A sermon preached at Whaddon in Buckinghamshyre the 22. of Nouember 1593. at the buriall of the Right Honorable, Arthur Lorde Grey of Wilton, Knight of the most Honorable order of the Garter, by Thomas Sparke pastor of Blechley
THE occasion of this our present meeting (Right honorable, Right worshipfull, and wel be loued •roo• Lord and Sauiour 〈 … 〉 and the consider 〈 … 〉 the •aies and cili••• 〈 … 〉 in we liue, haue for 〈 … 〉 me, to make cheefe of 〈 ◊ 〉 portion of scripture, at this time.
THE occasion of this our present meeting (Right honourable, Right worshipful, and well be loved •roo• Lord and Saviour 〈 … 〉 and the Consider 〈 … 〉 the •aies and cili••• 〈 … 〉 in we live, have for 〈 … 〉 me, to make chief of 〈 ◊ 〉 portion of scripture, At this time.
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as iustly maie we now, as Isaiah in his time, in the bitternes of our soules, cry out and say, the righteous perisheth, and no man considereth it in heart,
as justly may we now, as Isaiah in his time, in the bitterness of our Souls, cry out and say, the righteous Perishes, and no man Considereth it in heart,
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yet euery one that walketh before God in righteousnes, and mercy, and so is taken away euen thus walking, is sure immediatly vppon his death, to enter possession in soule of an euerlasting & most comfortable peace, and in bodye to rest most soundly and quietly in the bed that the Lorde hath made therefore,
yet every one that walks before God in righteousness, and mercy, and so is taken away even thus walking, is sure immediately upon his death, to enter possession in soul of an everlasting & most comfortable peace, and in body to rest most soundly and quietly in the Bed that the Lord hath made Therefore,
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Wherfore seeing these words of the prophet, and the matter therein contayned, thus fit our present busines, I beseech you giue me leaue to doe the •e• that I can to lead you so into the due meditation therof, that we all may make that holy and good vse therof that we should, both to reforme that in time which is amisse in any of vs,
Wherefore seeing these words of the Prophet, and the matter therein contained, thus fit our present business, I beseech you give me leave to do the •e• that I can to led you so into the due meditation thereof, that we all may make that holy and good use thereof that we should, both to reform that in time which is amiss in any of us,
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and to comfort and strengthen vs in that which is well begunne. His wordes, in my iudgement, containe & complaint or expostulation; and a comfort or consolation.
and to Comfort and strengthen us in that which is well begun. His words, in my judgement, contain & complaint or expostulation; and a Comfort or consolation.
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the first are these, that the Lords end in taking them away by death, whatsoeuer the vngodly think to the contrary, is in his favour to take them away before the euill come, that he hasteneth to bring vppon others:
the First Are these, that the lords end in taking them away by death, whatsoever the ungodly think to the contrary, is in his favour to take them away before the evil come, that he hasteneth to bring upon Others:
to ioyne them to the blessed & holy cōpany of the Saints in heauen & the other two, that immediatly vpō death they enter into fruition of, are these, that thereupon streight in soule they enter into peace,
to join them to the blessed & holy company of the Saints in heaven & the other two, that immediately upon death they enter into fruition of, Are these, that thereupon straight in soul they enter into peace,
But that the better we may attaine and finde out his full scope and drift herein, we are first to vnderstand that these words of his, haue their necessary coherence,
But that the better we may attain and find out his full scope and drift herein, we Are First to understand that these words of his, have their necessary coherence,
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which the better to leade the reader to see and perceaue, Tremelius in his translation of the Bible, hath begunne this 57. Chapter, where those foure verses beginne.
which the better to lead the reader to see and perceive, Tremelius in his Translation of the bible, hath begun this 57. Chapter, where those foure Verses begin.
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Marke therefore, I beseech you, that in the first of those foure verses that I speake of, the Prophet calles for the beastes of the fielde and forrest to come to eate,
Mark Therefore, I beseech you, that in the First of those foure Verses that I speak of, the Prophet calls for the beasts of the field and forest to come to eat,
and deuour, by which woordes, by a figuratiue kinde of speech, he denounceth against that people some fearefull destruction, that should come vppon them and great slaughter that should he made of them.
and devour, by which words, by a figurative kind of speech, he Denounceth against that people Some fearful destruction, that should come upon them and great slaughter that should he made of them.
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For Hieremie, another prophet, whome the Lorde raysed vppe vnto that people after Isaiahs time, respecting that iudgement, telles them in his ninth Chapter verse 22. that when that should be, their Carkasses should he as doung vpon the earth and be scattered as handfuls after the mower• where there is none to gather them vp, and 〈 ◊ 〉 againe in his 34 Chapter, hauing plainly & expres••ly denounced this iudgement against them, in like phrase to this, verse 20. he shewes them, that when it shoulde be executed vpon them, their dead bodies should be meat for the foules of heauen,
For Jeremiah, Another Prophet, whom the Lord raised up unto that people After Isaiah's time, respecting that judgement, tells them in his ninth Chapter verse 22. that when that should be, their Carcases should he as dung upon the earth and be scattered as handfuls After the mower• where there is none to gather them up, and 〈 ◊ 〉 again in his 34 Chapter, having plainly & expres••ly denounced this judgement against them, in like phrase to this, verse 20. he shows them, that when it should be executed upon them, their dead bodies should be meat for the fowls of heaven,
But that by thus calling the beasts together, as it were to a solemn bāquet, it is the vse and fashion of the spirit of God in the scriptures, to vnderstād some horrible and dreadfull destruction, wee maie most clearely see, Ezech 39. vers. 18.19.
But that by thus calling the beasts together, as it were to a solemn banquet, it is the use and fashion of the Spirit of God in the Scriptures, to understand Some horrible and dreadful destruction, we may most clearly see, Ezekiel 39. vers. 18.19.
& 20. & Reuel. 19. vers. 17. Where it is euident that to denounce such a matter, both the foules of the aire and beastes of the field are solemnly cald for, as it were, to feede at the Lordes table to their full, of the flesh and blood of kings, princes, nobles, captaines,
& 20. & Revel. 19. vers. 17. Where it is evident that to denounce such a matter, both the fowls of the air and beasts of the field Are solemnly called for, as it were, to feed At the lords table to their full, of the Flesh and blood of Kings, Princes, Nobles, Captains,
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Wherfore it is most certaine, that our Prophet here, by the like phrase, gaue this people of the kingdome of Iudah to vnderstand, that such a iudgement as I haue saide, was prepared for them, and hastening fast towards them.
Wherefore it is most certain, that our Prophet Here, by the like phrase, gave this people of the Kingdom of Iudah to understand, that such a judgement as I have said, was prepared for them, and hastening fast towards them.
in the other three, he layes downe, that one speciall prognostication, and hastening cause thereof was this, that they that in respect of their places and maintenance therefore, ought to haue beene as their watchmen to tell them of their sinnes,
in the other three, he lays down, that one special prognostication, and hastening cause thereof was this, that they that in respect of their places and maintenance Therefore, ought to have been as their watchmen to tell them of their Sins,
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and that yet they were so covetous and ambitious, that they coulde neuer be satisfied withall, giuing themselues most securely to all delicacy and volu•tuousnes of liuing.
and that yet they were so covetous and ambitious, that they could never be satisfied withal, giving themselves most securely to all delicacy and volu•tuousnes of living.
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if not worse, with them whom these, both for life and doctrine shoulde go before and guide? For if 〈 … 〉 darkenes, what else cā we looked for in the whole body? And if the sunne haue giuen ouer shining,
if not Worse, with them whom these, both for life and Doctrine should go before and guide? For if 〈 … 〉 darkness, what Else can we looked for in the Whole body? And if the sun have given over shining,
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and be as it were quite set vppon the toppe of the mountaines, what shew can it make in the valleyes? God of his mercy therfore grāt that we may, be every day more and more vnlike the kingdome of Iudah in this point.
and be as it were quite Set upon the top of the Mountains, what show can it make in the valleys? God of his mercy Therefore grant that we may, be every day more and more unlike the Kingdom of Iudah in this point.
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Well, the Prophet hauing thus drawen one argument from the corrupt estate of the watchmen in his time, that such a heavy iudgement, (as I haue shewed he denounced) was comming apace on, against the people of the kingdome of Iudah: hauing a desire fully to perswade them that it was so, the better to awaken them and to draw them to repentance,
Well, the Prophet having thus drawn one argument from the corrupt estate of the watchmen in his time, that such a heavy judgement, (as I have showed he denounced) was coming apace on, against the people of the Kingdom of Iudah: having a desire Fully to persuade them that it was so, the better to awaken them and to draw them to Repentance,
so many of their best and godliest men (whereof the number was before but small) was a plaine demonstration, that such an euel was shortly to come vpō those whom they left behind thē.
so many of their best and Godliest men (whereof the number was before but small) was a plain demonstration, that such an evil was shortly to come upon those whom they left behind them.
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but that the manners of men, and the falling out of things amongst vs, geue ground for these two arguments to be vrged and vsed against vs, we may and ought to learne hereby,
but that the manners of men, and the falling out of things among us, give ground for these two Arguments to be urged and used against us, we may and ought to Learn hereby,
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but touching the other, laide downe here in my text, I dare boldly affirme, that Isaiah had neuer iuster cause to vrge that in his time, then we haue euen nowe.
but touching the other, laid down Here in my text, I Dare boldly affirm, that Isaiah had never juster cause to urge that in his time, then we have even now.
Wherefore now vnderstanding as we doe, vppon what occasion and to what ende these wordes were vttered by him, let vs according to the order and methode before therein obserued, go on in the further weighing & considering thereof.
Wherefore now understanding as we do, upon what occasion and to what end these words were uttered by him, let us according to the order and method before therein observed, go on in the further weighing & considering thereof.
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Whereby it is cleare, that this was spoken by hint in respect of such a time, of his prophesying, wherein many such as here he speaks of, by one kinde of death or other were taken hence.
Whereby it is clear, that this was spoken by hint in respect of such a time, of his prophesying, wherein many such as Here he speaks of, by one kind of death or other were taken hence.
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But whereas, by the first verse of this booke of his prophesies, it appeares, that he prophesyed in the daies of Vzziah, Iothan, Ahaz, and Ezechiah, kinges of Iudah, and some of the ancient Rabbins,
But whereas, by the First verse of this book of his prophecies, it appears, that he prophesied in the days of Uzziah, Iothan, Ahaz, and Hezekiah, Kings of Iudah, and Some of the ancient Rabbis,
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and other Christian ancient fathers, haue thought, that he himselfe was sawn to death in the first yeare of Manasses (the consideration whereof, hath made many, to vnderstand that Hebr. 11. verse 37. where the Apostle speaking of the deaths of sundry of the godly, in the time of the olde testament, saith, some were hewn a sunder, or as some rather translate it, sawn a sunder, as spoken properly of the death of Isaiah vnder this idolatrous tyrant) amōgst the interpreters of this place, they al are not of one minde, touching the time, in respect wherof, these wordes were set downe.
and other Christian ancient Father's, have Thought, that he himself was sawn to death in the First year of Manasses (the consideration whereof, hath made many, to understand that Hebrew 11. verse 37. where the Apostle speaking of the death's of sundry of the godly, in the time of the old Testament, Says, Some were hewn a sunder, or as Some rather translate it, sawn a sunder, as spoken properly of the death of Isaiah under this idolatrous tyrant) amongst the Interpreters of this place, they all Are not of one mind, touching the time, in respect whereof, these words were Set down.
