For that which the law said against blasphemers After, that Job understood by the law of conscience written in his heart,
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as Paul sayth, Rom. 2. 15. Agayne, if they had vsed theyr feasts for theyr lusts,
as Paul say, Rom. 2. 15. Again, if they had used their feasts for their Lustiest,
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like them which say, Let vs eate and drinke, for to morrowe wee shall dye, it had beene vayne for Iob to speake to them of sanctification,
like them which say, Let us eat and drink, for to morrow we shall die, it had been vain for Job to speak to them of sanctification,
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for they would not haue sanctified themselues at his bidding.
for they would not have sanctified themselves At his bidding.
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But it is sayde, that before Iob offered sacrifice for them, they were sanctified, that is, they considered the faults which they had committed, and repented for them,
But it is said, that before Job offered sacrifice for them, they were sanctified, that is, they considered the Faults which they had committed, and repented for them,
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and reconciled themselues, & then Iob sacrificed for them.
and reconciled themselves, & then Job sacrificed for them.
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Again, if their feasts had been surfetings, and disorders, like our Wakes and Reuels, Iob should haue forbidden their feasts,
Again, if their feasts had been surfeitings, and disorders, like our Wakes and Revels, Job should have forbidden their feasts,
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& not praied God to pardon their sinnes which they committed in feasting, & suffer them to sinne still,
& not prayed God to pardon their Sins which they committed in feasting, & suffer them to sin still,
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for that were to mock God, as though he desired not pardon for their sinnes past,
for that were to mock God, as though he desired not pardon for their Sins past,
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but rather leaue for them to sinne still.
but rather leave for them to sin still.
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Lastly, we doe not see by any circumstance of the storie, that they abused their feasts either in suspected houses,
Lastly, we do not see by any circumstance of the story, that they abused their feasts either in suspected houses,
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or worse purposes, but like good neighbours they inuited one another home, and kept their hospitalitie in their owne houses,
or Worse Purposes, but like good neighbours they invited one Another home, and kept their hospitality in their own houses,
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as our Gentlemen should doe that lye about London, which are a kind of Non-residents, from their poore neighbours.
as our Gentlemen should do that lie about London, which Are a kind of Nonresidents, from their poor neighbours.
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Secondly, they did not feast euery day, like the rich Glutton in Luk. 16. euery one kept his day in the yere whē their feastings came:
Secondly, they did not feast every day, like the rich Glutton in Luk. 16. every one kept his day in the year when their feastings Come:
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so it is not ment, that the sonnes did nothing but feast, and the father nothing but pray:
so it is not meant, that the Sons did nothing but feast, and the father nothing but pray:
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but as the feasts of the Iewes came at certaine times of the yeare, to celebrate some blessings of God,
but as the feasts of the Iewes Come At certain times of the year, to celebrate Some blessings of God,
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so they obserued their feasting times, to celebrate their good wils one to another.
so they observed their feasting times, to celebrate their good wills one to Another.
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Lastly, they did not ioyne themselues with ruffins, & swearers, and tiplers, as all are wont to meete together at a feast:
Lastly, they did not join themselves with ruffians, & swearers, and tipplers, as all Are wont to meet together At a feast:
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neither did they inuite the rich to their tables, as Iames saith, which are feasts of flatterie:
neither did they invite the rich to their tables, as James Says, which Are feasts of flattery:
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but they were all of one kinne, and one heart, brethren and sisters, like the Disciples which sate downe together.
but they were all of one kin, and one heart, brothers and Sisters, like the Disciples which sat down together.
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All this doth shew that their meetings tended to nourish amitie, & that they had respect to the continuance of their peace,
All this does show that their meetings tended to nourish amity, & that they had respect to the Continuance of their peace,
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& encrease of their loue one towards another, which was the first cause that feasts were instituted in the Primitiue Church,
& increase of their love one towards Another, which was the First cause that feasts were instituted in the Primitive Church,
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& therfore called the feast of charitie, only that friends and kinsmen and neighbours might meet one with another to receiue the blessings of God,
& Therefore called the feast of charity, only that Friends and kinsmen and neighbours might meet one with Another to receive the blessings of God,
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& reioyce together like Ioseph & his brethren, lest Christian familiaritie should weare out of vse, & be forgotten.
& rejoice together like Ioseph & his brothers, lest Christian familiarity should wear out of use, & be forgotten.
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For ye may see in Eccles. 2. 24. and 3. 12. and 5. 17. where Salomon speaketh of the ioy,
For you may see in Eccles. 2. 24. and 3. 12. and 5. 17. where Solomon speaks of the joy,
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and pleasure, and delight which we maie take in Gods creatures.
and pleasure, and delight which we may take in God's creatures.
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And againe, in Psal. 104. 15. where Dauid sayth, that as bread was made to strengthen,
And again, in Psalm 104. 15. where David say, that as bred was made to strengthen,
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so wine was made to cōfort the heart, that God would not only haue vs fed,
so wine was made to Comfort the heart, that God would not only have us fed,
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but of his exceeding goodnes he wold haue vs cheered and comforted beside, as he sheweth by this aboundance of his creatures, in that he hath ordained so many things moe thē we need.
but of his exceeding Goodness he would have us cheered and comforted beside, as he shows by this abundance of his creatures, in that he hath ordained so many things more them we need.
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Why did God create mo things then we need? but to shew that he alloweth vs needful & comfortable things,
Why did God create more things then we need? but to show that he alloweth us needful & comfortable things,
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for al good things which were not created for need, were created for delight.
for all good things which were not created for need, were created for delight.
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Therfore euen the Scriptures haue commended solemne feasts in Le. 10. Num. 29. Exo. 23. where ye may reade of sundrie feasts cōmanded by God himselfe,
Therefore even the Scriptures have commended solemn feasts in Le. 10. Num. 29. Exo. 23. where you may read of sundry feasts commanded by God himself,
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as the feasts of gathering fruits, the feasts of trūpets, the feasts of Tabrnacles, the feasts of new Moones, the feasts of reconciliation, the feasts of dedication of the temples, &c. Beside it is said, that Abraham made a great feast the same day that Isaac was weaned, Gen. 21. 8. So it is sayd of Sampson, that he made a feast whē he was married.
as the feasts of gathering fruits, the feasts of trumpets, the feasts of Tabernacles, the feasts of new Moons, the feasts of reconciliation, the feasts of dedication of the Temples, etc. Beside it is said, that Abraham made a great feast the same day that Isaac was weaned, Gen. 21. 8. So it is said of Sampson, that he made a feast when he was married.
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Iud. 14. 10. and at a feast in Canaan, Christ shewed the first miracle that euer he wrought, turning water into wine.
Iud. 14. 10. and At a feast in Canaan, christ showed the First miracle that ever he wrought, turning water into wine.
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Ioh. 2. If feasts had been vnlawfull, Christ would not haue been there:
John 2. If feasts had been unlawful, christ would not have been there:
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therefore the wiseman saith, there is a time to laugh, as well as he saith, there is a time to weepe, Eccl. 3. 4. whē he saith, there is both a time to laugh & weepe, he implieth, that the time to laugh is not euery day:
Therefore the Wiseman Says, there is a time to laugh, as well as he Says, there is a time to weep, Ecclesiastes 3. 4. when he Says, there is both a time to laugh & weep, he Implies, that the time to laugh is not every day:
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as it is said of Diues, that he fared deliciously euerie day, Luke. 16. for then there were a time to laugh, but no time to weep.
as it is said of Diues, that he fared deliciously every day, Lycia. 16. for then there were a time to laugh, but no time to weep.
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Therfore if ye wil know the time whē to laugh, & whē to weep, God hath set Vriah for an example,
Therefore if you will know the time when to laugh, & when to weep, God hath Set Uriah for an Exampl,
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when the Church was quiet, & his countrie safe, Vriah could reioyce aswell as other:
when the Church was quiet, & his country safe, Uriah could rejoice aswell as other:
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but when the Church was troubled, & his countrie in daunger, though the king bad him go home, & eate and drink, & solace with his wife:
but when the Church was troubled, & his country in danger, though the King bade him go home, & eat and drink, & solace with his wife:
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9533
he would not doe so, but said, the Arke of Israel and Iudah, dwelleth in tents,
he would not do so, but said, the Ark of Israel and Iudah, dwells in tents,
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and my Lord Ioab and the seruants of my king abide in the open field,
and my Lord Ioab and the Servants of my King abide in the open field,
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and shall I go to my house, and eate and drink and be merrie with my wife? by thy life,
and shall I go to my house, and eat and drink and be merry with my wife? by thy life,
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& by the life of my soule, I will not doe this thing. & by the life of my soul, I will not do this thing.
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See what a sin he coūted it to feast then, which at another time he counted no sin.
See what a since he counted it to feast then, which At Another time he counted no since.
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9538
Therfore if ye aske whē it is time to feast, & when to fast, learne of Vriah:
Therefore if you ask when it is time to feast, & when to fast, Learn of Uriah:
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he forbad not to feast, but if he shuld see your feasting now, he would say,
he forbade not to feast, but if he should see your feasting now, he would say,
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as Elisha sayd to Gehezi, Is this a time to take a reward? Is this a time to make feasts? nay the father and the sons both had need to rise earely now and sacrifice together:
as Elisha said to Gehazi, Is this a time to take a reward? Is this a time to make feasts? nay the father and the Sons both had need to rise early now and sacrifice together:
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for if euer the house were falling vpon our heads, as it did vpon theirs, now the Diuell hath sent foorth his windes, now the Pope hath layd his Ordinance,
for if ever the house were falling upon our Heads, as it did upon theirs, now the devil hath sent forth his winds, now the Pope hath laid his Ordinance,
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nay our owne hands which should proppe it, are digging as busily as the enemies, with reproaches,
nay our own hands which should prop it, Are digging as busily as the enemies, with Reproaches,
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Albeit my children haue not done their dueties in al poynts, but offended in their feastings,
Albeit my children have not done their duties in all points, but offended in their feastings,
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and slaunders, and suggestions, to vndermine the Church, which is falling alreadie, that wee might die like the Philistines, with the temple vpon our heads.
and slanders, and suggestions, to undermine the Church, which is falling already, that we might die like the philistines, with the temple upon our Heads.
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Is this a time to feast Vria? when the house of God is beset like the house of Lot:
Is this a time to feast Uria? when the house of God is beset like the house of Lot:
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when the armies of Antichrist are preparing against Gods people? As the voyce asked Zacharie,
when the armies of Antichrist Are preparing against God's people? As the voice asked Zacharias,
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and Amos, and Ieremie what they did see: So if ye aske your Prophets what they doe see, they may say they doe see the woolfe deuouring the lambes.
and Amos, and Ieremie what they did see: So if you ask your prophets what they do see, they may say they do see the wolf devouring the Lambs.
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We see a darke ignorance running ouer the lande, like the blacknesse of Aegypt:
We see a dark ignorance running over the land, like the blackness of Egypt:
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wee see the Romanes comming in againe as they came to Ierusalem and sacking the temple:
we see the Romans coming in again as they Come to Ierusalem and sacking the temple:
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we see the Papists caruing of Images, & the people kneeling before them:
we see the Papists carving of Images, & the people kneeling before them:
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we see the professors of the Gospell shrink away, as the Disciples fled frō their Master when he was taken.
we see the professors of the Gospel shrink away, as the Disciples fled from their Master when he was taken.
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Is this a time to feast Vria? Is this a time to flatter? Is this a time to dissemble? Is this a time to loyter? Is this a time to keep silence? Is this a time to gather riches? Is this a time to reuenge wrōgs? Is this a time to set forth pageants? No saith Ezekiah. 2. King 19. 3. This is a time of tribulation, in which the Prince,
Is this a time to feast Uria? Is this a time to flatter? Is this a time to dissemble? Is this a time to loiter? Is this a time to keep silence? Is this a time to gather riches? Is this a time to revenge wrongs? Is this a time to Set forth pageants? No Says Hezekiah. 2. King 19. 3. This is a time of tribulation, in which the Prince,
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& Nobles, & people should humble themselues, as the Citizēs of Niniuie, left the Arke be taken from England,
& Nobles, & people should humble themselves, as the Citizens of Nineveh, left the Ark be taken from England,
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9553
as the Arke was takē from Israel, which God grant that our eyes neuer see.
as the Ark was taken from Israel, which God grant that our eyes never see.
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Thus much of Iobs childrē, how euery one had his seuerall house, which sheweth how God blessed thē with riches,
Thus much of Jobs children, how every one had his several house, which shows how God blessed them with riches,
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940
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as he did their father, & what care Iob had, like a father to prouide for them:
as he did their father, & what care Job had, like a father to provide for them:
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then how they feasted together, which sheweth how sweet and pleasant a thing it is for brethren to dwell together in vnitie.
then how they feasted together, which shows how sweet and pleasant a thing it is for brothers to dwell together in unity.
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940
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Nowe you shall see what the olde man doth which was so commended in the 1. vers.
Now you shall see what the old man does which was so commended in the 1. vers.
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the storie saith, that hee sent for his sonnes and sanctified them, & sacrificed for thē.
the story Says, that he sent for his Sons and sanctified them, & sacrificed for them.
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9559
In which wordes the holy Ghost sheweth the patterne of an holy man, and good father, which kept the rule that God gaue vnto Abrahā, to bring vp his children in the feare of the Lord.
In which words the holy Ghost shows the pattern of an holy man, and good father, which kept the Rule that God gave unto Abrahā, to bring up his children in the Fear of the Lord.
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Iob doth not as some, which when they haue passed their bounds, set all at randome,
Job does not as Some, which when they have passed their bounds, Set all At random,
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and say with Cain, in Gen. 4. My sinne is greater then can be forgiuen:
and say with Cain, in Gen. 4. My sin is greater then can be forgiven:
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but he goeth to the remedie, as the Iewes when they were stinged, went to the brasen serpent:
but he Goes to the remedy, as the Iewes when they were stinged, went to the brazen serpent:
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yet I am sure that God will haue mercie vpon them, and vpon me, if ye aske him forgiuenes.
yet I am sure that God will have mercy upon them, and upon me, if you ask him forgiveness.