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For some refer them, to some time of the 16. yeares, that Ahaz reigned, some to the first yeare of the raigne of Manasses, & others thinke, they were spoken in regard of some time of the reigne of Ezechiah. They that refer them to Ahaz, or Manasses times think, that the Prophet here speaketh, not onely of such righteous and mercifull men,
For Some refer them, to Some time of the 16. Years, that Ahaz reigned, Some to the First year of the Reign of Manasses, & Others think, they were spoken in regard of Some time of the Reign of Hezekiah. They that refer them to Ahaz, or Manasses times think, that the Prophet Here speaks, not only of such righteous and merciful men,
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and burnt his sonnes with fire (or made them passe through the fire) after the abomination of the heathen, 2. Cron. 25. vers. 3. and he had Vriah the priest one ready to follow his idolatrous & wicked commandements in any thing 2. Kings 16. vers. 11. & 16. and of the other, the holy story, 2. Kings 21. vers. 1. &c. & 2. Cron. 33. vers. 1. &c reports as much ill, as may be:
and burned his Sons with fire (or made them pass through the fire) After the abomination of the heathen, 2. Cron. 25. vers. 3. and he had Uriah the priest one ready to follow his idolatrous & wicked Commandments in any thing 2. Kings 16. vers. 11. & 16. and of the other, the holy story, 2. Kings 21. vers. 1. etc. & 2. Cron. 33. vers. 1. etc. reports as much ill, as may be:
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and Iosephus, for his part, in the 10. booke of the antiquities of the Iews, chapter the 4. writes most plainly, that he kild all that he could come by both of the prophets and people that were godly.
and Iosephus, for his part, in the 10. book of the antiquities of the Iews, chapter the 4. writes most plainly, that he killed all that he could come by both of the Prophets and people that were godly.
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And they that refer thē to Ezechias time, either refer them to the time, when he was sicke vnto death and yet recouered, as we reade Isaiah 35. or to the time when he died indeede 2. Kinges the 20. vers. 21. For the sicknes that he was so sicke of,
And they that refer them to Hezekiah time, either refer them to the time, when he was sick unto death and yet recovered, as we read Isaiah 35. or to the time when he died indeed 2. Kings the 20. vers. 21. For the sickness that he was so sick of,
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and yet recouered, is thought of sundry learned men, to haue bin the very plague, wherof about that time, many such as Isaiah here speaketh of, by all likelihood died, though he escaped;
and yet recovered, is Thought of sundry learned men, to have been the very plague, whereof about that time, many such as Isaiah Here speaks of, by all likelihood died, though he escaped;
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Wherefore in that point, to leaue euery man free to his owne iudgement, by his owne wordes so much is apparant, that they were set downe by him, in respect of such a time,
Wherefore in that point, to leave every man free to his own judgement, by his own words so much is apparent, that they were Set down by him, in respect of such a time,
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so many dropt away, by one kinde of death, or other, that (the security and carelesnes of the rest that notwithstanding considered) he had iust cause to complaine, that no man would lay the deaths of such to heart,
so many dropped away, by one kind of death, or other, that (the security and carelessness of the rest that notwithstanding considered) he had just cause to complain, that no man would lay the death's of such to heart,
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so to iudge of those, whō ether they by their tyranny had dispatcht, or whō god, otherwise by some painefull maner of death (whereunto the righteous, is as well subiect as others) had taken hence.
so to judge of those, whom either they by their tyranny had dispatched, or whom god, otherwise by Some painful manner of death (whereunto the righteous, is as well Subject as Others) had taken hence.
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it is said, that in the sight of the vnwise, the righteous (whose soules are in the hand of God and not torment shal touch them ver. 1.) appeare to die,
it is said, that in the sighed of the unwise, the righteous (whose Souls Are in the hand of God and not torment shall touch them for. 1.) appear to die,
& their end is thought grieuous, and their departing from vs to be destruction, and againe, Chapt. 5. vers. 4. they are brought in confessing asmuch themselues, (saying we fooles, thought their life madnes,
& their end is Thought grievous, and their departing from us to be destruction, and again, Chapter 5. vers. 4. they Are brought in confessing as themselves, (saying we Fools, Thought their life madness,
And therefore to reforme them in this point, and to make it appeare, what he would haue al men to thinke of the deathes of such, what maner of death soeuer it were, he, by and by, addeth that such are but taken away, or conueyed,
And Therefore to reform them in this point, and to make it appear, what he would have all men to think of the deaths of such, what manner of death soever it were, he, by and by, adds that such Are but taken away, or conveyed,
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& none vnderstādeth, that the righteous & merciful men are taken away frō the euil to come, it is euidēt that the Prophet was of this iudgmēt, that it was a thing to be lamēted, sorrowed for,
& none understands, that the righteous & merciful men Are taken away from the evil to come, it is evident that the Prophet was of this judgement, that it was a thing to be lamented, sorrowed for,
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& hartily to be complained of, if in such bad times as these were, wherof he speaketh, men should cōtinue in security, notwithstāding the Lord seeketh by taking ye most worthy away frō them, to driue them from the same;
& heartily to be complained of, if in such bad times as these were, whereof he speaks, men should continue in security, notwithstanding the Lord seeks by taking the most worthy away from them, to driven them from the same;
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first the Lord Wentworth, thē the Earle of Darby, and nowe as we see this noble and worthy Lord Gray, al in their seueral places and countries, right excellent men,
First the Lord Wentworth, them the Earl of Darby, and now as we see this noble and worthy Lord Grey, all in their several places and countries, right excellent men,
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and besides, we cannot be ignorant, that within these 8. or 9. yeares likewise, the Lord hath taken from vs, a great number of the most worthie & noble Earles.
and beside, we cannot be ignorant, that within these 8. or 9. Years likewise, the Lord hath taken from us, a great number of the most worthy & noble Earls.
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and that also by wars, the plagne, and other diseases, we haue lost within a very small time, more then we can number of very valiant, wise, and vertuous men;
and that also by wars, the plagne, and other diseases, we have lost within a very small time, more then we can number of very valiant, wise, and virtuous men;
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who seeth not, that in this respect we may say, aswell as euer Isaiah did, the righteous & mercifull men are taken away? And as for the security of the rest,
who sees not, that in this respect we may say, aswell as ever Isaiah did, the righteous & merciful men Are taken away? And as for the security of the rest,
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The first reason is, that none considered in heart, or as it is in the Hebrewe, no man 〈 ◊ 〉 hart that the righteous so perished and were taken away as we haue heard.
The First reason is, that none considered in heart, or as it is in the Hebrew, no man 〈 ◊ 〉 heart that the righteous so perished and were taken away as we have herd.
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for that by this meanes, they that most bridled and curbed them, from bold and secure rushing and breaking out, beyond all bondes of piety and honesty, to wring and wrong others,
for that by this means, they that most bridled and curbed them, from bold and secure rushing and breaking out, beyond all bonds of piety and honesty, to wring and wrong Others,
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And this the prophet himselfe, both in the verse immediatly going before my text, and in the next verse but one after it, plainly sheweth he did perceiue;
And this the Prophet himself, both in the verse immediately going before my text, and in the next verse but one After it, plainly shows he did perceive;
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after that, in the very next verse after my text, hee hath giuen such their due tyles, calling them witches children and sonnes of the adulterer and whore, he faieth, vnto thē, on whom haue ye iested, on whom haue you gaped and thrust out your toung? thereby as it should seeme, describing the triumphing and insulting of the wicked, that the righteous and most worthy men, that troubled & crossed them in their waies were now as they thought,
After that, in the very next verse After my text, he hath given such their due tiles, calling them Witches children and Sons of the adulterer and whore, he faith, unto them, on whom have you jested, on whom have you gaped and thrust out your tongue? thereby as it should seem, describing the triumphing and insulting of the wicked, that the righteous and most worthy men, that troubled & crossed them in their ways were now as they Thought,
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and when they are where they may be bold, that in this prophane & wicked manner, lay to their hartes, to solace & there them withall, the deathes of the most worthie men amongst vs. But whosoeuer they bee, that thus take occasion, to make themselues merry from hence, from whence they shoulde indeede take occasion to mourne and lament, let them vnderstand, that the Lord by this our prophet Isaiah, hauing called that people to fasting and mourning that were in his time,
and when they Are where they may be bold, that in this profane & wicked manner, lay to their hearts, to solace & there them withal, the deaths of the most worthy men among us But whosoever they be, that thus take occasion, to make themselves merry from hence, from whence they should indeed take occasion to mourn and lament, let them understand, that the Lord by this our Prophet Isaiah, having called that people to fasting and mourning that were in his time,
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and that therevpon, this was his flat decree and sentence of them, that that their iniquitie shoulde not bee purged vntill they died. Cap. 22. vers. 14. Wherefore the better to make vs to take to hart, the dying of the worthy men amongst vs, not in this wrong fence,
and that thereupon, this was his flat Decree and sentence of them, that that their iniquity should not be purged until they died. Cap. 22. vers. 14. Wherefore the better to make us to take to heart, the dying of the worthy men among us, not in this wrong fence,
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let vs now consider what reason hee had to complaine, and to take this for one speciall particuler signe of intollerable security, that men woulde not mourne and lament,
let us now Consider what reason he had to complain, and to take this for one special particular Signen of intolerable security, that men would not mourn and lament,
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and that therfore the taking away of such (howsoeuer secure & prophane men made no reckoning thereof) was indeed a heauy iudgment of God vpon al that they left behind them.
and that Therefore the taking away of such (howsoever secure & profane men made no reckoning thereof) was indeed a heavy judgement of God upon all that they left behind them.
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& the Godly are therby greatly weakned, in this wicked world before men, for lacke of assistaunce by such against the wrongs & oppressions of the vngodly.
& the Godly Are thereby greatly weakened, in this wicked world before men, for lack of assistance by such against the wrongs & oppressions of the ungodly.
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And it is euident that he knew, this most perfectly, for in his third Chapter he hauing threatned the people of his time, that for their sins the Lord woulde take from them the stay and strength, though in the particularising wherein the stay and strength of a citty and country lyeth, hee name bread and drinke in the first place,
And it is evident that he knew, this most perfectly, for in his third Chapter he having threatened the people of his time, that for their Sins the Lord would take from them the stay and strength, though in the particularising wherein the stay and strength of a City and country lies, he name bred and drink in the First place,
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because (as it should seeme) wtout thē men cannot cōtinue at all, yet by & by he reckoneth, the strong mā, the man of warre, the iudge, the Prophet, the prudent, the aged, the Honorable, the counceller &c. As them, without whom neither Citty nor countrey, can long enioy anie good beeing.
Because (as it should seem) without them men cannot continue At all, yet by & by he Reckoneth, the strong man, the man of war, the judge, the Prophet, the prudent, the aged, the Honourable, the Counsellor etc. As them, without whom neither city nor country, can long enjoy any good being.
For such being taken a waie, be shewes, the consequent thereof is likely to be this, that some as vnfit as children and babes to rule, shal succeede them, whereuppon would follow great oppression one of another, and confusion.
For such being taken a Way, be shows, the consequent thereof is likely to be this, that Some as unfit as children and babes to Rule, shall succeed them, whereupon would follow great oppression one of Another, and confusion.
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And it seemeth, by the conference of these 2. places together, as he threatned that people for their sins this iudgement, about the beginning of his prophesying,
And it seems, by the conference of these 2. places together, as he threatened that people for their Sins this judgement, about the beginning of his prophesying,
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Howe could he therefore, but in this respect mourne, in that all this not withstanding, he could obserue none, that mourned vnder the burden of this iudgement, as they should.
Howe could he Therefore, but in this respect mourn, in that all this not withstanding, he could observe none, that mourned under the burden of this judgement, as they should.
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when the he a•ie blowes of father or maister are sounding vpon their shoulders, so cannot this be taken but as an argument, both then & no we, of in•ollerable senselesnes,
when the he a•ie blows of father or master Are sounding upon their shoulders, so cannot this be taken but as an argument, both then & no we, of in•ollerable senselessness,
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if in the daily execution of this heauie iudgement of God vpon vs, we should shew our selues, by our not taking or to heart at all, to be such as neither see it,
if in the daily execution of this heavy judgement of God upon us, we should show our selves, by our not taking or to heart At all, to be such as neither see it,
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nor feele it to be a iudgement, or any punishment vpon vs. Yea the very wicked themselues (howsoeuer in their own foolish & vaine conceits, they haue cause to be merry,
nor feel it to be a judgement, or any punishment upon us Yea the very wicked themselves (howsoever in their own foolish & vain conceits, they have cause to be merry,
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for the death of such) yee indeede and truth, if they looke well into gods dealing with his own deare seruants, in taking thē away, through many tribulations,
for the death of such) ye indeed and truth, if they look well into God's dealing with his own deer Servants, in taking them away, through many tribulations,
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& often in the end also, by painful and tormenting kinde of deathes, haue iust cause, thereby ministred vnto them, to say and thinke with Peter Epist. 1. cap. 4. vers. 17. • 18. if iudgement begin at the house of God,
& often in the end also, by painful and tormenting kind of deaths, have just cause, thereby ministered unto them, to say and think with Peter Epistle 1. cap. 4. vers. 17. • 18. if judgement begin At the house of God,
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and of the iudgements of God due vnto them for the same, I would wish them further to vnderstand, that when the enemies of gods people, were so far off from taking out this lesson, by beholding the miseries and afflictions of gods own people, that rather they tooke occasion,
and of the Judgments of God due unto them for the same, I would wish them further to understand, that when the enemies of God's people, were so Far off from taking out this Lesson, by beholding the misery's and afflictions of God's own people, that rather they took occasion,
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& rise no more, because of the sword that I will send amōgst you, but and if they refuse to take the cup at thy hand to drinke, saith the Lord vnto him,
& rise no more, Because of the sword that I will send amongst you, but and if they refuse to take the cup At thy hand to drink, Says the Lord unto him,
and their generation before their eies, & their houses be peaceable & without feare and the rod of God be not vpon them, as Iob obserued it was with some of them,
and their generation before their eyes, & their houses be peaceable & without Fear and the rod of God be not upon them, as Job observed it was with Some of them,
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& cruelty couereth thē a• a garment, and their eies stand out for fatnes, and they haue more then their heart can wish &c. Yet neither let this dismay the godly,
& cruelty Covereth them a• a garment, and their eyes stand out for fatness, and they have more then their heart can wish etc. Yet neither let this dismay the godly,
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Indeede it appeares, that euen the very godly haue sometimes beene offended & troubled hereat, insomuch that Iob himselfe Cap. 21. vers. 6. and Dauid Psal. 73. vers. 2. and 3. Yea euen Ieremie Cap. 12. vers. 2. and 3. and Habacuk an other Prophet of the Lord, Cap. 1. vers 13. and 14. doe most plainly confesse asmuch, by themselues.
Indeed it appears, that even the very godly have sometime been offended & troubled hereat, insomuch that Job himself Cap. 21. vers. 6. and David Psalm 73. vers. 2. and 3. Yea even Ieremie Cap. 12. vers. 2. and 3. and Habakkuk an other Prophet of the Lord, Cap. 1. vers 13. and 14. do most plainly confess as, by themselves.
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nor for him that prospereth in his way, and bringeth his enterprises to passe, Psal. 37. vers. 1. & 7. For let both the godly, the better to preserue them from being any whit discouraged herewith,
nor for him that prospereth in his Way, and brings his enterprises to pass, Psalm 37. vers. 1. & 7. For let both the godly, the better to preserve them from being any whit discouraged herewith,
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& the other, the easelier to stay them, from triumphing hereby vnderstand, that though indeede it be found true by experience, through the corrupt and blind nature of men, because sentence against and euell woorke is not excuted speedily, that therefore the hartes of the children of men in them, are set vpon euel, Eccle. 8. vers 11. insomuch, that the vngodly, finding that God lets them some times alone:
& the other, the easilier to stay them, from triumphing hereby understand, that though indeed it be found true by experience, through the corrupt and blind nature of men, Because sentence against and evil work is not executed speedily, that Therefore the hearts of the children of men in them, Are Set upon evil, Eccle. 8. vers 11. insomuch, that the ungodly, finding that God lets them Some times alone:
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therefore, as God complaines Psa. 50. vers. 21. are even ready to think, that he is like them, that yet all such shall most certainely finde in the end, that if they thus despise the long suffering of God, which shoulde prouoke them to repentance, that they doe but heape vp vengeance against the day of vengeance. Ro. 2.4.
Therefore, as God complains Psa. 50. vers. 21. Are even ready to think, that he is like them, that yet all such shall most Certainly find in the end, that if they thus despise the long suffering of God, which should provoke them to Repentance, that they do but heap up vengeance against the day of vengeance. Ro. 2.4.
he shall be like a shadow, because he feareth not before God, vers. 12. & 13. And likewise in the 50 Psalme, to answere that wicked and blasphemous thought of the vngodlie, it presently followeth,
he shall be like a shadow, Because he fears not before God, vers. 12. & 13. And likewise in the 50 Psalm, to answer that wicked and blasphemous Thought of the ungodly, it presently follows,
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Yea euen Iob himselfe after that a while he had troubled himselfe, with musing vppon the prosperity of the wicked, he could say, that in the ende, the Lorde woulde deuide their liues in his wrath,
Yea even Job himself After that a while he had troubled himself, with musing upon the Prosperity of the wicked, he could say, that in the end, the Lord would divide their lives in his wrath,
and did cast them downe into desolation, and that they were soddenly destroied, perished, & horrily consumed Psa. 73. ver. 13. &c. And the like might be noted of Ieremie and Habacuk, who notwithstanding their reasoning with god about his suffring the wicked to prosper, in the places before quoted,
and did cast them down into desolation, and that they were suddenly destroyed, perished, & horrily consumed Psa. 73. ver. 13. etc. And the like might be noted of Ieremie and Habakkuk, who notwithstanding their reasoning with god about his suffering the wicked to prosper, in the places before quoted,
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yet through that cloud & mist, plainly shew, in the verie same places that they saw & knew, hee was righteous, had pure eyes & could not see and behold wickednes, therby giuing such to vnderstand, that howsoeuer it wee wt thē for a time, that yet in the end, the Lord would pay thē home.
yet through that cloud & missed, plainly show, in the very same places that they saw & knew, he was righteous, had pure eyes & could not see and behold wickedness, thereby giving such to understand, that howsoever it we with them for a time, that yet in the end, the Lord would pay them home.
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& so was this a sufficient cause, to mooue Isaiah, to complaine, and to take it as an argument, of most dangerous security, that he could finde none of them, that woulde thus doe.
& so was this a sufficient cause, to move Isaiah, to complain, and to take it as an argument, of most dangerous security, that he could find none of them, that would thus do.
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The second particular proofe of the security, that he cōplaines of in the people of his time, comes now to be cōsidered of, which he expresseth, saying, merciful men are taken away,
The second particular proof of the security, that he complains of in the people of his time, comes now to be considered of, which he Expresses, saying, merciful men Are taken away,
because, as we read of his taking hēce by God, when he was but 365 years old, wheras some liued then, aboue 900, Ge. 5. ve. 24. so it is saide, in the 4 of Wis. ve. 10. &c. He pleased God,
Because, as we read of his taking hence by God, when he was but 365 Years old, whereas Some lived then, above 900, Ge. 5. ve. 24. so it is said, in the 4 of Wis. ve. 10. etc. He pleased God,
yet I cannot see, but that both, the circumstances of the place, and the very wordes of the tert, lead vs rather to the other sence here, then to this.
yet I cannot see, but that both, the Circumstances of the place, and the very words of the Tert, led us rather to the other sense Here, then to this.
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was a most plaine descrying, of a great iudgement, yea of such a one, as for the greatnesse and terriblenesse thereof, was worthie not only to haue one face, but faces attributed vnto it:
was a most plain descrying, of a great judgement, yea of such a one, as for the greatness and terribleness thereof, was worthy not only to have one face, but faces attributed unto it:
And that none coulde or woulde conceiue thus much, he takes it to be an other speciall and particular proofe, of great senlesnes & security in that people,
And that none could or would conceive thus much, he Takes it to be an other special and particular proof, of great senlesnes & security in that people,
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when wee see the Lord, gleaning and gathering hence to himselfe, many worthy men from amongst vs, the world otherwise ouerflowing with great sin and impiety, that then, the Lorde threattens vs, some very great iudgement or punishment,
when we see the Lord, gleaning and gathering hence to himself, many worthy men from among us, the world otherwise overflowing with great since and impiety, that then, the Lord threatens us, Some very great judgement or punishment,
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For no sooner had God gathered to himselfe, Abraham, Isaac, and Iacob, and the very children of Iacob, Ioseph and the rest, but as we read Exodus the first, there rose vp a new king in Aegypt that knew not Ioseph, that began monstrously to tyrannyze ouer their posterity, in which misery, they continued euer after,
For no sooner had God gathered to himself, Abraham, Isaac, and Iacob, and the very children of Iacob, Ioseph and the rest, but as we read Exodus the First, there rose up a new King in Egypt that knew not Ioseph, that began monstrously to tyrannyze over their posterity, in which misery, they continued ever After,
And it was not long after, that God had taken hence, good and godly king Iosiah, er that this very euill here threatned, began to come vpon his kingdome,
And it was not long After, that God had taken hence, good and godly King Josiah, er that this very evil Here threatened, began to come upon his Kingdom,
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and the vtter subuersion therof, by the Romains, the lord, as it appears in the Ecclesiastical stories had gathered vnto himselfe, al his Apostles, saue Iohn. And Possidonius writes, in the life of S. Augustine, that his city Hippo being besiged,
and the utter subversion thereof, by the Romans, the lord, as it appears in the Ecclesiastical stories had gathered unto himself, all his Apostles, save John. And Posidonius writes, in the life of S. Augustine, that his City Hippo being besieged,
& the people therof most cruelly vsed, that the Lord took him thēce in peace, by the means of an ague, which they tooke as a fearefull signe, of that, which followed,
& the people thereof most cruelly used, that the Lord took him thence in peace, by the means of an ague, which they took as a fearful Signen, of that, which followed,
as quite to take his out of this life, but only in some other sort, call and seuere them out from the wicked, it portends, that some feareful euil is hastening apace upon them.
as quite to take his out of this life, but only in Some other sort, call and severe them out from the wicked, it portends, that Some fearful evil is hastening apace upon them.