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Therefore he sent for his sonnes like a father, and then hee taught them like a preacher to sanctifie them selues,
Therefore he sent for his Sons like a father, and then he taught them like a preacher to sanctify them selves,
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and then he offered sacrifice for them.
and then he offered sacrifice for them.
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9567
First, we wil speake of the cause which moued Iob to sacrifice for his sonnes, set downe in these words:
First, we will speak of the cause which moved Job to sacrifice for his Sons, Set down in these words:
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Iob thought, It may be that my sonnes haue blasphemed God in their hearts.
Job Thought, It may be that my Sons have blasphemed God in their hearts.
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He was glad good mā to see his children agree so wel together, but he would haue them merry and sin not,
He was glad good man to see his children agree so well together, but he would have them merry and sin not,
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and therfore he puts them in mind euery day while they feasted, to sanctifie themselues;
and Therefore he puts them in mind every day while they feasted, to sanctify themselves;
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9571
he condemneth not honest mirth and sober feasts, to maintain amity and peace, but being throughly acquainted with mans infirmitie:
he Condemneth not honest mirth and Sobrium feasts, to maintain amity and peace, but being thoroughly acquainted with men infirmity:
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this sheweth, that he had obserued neuer any feasts so duely celebrated, but some disorder or other hath crept in, whereby God hath been dishonoured at his owne table, either for superfluitie of meat,
this shows, that he had observed never any feasts so duly celebrated, but Some disorder or other hath crept in, whereby God hath been dishonoured At his own table, either for superfluity of meat,
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9573
or excesse of drinke, or vnchast songs, or corrupt speeches, or wanton dancings, or vnseemely daliances;
or excess of drink, or unchaste songs, or corrupt Speeches, or wanton dancings, or unseemly dalliances;
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the diuel hath been stil at one end, & is lightly the master of the feast. Therefore Iob thought with himselfe;
the Devil hath been still At one end, & is lightly the master of the feast. Therefore Job Thought with himself;
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It may be that my sonnes haue committed some scape like other men: I cannot tell, they are but men:It may be that my Sons have committed Some escape like other men: I cannot tell, they Are but men:
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9576
it is easie to slip when occasion is readie, though they thinke not to offend;
it is easy to slip when occasion is ready, though they think not to offend;
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9577
he had no apparant cause to suspect them, and therefore he speakes in the doubting phrase, It may bee that they haue sinned.
he had no apparent cause to suspect them, and Therefore he speaks in the doubting phrase, It may be that they have sinned.
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It is better to be feareful, than too secure:
It is better to be fearful, than too secure:
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that which happeneth often in the like case, he might well doubt of it, though he had warned them before:
that which Happeneth often in the like case, he might well doubt of it, though he had warned them before:
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9580
therefore his heart was not quiet, but still this ranne in his minde, all the while they feasted:
Therefore his heart was not quiet, but still this ran in his mind, all the while they feasted:
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9581
It may bee that my sonnes sinne. It may be that my Sons sin.
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9582
How wary was Iob ouer himself which was so ielous ouer his sonnes, least one sinne should slippe from them:
How wary was Job over himself which was so jealous over his Sons, lest one sin should slip from them:
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nay if ye marke, he speaketh not of any open or grosse sinnes which he feared,
nay if you mark, he speaks not of any open or gross Sins which he feared,
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but he speaketh of a sinne in the thought, It may bee that my sonnes haue blasphemed God in their hearts.
but he speaks of a sin in the Thought, It may be that my Sons have blasphemed God in their hearts.
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941
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Blasphemie is properly in the mouth, when a man speaks against God, as Rabshakeh did;Blasphemy is properly in the Mouth, when a man speaks against God, as Rabshakeh did;
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but Iob had a further respect to a blasphemie of the heart, counting euery sinister affection of the heart,
but Job had a further respect to a blasphemy of the heart, counting every sinister affection of the heart,
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Thus the penitent man doth aggrauate his sinnes, and retch them as it were vpon the racke, to make his small sinnes seeme great sinnes, that he might beware as well of smal as great.
Thus the penitent man does aggravate his Sins, and retch them as it were upon the rack, to make his small Sins seem great Sins, that he might beware as well of small as great.
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contrariwise, the prophane and carnal minded man doth min•e, and flatter, and extenuate his sinnes, as though they were no sins, because they shuld not trouble him:
contrariwise, the profane and carnal minded man does min•e, and flatter, and extenuate his Sins, as though they were no Sins, Because they should not trouble him:
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for this sinne which Iob calleth Blasphemie, which is the highest name of sinne, the Papists call but A veniall sinne; that is,
for this sin which Job calls Blasphemy, which is the highest name of sin, the Papists call but A venial sin; that is,
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but a sleight sinne, because it is in the thought: So Iob & they differ in iudgement.
but a sleight sin, Because it is in the Thought: So Job & they differ in judgement.
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Now out of this speech of Iob;
Now out of this speech of Job;
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943
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9593
It may bee that my sonnes haue sinned, or it may bee that my selfe haue sinned, which I may properly and rightly terme the ielousie of a holy man;It may be that my Sons have sinned, or it may be that my self have sinned, which I may properly and rightly term the jealousy of a holy man;
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wherein Iob sheweth in what feare he stoode of his sonnes so long as their feasts lasted,
wherein Job shows in what Fear he stood of his Sons so long as their feasts lasted,
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9595
euen as a merchaunt doth till his shippe come home.
even as a merchant does till his ship come home.
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First, wee may see this, that the best thinges may soone be corrupted, by the wickednesse of men, such is our nature euer since Adam chose euil before good, good hath bin turned into euill, Gen. 3. Notwithstanding, that our intent and meaning be good.
First, we may see this, that the best things may soon be corrupted, by the wickedness of men, such is our nature ever since Adam chosen evil before good, good hath been turned into evil, Gen. 3. Notwithstanding, that our intent and meaning be good.
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As for example, when an husband loueth his wife, or a father loueth his children, these are good & holy,
As for Exampl, when an husband loves his wife, or a father loves his children, these Are good & holy,
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and commendable things, yet there is no man can be found that doth loue his wife,
and commendable things, yet there is no man can be found that does love his wife,
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or his children with that euennesse (as I may call it) or iust proportion,
or his children with that evenness (as I may call it) or just proportion,
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but that there is some oddes in the ballance when his affectiō is weighed, which may craue pardon like the feasts of Iobs children.
but that there is Some odds in the balance when his affection is weighed, which may crave pardon like the feasts of Jobs children.
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If this oddes be in all our measures, then it is no strange case, that Iob thought with himselfe, that his children might offend God in the thing that of it selfe of fendeth not.
If this odds be in all our measures, then it is no strange case, that Job Thought with himself, that his children might offend God in the thing that of it self of fendeth not.
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Therefore it is good for a man so long as he liueth in this world, to remember stil that he is among temptations,
Therefore it is good for a man so long as he lives in this world, to Remember still that he is among temptations,
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and sits at a feast like Iobs children, where he may soon take too much.
and sits At a feast like Jobs children, where he may soon take too much.
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If the fish did know the hook, & the bird had seen the net, though they haue but the vnderstanding of fishes and birds,
If the Fish did know the hook, & the bird had seen the net, though they have but the understanding of Fish and Birds,
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yet they would let the hooke alone, and flie ouer the net, and let the fouler whistle to himselfe:
yet they would let the hook alone, and fly over the net, and let the Fowler whistle to himself:
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so we must looke vpon our riches, as we look vpon snares, and behold our meats,
so we must look upon our riches, as we look upon snares, and behold our Meats,
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as we behold baites, & handle our pleasure as we handle Bees, that is, pick out the sting,
as we behold baits, & handle our pleasure as we handle Bees, that is, pick out the sting,
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before we take the honie, for in Gods giftes Sathan hath hid his snares, and made Gods benefites his baits, that as Adam said, The womā which thou hast giuen me, tempted me to sin, so they may say, the riches or the honours,
before we take the honey, for in God's Gifts Sathan hath hid his snares, and made God's benefits his baits, that as Adam said, The woman which thou hast given me, tempted me to since, so they may say, the riches or the honours,
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or the liberty, or the wife, or the seruants, or the children, or the meates, or the wit, or the beauty which thou hast giuen me, tempted me to sinne,
or the liberty, or the wife, or the Servants, or the children, or the Meats, or the wit, or the beauty which thou hast given me, tempted me to sin,
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so many sinnes lie in wait for vs, about our meats and drinks, & beds,
so many Sins lie in wait for us, about our Meats and drinks, & Beds,
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& waies, that vnles we watch, pray, and looke about vs at euery time, it may be, as Iob sayth, that we may sinne in our doings, or in our sayings,
& ways, that unless we watch, pray, and look about us At every time, it may be, as Job say, that we may sin in our doings, or in our sayings,
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or at least in our hearts, as he thought of his sons. Therefore no doubt but as Iob thought that his sonnes might offend in their feastings,
or At least in our hearts, as he Thought of his Sons. Therefore no doubt but as Job Thought that his Sons might offend in their feastings,
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so hee taught them, euen when they were feasting, and when they sate at the table,
so he taught them, even when they were feasting, and when they sat At the table,
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and when they dranke one to another, to thinke oftentimes we may sin as our father tolde vs, which brideled their mirth,
and when they drank one to Another, to think oftentimes we may sin as our father told us, which bridled their mirth,
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& stopt many wordes at the doore, euen when sin was at the tongues end:
& stopped many words At the door, even when since was At the tongues end:
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you are not Iobs sonnes, but you are come to be Iobs schollers, therefore learne, that which his children learned.
you Are not Jobs Sons, but you Are come to be Jobs Scholars, Therefore Learn, that which his children learned.
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If a man did but carrie this watch-word with him, whensoeuer he eateth or speaketh,
If a man did but carry this watchword with him, whensoever he Eateth or speaks,
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or bargaineth, it would cut off a thousand idle words, and wicked acts in one yeare for which he shall giue account.
or bargaineth, it would Cut off a thousand idle words, and wicked acts in one year for which he shall give account.
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The second lesson which Iob seemes to point vs vnto, is to prepare our selues before we eat the communion, that is, to sanctifie our selues, & our meats,
The second Lesson which Job seems to point us unto, is to prepare our selves before we eat the communion, that is, to sanctify our selves, & our Meats,
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as Christ did when they had nothing but a few fishes and bare bread, yet there was prayer before they did eate.
as christ did when they had nothing but a few Fish and bore bred, yet there was prayer before they did eat.
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For as Paul saith, All the creatures of God are sanctified vnto vs by prayer and thanksgiuing.
For as Paul Says, All the creatures of God Are sanctified unto us by prayer and thanksgiving.
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He which doth not pray to God for his dayly bread, nor thanke him for it, dooth not receiue the creatures of God,
He which does not pray to God for his daily bred, nor thank him for it, doth not receive the creatures of God,
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9623
but steale them from him, as a man which taketh a thing without asking or thanking.
but steal them from him, as a man which Takes a thing without asking or thanking.
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There is a kind of men which I speak of, which hold it too sad a matter, to say a short grace before they fal to meate,
There is a kind of men which I speak of, which hold it too sad a matter, to say a short grace before they fall to meat,
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least it should forspeake their mirth, & keepe thē in a sober mind til they rise againe.
lest it should forspeak their mirth, & keep them in a Sobrium mind till they rise again.
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I haue heard many say, that they cānot be merie, vnles they swear and whoop, & carouse, & dally, & gibe:
I have herd many say, that they cannot be merry, unless they swear and whoop, & carouse, & dally, & gibe:
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therefore if they can choose they will neuer bee a guest where any godly man is present,
Therefore if they can choose they will never be a guest where any godly man is present,
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& if any matter of God happē to come in while they are in the vaine, it is like a damp which puts out their lights,
& if any matter of God happen to come in while they Are in the vain, it is like a damp which puts out their lights,
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and turnes their mirth into heauinesse, as the hideous hande which wrote vpon the wall cast Baltasar into a dumpe.
and turns their mirth into heaviness, as the hideous hand which wrote upon the wall cast Balthasar into a dump.
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These men had neede to leaue their feasting, and go to praying, for they deserue to die,
These men had need to leave their feasting, and go to praying, for they deserve to die,
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like the Iewes with the quailes in their mouthes.
like the Iewes with the quails in their mouths.
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It may be (thought Iob) that my sonnes haue a spice of this vanitie. It may be (Thought Job) that my Sons have a spice of this vanity.
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If it be so with the godly sort, as Iobs childrē were, that they may forget themselues at such a time,
If it be so with the godly sort, as Jobs children were, that they may forget themselves At such a time,
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& step too farre, and slip a sinne, what shall wee say of them that driue God out of their company when they banquet,
& step too Far, and slip a sin, what shall we say of them that driven God out of their company when they banquet,
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and say that scripture dooth not become the table, as though we should forget God while wee receiue his benefits, we need not say as Iob saide, It may be that they blaspheme GOD in their hearts, for they blaspheme him with their mouthes;
and say that scripture doth not become the table, as though we should forget God while we receive his benefits, we need not say as Job said, It may be that they Blaspheme GOD in their hearts, for they Blaspheme him with their mouths;
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we need not say, it may be that they doe sinne, for they doe nothing but sinne? And their feaste is a feast of sinnes,
we need not say, it may be that they do sin, for they do nothing but sin? And their feast is a feast of Sins,
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as if the Diuelles should banquet together.
as if the Diuelles should banquet together.
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But they which feast as Iob would haue his children sanctifie themselues before, & eate as in the presence of God,
But they which feast as Job would have his children sanctify themselves before, & eat as in the presence of God,
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and are merie as it were with the Angels;
and Are merry as it were with the Angels;
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when they take their bread, they thinke with themselues what a goodnes this is, that God giueth such vertue to bread, to sustaine life, which hath no life in it selfe;
when they take their bred, they think with themselves what a Goodness this is, that God gives such virtue to bred, to sustain life, which hath no life in it self;
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& when they see so many things before them prepared for the flesh, they consider with themselues what care God hath of my soule, which careth so much for my body, which shall go• to dust.