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For when God had once shut vp Noe and his familie in the Arke, it was not long ere the floud came and destroyed the whole world beside Gen. 7. and againe we read Gen. 19. that the angels had no sooner got Lot and his, out of Sodom,
For when God had once shut up Noah and his family in the Ark, it was not long ere the flood Come and destroyed the Whole world beside Gen. 7. and again we read Gen. 19. that the Angels had not sooner god Lot and his, out of Sodom,
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And it is not apparent, that God no sooner had seuered vnder the conduct of Moyses and Aaron, his people of Israell frō the Egyptians, that rather then an euill should not come vpon them, they ran vpō it,
And it is not apparent, that God no sooner had severed under the conduct of Moses and Aaron, his people of Israel from the egyptians, that rather then an evil should not come upon them, they ran upon it,
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& so were most fearefully swallowed vp of the red sea, in following after that people Exod. 14. whereas of the cōtrary we see, howsoeuer ye sins of the old world grieued god much in the meane time, that yet all ye while, yt is, for the space of an 100,
& so were most fearfully swallowed up of the read sea, in following After that people Exod 14. whereas of the contrary we see, howsoever you Sins of the old world grieved god much in the mean time, that yet all the while, that is, for the Molle of an 100,
though the cry of their outragious sins had pierced the heauēs, that yet for those 10. sake he would haue spared the city Gen. 18. ver. 32. yea we read in the next Chapter, Zoar was saued for Lot his sake,
though the cry of their outrageous Sins had pierced the heavens, that yet for those 10. sake he would have spared the City Gen. 18. ver. 32. yea we read in the next Chapter, Zoar was saved for Lot his sake,
Ieremie, that prophesied in Iosiahs time, is wild to runne vp and down Hierusalem and to seeke & enquire to and fro in the opē streets therof, to find out a man that executed iudgmēt & sought the truth & he is told by the Lord, that such an one foūd there, he would spare it, Cap. 5. vers. 1. And indeede Act 27. we finde that 275. soules that were in a ship with Paul, in a most dangerous tempest, escaped all safe to lande from the danger of shipwracke,
Ieremie, that prophesied in Josiahs time, is wild to run up and down Jerusalem and to seek & inquire to and from in the open streets thereof, to find out a man that executed judgement & sought the truth & he is told by the Lord, that such an one found there, he would spare it, Cap. 5. vers. 1. And indeed Act 27. we find that 275. Souls that were in a ship with Paul, in a most dangerous tempest, escaped all safe to land from the danger of shipwreck,
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because, their waies and thoughts are so cōtrary to theirs, & as it were made to reproue theirs, as it is well noted wisdome the 2. vers. 14. & 15. &c. had but grace to consider and to remember these thinges.
Because, their ways and thoughts Are so contrary to theirs, & as it were made to reprove theirs, as it is well noted Wisdom the 2. vers. 14. & 15. etc. had but grace to Consider and to Remember these things.
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for all the good they enioy whiles they liue with them, but also to account them so the pillers that keep vp from them the heatly iudgements of God that otherwise would fal vppon thē,
for all the good they enjoy while they live with them, but also to account them so the pillars that keep up from them the heatly Judgments of God that otherwise would fall upon them,
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& crush them to fitters, that when they were gon once, and taken from them, they could not but therewith as with a milstone be beaten to dust and ashes.
& crush them to fitters, that when they were gone once, and taken from them, they could not but therewith as with a millstone be beaten to dust and Ashes.
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and knowing euen the most secretest alwaies as he doth, and beeing most able to punishe it as bee lift, that they in such sinnes as they securely committe, coulde escape his hande one houre,
and knowing even the most secretest always as he does, and being most able to Punish it as be lift, that they in such Sins as they securely commit, could escape his hand one hour,
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Hee might well then say, that the Lord would haue purged them, and that they would not be purged ▪ For what shoulde the Lord haue done to his vineyarde, which was that kingdome of theirs, that he had not done:
He might well then say, that the Lord would have purged them, and that they would not be purged ▪ For what should the Lord have done to his vineyard, which was that Kingdom of theirs, that he had not done:
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as this our Prophet Isaiah, most notably shewes them, Cap. 5. vers. 12 &c. He had bestowed vppon them his holy woorde and lawe, he ceased not early nor late, no not when the iudgement was in sight, to raise vp vnto them, most faithfull Prophets to tell them of their sins,
as this our Prophet Isaiah, most notably shows them, Cap. 5. vers. 12 etc. He had bestowed upon them his holy word and law, he ceased not early nor late, no not when the judgement was in sighed, to raise up unto them, most faithful prophets to tell them of their Sins,
he gaue them very many good kings, and namely Iosiah, euen a litle before the appointed time for this euell, who was inferior to none that was before him, to purge the Church of al corruptions,
he gave them very many good Kings, and namely Josiah, even a little before the appointed time for this evil, who was inferior to none that was before him, to purge the Church of all corruptions,
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and sometime by dearth and famine, and sometime by the pestilence, and notably by the iudgement executed vppon their neighbour kingdome of Samaria: and yet neither any of these,
and sometime by dearth and famine, and sometime by the pestilence, and notably by the judgement executed upon their neighbour Kingdom of Samaria: and yet neither any of these,
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so many worthy menne as wee haue, and to feare and tremble at that which this farther doth threaten vs. What meanes hath the Lorde omitted to winne vs to true repentaunce, that hee euer vsed to that people? Is not the light of his woorde shining now amongst vs vnder the new testament, worthily in respect of the more lightsomenes thereof, vsually by Paul compared to the daie light,
so many worthy men as we have, and to Fear and tremble At that which this farther does threaten us What means hath the Lord omitted to win us to true Repentance, that he ever used to that people? Is not the Light of his word shining now among us under the new Testament, worthily in respect of the more lightsomenes thereof, usually by Paul compared to the day Light,
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when as theirs in comparison thereof, is called the night which is now paste? and haue not we as many faithfull and painfull ministers, thereby laboring to direct vs a right as ever they had? and hath not the Lorde bestowed now of late sundry princes, especially her Maiesty, whom now we enioy (and I praie God long may) vppon vs, very carefull to purge both the Church of corruptions,
when as theirs in comparison thereof, is called the night which is now past? and have not we as many faithful and painful Ministers, thereby labouring to Direct us a right as ever they had? and hath not the Lord bestowed now of late sundry Princes, especially her Majesty, whom now we enjoy (and I pray God long may) upon us, very careful to purge both the Church of corruptions,
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and now agaiue the satterday after this Noble Lorde Greye lefte this life, sure I am in many places of this shire and somewhere else, it shooke as sensibly and terribly as before.
and now agaiue the Saturday After this Noble Lord Grey left this life, sure I am in many places of this shire and somewhere Else, it shook as sensibly and terribly as before.
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And as for our neighbour countries rounde about vs, wee knowe and in some sorte feele, that the heauie hande of GOD hath lien fore vppon some of them a great while.
And as for our neighbour countries round about us, we know and in Some sort feel, that the heavy hand of GOD hath lain before upon Some of them a great while.
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and of the confederates thereof against vs that along time, by all treacherous deuises that they could inuent, they haue sought to set vs togither by the eares amongst our selues,
and of the confederates thereof against us that along time, by all treacherous devises that they could invent, they have sought to Set us together by the ears among our selves,
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Finally as yet I hope, it is fresh in most of our memories, howe when these enemies of ours saw, that by their secret practises, they coulde noe way preuaile, the Lordes name for euer bee blessed for it:
Finally as yet I hope, it is fresh in most of our memories, how when these enemies of ours saw, that by their secret practises, they could no Way prevail, the lords name for ever be blessed for it:
& therefore cald, inuincible, with a ful purpose to inuade our land, and to satisfie their bloudthirsty mindes vppon vs. Indeede we must needes confesse, to the glory of God, that by the valiant worthy and faithfull seruice of this honourable Lord, whose body now lies here before vs,
& Therefore called, invincible, with a full purpose to invade our land, and to satisfy their bloudthirsty minds upon us Indeed we must needs confess, to the glory of God, that by the valiant worthy and faithful service of this honourable Lord, whose body now lies Here before us,
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& by gods blessing thereupon, their courage in Ireland was so puld downe, and their combseut, that neuer since any more of them haue had any hart, to giue any like attempt there again:
& by God's blessing thereupon, their courage in Ireland was so pulled down, and their combseut, that never since any more of them have had any heart, to give any like attempt there again:
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and as for their nauy, the Lord of heauen, led it such a procession about our country, that most, both of the shippes and men, he hath scattered and confounded in the bottom of the sea.
and as for their navy, the Lord of heaven, led it such a procession about our country, that most, both of the ships and men, he hath scattered and confounded in the bottom of the sea.
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and so ioine with them in the cause to prouoke God in his wrath to bring a further euill vpon vs, what reason is there but that we shall, we cannot tell how soone, tast as deepely of the same, some one way or other.
and so join with them in the cause to provoke God in his wrath to bring a further evil upon us, what reason is there but that we shall, we cannot tell how soon, taste as deeply of the same, Some one Way or other.
and there is no reasō in the world but that we should thinke, if we be iumpe with them in sin, wee shall be made iust and iumpe with them in the punishment for the same.
and there is no reason in the world but that we should think, if we be jump with them in since, we shall be made just and jump with them in the punishment for the same.
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so adding drunkennes to thirst, as it pleaseth God by Moyses to speake to his people of Israell in that time, Deu. 29. ver. 19. For if wee shoulde doe so, in the woordes there immediately following the Lorde telleth vs what we shall surely trust vnto,
so adding Drunkenness to thirst, as it Pleases God by Moses to speak to his people of Israel in that time, Deu. 29. ver. 19. For if we should do so, in the words there immediately following the Lord Telleth us what we shall surely trust unto,
Wherefore to conclude this part, let eve•• of •s learne to doe as Ieremi hath councelled vs, Lam. 3. vers. 40. that is, search and trye our waies and turne vnto the Lorde, lifting vp our handes and heartes vnto him in the heauens, for mercy to vs and out Lande,
Wherefore to conclude this part, let eve•• of •s Learn to do as Jeremiah hath counseled us, Lam. 3. vers. 40. that is, search and try our ways and turn unto the Lord, lifting up our hands and hearts unto him in the heavens, for mercy to us and out Land,
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And further, let Ezechiel teach vs this one lesson more, that not onelye •ee our selues, euerie one for his owne particuler must thus turne to God, from all our sinnes;
And further, let Ezechiel teach us this one Lesson more, that not only •ee our selves, every one for his own particular must thus turn to God, from all our Sins;
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but that wee must cause others so to turne, or else he will not once promise vs that iniquitie shall not be our destruction Cap. 18, vers. 30. For euery man is bound to do what lyeth in him, to draw on those that any way by his vocation in Church,
but that we must cause Others so to turn, or Else he will not once promise us that iniquity shall not be our destruction Cap. 18, vers. 30. For every man is bound to do what lies in him, to draw on those that any Way by his vocation in Church,
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And (but that I hasten to the consolation) I shoulde here teach you, that this conuersion of ours to God, must bee speedy without procrastination, constant without interruption, harty without dissimulation, vniuersal without exception, hūble without ostentation,
And (but that I hasten to the consolation) I should Here teach you, that this conversion of ours to God, must be speedy without procrastination, constant without interruption, hearty without dissimulation, universal without exception, humble without ostentation,
For thus hath the word taught it ought to be, if we would haue it to be acceptable before the Lorde, to put of his iudgementes from vs, that otherwise by our sinnes we haue deserued.
For thus hath the word taught it ought to be, if we would have it to be acceptable before the Lord, to put of his Judgments from us, that otherwise by our Sins we have deserved.
By walking by an vsuall Metaphore in the scriptures we are to vnderstande liuing, and hauing our conuersation, in which sence, saith God to Abraham Gen. 17. ve. 1. walke before mee,
By walking by an usual Metaphor in the Scriptures we Are to understand living, and having our Conversation, in which sense, Says God to Abraham Gen. 17. ve. 1. walk before me,
And 1. Corint. 9. by a like metaphore, the life of a Christian, is compared, to the running of a race, the consideration of which metaphors, may and ought, to teach vs, that as it is our dutie, according to Christes counsail, Luk. 13.24. to striue to get into this way, wherein wee must walke, and run, and that betime;
And 1. Corinth. 9. by a like metaphor, the life of a Christian, is compared, to the running of a raze, the consideration of which metaphors, may and ought, to teach us, that as it is our duty, according to Christ's counsel, Luk. 13.24. to strive to get into this Way, wherein we must walk, and run, and that betime;
And therefore we haue a r••t giuen vs. Heb. 12. vers. 13. to make straight steps vnto our feere, and there also we are •arned, to take heede of al halting in this way,
And Therefore we have a r••t given us Hebrew 12. vers. 13. to make straight steps unto our Fear, and there also we Are •arned, to take heed of all halting in this Way,
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and the sinne that hangeth so fast on, and so then saith, let vs runne with patience the race that is set before vs &c. Wherefore the difficultie hereof considered, we had need euery one, to runne vnto God for helpe in this case, saying, with Dauid, Oh that my wayes were directed to keepe thy statutes, teach me O Lorde the way of thy statutes, direct mee in the path of thy commandementes, Psal. 119. vers. 5.33.35.
and the sin that hangs so fast on, and so then Says, let us run with patience the raze that is Set before us etc. Wherefore the difficulty hereof considered, we had need every one, to run unto God for help in this case, saying, with David, O that my ways were directed to keep thy statutes, teach me Oh Lord the Way of thy statutes, Direct me in the path of thy Commandments, Psalm 119. vers. 5.33.35.