& when they see so many things before them prepared for the Flesh, they Consider with themselves what care God hath of my soul, which Careth so much for my body, which shall go• to dust.
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There is another lessō which wil stand you in great stead if ye marke it, when Iob saith, It may be that my sonnes haue sinned.
There is Another Lesson which will stand you in great stead if you mark it, when Job Says, It may be that my Sons have sinned.
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Hereby hee teacheth vs to suspect the worst of the flesh, and to liue in a kind of ielousie of our selues,
Hereby he Teaches us to suspect the worst of the Flesh, and to live in a kind of jealousy of our selves,
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as he saith that his maner was, cap. 9. I feared al my workes;
as he Says that his manner was, cap. 9. I feared all my works;
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that is, he did mistrust himselfe, and washt his hands, and his feet, and his eies and his eares,
that is, he did mistrust himself, and washed his hands, and his feet, and his eyes and his ears,
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and his tongue, lest they should sin, as a mercer mistrusts his prentice lest hee should filtch:
and his tongue, lest they should sin, as a mercer mistrusts his prentice lest he should filtch:
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so he thought not onely, whether his sonnes sinned but he thought of his owne sins too:
so he Thought not only, whither his Sons sinned but he Thought of his own Sins too:
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when thou seest some selling in their shops, some tipling in the Tauernes, some playing in Theaters,
when thou See Some selling in their shops, Some tippling in the Taverns, Some playing in Theaters,
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It is very like that these men swallow many sinnes, for God is neuer so forgotten,It is very like that these men swallow many Sins, for God is never so forgotten,
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as in feasting, and sporting, & bargaining, then turne to thy compassions, and pray for them that God would keepe them from sin when temptation is at hand,
as in feasting, and sporting, & bargaining, then turn to thy compassions, and pray for them that God would keep them from since when temptation is At hand,
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and that hee would not impute their sins to their charge; so we should doe for our brethren as Iob did for his children.
and that he would not impute their Sins to their charge; so we should do for our brothers as Job did for his children.
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Again, so we ought to think when we our selues come from places of tēptation, which infect like a corrupt ayre;
Again, so we ought to think when we our selves come from places of temptation, which infect like a corrupt air;
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It may be that I haue sinned: It may be that I have sinned:
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haue I seen and heard al this, and not slipped my foote with them? Come I home sound & whole? haue I drawn none of the infected ayre? Doth none of the dust sticke vpon my garments? Looke about my soule,
have I seen and herd all this, and not slipped my foot with them? Come I home found & Whole? have I drawn none of the infected air? Does none of the dust stick upon my garments? Look about my soul,
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and if thou remembrest any sinne which slipt from thee, then pray for thy self as Iob did for his children.
and if thou Rememberest any sin which slipped from thee, then pray for thy self as Job did for his children.
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If thou wilt not pray for thy selfe, who shal pray for thee? If thou wilt not repent thy selfe, who shall repent for thee.
If thou wilt not pray for thy self, who shall pray for thee? If thou wilt not Repent thy self, who shall Repent for thee.
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Looke not for Iob to sacrifice for thee. Iob cannot sacrifice for thee, but thou mayst sacrifice thy selfe, and none but thee.
Look not for Job to sacrifice for thee. Job cannot sacrifice for thee, but thou Mayest sacrifice thy self, and none but thee.
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This should be the thought of euery Christian, not whether we haue pleased, nor whether wee haue reuenged, but whether wee haue sinned:
This should be the Thought of every Christian, not whither we have pleased, nor whither we have revenged, but whither we have sinned:
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for if Iob was so zealous of his children, how zealous should we be of our selues. FINIS.
for if Job was so zealous of his children, how zealous should we be of our selves. FINIS.
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Satans Compassing the Earth. IOB. 1. 7. 8.
Satan Compassing the Earth. JOB. 1. 7. 8.
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7 Then the Lord sayd vnto Satan, Whence commest thou? And Satan answered the Lord saying, From compassing the earth too and fro, and from walking in it.
7 Then the Lord said unto Satan, Whence Comest thou? And Satan answered the Lord saying, From compassing the earth too and from, and from walking in it.
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8 And the Lord said vnto Satan, Hast thou not considered my seruant Iob, how none is like him in earth? an vpright man, one that feareth God ande schueth euill.
8 And the Lord said unto Satan, Hast thou not considered my servant Job, how none is like him in earth? an upright man, one that fears God and schueth evil.
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I Haue spoken of the question already, now of the answer:
I Have spoken of the question already, now of the answer:
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Compassing here doth signifie tēpting, & the earth doth signifie al the people of the earth:Compassing Here does signify tempting, & the earth does signify all the people of the earth:
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as if he should say, I come from tempting all men.
as if he should say, I come from tempting all men.
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It is some vantage vnto vs to heare that the Spaniards are cōming ••fore they com,
It is Some vantage unto us to hear that the Spanish Are coming ••fore they come,
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& what number they haue, and how they are appointed, that we may leuie our forces accordingly.
& what number they have, and how they Are appointed, that we may levy our forces accordingly.
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But beloued, there is a greater aduersary thē the Spaniard, which brings in the Spaniards, your aduersary the Diuell.
But Beloved, there is a greater adversary them the Spaniard, which brings in the Spanish, your adversary the devil.
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It is good for vs to heare when hee comes, that we may be in a readines agaynst him, as we prepare against them.
It is good for us to hear when he comes, that we may be in a readiness against him, as we prepare against them.
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In Reuelation. 12. 10. the diuel is called an accuser, and now I am an accuser of the accuser:
In Revelation. 12. 10. the Devil is called an accuser, and now I am an accuser of the accuser:
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he accuseth vs to God, and God accuseth him to vs, that when he comes like an Angel,
he Accuseth us to God, and God Accuseth him to us, that when he comes like an Angel,
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yet we may say to him like Christ, Auoyd Satan. First giue me leaue to say vnto you as Christ sayd vnto his disciples, Take heed how you heare, for that which I am to speake vnto you of the diuel, the diuel would not haue you heare:
yet we may say to him like christ, Avoid Satan. First give me leave to say unto you as christ said unto his Disciples, Take heed how you hear, for that which I am to speak unto you of the Devil, the Devil would not have you hear:
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and therfore as he is here called a Compasser, so he will compasse your eyes with shewes,
and Therefore as he is Here called a Compasser, so he will compass your eyes with shows,
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& your eares with sounds, & your sences with sleep, and your thoughts with fancies,
& your ears with sounds, & your Senses with sleep, and your thoughts with fancies,
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& all to hinder you from hearing while the articles are against him, and after I haue spoken, he will compasse you againe with businesse,
& all to hinder you from hearing while the Articles Are against him, and After I have spoken, he will compass you again with business,
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& cares, and pleasures, and quarrels, to make you forget that which you haue heard,
& Cares, and pleasures, and quarrels, to make you forget that which you have herd,
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as hee hath made you forget that which ye haue heard before, or els to contēne,
as he hath made you forget that which you have herd before, or Else to contemn,
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as thogh you might doe well without it:
as though you might do well without it:
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as hee hath compassed them which doe walke in the streetes while the voice of God soundeth in the Churches as they passe by:
as he hath compassed them which do walk in the streets while the voice of God soundeth in the Churches as they pass by:
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therfore before euery Sermon, yee had neede to remember Christs lesson, Take heede how you heare. Nowe to the matter.
Therefore before every Sermon, ye had need to Remember Christ Lesson, Take heed how you hear. Now to the matter.
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Satan from whence commest thou? I come frō compassing the earth. Here the Diuel is called in like a Iaylor, which keepes some in perpetuall prison,Satan from whence Comest thou? I come from compassing the earth. Here the devil is called in like a Jailer, which keeps Some in perpetual prison,
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and some are bayled, and some returne to prison again, and some are executed. They which sinne fearfully, stay as it were about the prison, but are not bound:
and Some Are bailed, and Some return to prison again, and Some Are executed. They which sin fearfully, stay as it were about the prison, but Are not bound:
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they which sinne wittingly, are vnder locke, they which sinne greedily, are vnder lock and bolts, they which dye in their sinne, are like them which are condemned:
they which sin wittingly, Are under lock, they which sin greedily, Are under lock and bolts, they which die in their sin, Are like them which Are condemned:
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this is the bondage which we haue brought our selues vnto for a fayre apple. When the tempter ouercame vs, we were remoued out of Paradise, where we were seated:
this is the bondage which we have brought our selves unto for a fair apple. When the tempter overcame us, we were removed out of Paradise, where we were seated:
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when we haue ouercome the tempter, we shal be translated into heauen, where he was seated:
when we have overcome the tempter, we shall be translated into heaven, where he was seated:
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heauen doore was wide, and the way was broad before the rebellion: but when we knockt at the cannell doore, then the good doore was shut:
heaven door was wide, and the Way was broad before the rebellion: but when we knocked At the Channel door, then the good door was shut:
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heauen is large, but the way to heauen must be narrow, therefore God hath set our enemies in the gate to fight with vs before we enter, that this faying might be verified, The kingdome of heauen is caught by violence:
heaven is large, but the Way to heaven must be narrow, Therefore God hath Set our enemies in the gate to fight with us before we enter, that this faying might be verified, The Kingdom of heaven is caught by violence:
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but all the way as he goeth, Peter saith, He seeketh whom he may deuoure.
but all the Way as he Goes, Peter Says, He seeks whom he may devour.
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so soone as we rise in the morning we goe forth to fight with two mightie giants, the World and the Diuell,
so soon as we rise in the morning we go forth to fight with two mighty Giants, the World and the devil,
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and whom doe we take with vs but a traytor? this brittle flesh which is readie to yeeld vs vp to the enemie at euery assault, onely he which suffereth Satan to compasse vs, dooth stay him from destroying vs. When God asked Cain, where is thy brother? Cain lyed and sayd, I cannot tell.
and whom do we take with us but a traitor? this brittle Flesh which is ready to yield us up to the enemy At every assault, only he which suffers Satan to compass us, doth stay him from destroying us When God asked Cain, where is thy brother? Cain lied and said, I cannot tell.
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When God asked Sarah why she laughed? Sarah lyed and sayd, I laughed not:
When God asked Sarah why she laughed? Sarah lied and said, I laughed not:
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but when God asked the diuell from whence he came, he answered truely, I come from compassing the earth, & yet he which speaketh truth himself, taught them to lye,
but when God asked the Devil from whence he Come, he answered truly, I come from compassing the earth, & yet he which speaks truth himself, taught them to lie,
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as he is called the father of liers, because he teacheth all others to lye.
as he is called the father of liers, Because he Teaches all Others to lie.
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How then? Was Caine worse then the diuell, because he lyed and the other told trueth? By this you may see that carnall men doe not knowe so much of God as the very diuell knoweth,
How then? Was Cain Worse then the Devil, Because he lied and the other told truth? By this you may see that carnal men do not know so much of God as the very Devil Knoweth,
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for he knewe that GOD could tell where he had been, but Caine doubted whether God could tell what hee had done,
for he knew that GOD could tell where he had been, but Cain doubted whither God could tell what he had done,
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and therefore he made a lye.
and Therefore he made a lie.
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Thus, thus the Diuell teacheth his schollers to doe worse sometimes then hee will doe himselfe,
Thus, thus the devil Teaches his Scholars to do Worse sometime then he will do himself,
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euen as he would bring them (if it were possible) into a worse plight thē he is himself.
even as he would bring them (if it were possible) into a Worse plighted them he is himself.
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The diuels faith cannot saue vs, no more then it can saue him, the diuels knowledge cannot conuert vs, no more then it dooth conuert him,
The Devils faith cannot save us, no more then it can save him, the Devils knowledge cannot convert us, no more then it doth convert him,
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and yet hee would not haue men beleeue, that which hee bleeueth himselfe, nor haue vs vnderstand so much as he vnderstandeth himselfe:
and yet he would not have men believe, that which he bleeueth himself, nor have us understand so much as he understandeth himself:
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for if Caine had vndderstood so much as he, that God knewe whether he lyed or no, he would haue answered God truely, as Satan did:
for if Cain had vndderstood so much as he, that God knew whither he lied or no, he would have answered God truly, as Satan did:
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but the diuell knew that there was no dissembling with God, who knowes what he asks before he asks,
but the Devil knew that there was no dissembling with God, who knows what he asks before he asks,
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therefore he told troth to God, though he lye to man: for to lye vnto him which knoweth, is as if one should lye to himselfe,
Therefore he told troth to God, though he lie to man: for to lie unto him which Knoweth, is as if one should lie to himself,
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but Cain was not so wel learned, he thought peraduenture yet God might vnderstand his murther,
but Cain was not so well learned, he Thought Peradventure yet God might understand his murder,
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as a theefe suspecteth in his heart that the Iudge may know his theft:
as a thief suspects in his heart that the Judge may know his theft:
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but he doubted whether God did knowe it, and therefore he denied it like one which is guiltie,
but he doubted whither God did know it, and Therefore he denied it like one which is guilty,
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but thinkes that if he confesse, he shall be hanged, and therefore though euidence and witnesse accuse them,
but thinks that if he confess, he shall be hanged, and Therefore though evidence and witness accuse them,
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yet you see many will not accuse themselues.
yet you see many will not accuse themselves.
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From compassing the earth, He which was called Satan before, which signifieth an aduersarie, is heere sayd to compasse the earth:From compassing the earth, He which was called Satan before, which signifies an adversary, is Here said to compass the earth:
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which is to say, being put together, an aduersarie compasseth the earth: and therefore let the earth beware like a Citie which is besieged with the aduersarie.
which is to say, being put together, an adversary Compasseth the earth: and Therefore let the earth beware like a city which is besieged with the adversary.
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The diuell hath mo names then any Prince hath titles, some God hath giuen to him,
The Devil hath more names then any Prince hath titles, Some God hath given to him,
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and some he hath giuen to himselfe:
and Some he hath given to himself:
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but this is to be noted in the diuels names, that he neuer called himself a lier,
but this is to be noted in the Devils names, that he never called himself a liar,
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nor a tēpter, nor an accuser, nor a slāderer, nor a deceiuer, nor a deuourer, nor a murderer, nor a master, nor an aduersarie, nor a viper, nor a lion,
nor a tempter, nor an accuser, nor a slanderer, nor a deceiver, nor a devourer, nor a murderer, nor a master, nor an adversary, nor a viper, nor a Lion,
ccx dt n1, ccx dt n1, ccx dt n1, ccx dt n1, ccx dt n1, ccx dt n1, ccx dt n1, ccx dt n1, ccx dt n1, ccx dt n1,
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nor a dragon, nor a woolfe, nor a cockatrice, nor a serpent. But when Christ asked him his name, hee calleth himselfe Legion, which imports a multitude,
nor a dragon, nor a wolf, nor a cockatrice, nor a serpent. But when christ asked him his name, he calls himself Legion, which imports a multitude,
ccx dt n1, ccx dt n1, ccx dt n1, ccx dt n1. p-acp c-crq np1 vvd pno31 po31 n1, pns31 vvz px31 n1, r-crq vvz dt n1,
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as if he should brag of his number, & here he calles himselfe in effect the compasser of the earth,
as if he should brag of his number, & Here he calls himself in Effect the compasser of the earth,
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9719
as if he shuld brag of his power.
as if he should brag of his power.
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And in the 4. Chapter of Luke & 6. verse, he calleth himself the possesser of the earth,
And in the 4. Chapter of Luke & 6. verse, he calls himself the possesser of the earth,
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as if he shuld brag of his possessions, and in the same he calleth himselfe the quier of the earth,
as if he should brag of his possessions, and in the same he calls himself the quire of the earth,
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as if he should brag of his liberalitie.
as if he should brag of his liberality.
c-acp cs pns31 vmd vvi pp-f po31 n1.
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Thus he which is euill it selfe, doth shun the name, because he would not be hated:
Thus he which is evil it self, does shun the name, Because he would not be hated:
av pns31 r-crq vbz j-jn pn31 n1, vdz vvi dt n1, c-acp pns31 vmd xx vbi vvn:
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and therefore no maruel if men call euil good, & would be coūted honest, though they be neuer so lewd, for so will the diuell:
and Therefore no marvel if men call evil good, & would be counted honest, though they be never so lewd, for so will the Devil:
cc av dx vvi cs n2 vvb j-jn j, cc vmd vbi vvn j, cs pns32 vbb av-x av j, c-acp av vmb dt n1:
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but as God neuer called the diuell but by those names which the diuell hated, so he neuer calleth sinners by those names which they call themselues.
but as God never called the Devil but by those names which the Devil hated, so he never calls Sinners by those names which they call themselves.
cc-acp c-acp np1 av-x vvd dt n1 cc-acp p-acp d n2 r-crq dt n1 vvd, av pns31 av-x vvz n2 p-acp d n2 r-crq pns32 vvb px32.
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For if you obserue the Scripture, there is no name of the diuel, but in some place of Scripture or other the wicked are called by the same name:
For if you observe the Scripture, there is no name of the Devil, but in Some place of Scripture or other the wicked Are called by the same name:
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he is called a lier, & they are called liers: he is called a tempter, & they are called tēpters:
he is called a liar, & they Are called liers: he is called a tempter, & they Are called tempters:
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he is called a murderer, & they are called murderers: he is called a slanderer, & they are called slanderers:
he is called a murderer, & they Are called murderers: he is called a slanderer, & they Are called slanderers:
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he is called a viper, and they are called vipers: he is called a lion, & they are called lions:
he is called a viper, and they Are called vipers: he is called a Lion, & they Are called Lions:
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he is called a woolfe, and they are called wolues: he is called a serpent, and they are called serpents.
he is called a wolf, and they Are called wolves: he is called a serpent, and they Are called Serpents.
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9731
Thus God would they that shall be damned should haue the name of him which is dāned, to put them in mind.
Thus God would they that shall be damned should have the name of him which is damned, to put them in mind.
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9732
Now none of the diuels names are in the book of life: & therfore liers, & tempters, & slanderers, & murderers, & defamers are not:
Now none of the Devils names Are in the book of life: & Therefore liers, & tempters, & slanderers, & murderers, & defamers Are not:
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This I note to shewe you how deadly God doth hate sin, that neither the diuell nor his followers could euer get a good name of him:
This I note to show you how deadly God does hate since, that neither the Devil nor his followers could ever get a good name of him:
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9735
for al his compassing, he could neuer cōpasse this, to shuffle any praise of himselfe into this booke of life:
for all his compassing, he could never compass this, to shuffle any praise of himself into this book of life:
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9736
for he doth not cōpasse heauen, but earth, though he wold cōpasse both:
for he does not compass heaven, but earth, though he would compass both:
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9737
the diuel himselfe doth tel vs here, that he cōpasseth, & he telleth vs not why he cōpasseth;
the Devil himself does tell us Here, that he Compasseth, & he Telleth us not why he Compasseth;
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9738
but his name Satan that wēt before, which he spake not of, doth tell vs why he compasseth.
but his name Satan that went before, which he spoke not of, does tell us why he Compasseth.
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9739
Because it signifies an aduersarie, it giueth vs to vnderstand that hee compasseth the earth like an aduersarie.
Because it signifies an adversary, it gives us to understand that he Compasseth the earth like an adversary.
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9740
God doth cōpasse the earth like a wall to defend it: the diuell compasseth the earth like an enemy to besiege it.
God does compass the earth like a wall to defend it: the Devil Compasseth the earth like an enemy to besiege it.
np1 vdz vvi dt n1 av-j dt n1 pc-acp vvi pn31: dt n1 vvz dt n1 av-j dt n1 pc-acp vvi pn31.
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9741
For enemie is his name, he is enuie euen to the name. Three things I note:
For enemy is his name, he is envy even to the name. Three things I note:
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949
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9742
wherefore the diuell may be sayd to compasse the earth. First, because he tempteth all men.
Wherefore the Devil may be said to compass the earth. First, Because he tempts all men.
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9743
Secondly, because he tempteth to all sinnes. Thirdly, because he tempteth by all meanes:
Secondly, Because he tempts to all Sins. Thirdly, Because he tempts by all means:
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950
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9744
So whosoeuer sinneth, wherein soeuer he offendeth, whereby soeuer he is allured, the sinne, and the sinner,
So whosoever Sinneth, wherein soever he offends, whereby soever he is allured, the sin, and the sinner,
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950
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9745
and the baite, are compassed, and contriued by this Archpolitique, which calles himself a Cōpasser.
and the bait, Are compassed, and contrived by this Archpolitique, which calls himself a Compasser.
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950
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9746
Many haue their names for naught, because they doe nothing for thē, like Labans images which were called Gods, though they were but blocks:
Many have their names for nought, Because they do nothing for them, like Labans Images which were called God's, though they were but blocks:
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(46) sermon (DIV1)
950
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9747
but the diuell deserues his names, he is not called a tempter, and a lyar,
but the Devil deserves his names, he is not called a tempter, and a liar,
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9748
and a slaunderer, and an accuser, and a deceiuer, and a murtherer, & a compasser in vaine,
and a slanderer, and an accuser, and a deceiver, and a murderer, & a compasser in vain,
cc dt n1, cc dt n1, cc dt n1, cc dt n1, cc dt n1 p-acp j,
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9749
like S. George, which is alwaies on horseback, and neuer rides: but he would doe more thē by his office he is bound to.
like S. George, which is always on horseback, and never rides: but he would do more them by his office he is bound to.
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950
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9750
Other are called officers, because they haue an office: but he is called an enemy, because he sheweth his enuy.
Other Are called Officers, Because they have an office: but he is called an enemy, Because he shows his envy.
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9751
Other are called Iusticers, because they should doe iustice: but he is called a tempter, because he practiseth temptations.
Other Are called Justicers, Because they should do Justice: but he is called a tempter, Because he Practiseth temptations.
n-jn vbr vvn n2, c-acp pns32 vmd vdi n1: cc-acp pns31 vbz vvn dt n1, c-acp pns31 vvz n2.
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9752
Other are called Pastors, because they should feede: but he is called a deuourer, because he doth deuour:
Other Are called Pastors, Because they should feed: but he is called a devourer, Because he does devour:
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& we cal him a Compasser, because that he doth compasse.
& we call him a Compasser, Because that he does compass.
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9754
Euer since he fel frō heauen he hath liued like Caine, which cannot rest in a place,
Ever since he fell from heaven he hath lived like Cain, which cannot rest in a place,
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950
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9755
but is a rūnagate ouer the earth, from doore to doore, from man to man, begging for sinnes as the starued soule begs for bread.
but is a runagate over the earth, from door to door, from man to man, begging for Sins as the starved soul begs for bred.
cc-acp vbz dt n1 p-acp dt n1, p-acp n1 p-acp n1, p-acp n1 p-acp n1, vvg p-acp n2 p-acp dt j-vvn n1 vvz p-acp n1.
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950
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9756
He should haue dwelt in heauen, and not bin compassing the earth, hee should haue sung with the Angels & not been quarelling with men,
He should have dwelled in heaven, and not been compassing the earth, he should have sung with the Angels & not been quarrelling with men,
pns31 vmd vhi vvn p-acp n1, cc xx vbn vvg dt n1, pns31 vmd vhi vvn p-acp dt n2 cc xx vbn vvg p-acp n2,
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950
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9757
but he hath changed his calling, and is become a compasser, that is, to lay fetters vpō men,
but he hath changed his calling, and is become a compasser, that is, to lay fetters upon men,
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950
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9758
as GOD hath fettered him, least they should ascend to the place from whence he is fallen.
as GOD hath fettered him, lest they should ascend to the place from whence he is fallen.
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9759
Therefore in this the Lyer spake truth, whē he said, I come from compassing the earth:
Therefore in this the Liar spoke truth, when he said, I come from compassing the earth:
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950
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9760
as if hee should say to God, I come from the slaughter of thy seruants, not to aske forgiuenes for all the soules which he hath slaine alreadie,
as if he should say to God, I come from the slaughter of thy Servants, not to ask forgiveness for all the Souls which he hath slain already,
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950
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9761
but to get a commission that GOD would make him Knight Marshall ouer the world, to slay and kill as many as hee hated:
but to get a commission that GOD would make him Knight Marshal over the world, to slay and kill as many as he hated:
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9762
like the bramble, which set it selfe on fire first, and then fiered all the wood.
like the bramble, which Set it self on fire First, and then fired all the wood.
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950
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9763
Peter describing the diuels walke, saith, that he goeth about: The diuel saith, that he goeth a compassing.
Peter describing the Devils walk, Says, that he Goes about: The Devil Says, that he Goes a compassing.
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9764
Peter puts in, seeking whom hee may deuoure: the diuell leaues out deuour, and sayth no more, but that he compasseth.
Peter puts in, seeking whom he may devour: the Devil leaves out devour, and say no more, but that he Compasseth.
np1 vvz p-acp, vvg r-crq pns31 vmb vvi: dt n1 vvz av vvi, cc vvz av-dx av-dc, cc-acp cst pns31 vvz.
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951
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9765
This circular walke is peculiar to the diuell, and therfore may be called the diuels circuite.
This circular walk is peculiar to the Devil, and Therefore may be called the Devils circuit.
d j-jn n1 vbz j p-acp dt n1, cc av vmb vbi vvn dt ng1 n1.
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9766
All other creatures go forward but the diuell goeth about, which may well bee applied to the craftie diuell,
All other creatures go forward but the Devil Goes about, which may well be applied to the crafty Devil,
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9767
because to goe about, is commonly takē to vndermine: when he meaneth he will destroy you, then we say, he will compasse you:
Because to go about, is commonly taken to undermine: when he means he will destroy you, then we say, he will compass you:
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so when the diuell compasseth, then beware lest he deuour.
so when the Devil Compasseth, then beware lest he deuour.
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951
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9769
For the diuell goeth about men, as the Fowler goeth about the lark to snare her;
For the Devil Goes about men, as the Fowler Goes about the lark to snare her;
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9770
as the theefe goeth about the house, to robbe it; as the yuie goeth about the oake, to kil it.
as the thief Goes about the house, to rob it; as the ivy Goes about the oak, to kill it.
c-acp dt n1 vvz p-acp dt n1, pc-acp vvi pn31; c-acp dt n1 vvz p-acp dt n1, pc-acp vvi pn31.
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951
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9771
The diuels walk is a siege, which goeth about but to find an issue to goe in:
The Devils walk is a siege, which Goes about but to find an issue to go in:
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9772
for he goeth about but vntil he can get in to be a possessor. He is cōtent to be a compasser.
for he Goes about but until he can get in to be a possessor. He is content to be a compasser.
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9773
The first name the diuell hath in Scripture, is a Serpent, he is a Serpent, & so are his waies like a Serpent, which windeth himself like a circle.
The First name the Devil hath in Scripture, is a Serpent, he is a Serpent, & so Are his ways like a Serpent, which windeth himself like a circle.
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951
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9774
As GOD is sayd to make an hedge about men, so here the diuel is said to make an hedg about men:
As GOD is said to make an hedge about men, so Here the Devil is said to make an hedge about men:
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but this is an hedge of temptations, and that is an hedge against temptatiōs.
but this is an hedge of temptations, and that is an hedge against temptations.
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952
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9776
As Dauid saith, the Angels compasse vs, so might hee say, the diuels compasse vs, Sathan compasseth, and man is compassed.
As David Says, the Angels compass us, so might he say, the Devils compass us, Sathan Compasseth, and man is compassed.