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Nowe touching this our walking, seeing it must hee as I haue saide, or else it is not that, that heere the Prophet requires in those whome hee woulde comforte;
Now touching this our walking, seeing it must he as I have said, or Else it is not that, that Here the Prophet requires in those whom he would Comfort;
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sure wee maye bee, that there is prescribed vs by GOD (who would haue vs to walke before him, that is so, that he may take pleasure and delyte in our walking) some perfect rule, from which wee maye not decline, either to the right hande or left:
sure we may be, that there is prescribed us by GOD (who would have us to walk before him, that is so, that he may take pleasure and delight in our walking) Some perfect Rule, from which we may not decline, either to the right hand or left:
if they speake not according to this woorde, it is because there is no light in them, ver. 20. And therfore euen kings, are commaunded by the Lorde, to reade in the booke of the Lorde, all dayes of their life. Deuteronomie. 17.19.
if they speak not according to this word, it is Because there is no Light in them, ver. 20. And Therefore even Kings, Are commanded by the Lord, to read in the book of the Lord, all days of their life. Deuteronomy. 17.19.
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And Iosua particularly, to meditate therein daye and night, that it might neuer depart out of his mouth, that he might obserue and doe according to all thinges written therein, neuer turning from the rule thereof, either to the right hande or lefte:
And Iosua particularly, to meditate therein day and night, that it might never depart out of his Mouth, that he might observe and do according to all things written therein, never turning from the Rule thereof, either to the right hand or left:
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and euer will bee, and therefore both Isaiah, the 29. verse. 13. and Matthew. 15. verse. 9. as Christ hath alleadged it, wee may see, that both in the old testament,
and ever will be, and Therefore both Isaiah, the 29. verse. 13. and Matthew. 15. verse. 9. as christ hath alleged it, we may see, that both in the old Testament,
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and newe, God hath counted them but vaine worshippers, howe neare so euer they drawe vnto him in woordes, whose feare is taughte by the preceptes of menne, teaching for doctrine mens preceptes, all which kinde of worshipping or seruing of God, Paule condemne vnder the name of will worshippe, or voluntarie religion,
and new, God hath counted them but vain worshippers, how near so ever they draw unto him in words, whose Fear is taught by the Precepts of men, teaching for Doctrine men's Precepts, all which kind of worshipping or serving of God, Paul condemn under the name of will worship, or voluntary Religion,
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though otherwise it carrie neuer such shew of humblenesse of minde, and of not sparing the body, as you may reade Colos. 2. verse. 23. very will therefore hath Dauid taught vs,
though otherwise it carry never such show of humbleness of mind, and of not sparing the body, as you may read Colos 2. verse. 23. very will Therefore hath David taught us,
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Psal. 119. ver. 9. & 10. Wherupon afterward in the same Psalme ver. 133. •e makes this prayer vnto God saying, order my steps O Lorde, according to thy word,
Psalm 119. ver. 9. & 10. Whereupon afterwards in the same Psalm ver. 133. •e makes this prayer unto God saying, order my steps Oh Lord, according to thy word,
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I say therfore vnto you wt S. Peter, as new borne babes, if so be you haue tasted howe bountifull the Lord is, desire that milk, that is that instruction, to direct you in this walke, that is NONLATINALPHABET that is, that commeth from the word,
I say Therefore unto you with S. Peter, as new born babes, if so be you have tasted how bountiful the Lord is, desire that milk, that is that instruction, to Direct you in this walk, that is that is, that comes from the word,
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& good, 1. ep. 2.2. And marke, that ye same S. Peter, tels the Christians in his time, that they were by Christ redeemed frō the vaine conuersation, receiued by the traditions of the fathers, 1. ep. Cap. 1.18.
& good, 1. Epistle. 2.2. And mark, that you same S. Peter, tells the Christians in his time, that they were by christ redeemed from the vain Conversation, received by the traditions of the Father's, 1. Epistle. Cap. 1.18.
But then may some say, where is this word of God to be found, that al this while you commend vnto vs, to be the onely sound and safe rule to walke by? To this I answere, this treasure & pearle is onely to be found in the fielde of the Canonicall scriptures of the old and new testament,
But then may Some say, where is this word of God to be found, that all this while you commend unto us, to be the only found and safe Rule to walk by? To this I answer, this treasure & pearl is only to be found in the field of the Canonical Scriptures of the old and new Testament,
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And Paule speaking onely of the scriptures, which were written when Timothie was a childe, 2. Timothie. 3. verse. 15. saieth, that they were hable to make him wise to saluation, and after addeth, not onely that the whole scripture is giuen by inspiration of God,
And Paul speaking only of the Scriptures, which were written when Timothy was a child, 2. Timothy. 3. verse. 15. Saith, that they were able to make him wise to salvation, and After adds, not only that the Whole scripture is given by inspiration of God,
and is profitable to teach, to improue, to correct, and to instruct in righteousnesse, but also so farre, as that euen thereby the man of God may bee absolute, beeing made perfecte vnto all good woorkes.
and is profitable to teach, to improve, to correct, and to instruct in righteousness, but also so Far, as that even thereby the man of God may be absolute, being made perfect unto all good works.
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And it is euident by Christes saying Iohn. 5. vnto the Iewes, search the scriptures, for in them yee thinke to haue eternall life, verse. 39. that this was the common opinion of the Iewes of them, that they were sufficient to direct them to saluation.
And it is evident by Christ's saying John. 5. unto the Iewes, search the Scriptures, for in them ye think to have Eternal life, verse. 39. that this was the Common opinion of the Iewes of them, that they were sufficient to Direct them to salvation.
Howe can we then thinke, but that nowe much more, the whole newe Testamente beeing ioyned vnto the former, contayning as it doeth both a most lightsome exposition of the former,
Howe can we then think, but that now much more, the Whole new Testament being joined unto the former, containing as it doth both a most lightsome exposition of the former,
and write to the contrary, because if this principle bee once receaued, they knowe well enough, their opinions wherein wee stande against them, can no longer haue anie countenaunce, wee haue a number of vs most plentifullie in Print shewed them & the whole Church, that this was the opinion of all the Churches of Christ, and of all the learned fathers therein for 600. years after Christ at least.
and write to the contrary, Because if this principle be once received, they know well enough, their opinions wherein we stand against them, can no longer have any countenance, we have a number of us most plentifully in Print showed them & the Whole Church, that this was the opinion of all the Churches of christ, and of all the learned Father's therein for 600. Years After christ At least.
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for all the great busines that otherwise he had, commanded to doe, and as we read it set downe for a Property of euery man that would be blessed, Psal. 1.2. And no other good meanes of hearing them opened vnto vs, by preaching,
for all the great business that otherwise he had, commanded to do, and as we read it Set down for a Property of every man that would be blessed, Psalm 1.2. And no other good means of hearing them opened unto us, by preaching,
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& 8.33. and thus doing, if withall wee forget not with Dauid still to crie vnto God, open my eies that I may see the wonders of thy Lawe, Psal. 119. vers. 18. so calling after knowledge and crying after vnderstanding,
& 8.33. and thus doing, if withal we forget not with David still to cry unto God, open my eyes that I may see the wonders of thy Law, Psalm 119. vers. 18. so calling After knowledge and crying After understanding,
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To this ende, to let passe the infinite, examples of grosse idolaters, vppon whome, in most fierce maner, his wrath hath broken out, to the vtter destruction of them,
To this end, to let pass the infinite, Examples of gross Idolaters, upon whom, in most fierce manner, his wrath hath broken out, to the utter destruction of them,
who yet often would seeme, so feruent in seruing of God, after their fashion, that they would spare no cost, no not to sacrifice their own sonnes in the fire, let vs but consider of three or foure, that fell out amongst Gods owne people.
who yet often would seem, so fervent in serving of God, After their fashion, that they would spare no cost, no not to sacrifice their own Sons in the fire, let us but Consider of three or foure, that fell out among God's own people.
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and blind deuotion, as it should seeme, for ioy that it was come home, frō the Philistines, and to see whether all were safe therin, they looked into the Arke, contrary to the rule of the word Numb.
and blind devotion, as it should seem, for joy that it was come home, from the philistines, and to see whither all were safe therein, they looked into the Ark, contrary to the Rule of the word Numb.
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4. giuen in that behalfe? Notable likewise in shewe, was the occasion and in•ent, that Saul had, both in his offring burnt offring, in the absence of Samuel 1. Sā. 13. ver. 11. & in his & p•oples sparing the life of Agag,
4. given in that behalf? Notable likewise in show, was the occasion and in•ent, that Saul had, both in his offering burned offering, in the absence of Samuel 1. Sā. 13. ver. 11. & in his & p•oples sparing the life of Agag,
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and some of his cattel ca. 15. ver: 15. but yet, because in both these, he walked without direction and warrant from the word of the Lord, in both those places immediatly vpon his answere, we read, that he was told, he had done foolishly, & that the Lord was so angry with him therfore, that he should leese his kingdome.
and Some of his cattle circa 15. ver: 15. but yet, Because in both these, he walked without direction and warrant from the word of the Lord, in both those places immediately upon his answer, we read, that he was told, he had done foolishly, & that the Lord was so angry with him Therefore, that he should lose his Kingdom.
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But that which we read touching Dauids bringing home of ye Arke 2. Sa. 6. & 1. Chr. 13. and also 15. he being the mā he was, in my opinion, giues vs (how godly and wise soeuer we take our selues to be) most excellent warning to take heede how holy and good soeuer our intents be,
But that which we read touching David bringing home of the Ark 2. Sa. 6. & 1. Christ 13. and also 15. he being the man he was, in my opinion, gives us (how godly and wise soever we take our selves to be) most excellent warning to take heed how holy and good soever our intents be,
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For there it appeares, that the first time yt he went about it, he cōsulted not with this word which would haue told him, that it should haue beene brought home only on Leuites shoulders Num. 4. & therfore to his great discomfort, it fel out, that he seeking to bring it thē home, vpon a new cart, that Vzzah putting but his hand to hold it,
For there it appears, that the First time that he went about it, he consulted not with this word which would have told him, that it should have been brought home only on Levites shoulders Num. 4. & Therefore to his great discomfort, it fell out, that he seeking to bring it them home, upon a new cart, that Uzzah putting but his hand to hold it,
he was strokē by the lord with sodein death. 1. Ch. 13. v. 10. But the secōd time when he had learned to bring it home aright, he prospered in his enterprise,
he was stroken by the lord with sudden death. 1. Christ 13. v. 10. But the secōd time when he had learned to bring it home aright, he prospered in his enterprise,
thā when they walke either directly cōtrary, or quite beside ye direction of this word? Surely we must needs both say & thinke, that the further they either run or walke, the more they are out of the way.
than when they walk either directly contrary, or quite beside you direction of this word? Surely we must needs both say & think, that the further they either run or walk, the more they Are out of the Way.
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And yet this is not only the walking of Turks & Barbarians, but the common walking, wherein they most glorie that are of the superstitious synagogue of Rome (as if I might stande vppon that point, I could most easily shewe,) and therefore their glory in the end, will be their shame.
And yet this is not only the walking of Turks & Barbarians, but the Common walking, wherein they most glory that Are of the superstitious synagogue of Room (as if I might stand upon that point, I could most Easily show,) and Therefore their glory in the end, will be their shame.
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but by walking before him, by that him, vnderstanding euen God himself, forasmuch as it is euident, that by that kind of phrase, before him, it is still the fashiō of the scriptures,
but by walking before him, by that him, understanding even God himself, forasmuch as it is evident, that by that kind of phrase, before him, it is still the fashion of the Scriptures,
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we are to learne, that it is not inough to walke so before men, that they can spy no fault in our walking, (for so far came the hypocrite Mat. 22. in his walking, cōming vnto,
we Are to Learn, that it is not enough to walk so before men, that they can spy no fault in our walking, (for so Far Come the hypocrite Mathew 22. in his walking, coming unto,
and I will shewe thee my faith by my works, I am. 2. vers. 18. For we hold & teach, that it is no liuely faith, but a shadowe of faith, where good works accompany it not, with the same Apostle ver. 20. But then we hold likewise, that loue which is the fulfilling of the lawe, & compriseth within the compasse of it, al good works, can neuer be, vnles first there be a liuely faith,
and I will show thee my faith by my works, I am. 2. vers. 18. For we hold & teach, that it is no lively faith, but a shadow of faith, where good works accompany it not, with the same Apostle ver. 20. But then we hold likewise, that love which is the fulfilling of the law, & compriseth within the compass of it, all good works, can never be, unless First there be a lively faith,
and fully, soly & wholy, iustified, for hee is the author and finisher of our faith, Heb. 12. ver. 2. and there is no other nāe vnder heauē wherby cometh saluatiō but his.
and Fully, solely & wholly, justified, for he is the author and finisher of our faith, Hebrew 12. ver. 2. and there is no other name under heaven whereby comes salvation but his.
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Act. 4. vers. 12. & the other serue to other holy vses, as namely, to make our light so shine before men that they seeing thē may glorify our father which is in heauē, as Christ hath taught Ma• 5.16. & to make vs, known to be his disciples. Ioh. 13.35. and as Peter hath taught vs, to certify vs of our election and calling 2. Epist. cap. 1.10. To conclude therefore this generall description of the Prophet, of those whom he would comfort, let vs marke, that euery one that thus walketh before God, he meanes to comfort:
Act. 4. vers. 12. & the other serve to other holy uses, as namely, to make our Light so shine before men that they seeing them may Glorify our father which is in heaven, as christ hath taught Ma• 5.16. & to make us, known to be his Disciples. John 13.35. and as Peter hath taught us, to certify us of our election and calling 2. Epistle cap. 1.10. To conclude Therefore this general description of the Prophet, of those whom he would Comfort, let us mark, that every one that thus walks before God, he means to Comfort:
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and endeuoured himself, to that which was before, & followed hard to the marke, that so hee might attaine the price of the high calling of God in Christ Iesus, vsing a word that shews, y still the nearer he came to the race end, the more he bowed & enforced himselfe forwarde,
and endeavoured himself, to that which was before, & followed hard to the mark, that so he might attain the price of the high calling of God in christ Iesus, using a word that shows, y still the nearer he Come to the raze end, the more he bowed & Enforced himself forward,
Let vs therefore study euery one of vs, to approue our selues thus qualified whiles wee are in strength and liuing, that we may be found thus walking, sick, weake, and dying.
Let us Therefore study every one of us, to approve our selves thus qualified while we Are in strength and living, that we may be found thus walking, sick, weak, and dying.
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And there is smal likelihood (sure I am, it is not to be presumed on) that he that hath not begun thus to walk before he come to his death bed, will there begin,
And there is small likelihood (sure I am, it is not to be presumed on) that he that hath not begun thus to walk before he come to his death Bed, will there begin,
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For who is so simple, but he may easily conceiue, that it is most likely, that he that forgetteth both God & himselfe, lyuing, shal be despised of God dying.
For who is so simple, but he may Easily conceive, that it is most likely, that he that forgetteth both God & himself, living, shall be despised of God dying.
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And therefore the safest course is, whiles we haue wit and vnderstanding, and whiles we haue strength and vse of our sences, which oftentimes faile vs in extremity of sicknes, to labour to be such, as here he describes.
And Therefore the Safest course is, while we have wit and understanding, and while we have strength and use of our Senses, which oftentimes fail us in extremity of sickness, to labour to be such, as Here he describes.
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nor the strong man in his strength, nor the rich man in his riches, but let him that glorieth glorie in this, that he vnderstandeth and knoweth me, saith the Lorde,
nor the strong man in his strength, nor the rich man in his riches, but let him that Glorieth glory in this, that he understandeth and Knoweth me, Says the Lord,
which sentence, Christ wishes them to consider that seemed to bee offended at the mercy, hee shewed publicanes, Matthew. 9.13. And to doe iustice and iudgement.
which sentence, christ wishes them to Consider that seemed to be offended At the mercy, he showed Publicans, Matthew. 9.13. And to do Justice and judgement.
And yet Michah. Cap. 6. verse. 8, most not 〈 ◊ 〉 to commend these vertues vnto vs, saith, he hath shewed thee, O man, what the Lorde requireth of thee,
And yet Micah. Cap. 6. verse. 8, most not 〈 ◊ 〉 to commend these Virtues unto us, Says, he hath showed thee, Oh man, what the Lord requires of thee,
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And to this purpose it is worthely said of S. Iames, in my opinion, pure religion and vndefiled before God, is this, to visite the fatherles and widdowes in their aduersity (therein calling for mercy) & to keep himselfe vnspotted of the world, therein likewise calling for righteousnes and iustice. Cap. 1. vers. 27.
And to this purpose it is worthily said of S. James, in my opinion, pure Religion and undefiled before God, is this, to visit the fatherless and widow's in their adversity (therein calling for mercy) & to keep himself unspotted of the world, therein likewise calling for righteousness and Justice. Cap. 1. vers. 27.
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when they should rather haue done iustice, the one vpon Agag the King of the Amalekits, 1. Sam 15. and the other vpon Bennadad, the King of Aram, 1. Kings the 20. and therfore the one for his labour was sharpely reproued in the name of the Lord, by Samuell, and tolde that therefore his kingdome should be taken from him,
when they should rather have done Justice, the one upon Agag the King of the Amalekites, 1. Sam 15. and the other upon Bennadad, the King of Aram, 1. Kings the 20. and Therefore the one for his labour was sharply reproved in the name of the Lord, by Samuel, and told that Therefore his Kingdom should be taken from him,
& the other was met, & told likewise, by an other Prophet of the Lord, that because he had let that Bēnadad escape with his life, whom he had appointed to death,
& the other was met, & told likewise, by an other Prophet of the Lord, that Because he had let that Bēnadad escape with his life, whom he had appointed to death,
These exāples therfore considered, if a noble & valiant Captaine, hauing cōmissiō vnder his Prince, to gouerne & to defend a cōtry, see ye same enuaded by malicious forrein enimies, guided & assisted therin by treacherous,
These Examples Therefore considered, if a noble & valiant Captain, having commission under his Prince, to govern & to defend a country, see you same enuaded by malicious foreign enemies, guided & assisted therein by treacherous,
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& traiterous hōe borne wretches, & the Lord hauing deliuered thē vp into his hand, had he not need to take heede ye for lack of soūd iudgement, he shew not foolish pity vpon such, vppon whom iustice only indeed, is to be done? Who therefore can but commend this honorable Lord, both for his iudgmēt, iustice,
& traitorous home born wretches, & the Lord having Delivered them up into his hand, had he not need to take heed you for lack of found judgement, he show not foolish pity upon such, upon whom Justice only indeed, is to be done? Who Therefore can but commend this honourable Lord, both for his judgement, Justice,
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nor might leaue thē there behinde him to shift for themselus, nor yet lead them away with him captiue, without apparant shew, not only of further danger to the whole country,
nor might leave them there behind him to shift for themselves, nor yet led them away with him captive, without apparent show, not only of further danger to the Whole country,
though he were in that cuntrey but a short time, by experience we haue found, the Lorde so blessed his iudgement, both in his doing iustice vpon them that deserued no other,
though he were in that country but a short time, by experience we have found, the Lord so blessed his judgement, both in his doing Justice upon them that deserved no other,
The third lesson, that wee haue in the places before quoted, touching iustice and mercy, to learne Michah hath taught vs, who though he require, that we should doe iustly,
The third Lesson, that we have in the places before quoted, touching Justice and mercy, to Learn Micah hath taught us, who though he require, that we should do justly,
yt when our righteiousnes is compared with that it should be, that al our righteousnes is as filthy clouts, Cap. 64. vers. 6. that so still with Paul, our own righteousnes, which wee haue framed in the best māer we cā, to the law, we may indeed account of no force or valew to iustify vs before god, that as he saith, we may be found of him, not hauing our own righteousnes, which is of the lawe,
that when our righteiousnes is compared with that it should be, that all our righteousness is as filthy clouts, Cap. 64. vers. 6. that so still with Paul, our own righteousness, which we have framed in the best manner we can, to the law, we may indeed account of no force or value to justify us before god, that as he Says, we may be found of him, not having our own righteousness, which is of the law,
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Psalme, namely, 1 •0. ver. 30. 〈 ◊ 〉 saith if thou, O lord, streightly markest iniquities, who shal stand•• Solomon his son, most plainly faith, there is no man that sinneth not, 1. Kings. 8.46.
Psalm, namely, 1 •0. ver. 30. 〈 ◊ 〉 Says if thou, Oh lord, streightly markest iniquities, who shall stand•• Solomon his son, most plainly faith, there is no man that Sinneth not, 1. Kings. 8.46.
& therefore pro. 20. ver. 9. Eccle. 7.22. he saith againe, who can say, I haue made my heart c•eane, I am void of sin• Surely there is no mā in the earth, that doth good and sinneth not.
& Therefore Pro. 20. ver. 9. Eccle. 7.22. he Says again, who can say, I have made my heart c•eane, I am void of sin• Surely there is no man in the earth, that does good and Sinneth not.
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And if we doe but take a viewe of those that in the scriptures are most honoured with the titles of iust and righteous men, wee shall finde the same scriptures, tell vs of some sinnes, of the verie same men.
And if we do but take a view of those that in the Scriptures Are most honoured with the titles of just and righteous men, we shall find the same Scriptures, tell us of Some Sins, of the very same men.