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952
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9841
as he passeth by euerie Inne, hee casts a payre of Cardes, and a payre of Dice, and a payre of Tables:
as he passes by every Inn, he Cast a pair of Cards, and a pair of Dice, and a pair of Tables:
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955
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9777
Sathan is like the circumference, and man is, as it were, the Centre: that is, temptations goe round about him, and he dwelleth in the middest of them. Thus much of Compassing: now what he doth compasse.
Sathan is like the circumference, and man is, as it were, the Centre: that is, temptations go round about him, and he dwells in the midst of them. Thus much of Compassing: now what he does compass.
np1 vbz av-j dt n1, cc n1 vbz, c-acp pn31 vbdr, dt n1: cst vbz, n2 vvb av-j p-acp pno31, cc pns31 vvz p-acp dt n1 pp-f pno32. av d pp-f vvg: av q-crq pns31 vdz vvi.
(46) sermon (DIV1)
952
Image 403
9778
I come from Compassing the earth. I come from Compassing the earth.
pns11 vvb p-acp vvg dt n1.
(46) sermon (DIV1)
953
Image 403
9779
This is the diuels pilgrimage, from one ende of the earth to the other, & then to the other againe,
This is the Devils pilgrimage, from one end of the earth to the other, & then to the other again,
d vbz dt ng1 n1, p-acp crd n1 pp-f dt n1 p-acp dt n-jn, cc av p-acp dt n-jn av,
(46) sermon (DIV1)
953
Image 403
9780
and then backe againe, like a wandring Marchant, which seeketh his trafficke where hee can speed cheapest.
and then back again, like a wandering Merchant, which seeks his traffic where he can speed cheapest.
cc av av av, av-j dt j-vvg n1, r-crq vvz po31 n1 c-crq pns31 vmb vvi js.
(46) sermon (DIV1)
953
Image 403
9781
I haue heard of some trauellers which haue gone about the earth, but I neuer heard of any that had seene all parts of the earth but this olde Pilgrime Satan, which hath been in heauen,
I have herd of Some travellers which have gone about the earth, but I never herd of any that had seen all parts of the earth but this old Pilgrim Satan, which hath been in heaven,
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(46) sermon (DIV1)
953
Image 403
9782
and in paradise, and in the earth, and in the sea, and in hell, and yet hath not done his walke,
and in paradise, and in the earth, and in the sea, and in hell, and yet hath not done his walk,
cc p-acp n1, cc p-acp dt n1, cc p-acp dt n1, cc p-acp n1, cc av vhz xx vdn po31 n1,
(46) sermon (DIV1)
953
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9783
but like the Sunne which courseth about the earth euery day: so there is no day but Satan seeth euery man vpon earth:
but like the Sun which courseth about the earth every day: so there is no day but Satan sees every man upon earth:
cc-acp av-j dt n1 r-crq vvz p-acp dt n1 d n1: av pc-acp vbz dx n1 p-acp np1 vvz d n1 p-acp n1:
(46) sermon (DIV1)
953
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9784
as a compasse hath no end, so hee makes no ende of compassing.
as a compass hath no end, so he makes no end of compassing.
c-acp dt n1 vhz dx n1, av pns31 vvz dx n1 pp-f vvg.
(46) sermon (DIV1)
953
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9785
Because he is such a compasser of the world, therefore Paul calleth him The God of this word, not a peece of the world,
Because he is such a compasser of the world, Therefore Paul calls him The God of this word, not a piece of the world,
p-acp pns31 vbz d dt n1 pp-f dt n1, av np1 vvz pno31 dt n1 pp-f d n1, xx dt n1 pp-f dt n1,
(46) sermon (DIV1)
953
Image 403
9786
as Englād, or Ireland, or France, or Germanie, or Spayne, but of the world, that is, of all the countries,
as Englād, or Ireland, or France, or Germany, or Spain, but of the world, that is, of all the countries,
c-acp np1, cc np1, cc np1, cc np1, cc np1, cc-acp pp-f dt n1, cst vbz, pp-f d dt n2,
(46) sermon (DIV1)
953
Image 403
9787
and cities, and townes, and villages, and houses.
and cities, and Towns, and villages, and houses.
cc n2, cc n2, cc n2, cc n2.
(46) sermon (DIV1)
953
Image 403
9788
The Pope talkes of his kingdome, how many Prouinces are vnder his dominiō, but the diuels circuit is greater then the Popes:
The Pope talks of his Kingdom, how many Provinces Are under his dominion, but the Devils circuit is greater then the Popes:
dt n1 vvz pp-f po31 n1, c-crq d n2 vbr p-acp po31 n1, cc-acp dt ng1 n1 vbz jc cs dt n2:
(46) sermon (DIV1)
953
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9789
one would thinke that he could neuer tend halfe his flocke, because he is Vicar of so great a Monarchie,
one would think that he could never tend half his flock, Because he is Vicar of so great a Monarchy,
pi vmd vvi cst pns31 vmd av-x vvi av-jn po31 n1, c-acp pns31 vbz n1 pp-f av j dt n1,
(46) sermon (DIV1)
953
Image 403
9790
and yet he is neuer non-resident.
and yet he is never nonresident.
cc av pns31 vbz av j-jn.
(46) sermon (DIV1)
953
Image 403
9791
You may see his steppes euery where so brim and fresh, as though they were printed in ashes.
You may see his steps every where so brim and fresh, as though they were printed in Ashes.
pn22 vmb vvi po31 n2 d c-crq av n1 cc j, c-acp cs pns32 vbdr vvn p-acp n2.
(46) sermon (DIV1)
953
Image 403
9792
If God make you see your country naked, your Temples desolate, your Cities ruined, your houses spoyled, you will say the Spanyards haue been heere:
If God make you see your country naked, your Temples desolate, your Cities ruined, your houses spoiled, you will say the Spanyards have been Here:
cs np1 vvb pn22 vvb po22 n1 j, po22 n2 j, po22 n2 vvn, po22 n2 vvn, pn22 vmb vvi dt np2 vhb vbn av:
(46) sermon (DIV1)
953
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9793
so when you see your mindes corrupted, your hearts hardened, your willes peruerted, your charitie cooled, your Iudges bribers, your Rulers persecutors, your Lawyers brablers, your Marchants vsurers, your Landlords extortioners, your Patrones symonists, your Pastors loyterers, you may say the diuell hath been here.
so when you see your minds corrupted, your hearts hardened, your wills perverted, your charity cooled, your Judges bribers, your Rulers persecutors, your Lawyers brabblers, your Merchants usurers, your Landlords extortioners, your Patroness simonists, your Pastors loiterers, you may say the Devil hath been Here.
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(46) sermon (DIV1)
953
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9794
Seeing then these weedes growe in euery ground, you may beare the diuel witnesse, that he doth compasse all the earth.
Seeing then these weeds grow in every ground, you may bear the Devil witness, that he does compass all the earth.
vvg av d n2 vvi p-acp d n1, pn22 vmb vvi dt n1 n1, cst pns31 vdz vvi d dt n1.
(46) sermon (DIV1)
953
Image 403
9795
If a man loue his friend, he will say, I will goe an hundred miles to doe him good:
If a man love his friend, he will say, I will go an hundred miles to do him good:
cs dt n1 vvb po31 n1, pns31 vmb vvi, pns11 vmb vvi dt crd n2 pc-acp vdi pno31 j:
(46) sermon (DIV1)
953
Image 403
9796
but if the diuel hate a man, he wil goe a thousand miles to doe him hurt ▪ The diuel doth not goe his progresse like a King, only for delight,
but if the Devil hate a man, he will go a thousand miles to do him hurt ▪ The Devil does not go his progress like a King, only for delight,
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(46) sermon (DIV1)
953
Image 403
9798
The diuel goeth a visiting, he will teach the sicke how they shall recouer their health, hee will whisper the poore how they shall come by riches, he will tell the captiues how they shall redeeme their libertie:
The Devil Goes a visiting, he will teach the sick how they shall recover their health, he will whisper the poor how they shall come by riches, he will tell the captives how they shall Redeem their liberty:
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(46) sermon (DIV1)
953
Image 403
9799
but to deuoure is the ende of his visitation. Therefore Peter called him a Lyon, and said, that he went about:
but to devour is the end of his Visitation. Therefore Peter called him a lion, and said, that he went about:
cc-acp pc-acp vvi vbz dt n1 pp-f po31 n1. av np1 vvd pno31 dt n1, cc vvd, cst pns31 vvd a-acp:
(46) sermon (DIV1)
953
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9800
and told vs that he sought as he went:
and told us that he sought as he went:
cc vvd pno12 d pns31 vvd c-acp pns31 vvd:
(46) sermon (DIV1)
953
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9801
at last he saith, to deuour, & there he ends, shewing that deuouring is his ende.
At last he Says, to devour, & there he ends, showing that devouring is his end.
p-acp ord pns31 vvz, pc-acp vvi, cc a-acp pns31 vvz, vvg d vvg vbz po31 n1.
(46) sermon (DIV1)
953
Image 403
9802
Now you shall heare whom hee compasseth, and to what he compasseth, and how he compasseth.
Now you shall hear whom he Compasseth, and to what he Compasseth, and how he Compasseth.
av pn22 vmb vvi r-crq pns31 vvz, cc p-acp r-crq pns31 vvz, cc c-crq pns31 vvz.
(46) sermon (DIV1)
953
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9803
When it is said, that the diuell compasseth the earth, it is meant, that he compasseth the men of the earth:
When it is said, that the Devil Compasseth the earth, it is meant, that he Compasseth the men of the earth:
c-crq pn31 vbz vvn, cst dt n1 vvz dt n1, pn31 vbz vvn, cst pns31 vvz dt n2 pp-f dt n1:
(46) sermon (DIV1)
953
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9804
out of which I gather, first of all creatures he compasseth men: secondly, that he compasseth all men, and by consequence, that he compasseth good men.
out of which I gather, First of all creatures he Compasseth men: secondly, that he Compasseth all men, and by consequence, that he Compasseth good men.
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(46) sermon (DIV1)
953
Image 403
9805
The diuell is like an Archer, and man is his marke, and temptations are his arrowes.
The Devil is like an Archer, and man is his mark, and temptations Are his arrows.
dt n1 vbz av-j dt n1, cc n1 vbz po31 n1, cc n2 vbr po31 n2.
(46) sermon (DIV1)
953
Image 403
9806
As Peter is called a fisher of mē, so the diuell may be called a hunter of men:
As Peter is called a fisher of men, so the Devil may be called a hunter of men:
p-acp np1 vbz vvn dt n1 pp-f n2, av dt n1 vmb vbi vvn dt n1 pp-f n2:
(46) sermon (DIV1)
953
Image 403
9807
for of all creatures his enuie is onely to men, because man was made to serue GOD,
for of all creatures his envy is only to men, Because man was made to serve GOD,
c-acp pp-f d n2 po31 n1 vbz av-j p-acp n2, c-acp n1 vbds vvn pc-acp vvi np1,
(46) sermon (DIV1)
953
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9808
and inherite the ioyes which hee hath lost: therefore he is called no slear, but a manslear.
and inherit the Joys which he hath lost: Therefore he is called no slear, but a manslear.
cc vvi dt n2 r-crq pns31 vhz vvn: av pns31 vbz vvn dx j, cc-acp dt j.
(46) sermon (DIV1)
953
Image 403
9809
When there are no men vpon earth, then the diuell will compasse the earth no more.
When there Are no men upon earth, then the Devil will compass the earth no more.
c-crq a-acp vbr dx n2 p-acp n1, cs dt n1 vmb vvi dt n1 av-dx av-dc.
(46) sermon (DIV1)
953
Image 403
9810
Secondly, he assaulteth all men, like Ismael, which was against al. It is said of Saul and Dauid, Saul hath slaine his thousand, and Dauid his tenne thousand:
Secondly, he assaulteth all men, like Ishmael, which was against all It is said of Saul and David, Saul hath slain his thousand, and David his tenne thousand:
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(46) sermon (DIV1)
954
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9811
but if you put in Satan, you may set vp the number, and say, Satan hath slaine his hundred thousand.
but if you put in Satan, you may Set up the number, and say, Satan hath slain his hundred thousand.
cc-acp cs pn22 vvb p-acp np1, pn22 vmb vvi a-acp dt n1, cc vvi, np1 vhz vvn po31 crd crd.
(46) sermon (DIV1)
954
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9812
As there is a legion of men, so there is a legion of diuels: that as they said Peters angell, so they may say Peters diuell:
As there is a legion of men, so there is a legion of Devils: that as they said Peter's angel, so they may say Peter's Devil:
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(46) sermon (DIV1)
954
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9813
for Christ would not haue called Peter Satan, if Satan had not backed him: as death killeth all, so the diuell tempteth all:
for christ would not have called Peter Satan, if Satan had not backed him: as death kills all, so the Devil tempts all:
c-acp np1 vmd xx vhi vvn np1 np1, cs np1 vhd xx vvn pno31: c-acp n1 vvz d, av dt n1 vvz d:
(46) sermon (DIV1)
954
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9814
when hee hath Eue, hee hunteth for Adam: when he hath Adam, he hunteth for Caine:
when he hath Eue, he hunts for Adam: when he hath Adam, he hunts for Cain:
c-crq pns31 vhz np1, pns31 vvz p-acp np1: c-crq pns31 vhz np1, pns31 vvz p-acp np1:
(46) sermon (DIV1)
954
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9815
as the father was tempted, so must the sonnes: as the mother was tempted, so must her daughters.
as the father was tempted, so must the Sons: as the mother was tempted, so must her daughters.
c-acp dt n1 vbds vvn, av vmb dt n2: c-acp dt n1 vbds vvn, av vmb po31 n2.
(46) sermon (DIV1)
954
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9816
Euery man but Christ may say, I haue been ouercome, but Christ himselfe cannot say, I haue not been tempted.
Every man but christ may say, I have been overcome, but christ himself cannot say, I have not been tempted.
d n1 p-acp np1 vmb vvi, pns11 vhb vbn vvn, cc-acp np1 px31 vmbx vvi, pns11 vhb xx vbn vvn.