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For who are more commended, in the olde testamēt, for such, then Noah, Abraham; Loth, Iob, Moyses and Aaron, Dauid, Asa, Iehosaphat, Ezechiah and Iosiah? And yet read we not Gen. 9. of Noahs drunkennes? Gen. 12. & 20. of Abrahams twice causing Sara to dissemble her being his wife, to the great peril of her chastity? and Genes. 19. that Loth was first made drunke by his daughters,
For who Are more commended, in the old Testament, for such, then Noah, Abraham; Loath, Job, Moses and Aaron, David, Asa, Jehoshaphat, Hezekiah and Josiah? And yet read we not Gen. 9. of Noahs Drunkenness? Gen. 12. & 20. of Abrahams twice causing Sarah to dissemble her being his wife, to the great peril of her chastity? and Genesis. 19. that Loath was First made drunk by his daughters,
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& then therin that he committed in incest with them both? And Mo••e• and Aaron both of them, at the waters of strife N•••. 20. ver. 12. are told by the Lord,
& then therein that he committed in Incest with them both? And Mo••e• and Aaron both of them, At the waters of strife N•••. 20. ver. 12. Are told by the Lord,
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And as for Dauid, it is not only wel known, that he grieuously fell, in adultery and murder, 2. Sam. 11. & in nūbring of the people, 2. Sam. 24. but also euen in the administring of iustice, in adiudging, through his too rash crediting the first and false information of treacherous and b••bing Sibah, to him, the landes of his innocent maister Mephiboseth:
And as for David, it is not only well known, that he grievously fell, in adultery and murder, 2. Sam. 11. & in numbering of the people, 2. Sam. 24. but also even in the administering of Justice, in adjudging, through his too rash crediting the First and false information of treacherous and b••bing Sibah, to him, the Lands of his innocent master Mephibosheth:
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And of Iehosaphat, it appeares, that he made affinity with wicked Ahab, and ioyned with him to helpe him in battell, 2. Chron. 18. for the which vpon his returne, he is sharpely rebuked by Iehu the son of Hanani, 2. Chron. 19. vers. 2. &c. And after the miraculous victorie that God had giuen Ezechiel against the army of Senacharib, it is recorded of him, that therefore, he rendred not the Lord thanks accordingly,
And of Jehoshaphat, it appears, that he made affinity with wicked Ahab, and joined with him to help him in battle, 2. Chronicles 18. for the which upon his return, he is sharply rebuked by Iehu the son of Hanani, 2. Chronicles 19. vers. 2. etc. And After the miraculous victory that God had given Ezechiel against the army of Senacharib, it is recorded of him, that Therefore, he rendered not the Lord thanks accordingly,
Finally touching Iosiah, his story sheweth, that he came to his death by fighting against Pharao Necho King of AEgypt at Megiddo, contrarie to the persuation (euen from the Lord,
Finally touching Josiah, his story shows, that he Come to his death by fighting against Pharaoh Necho King of Egypt At Megiddo, contrary to the persuasion (even from the Lord,
and that he walked in al the commandements and ordinances of the Lord, without reprofe Luk. 1. ver. 6. Yet after in the same Chapter verse 20. for his not beleuing the words of the Angel, touching his wiues bearing of Iohn Baptist, he is strooken dome, and so continued vntill the childe was borne.
and that he walked in all the Commandments and ordinances of the Lord, without reproof Luk. 1. ver. 6. Yet After in the same Chapter verse 20. for his not believing the words of the Angel, touching his wives bearing of John Baptist, he is strooken dome, and so continued until the child was born.
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and that at Antioch, a good while after Christs ascention, and therefore after the desc••••on of the holy ghost vpō him and his fellows, he behaued himselfe so, that Paul therfore openly rebuked him there and charged him, that he was to be blamed,
and that At Antioch, a good while After Christ Ascension, and Therefore After the desc••••on of the holy ghost upon him and his Fellows, he behaved himself so, that Paul Therefore openly rebuked him there and charged him, that he was to be blamed,
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insomuch, that other Iewes (as Paul reporteth it) dissembled likewise with him, & euen Barnabas, was brought into their dissimulation also Gal. 2. ve. 1. &c. Now Paul in the 7 to the Romanes ve. 10.20. &c. most plainly confesseth, of himselfe,
insomuch, that other Iewes (as Paul Reporteth it) dissembled likewise with him, & even Barnabas, was brought into their dissimulation also Gal. 2. ve. 1. etc. Now Paul in the 7 to the Romans we. 10.20. etc. most plainly Confesses, of himself,
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whē hee had striuen and laboured for the contrary to the vtmost be could, that he found a lawe in his members, rebelling against the law of his minde, which before he cald the sin that dwelt in him, whereby it came to passe, that sometimes hee did that hee would not,
when he had striven and laboured for the contrary to the utmost be could, that he found a law in his members, rebelling against the law of his mind, which before he called the since that dwelled in him, whereby it Come to pass, that sometime he did that he would not,
& saith, O wretched man that I am, who shal deliuer me, from this body of sin and death? and to the Co. ep. 2. Cap. 12. ve. 7. &c. he complaines of a pricke in his flesh, which he cals the messenger of Sathan, that did buffet him, whereof he could not bee rid,
& Says, Oh wretched man that I am, who shall deliver me, from this body of since and death? and to the Co. Epistle. 2. Cap. 12. ve. 7. etc. he complains of a prick in his Flesh, which he calls the Messenger of Sathan, that did buffet him, whereof he could not be rid,
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Very well therefore in my opinion was it said of Hierom in his epistle to Ctesiphon, against Pelagius, who vsed to obiect many of these examples to proue, that mē might be without sin,
Very well Therefore in my opinion was it said of Hieronymus in his epistle to Ctesiphon, against Pelagius, who used to Object many of these Examples to prove, that men might be without since,
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iusti appellantur non quod omni vitio careant, sed quod maiori parte vntutū commendentur, that is, they are called iust men, not that they were without all fault,
Justi appellantur non quod omni vitio careant, sed quod maiori parte vntutū commendentur, that is, they Are called just men, not that they were without all fault,
Notable truely, and wel worth the reading is this epistle of Hieroms, both to the confutation of the old & new Pelagians, that notwithstanding the plain euidence of al that I haue said, wil yet hold, that mē cā in this life haue in themselues a perfect and absolute righteousnes,
Notable truly, and well worth the reading is this epistle of Hieroms, both to the confutation of the old & new Pelagians, that notwithstanding the plain evidence of all that I have said, will yet hold, that men can in this life have in themselves a perfect and absolute righteousness,
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but also to be contrary to al experience, either past or to come, and directly to rob Christ of his speciall prerogatiue, which is, to be without sin.
but also to be contrary to all experience, either past or to come, and directly to rob christ of his special prerogative, which is, to be without since.
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and in the end concludes that, haec hominibus sola perfectio, si imperfectos se esse nouerint, this is mans only perfectiō to know himself to be imperfect.
and in the end concludes that, haec hominibus sola Perfection, si imperfectos se esse nouerint, this is men only perfection to know himself to be imperfect.
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But if it were a thing, that I might longer stād vpon, it were an easie matter to keepe you an whole houre, with golden sentences and argumentes, o•• of this father and the rest, most pregnant to this purpose.
But if it were a thing, that I might longer stand upon, it were an easy matter to keep you an Whole hour, with golden sentences and Arguments, o•• of this father and the rest, most pregnant to this purpose.
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And doubtles (though they that hold the contrary, wil not see it) in the great wisedome and prouidence of God, it is, that whiles we are here, we shoulde still, doe what we canne, finde our selues compassed with infirmities, and encombred with sin.
And doubtless (though they that hold the contrary, will not see it) in the great Wisdom and providence of God, it is, that while we Are Here, we should still, do what we can, find our selves compassed with infirmities, and encumbered with since.
Hereby also in the mean time we haue occasion, the better to shewe our faith, our patience and constant feruentnesse, in flying to God, for helpe and succour:
Hereby also in the mean time we have occasion, the better to show our faith, our patience and constant ferventness, in flying to God, for help and succour:
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lest he shoulde be exalted out of measure, through the aboundance of reuelations. 2. Cor. 12. ve. 7. Wherefore, as of the flesh of vipers, there is made,
lest he should be exalted out of measure, through the abundance of revelations. 2. Cor. 12. ve. 7. Wherefore, as of the Flesh of vipers, there is made,
that wee by this meanes, seeing the depth and daungerousnesse of our wounde the longer, may seeke and finde, in Christ Iesus, our onely soveraigne Chirurgian and Phisition in this case, a full, and perfect remedy.
that we by this means, seeing the depth and dangerousness of our wound the longer, may seek and find, in christ Iesus, our only sovereign Chirurgeon and physician in this case, a full, and perfect remedy.
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and the very Publican shal be rather iustified then hee, Luke. 18. vers. 10. &c. And therefore hee calleth onely for the heauy loaden and weary of that heauy loade, Mat 11.28,
and the very Publican shall be rather justified then he, Lycia. 18. vers. 10. etc. And Therefore he calls only for the heavy loaded and weary of that heavy load, Mathew 11.28,
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& vnderstoode, I dare & do confidently assure my self, that this noble person, whose body lieth here before vs, anone to bee buried, was such a one, both generallie and particulerly, as here the Prophet hath described:
& understood, I Dare & do confidently assure my self, that this noble person, whose body lies Here before us, anon to be buried, was such a one, both generally and particularly, as Here the Prophet hath described:
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Howsoeuer, for my owne part, hauing known him, these 14 or 15 yeares, & hauing had very neere & familiar acquaintāce with him, touching the state of his soule and minde, I am fullie of that mind, simply,
Howsoever, for my own part, having known him, these 14 or 15 Years, & having had very near & familiar acquaintance with him, touching the state of his soul and mind, I am Fully of that mind, simply,
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And therefore hauing learned, that thus to doe, he must haue his direction and light from the worde of God, conteyned in the Canonicall scriptuees, rightly vnderstoode, I must needs protest, that I neuer knewe mā of his place,
And Therefore having learned, that thus to do, he must have his direction and Light from the word of God, contained in the Canonical scriptuees, rightly understood, I must needs protest, that I never knew man of his place,
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but also twise or thrise a day he hath vsed along time most earnest & deuout inuocation of the name of God, priuatly betwixt God & himselfe (besides publike praiers also in his house, twise a day cōtinually) for grace to vnderstand the same, & to liue accordingly.
but also twice or thrice a day he hath used along time most earnest & devout invocation of the name of God, privately betwixt God & himself (beside public Prayers also in his house, twice a day continually) for grace to understand the same, & to live accordingly.
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In this time, that I haue known him, euen for loue to learning, I haue known him, to haue bin at three solēne Actes at Oxforde, and there alwaies to haue bin a most diligent hearer of al exercises, frō the beginning to the ending.
In this time, that I have known him, even for love to learning, I have known him, to have been At three solemn Acts At Oxford, and there always to have been a most diligent hearer of all exercises, from the beginning to the ending.
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And by these meanes it pleased God to blesse him, with knowledge and vnderstanding, that for his place (let no man be offended with my speech) no 〈 ◊ 〉 both for matters of the Church and common weale also, was better able and more carefull to speake, in time & place then he.
And by these means it pleased God to bless him, with knowledge and understanding, that for his place (let no man be offended with my speech) no 〈 ◊ 〉 both for matters of the Church and Common weal also, was better able and more careful to speak, in time & place then he.
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yet seeing mās weaknes and infirmity, as he did, and finding thereby, by searching his owne waies, what might or had any way failed in himselfe, walking in the best manner he could:
yet seeing men weakness and infirmity, as he did, and finding thereby, by searching his own ways, what might or had any Way failed in himself, walking in the best manner he could:
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therby he tooke occasion, when he had walked before God in righteousnes and mercifulnes, and in al other his good waies, to the vtmost of his power, to hūble himselfe before his God to answere the rest of Isaiahs description of those whom here he woulde cōfort.
thereby he took occasion, when he had walked before God in righteousness and mercifulness, and in all other his good ways, to the utmost of his power, to humble himself before his God to answer the rest of Isaiah's description of those whom Here he would Comfort.
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yet when he had to deale with God, either in sickenes or health, I neuer knew a man that in woordes and behauiour, would cary himselfe more submisly and reuerentlie,
yet when he had to deal with God, either in sickness or health, I never knew a man that in words and behaviour, would carry himself more submissly and reverently,
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her Maiesty hath lost of him a loyall, louing, and most faithfull and good subiect, the state hath lost of him a stout valiaunt and renoumed Captaine, reuerented of all the enemies thereof, forreyne, or domestical, for feare;
her Majesty hath lost of him a loyal, loving, and most faithful and good Subject, the state hath lost of him a stout valiant and renowned Captain, reverented of all the enemies thereof, foreign, or domestical, for Fear;
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And to cōclude, I for my own part, haue lost of him the honorablest & most louing and faithfull patrone, that euer poore minister of my condition lost.