(46) sermon (DIV1)
954
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9817
In the Spanish Inquisition the Protestants are examined, but the Papists slip by:
In the Spanish Inquisition the Protestants Are examined, but the Papists slip by:
p-acp dt jp n1 dt n2 vbr vvn, cc-acp dt njp2 vvb p-acp:
(46) sermon (DIV1)
954
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9818
but in the diuels Inquisitiō Papist, and Protestant, and Atheist, and Puritane, & all are examined.
but in the Devils Inquisition Papist, and Protestant, and Atheist, and Puritan, & all Are examined.
cc-acp p-acp dt ng1 n1 njp, cc n1, cc n1, cc np1, cc d vbr vvn.
(46) sermon (DIV1)
954
Image 403
9819
He is not a captaine of forties, nor of fifties, nor of sixties, nor of hundreds,
He is not a captain of forties, nor of fifties, nor of sixties, nor of hundreds,
pns31 vbz xx dt n1 pp-f n2, ccx pp-f n2, ccx pp-f n2, ccx pp-f crd,
(46) sermon (DIV1)
954
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9820
but hee is Generall ouer all which fight not vnder Christs banner: he possessed the two Gergesites, which were men, he possessed Mary, which was a woman:
but he is General over all which fight not under Christ banner: he possessed the two Gergesites, which were men, he possessed Marry, which was a woman:
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(46) sermon (DIV1)
954
Image 403
9821
he possessed the mās son, which was a child.
he possessed the men son, which was a child.
pns31 vvd dt ng1 n1, r-crq vbds dt n1.
(46) sermon (DIV1)
954
Image 403
9822
Nimrod is called a mightie Hunter which killed beasts, but this is a mighty hunter which killed Nimrod himself, God keep vs out of his chase.
Nimrod is called a mighty Hunter which killed beasts, but this is a mighty hunter which killed Nimrod himself, God keep us out of his chase.
np1 vbz vvn dt j n1 r-crq vvd n2, cc-acp d vbz dt j n1 r-crq vvd np1 px31, np1 vvb pno12 av pp-f po31 n1.
(46) sermon (DIV1)
954
Image 403
9823
Thirdly, he warreth against the righteous, euē because they are righteous:
Thirdly, he Warreth against the righteous, even Because they Are righteous:
ord, pns31 vvz p-acp dt j, av c-acp pns32 vbr j:
(46) sermon (DIV1)
954
Image 403
9824
as God makes the barren fruitfull, & the fruitfull to beare more fruite, so the diuell would haue them serue him, which serue him not,
as God makes the barren fruitful, & the fruitful to bear more fruit, so the Devil would have them serve him, which serve him not,
c-acp np1 vvz dt j j, cc dt j pc-acp vvi dc n1, av dt n1 vmd vhi pno32 vvi pno31, r-crq vvb pno31 xx,
(46) sermon (DIV1)
954
Image 403
9825
and they which serue him to serue him more:
and they which serve him to serve him more:
cc pns32 r-crq vvb pno31 pc-acp vvi pno31 av-dc:
(46) sermon (DIV1)
954
Image 403
9826
& therfore as the Grāt encoūtred with Dauid, so the diuel encoūtred with Dauid, and with Dauids Lord:
& Therefore as the Grant encountered with David, so the Devil encountered with David, and with David Lord:
cc av c-acp dt n1 vvd p-acp np1, av dt n1 vvd p-acp np1, cc p-acp npg1 n1:
(46) sermon (DIV1)
954
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9827
he which gaue him leaue here to tempt Iob, was after tēpted himselfe, although the net brake, and the bird escaped:
he which gave him leave Here to tempt Job, was After tempted himself, although the net brake, and the bird escaped:
pns31 r-crq vvd pno31 vvi av pc-acp vvi np1, vbds a-acp vvn px31, cs dt n1 vvd, cc dt n1 vvd:
(46) sermon (DIV1)
954
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9828
yet as he tempted Christ thrise together, and as he desired to sift Peter more then other,
yet as he tempted christ thrice together, and as he desired to sift Peter more then other,
av c-acp pns31 vvd np1 av av, cc c-acp pns31 vvd pc-acp vvi np1 av-dc cs j-jn,
(46) sermon (DIV1)
954
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9829
so they that follow Christ, and are like Peter, are sifted more then other. For this viper is like the viper which seased vpon Paul.
so they that follow christ, and Are like Peter, Are sifted more then other. For this viper is like the viper which seized upon Paul.
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(46) sermon (DIV1)
954
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9830
Among many which stood by the fire, the viper chose out Paul, and lighted vpon him before all the rest:
Among many which stood by the fire, the viper chosen out Paul, and lighted upon him before all the rest:
p-acp d r-crq vvd p-acp dt n1, dt n1 vvd av np1, cc vvd p-acp pno31 p-acp d dt n1:
(46) sermon (DIV1)
954
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9831
so if one bee holier then another, this viper will battaile with him, and there is great reason why the godly are tempted more then the wicked;
so if one be Holier then Another, this viper will battle with him, and there is great reason why the godly Are tempted more then the wicked;
av cs pi vbi jc cs j-jn, d n1 vmb n1 p-acp pno31, cc pc-acp vbz j n1 c-crq dt j vbr vvn av-dc cs dt j;
(46) sermon (DIV1)
954
Image 403
9832
because the wicked are his seruants, and doe tempt others. As he tempteth all men, so he tempteth to all sinnes:
Because the wicked Are his Servants, and do tempt Others. As he tempts all men, so he tempts to all Sins:
c-acp dt j vbr po31 n2, cc vdb vvi n2-jn. c-acp pns31 vvz d n2, av pns31 vvz p-acp d n2:
(46) sermon (DIV1)
954
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9833
for hell and the diuell, are alike:
for hell and the Devil, Are alike:
p-acp n1 cc dt n1, vbr av:
(46) sermon (DIV1)
955
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9834
therefore as hel is neuer filled with sinners, so the diuell is neuer filled with sinnes:
Therefore as hell is never filled with Sinners, so the Devil is never filled with Sins:
av c-acp n1 vbz av-x vvn p-acp n2, av dt n1 vbz av-x vvn p-acp n2:
(46) sermon (DIV1)
955
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9835
and therfore when he had made Peter deny his master once, he made him deny him twise,
and Therefore when he had made Peter deny his master once, he made him deny him twice,
cc av c-crq pns31 vhd vvn np1 vvi po31 n1 a-acp, pns31 vvd pno31 vvi pno31 av,
(46) sermon (DIV1)
955
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9836
and when he had made him denie him twise, hee made him deny him thrise.
and when he had made him deny him twice, he made him deny him thrice.
cc c-crq pns31 vhd vvn pno31 vvi pno31 av, pns31 vvd pno31 vvi pno31 av.
(46) sermon (DIV1)
955
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9837
For this cause our sinnes are counted amongst those things which are infinite, because the diuell and our flesh meet together euery day to ingender newe sinnes.
For this cause our Sins Are counted among those things which Are infinite, Because the Devil and our Flesh meet together every day to engender new Sins.
p-acp d n1 po12 n2 vbr vvn p-acp d n2 r-crq vbr j, c-acp dt n1 cc po12 n1 vvi av d n1 pc-acp vvi j n2.
(46) sermon (DIV1)
955
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9838
All the diuels riches is in baytes, hee hath a packe full of othes for euery one which will sweare, a pack full of lyes for euery one which will deceiue, a pack full of excuses for euery one which will dissemble.
All the Devils riches is in baits, he hath a pack full of Oaths for every one which will swear, a pack full of lies for every one which will deceive, a pack full of excuses for every one which will dissemble.
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(46) sermon (DIV1)
955
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9839
As he dooth goe through the streetes, into euery shoppe he casts a short measure, or a false balance:
As he doth go through the streets, into every shop he Cast a short measure, or a false balance:
p-acp pns31 vdz vvi p-acp dt n2, p-acp d n1 pns31 vvz dt j n1, cc dt j n1:
(46) sermon (DIV1)
955
Image 403
9840
as hee passeth by the Tauernes hee sets dissention betwixt friends:
as he passes by the Taverns he sets dissension betwixt Friends:
c-acp pns31 vvz p-acp dt n2 pns31 vvz n1 p-acp n2:
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955
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shall Esau stay for want of broth? nay here is a messe of broth, go and sell thy birthright:
shall Esau stay for want of broth? nay Here is a mess of broth, go and fell thy birthright:
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(46) sermon (DIV1)
957
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9842
as hee passeth by the Courtes, and findes the Lawyers at the barre, hee casts among them false euidences, forged writings, and counterfeite seales.
as he passes by the Courts, and finds the Lawyers At the bar, he Cast among them false evidences, forged writings, and counterfeit Seals.
c-acp pns31 vvz p-acp dt n2, cc vvz dt n2 p-acp dt n1, pns31 vvz p-acp pno32 j n2, j-vvn n2, cc n-jn n2.
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9843
Thus in euery place where he comes (like a foggie mist) he leaues an euill sauour behinde him.
Thus in every place where he comes (like a foggy missed) he leaves an evil savour behind him.
av p-acp d n1 c-crq pns31 vvz (av-j dt j n1) pns31 vvz dt j-jn n1 p-acp pno31.
(46) sermon (DIV1)
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9844
The murmuring of Moses, the dissimulation of Abraham, the idolatrie of Aaron, the incest of Lot, the dronkennes of Noah, the adulterie of Dauid, the flight of Ionah, the deniall of Peter, name Satan,
The murmuring of Moses, the dissimulation of Abraham, the idolatry of Aaron, the Incest of Lot, the Drunkenness of Noah, the adultery of David, the flight of Jonah, the denial of Peter, name Satan,
dt j-vvg pp-f np1, dt n1 pp-f np1, dt n1 pp-f np1, dt n1 pp-f n1, dt n1 pp-f np1, dt n1 pp-f np1, dt n1 pp-f np1, dt n1 pp-f np1, n1 np1,
(46) sermon (DIV1)
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9845
& thou hast named the very spawne of all sinnes, which with his taile plucked downe the starres from heauen.
& thou hast nam the very spawn of all Sins, which with his tail plucked down the Stars from heaven.
cc pns21 vh2 vvn dt j n1 pp-f d n2, r-crq p-acp po31 n1 vvd a-acp dt n2 p-acp n1.
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9846
How many hate their enemies, & friends too, and yet imbrace this enemie, because he kisseth when he betrayeth,
How many hate their enemies, & Friends too, and yet embrace this enemy, Because he Kisses when he betrayeth,
c-crq d vvb po32 n2, cc n2 av, cc av vvi d n1, c-acp pns31 vvz c-crq pns31 vvz,
(46) sermon (DIV1)
956
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9847
as though he would not betray. Auarice saith, I will make thee amiable: tyrannie saith, I will make thee dreadfull:
as though he would not betray. Avarice Says, I will make thee amiable: tyranny Says, I will make thee dreadful:
c-acp cs pns31 vmd xx vvi. n1 vvz, pns11 vmb vvi pno21 j: n1 vvz, pns11 vmb vvi pno21 j:
(46) sermon (DIV1)
956
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9848
sloth saith, I will make thee beautifull: vanitie saith, I will make thee merrie: prodigalitie sayth, I will make thee beloued:
sloth Says, I will make thee beautiful: vanity Says, I will make thee merry: prodigality say, I will make thee Beloved:
n1 vvz, pns11 vmb vvi pno21 j: n1 vvz, pns11 vmb vvi pno21 j: n1 vvz, pns11 vmb vvi pno21 vvn:
(46) sermon (DIV1)
956
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9849
So the poore sinner stands distract how he may follow all sins at once, seeking grapes of thistles, and roses of thornes.
So the poor sinner Stands distract how he may follow all Sins At once, seeking grapes of thistles, and roses of thorns.
av dt j n1 vvz vvb c-crq pns31 vmb vvi d n2 p-acp a-acp, vvg n2 pp-f n2, cc n2 pp-f n2.
(46) sermon (DIV1)
956
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9850
As he tempteth to all sinnes, so he tempteth by all meanes: for the name of a compasser doth import a cunning tempter. There is craft in compassing:
As he tempts to all Sins, so he tempts by all means: for the name of a compasser does import a cunning tempter. There is craft in compassing:
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(46) sermon (DIV1)
957
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9851
the Hunter maketh a raile about the Deere, as though he would gard thē, when he meaneth to take some of them:
the Hunter makes a rail about the Dear, as though he would guard them, when he means to take Some of them:
dt n1 vvz dt n1 p-acp dt n1, c-acp cs pns31 vmd vvi pno32, c-crq pns31 vvz pc-acp vvi d pp-f pno32:
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957
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9852
the Fowler goeth about the bird as if he did not see her, when he comes to snare her.
the Fowler Goes about the bird as if he did not see her, when he comes to snare her.
dt n1 vvz p-acp dt n1 c-acp cs pns31 vdd xx vvi pno31, c-crq pns31 vvz pc-acp vvi pno31.
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957
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9853
If men haue so many sleights to compasse their matters, how can the compasser himselfe hold his fingers? if the Serpents seed be so subtil, what doe you thinke of the old serpent, who hath been learning his trade euer since the creation? If mens trades may be called crafts, the diuels trade may be called craft? Herod is called a fox,
If men have so many sleights to compass their matters, how can the compasser himself hold his fingers? if the Serpents seed be so subtle, what do you think of the old serpent, who hath been learning his trade ever since the creation? If men's trades may be called crafts, the Devils trade may be called craft? Herod is called a fox,
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9854
but this fox taught him his subtiltie:
but this fox taught him his subtlety:
cc-acp d n1 vvd pno31 po31 n1:
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9855
this is he that prepared flatterers for Rehoboam, which prepared lyers for Ahab, which prepared concubines for Salomō, which prepared Sorcerers for Pharao, which prepared witches for Saul, which prepared wine for Benhadab, which prepared gold for Achan, which prepared a ship for Ionas, which prepared a rope for Haman, he goeth not about for nothing.
this is he that prepared Flatterers for Rehoboam, which prepared liars for Ahab, which prepared concubines for Salomō, which prepared Sorcerers for Pharaoh, which prepared Witches for Saul, which prepared wine for Benhadab, which prepared gold for achan, which prepared a ship for Ionas, which prepared a rope for Haman, he Goes not about for nothing.
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9856
But this is the first tricke of his compassing, he marks how euery man is inclined, what he loues, what he hateth, what he feares, & what he wants:
But this is the First trick of his compassing, he marks how every man is inclined, what he loves, what he hates, what he fears, & what he Wants:
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9857
& when he hath the measure of his foot, then he fits him. Aske what you will, heere is he which offered the whole world.
& when he hath the measure of his foot, then he fits him. Ask what you will, Here is he which offered the Whole world.
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9858
What? shall Ionah stay for want of a ship? nay here is a ship, go & flie from the Lord:
What? shall Jonah stay for want of a ship? nay Here is a ship, go & fly from the Lord:
q-crq? vmb np1 vvi p-acp n1 pp-f dt n1? uh-x av vbz dt n1, vvb cc vvi p-acp dt n1:
(46) sermon (DIV1)
957
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9860
shal Iudas stay for want of thirty pence? nay here are thirtie pence, goe and betray thy master:
shall Iudas stay for want of thirty pence? nay Here Are thirtie pence, go and betray thy master:
vmb np1 vvi p-acp n1 pp-f crd n2? uh-x av vbr crd n2, vvb cc vvi po21 n1:
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957
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9861
shall Pilate stay for want of an halter? nay here is an halter, goe and hang thy selfe.
shall Pilate stay for want of an halter? nay Here is an halter, go and hang thy self.
vmb np1 vvi p-acp n1 pp-f dt n1? uh-x av vbz dt n1, vvb cc vvb po21 n1.
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957
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9862
The Tyrant shall not want a flatterer, the
The Tyrant shall not want a flatterer, the
dt n1 vmb xx vvi dt n1, dt
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958
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9863
<13^PAGES^MISSING> and Apostles, as they followed Christ, lest following that which they repented, wee sustaine or suffer that which they escaped.
<13^PAGES^MISSING> and Apostles, as they followed christ, lest following that which they repented, we sustain or suffer that which they escaped.
<13^PAGES^MISSING> cc np1, c-acp pns32 vvd np1, cs vvg d r-crq pns32 vvd, pns12 vvi cc vvi d r-crq pns32 vvd.
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959
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9864
This is a lesson for all but Christ, Let him which thinketh he stande, take heed lest he fall.
This is a Lesson for all but christ, Let him which Thinketh he stand, take heed lest he fallen.
d vbz dt n1 p-acp d p-acp np1, vvb pno31 r-crq vvz pns31 vvi, vvb n1 cs pns31 vvb.
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959
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9865
When Paul had distilled the capital sinnes of the Israelites, this is the quintescence, that is, all the profit which he could wring out of them, Let them that thinke they stand, take heed lest they fall.
When Paul had distilled the capital Sins of the Israelites, this is the quintessence, that is, all the profit which he could wring out of them, Let them that think they stand, take heed lest they fallen.
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959
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9866
Who would haue sayd that Ierusalem would haue become an harlot? that the chosen people should become the cursedst vpon the earth? yet so it is, saith Paul,
Who would have said that Ierusalem would have become an harlot? that the chosen people should become the cursedst upon the earth? yet so it is, Says Paul,
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(46) sermon (DIV1)
959
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9867
thus & thus they haue done, and thus hath God forsaken them, that all the world may take heede how they stirre vp the lion of Iudah, which deuoueth the wicked like bread.
thus & thus they have done, and thus hath God forsaken them, that all the world may take heed how they stir up the Lion of Iudah, which deuoueth the wicked like bred.
av cc av pns32 vhb vdn, cc av vhz np1 vvn pno32, cst d dt n1 vmb vvi n1 c-crq pns32 vvb a-acp dt n1 pp-f np1, r-crq vvz dt j j n1.
(46) sermon (DIV1)
959
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9868
Who would haue thought when Lot was grieued with the sins of Sodome that he would haue committed a worse sinne himselfe,
Who would have Thought when Lot was grieved with the Sins of Sodom that he would have committed a Worse sin himself,
q-crq vmd vhi vvn c-crq n1 vbds vvn p-acp dt n2 pp-f np1 cst pns31 vmd vhi vvn dt jc n1 px31,
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9869
first to drinke til he was drunken, then to lie with his own daughters? yet he did so.
First to drink till he was drunken, then to lie with his own daughters? yet he did so.
ord pc-acp vvi c-acp pns31 vbds j, av pc-acp vvi p-acp po31 d n2? av pns31 vdd av.
(46) sermon (DIV1)
959
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9870
Who would haue thought that Noah when he builded the Arke, because he beleeued in God,
Who would have Thought that Noah when he built the Ark, Because he believed in God,
q-crq vmd vhi vvn cst np1 c-crq pns31 vvd dt n1, c-acp pns31 vvd p-acp np1,
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9871
and gaue example to all the world how they should saue themselues, whē the flood was past, would haue giuen the first example of sinne to his owne sonnes? Whe would haue thought that when he was persecuted for his godlines in the desart, hee would haue slain the husband for the lust of the wife, when the blessings of God did call him to thankfulnes? Who would haue thought that Salomon when he prayed in the temple,
and gave Exampl to all the world how they should save themselves, when the flood was passed, would have given the First Exampl of sin to his own Sons? When would have Thought that when he was persecuted for his godliness in the desert, he would have slave the husband for the lust of the wife, when the blessings of God did call him to thankfulness? Who would have Thought that Solomon when he prayed in the temple,
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(46) sermon (DIV1)
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9872
and was tearmed by God the wisest man in the world, would haue taken mo concubines vnto him than any heathen in the world? How are the mightie ouerthrowen saith Dauid? 2. Sam. 1. Like Peter which said he would neuer forsake Christ: and forsook him first. The strong men are fallen.
and was termed by God the Wisest man in the world, would have taken more concubines unto him than any heathen in the world? How Are the mighty overthrown Says David? 2. Sam. 1. Like Peter which said he would never forsake christ: and forsook him First. The strong men Are fallen.
cc vbds vvn p-acp np1 dt js n1 p-acp dt n1, vmd vhi vvn dc n2 p-acp pno31 cs d n-jn p-acp dt n1? q-crq vbr dt j vvn vvz np1? crd np1 crd j np1 r-crq vvd pns31 vmd av-x vvi np1: cc vvd pno31 ord. dt j n2 vbr vvn.
(46) sermon (DIV1)
959
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9873
Euen Salomon himselfe, and Dauid, and Noah, and Lot, and Sampson, & Peter, the light of the world, fell like the starres of heauen:
Eve Solomon himself, and David, and Noah, and Lot, and Sampson, & Peter, the Light of the world, fell like the Stars of heaven:
np1 np1 px31, cc np1, cc np1, cc n1, cc np1, cc np1, dt n1 pp-f dt n1, vvd av-j dt n2 pp-f n1:
(46) sermon (DIV1)
959
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9874
these tall souldiers, strong oaks, faire pillers lie in the dust, whose toppes glittered in the aire, that they which thinke they stand may take heed lest they fall.
these tall Soldiers, strong oaks, fair pillars lie in the dust, whose tops glittered in the air, that they which think they stand may take heed lest they fallen.
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(46) sermon (DIV1)
959
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9875
Can I looke vpon these ruines without compassion, or remember them without feare, vnles Ibe a reprobate,
Can I look upon these ruins without compassion, or Remember them without Fear, unless Ibe a Reprobate,
vmb pns11 vvi p-acp d n2 p-acp n1, cc vvb pno32 p-acp n1, cs vvb dt n-jn,
(46) sermon (DIV1)
959
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9877
when these Caedars are blowen down to the groūd, & shewed themselues but men? the best man is but a man, the worst are worse then beasts, no man is vntainted but Christ, they which had greater gifts thē we, they which had deeper rootes then we, they which had stronger hearts then we, they which had more props then wee, are fallen like a birde which is wearie of her flight,
when these Cedars Are blown down to the ground, & showed themselves but men? the best man is but a man, the worst Are Worse then beasts, no man is untainted but christ, they which had greater Gifts them we, they which had Deeper roots then we, they which had Stronger hearts then we, they which had more props then we, Are fallen like a bird which is weary of her flight,
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(46) sermon (DIV1)
959
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and turned back like the wind in the twinckling of an eie. 2. Kin. 8. 13. Who would haue mocked him, that should haue said sometime as Elisha sayd to Hazael, what wickednesse hee should doe in time to come, that he should slay and trample men, women and children, Hazael blusht to heare thus of him,
and turned back like the wind in the twinkling of an eye. 2. Kin. 8. 13. Who would have mocked him, that should have said sometime as Elisha said to hazael, what wickedness he should do in time to come, that he should slay and trample men, women and children, hazael blushed to hear thus of him,
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(46) sermon (DIV1)
959
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9879
and said, Am I a dog that I should doe this? as if he would neuer doe it while he were a man,
and said, Am I a dog that I should do this? as if he would never do it while he were a man,
cc vvd, vbm pns11 dt n1 cst pns11 vmd vdi d? c-acp cs pns31 vmd av-x vdi pn31 cs pns31 vbdr dt n1,
(46) sermon (DIV1)
959
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but count him a dogge when he comes to that:
but count him a dog when he comes to that:
cc-acp vvb pno31 dt n1 c-crq pns31 vvz p-acp d:
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959
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9881
so they which are chaunged like Hazael, blush to heare thus of him, and would haue scorned sometime at him which should once haue sayd,
so they which Are changed like hazael, blush to hear thus of him, and would have scorned sometime At him which should once have said,
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(46) sermon (DIV1)
959
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9882
when they were zealous and studious preachers, and persecuted for their preaching, that the time would come when they should be loyterers, time-seruers, louers of the world,
when they were zealous and studious Preachers, and persecuted for their preaching, that the time would come when they should be loiterers, timeservers, lovers of the world,
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(46) sermon (DIV1)
959
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9883
and greedie woolues, deuourers of their flockes, and persecutors, they would haue sayd, Am I a dog? Am I a beast? Am I a reprobate, that I should doe this? they would neuer beleeue this till it came to passe,
and greedy wolves, devourers of their flocks, and persecutors, they would have said, Am I a dog? Am I a beast? Am I a Reprobate, that I should do this? they would never believe this till it Come to pass,
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(46) sermon (DIV1)
959
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9884
and being fallen, they say they sinned like Hazael, which blusht before he sinned, and was impudent after.
and being fallen, they say they sinned like hazael, which blushed before he sinned, and was impudent After.
cc vbg vvn, pns32 vvb pns32 vvd av-j np1, r-crq vvd c-acp pns31 vvd, cc vbds j a-acp.
(46) sermon (DIV1)
959
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9885
Therfore let no man say what he will be, before he haue examined what hee is,
Therefore let no man say what he will be, before he have examined what he is,
av vvb dx n1 vvb r-crq pns31 vmb vbi, c-acp pns31 vhb vvn r-crq pns31 vbz,
(46) sermon (DIV1)
959
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9886
but runne his course with a trembling feare, alwaies looking downe to the rubs which lye before him,
but run his course with a trembling Fear, always looking down to the rubs which lie before him,
cc-acp vvb po31 n1 p-acp dt j-vvg n1, av vvg a-acp p-acp dt n2 r-crq vvb p-acp pno31,
(46) sermon (DIV1)
959
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9887
and the worthies which are slaine alreadie, and remember when any spectacle of frailtie is in thine eie, this is my warning,
and the worthies which Are slain already, and Remember when any spectacle of frailty is in thine eye, this is my warning,
cc dt n2-j r-crq vbr vvn av, cc vvb c-crq d n1 pp-f n1 vbz p-acp po21 n1, d vbz po11 n1,
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9888
for no mā hath more priuiledge thē another.
for no man hath more privilege them Another.
c-acp dx n1 vhz dc n1 pno32 n-jn.
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9889
This is the profite wee should make of other mens faults, like a pearle which is taken out of the serpent:
This is the profit we should make of other men's Faults, like a pearl which is taken out of the serpent:
d vbz dt n1 pns12 vmd vvi pp-f j-jn ng2 n2, av-j dt n1 r-crq vbz vvn av pp-f dt n1:
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959
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9890
when we see our brothers nakednes, it should moue vs to compassion of him, and a feare of our selues,
when we see our Brother's nakedness, it should move us to compassion of him, and a Fear of our selves,
c-crq pns12 vvb po12 ng1 n1, pn31 vmd vvi pno12 p-acp n1 pp-f pno31, cc dt n1 pp-f po12 n2,
(46) sermon (DIV1)
959
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9891
for when we reioyce at others fall, like Cham, as the leprosie went from Naamā to Gehezie,
for when we rejoice At Others fallen, like Cham, as the leprosy went from Naamam to Gehazi,
c-acp c-crq pns12 vvb p-acp n2-jn vvb, j n1, c-acp dt n1 vvd p-acp n1 p-acp n1,
(46) sermon (DIV1)
959
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9892
so God turneth his wrath from them, and it lighteth vppon vs, Prou. 24. 18. and such as haue despised others without remorse, haue fallen in the like,
so God turns his wrath from them, and it lights upon us, Prou. 24. 18. and such as have despised Others without remorse, have fallen in the like,
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(46) sermon (DIV1)
959
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9893
or more shamefully themselues, and neuer rose againe.
or more shamefully themselves, and never rose again.
cc av-dc av-j px32, cc av-x vvd av.
(46) sermon (DIV1)
959
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9894
What shall wee doe then when wee heare of other mens faults? not talke as wee doe,
What shall we do then when we hear of other men's Faults? not talk as we do,
q-crq vmb pns12 vdi av c-crq pns12 vvb pp-f j-jn ng2 n2? xx vvi c-acp pns12 vdb,
(46) sermon (DIV1)
959
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9895
but beware by them, and thinke, Am I better then he? Am I stronger then Sampson? Am I wiser then Salomon? Am I chaster then Dauid? Am I soberer then Noah? Am I firmer then Peter,
but beware by them, and think, Am I better then he? Am I Stronger then Sampson? Am I Wiser then Solomon? Am I chaster then David? Am I Soberer then Noah? Am I firmer then Peter,
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(46) sermon (DIV1)
959
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9896
if God should leaue me to my self? if he should withdrawe his hand which holds me? Into how many gulfes haue I beene falling,
if God should leave me to my self? if he should withdraw his hand which holds me? Into how many gulfs have I been falling,
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(46) sermon (DIV1)
959
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9897
when God hath preserued me of occasion, or delayed the temptation, or wonderfully kept me from it, I know not how,
when God hath preserved me of occasion, or delayed the temptation, or wonderfully kept me from it, I know not how,
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(46) sermon (DIV1)
959
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9898
for hee deliuereth me from euil as he deliuered Dauid frō the blood of Nabal, by Abigail, which came vnlooked for:
for he Delivereth me from evil as he Delivered David from the blood of Nabal, by Abigail, which Come unlooked for:
c-acp pns31 vvz pno11 p-acp j-jn c-acp pns31 vvd np1 p-acp dt n1 pp-f np1, p-acp np1, r-crq vvd j p-acp:
(46) sermon (DIV1)
959
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9899
So he hath preuented many wonderfully, when they were assaulted so hardly, that they had thought to haue yeelded to the enemie.
So he hath prevented many wonderfully, when they were assaulted so hardly, that they had Thought to have yielded to the enemy.
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(46) sermon (DIV1)
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9900
Sometime I may say there wanted a tempter, sometime I may say there wanted time, sometime I may say there wanted place, sometime the temper was present,
Sometime I may say there wanted a tempter, sometime I may say there wanted time, sometime I may say there wanted place, sometime the temper was present,
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(46) sermon (DIV1)
959
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9901
and there wanted neither time nor place, but God held me backe that I should not cōsent:
and there wanted neither time nor place, but God held me back that I should not consent:
cc a-acp vvd dx n1 ccx n1, cc-acp np1 vvd pno11 av cst pns11 vmd xx vvi:
(46) sermon (DIV1)
959
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9902
so neere we haue glided by sinne, like a shippe which rides vpon a rocke,
so near we have glided by sin, like a ship which rides upon a rock,
av av-j pns12 vhb vvd p-acp n1, av-j dt n1 r-crq vvz p-acp dt n1,
(46) sermon (DIV1)
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9903
and slips away, or a bird which scapes from the Fowler when the net is vpon her.
and slips away, or a bird which escapes from the Fowler when the net is upon her.
cc vvz av, cc dt n1 r-crq vvz p-acp dt n1 c-crq dt n1 vbz p-acp pno31.
(46) sermon (DIV1)
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9904
There is no salt but may lose his saltnes, no wine but may lose his strenght, no flower but may lose his sent, no light but may be eclipsed, no beautie but may bee stayned, no fruit but may be blasted,
There is no salt but may loose his saltness, no wine but may loose his strength, no flower but may loose his sent, no Light but may be eclipsed, no beauty but may be stained, no fruit but may be blasted,
pc-acp vbz dx n1 cc-acp vmb vvi po31 n1, dx n1 cc-acp vmb vvi po31 n1, dx n1 cc-acp vmb vvi po31 n1, dx n1 cc-acp vmb vbi vvn, dx n1 cc-acp vmb vbi vvn, dx n1 cc-acp vmb vbi vvn,
(46) sermon (DIV1)
959
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9905
nor soule but may be corrupted ▪ we stand all in a slipperie place, where it is easie to slide,
nor soul but may be corrupted ▪ we stand all in a slippery place, where it is easy to slide,
ccx n1 cc-acp vmb vbi vvn ▪ pns12 vvb d p-acp dt j n1, c-crq pn31 vbz j pc-acp vvi,
(46) sermon (DIV1)
959
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9906
and hard to get vp, like little children which ouerthrow themselues with their clothes, now vp,
and hard to get up, like little children which overthrow themselves with their clothes, now up,
cc av-j pc-acp vvi a-acp, av-j j n2 r-crq vvi px32 p-acp po32 n2, av a-acp,
(46) sermon (DIV1)
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9907
now downe at a strawe, so soone we fall from God, & slide from his word,
now down At a straw, so soon we fallen from God, & slide from his word,
av a-acp p-acp dt n1, av av pns12 vvb p-acp np1, cc vvi p-acp po31 n1,
(46) sermon (DIV1)
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9908
and forget our resolutions, as though wee had neuer resolued.
and forget our resolutions, as though we had never resolved.
cc vvb po12 n2, c-acp cs pns12 vhd av-x vvn.
(46) sermon (DIV1)
959
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9909
Man goeth forth in the morning, weake, naked, and vnarmed, to fight with powers, and principalities, the diuell, the world,
Man Goes forth in the morning, weak, naked, and unarmed, to fight with Powers, and principalities, the Devil, the world,
n1 vvz av p-acp dt n1, j, j, cc j-vvn-u, pc-acp vvi p-acp n2, cc n2, dt n1, dt n1,
(46) sermon (DIV1)
959
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9910
and all their adherents, and whome doth hee take with him but this flesh, a traytor, ready to yeeld him vp at euery assault vnto the enemie.
and all their adherents, and whom does he take with him but this Flesh, a traitor, ready to yield him up At every assault unto the enemy.
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(46) sermon (DIV1)
959
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9911
Thus man is set vpon the side of a hill, alwaies declining, and slipping:
Thus man is Set upon the side of a hill, always declining, and slipping:
av n1 vbz vvn p-acp dt n1 pp-f dt n1, av vvg, cc vvg:
(46) sermon (DIV1)
959
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9912
the flesh muffleth him to make him stumble, the world catcheth at him to make him fall, the diuell vndermineth him to make him sinke,
the Flesh muffleth him to make him Stumble, the world Catches At him to make him fallen, the Devil undermineth him to make him sink,
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(46) sermon (DIV1)
959
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9913
and crieth stil, Cast thy self downe, and when he falleth, he goeth apace, as Peter, who denied thrise together;
and cries still, Cast thy self down, and when he falls, he Goes apace, as Peter, who denied thrice together;
cc vvz av, vvb po21 n1 a-acp, cc c-crq pns31 vvz, pns31 vvz av, c-acp np1, r-crq vvd av av;
(46) sermon (DIV1)
959
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9914
and when hee is fallen is like a stumbling stone in the way for other, that they may fall too.
and when he is fallen is like a stumbling stone in the Way for other, that they may fallen too.
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(46) sermon (DIV1)
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9916
So earnestly must we call vpon our soules, that we be not wearie of well doing:
So earnestly must we call upon our Souls, that we be not weary of well doing:
av av-j vmb pns12 vvi p-acp po12 n2, cst pns12 vbb xx j pp-f av vdg:
(46) sermon (DIV1)
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9917
for happier are the children that neuer began, then Iudas, whose ende was worse then his beginning.
for Happier Are the children that never began, then Iudas, whose end was Worse then his beginning.
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9918
Wisedome and Righteousnesse are angrie with him that leaueth his goodnesse to become worse:
Wisdom and Righteousness Are angry with him that Leaveth his Goodness to become Worse:
n1 cc n1 vbr j p-acp pno31 cst vvz po31 n1 pc-acp vvi av-jc:
(46) sermon (DIV1)
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9919
if thy spouse had committed fornication thou mightest haue diuorsed her, but he which leaueth his righteousnes to liue in wickednes, forsakes his spouse to commit fornication,
if thy spouse had committed fornication thou Mightest have divorced her, but he which Leaveth his righteousness to live in wickedness, forsakes his spouse to commit fornication,
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(46) sermon (DIV1)
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9920
and is diuorsed from Christ himselfe.
and is divorced from christ himself.
cc vbz vvn p-acp np1 px31.
(46) sermon (DIV1)
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9921
If thou wert like the Vine, or the Oliue, or the Figge tree, they would not leaue their grapes,
If thou Wertenberg like the Vine, or the Olive, or the Fig tree, they would not leave their grapes,
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9922
or their fatnesse, or their sweetnesse, to get a kingdome; but the Bramble did:
or their fatness, or their sweetness, to get a Kingdom; but the Bramble did:
cc po32 n1, cc po32 n1, pc-acp vvi dt n1; cc-acp dt n1 vdd:
(46) sermon (DIV1)
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9923
If thou be like the Bramble, what wilt thou doe when the fire comes? As this is a memorandum to all,
If thou be like the Bramble, what wilt thou do when the fire comes? As this is a memorandum to all,
cs pns21 vbb j dt n1, q-crq vm2 pns21 vdi c-crq dt n1 vvz? p-acp d vbz dt n1 p-acp d,
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9924
so especially let him that ruleth, and him that teacheth, take heede lest he fal:
so especially let him that Ruleth, and him that Teaches, take heed lest he fall:
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(46) sermon (DIV1)
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9925
for if the Pillers shrinke the Temple shakes, as when a great Tree is hewen downe, which is a shadowe to the beasts,
for if the Pillars shrink the Temple shakes, as when a great Tree is hewn down, which is a shadow to the beasts,
c-acp cs dt n2 vvb dt n1 vvz, c-acp c-crq dt j n1 vbz vvn a-acp, r-crq vbz dt n1 p-acp dt n2,
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9926
and a nest to the birdes, many leaues, and bowes, and twiggs fall with it: so many stande, and fall with them, whose lampes giue light to others:
and a nest to the Birds, many leaves, and bows, and twigs fallen with it: so many stand, and fallen with them, whose lamps give Light to Others:
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9927
Euen as Ieroboams sinne made Israel to sinne:
Even as Ieroboams sin made Israel to sin:
av c-acp vvz n1 vvd np1 p-acp n1:
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9928
therefore Paul hath giuen you a watchword, which euery one should write vpon his table, vpon his bed & vpon his nayles,
Therefore Paul hath given you a watchword, which every one should write upon his table, upon his Bed & upon his nails,
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9929
lest he forget in one houre: for he which standes now, may fall before night.
lest he forget in one hour: for he which Stands now, may fallen before night.
cs pns31 vvb p-acp crd n1: c-acp pns31 r-crq vvz av, vmb vvi p-acp n1.
(46) sermon (DIV1)
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9930
Sinne is not long in comming, nor quickly gone, vnles God stop vs, as he mette Balaam in his way, & stay vs;
Sin is not long in coming, nor quickly gone, unless God stop us, as he met balaam in his Way, & stay us;
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9931
as he staied the womans sonne, when he was a bearing to his graue:
as he stayed the woman's son, when he was a bearing to his graven:
c-acp pns31 vvd dt ng1 n1, c-crq pns31 vbds dt vvg p-acp po31 n1:
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9932
we runne ouer Reason, and tread vpon Conscience, and fling by Counsel, and goe by the Word,
we run over Reason, and tread upon Conscience, and fling by Counsel, and go by the Word,
pns12 vvb p-acp n1, cc vvi p-acp n1, cc vvi p-acp n1, cc vvi p-acp dt n1,
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9933
and poast to Death, as though we ran for a kingdome, like a Larke, that falles to the ground sooner then she mounted vp:
and post to Death, as though we ran for a Kingdom, like a Lark, that falls to the ground sooner then she mounted up:
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9934
at first she retires, as it were by steps, but when she commeth neerer the ground, she falles downe with a iumpe:
At First she retires, as it were by steps, but when she comes nearer the ground, she falls down with a jump:
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9935
so wee decline at first and wauer lower and lower, till we be almost at the worst,
so we decline At First and waver lower and lower, till we be almost At the worst,
av pns12 vvb p-acp ord cc vvi jc cc av-jc, c-acp pns12 vbb av p-acp dt js,
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9936
and then we runne headlong, as though wee were sent poast to hell, from hot to luke-warme, from luke-warme to key cold, from key cold to starke dead:
and then we run headlong, as though we were sent post to hell, from hight to lukewarm, from lukewarm to key cold, from key cold to stark dead:
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9937
so the languishing soule bleedes to death, and seeth not his life goe till he be at the very last gaspe.
so the languishing soul bleeds to death, and sees not his life go till he be At the very last gasp.
av dt j-vvg n1 vvz p-acp n1, cc vvz xx po31 n1 vvi c-acp pns31 vbb p-acp dt av ord n1.
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9938
Woe bee vnto him that is guilty of this murther:
Woe be unto him that is guilty of this murder:
n1 vbb p-acp pno31 cst vbz j pp-f d n1:
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9939
if the bloud of Abel cried for vengeance against his brother Caine which slew his bodie, shall not GOD bee reuenged for the death of the Soule? where is thy brother (saith God?) Nay where is thy soule? hast thou slaine it, which was my spouse, my temple, mine owne Image? If the seruāt which hid his Talent was cast into darknesse, what shall be done vnto thee which hast lost thy Talent? For he which falles from his righteousnesse, dooth not hide his Talent,
if the blood of Abel cried for vengeance against his brother Cain which slew his body, shall not GOD be revenged for the death of the Soul? where is thy brother (Says God?) Nay where is thy soul? hast thou slain it, which was my spouse, my temple, mine own Image? If the seruamt which hid his Talon was cast into darkness, what shall be done unto thee which hast lost thy Talon? For he which falls from his righteousness, doth not hide his Talon,
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9940
but more, he doth lose it.
but more, he does loose it.
cc-acp av-dc, pns31 vdz vvi pn31.
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9941
Thus if you neuer knewe what good to make of euill, this you may learne in the sinners Schoole:
Thus if you never knew what good to make of evil, this you may Learn in the Sinners School:
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9942
let them which thinke they stand, take heed lest they fall, and let them which are downe, care to rise,
let them which think they stand, take heed lest they fallen, and let them which Are down, care to rise,
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9943
and the Lord so direct our steppes, that wee may rise againe. FINIS.
and the Lord so Direct our steps, that we may rise again. FINIS.
cc dt n1 av vvi po12 n2, cst pns12 vmb vvi av. fw-la.
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