And to conclude, I for my own part, have lost of him the honhonourablest & most loving and faithful patron, that ever poor minister of my condition lost.
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For though he were sicke, an 18. daies, and therein had many sharpe, long, and bitter fits, of his old disease the stone (as it was taken;) yet being with him from time to time,
For though he were sick, an 18. days, and therein had many sharp, long, and bitter fits, of his old disease the stone (as it was taken;) yet being with him from time to time,
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From the beginning of his sicknes, it seemeth that he had receiued in himselfe the sentence of death and therefore after neuer minded wordly thing, 〈 ◊ 〉 then needs must:
From the beginning of his sickness, it seems that he had received in himself the sentence of death and Therefore After never minded wordly thing, 〈 ◊ 〉 then needs must:
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Indeed to his eldest sonne, kneeling by his bed side, & crauing his blessing, (though then it was very painful for him to speak) he g••e it most Christianly thus, saying, my sonne heare;
Indeed to his eldest son, kneeling by his Bed side, & craving his blessing, (though then it was very painful for him to speak) he g••e it most Christianly thus, saying, my son hear;
And to others weep•ng about him, I remember well he said, with set countenaunce, and stated voice, (and I hope I shal I neuer forget it) weepe not for me,
And to Others weep•ng about him, I Remember well he said, with Set countenance, and stated voice, (and I hope I shall I never forget it) weep not for me,
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and yet shewing 〈 ◊ 〉 ye other alwaies that he had a chereful hope, frely & fully, to be saued for Iesus Christes sake a loue, through his worthines;
and yet showing 〈 ◊ 〉 you other always that he had a cheerful hope, freely & Fully, to be saved for Iesus Christ's sake a love, through his worthiness;
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whiles both they about him • the rest of the family below togither, were in powring forth their prayers to God for him, the 14 day of the last month of October, being the Lords day, he ended the day of rest,
while both they about him • the rest of the family below together, were in Pouring forth their Prayers to God for him, the 14 day of the last Monn of October, being the lords day, he ended the day of rest,
or Sabboth, in falling into such a sleepe and rest, that now for euery he shal keepe a perpetuall Sabb•th 〈 ◊ 〉 •e Lorde• •nd thus (wel beloued) yee haue hea•• both of the life,
or Sabbath, in falling into such a sleep and rest, that now for every he shall keep a perpetual Sabb•th 〈 ◊ 〉 •e Lorde• •nd thus (well Beloved) ye have hea•• both of the life,
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yet so far, and so much, as I trust, I going on, now lastly to lay before you the comfortes, that the Prophet hath here set downe for them, that he hath here described:
yet so Far, and so much, as I trust, I going on, now lastly to lay before you the comforts, that the Prophet hath Here Set down for them, that he hath Here described:
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Though the wicked ones in the woorlde liue in neuer such iollity and securitie, in all sinne and impiety, triumphing and hartening themselues the more in their course,
Though the wicked ones in the world live in never such jollity and security, in all sin and impiety, triumphing and heartening themselves the more in their course,
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because such is the state of those that walke before God in righteousnesse and mercifulnesse here sometimes, that they, through the vnkindenesse of the woorlde, can neither enioy any sound peace in minde,
Because such is the state of those that walk before God in righteousness and mercifulness Here sometime, that they, through the unkindness of the world, can neither enjoy any found peace in mind,
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yet indeede for all this, the Lorde loued them aliue, and of that loue of his, hath taken them away by death before the euill daie come, which he hath prepared for the destruction of the wicked and impenitent.
yet indeed for all this, the Lord loved them alive, and of that love of his, hath taken them away by death before the evil day come, which he hath prepared for the destruction of the wicked and impenitent.
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Let the words and circumstances of my text be wel scanned, and it wil euidently thereby appeare, that it was the Prophets meaning to minister & giue this comfort.
Let the words and Circumstances of my text be well scanned, and it will evidently thereby appear, that it was the prophets meaning to minister & give this Comfort.
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For though both immediatly before my text & after, & by the word perisheth, he plainly shews, that wh•n the righteous are pickt out from amōgst the wicked they conceiue no better of it,
For though both immediately before my text & After, & by the word Perishes, he plainly shows, that wh•n the righteous Are picked out from amongst the wicked they conceive no better of it,
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or with the doings & sayings of the other, the Prophet assureth the righteous & merciful mā that walketh before god, that he is taken hēce of loue, to exempt him frō euil.
or with the doings & sayings of the other, the Prophet assureth the righteous & merciful man that walks before god, that he is taken hence of love, to exempt him from evil.
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and so he did, as we read, Gen. 25.8. But Iosiah, that liued not long before this euell spoken of here bego•ne to breake in vppon the kingdome of Iudah, is a most not able example heereof.
and so he did, as we read, Gen. 25.8. But Josiah, that lived not long before this evil spoken of Here bego•ne to break in upon the Kingdom of Iudah, is a most not able Exampl hereof.
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and that so his eyes, should not see, the euill that God would bring vpon that place and people, 2. Chro. 34. Wherein doubtlesse, they could not but take comfort,
and that so his eyes, should not see, the evil that God would bring upon that place and people, 2. Chro 34. Wherein doubtless, they could not but take Comfort,
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For who would not be glad to flee out of ā old house before it fall about his eares? Who would not take comfort vpon the sea, seing a great storme comming, to get into some safe hauē first? Who being in a iourney,
For who would not be glad to flee out of and old house before it fallen about his ears? Who would not take Comfort upon the sea, sing a great storm coming, to get into Some safe Haven First? Who being in a journey,
Onely therfore thus are we to take it, that when in such had times as this was that Isaiah speaketh of, it pleaseth the Lord, thought thorough many tribulacions, liuing,
Only Therefore thus Are we to take it, that when in such had times as this was that Isaiah speaks of, it Pleases the Lord, Thought through many tribulations, living,
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and in the end also by great pa•••ying, to take many such a way, that then, howsoeuer the wicked conster this, that most certainly it is 〈 ◊ 〉, of the Lord, of singuler and special fauor toward• 〈 ◊ 〉,
and in the end also by great pa•••ying, to take many such a Way, that then, howsoever the wicked construe this, that most Certainly it is 〈 ◊ 〉, of the Lord, of singular and special favour toward• 〈 ◊ 〉,
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and to teach them, th•• notwithstanding, to refor•e their iudgementes, of the liues and deaths of such as I haue sufficiently shewed before in handling the Prophets complaineth but also it serueth as forciblye, to comforte and chea•e the Godly in the middest of all their tribulations living, and paynes and tormentes dying.
and to teach them, th•• notwithstanding, to refor•e their Judgments, of the lives and death's of such as I have sufficiently showed before in handling the prophets Complaineth but also it serveth as forcibly, to Comfort and chea•e the Godly in the midst of all their tribulations living, and pains and torments dying.
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And in the very sight of the woorlde, to the glorie of God, and the good example of others, they prooue but the ordinarie meanes to cause their faith, patience and constancie in cleauing fast to God, notwithstanding,
And in the very sighed of the world, to the glory of God, and the good Exampl of Others, they prove but the ordinary means to cause their faith, patience and constancy in cleaving fast to God, notwithstanding,
And Luk. 13. ver. the first, we read, that some told Christ, how Pilate had mingled the blood of certain Galileans, with the blood of their sacrifices:
And Luk. 13. ver. the First, we read, that Some told christ, how Pilate had mingled the blood of certain Galileans, with the blood of their Sacrifices:
but Christ perceiuing that in so doing they thought, th•• therfore they might iudge those Galileans, to the worse then of any of the rest, he tels them in so thinking they were deceiued:
but christ perceiving that in so doing they Thought, th•• Therefore they might judge those Galileans, to the Worse then of any of the rest, he tells them in so thinking they were deceived:
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& so likewise, if they should think that those 18, vpon whō the towre of Siloah fel, were greater sinners thē any that dwelt in Hierusalem, he shews them, they were in an error;
& so likewise, if they should think that those 18, upon whom the tower of Siloam fell, were greater Sinners them any that dwelled in Jerusalem, he shows them, they were in an error;
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But notable to this our purpose is it, to considers, that though, as we haue heard 2. Chr. 34. the Lord promised to take Iosiah hence in his fauour (and therefore we may be sure he did so) yt yet he came to his death be a wound taken at Megiddo, in a battle against, the Lordes liking taken in hande, against Pharao Necho king of Aegypt, as it is shewed in the next Chapter.
But notable to this our purpose is it, to considers, that though, as we have herd 2. Christ 34. the Lord promised to take Josiah hence in his favour (and Therefore we may be sure he did so) that yet he Come to his death be a wound taken At Megiddo, in a battle against, the lords liking taken in hand, against Pharaoh Necho King of Egypt, as it is showed in the next Chapter.
and that therefore men are not to iudge them, not loued or regarded of God streight, that haue painful & somwhat extraordinary meanes to bring them to their deaths.
and that Therefore men Are not to judge them, not loved or regarded of God straight, that have painful & somewhat extraordinary means to bring them to their death's.
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Wherefore seeing we are compassed, as the Apostle speaketh Heb. 12.1. &c. with so great a cloude of witnesses, in this case, let vs run with patience the race that is set before vs, looking vnto Iesus the authour & finisher of our faith, who as he there sheweth, hath run this race before vs. For seeing in him our head, we see that found true which we reade Act. 14.12. that by many tribulations we must enter into the kingdome of heauen, let not vs, that as members haue communion and vnion, wt him, thinke to get thither any other way.
Wherefore seeing we Are compassed, as the Apostle speaks Hebrew 12.1. etc. with so great a cloud of Witnesses, in this case, let us run with patience the raze that is Set before us, looking unto Iesus the author & finisher of our faith, who as he there shows, hath run this raze before us For seeing in him our head, we see that found true which we read Act. 14.12. that by many tribulations we must enter into the Kingdom of heaven, let not us, that as members have communion and Union, with him, think to get thither any other Way.
And yet let vs hold it, for all this, a most sound principle, that is set downe Psal. 116. vers. 15. that is, that precious in the sight of the Lord, is the death (alwaies) of his saints, let that therefore be effectually prouided for, that we liue and die the Lords, in being such, both liuing and dying as here Isaiah speaketh of,
And yet let us hold it, for all this, a most found principle, that is Set down Psalm 116. vers. 15. that is, that precious in the sighed of the Lord, is the death (always) of his Saints, let that Therefore be effectually provided for, that we live and die the lords, in being such, both living and dying as Here Isaiah speaks of,
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as it is noted 〈 ◊ 〉 the learned in that tongue, and as they make it euident by the vse of it in other places of the scripture, that is signifieth 〈 … 〉 take vp to 〈 ◊ 〉 away, but also to drawe backe againe, to receiue backe againe to one, to gather vp,
as it is noted 〈 ◊ 〉 the learned in that tongue, and as they make it evident by the use of it in other places of the scripture, that is signifies 〈 … 〉 take up to 〈 ◊ 〉 away, but also to draw back again, to receive back again to one, to gather up,
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to the great comfort of all such, both liuing, and dying, that howsoeuer the prophane Atheiste and Epicure, count death, to be, vltima linea rerum, the vtmost bound of all thinges,
to the great Comfort of all such, both living, and dying, that howsoever the profane Atheist and Epicure, count death, to be, Ultima linea rerum, the utmost bound of all things,
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and who would not make hast to better? And surely, the good remembrance of these two comforts, I am fully perswaded, did so mightily prevaile with this noble person, that they swallowed vp,
and who would not make haste to better? And surely, the good remembrance of these two comforts, I am Fully persuaded, did so mightily prevail with this noble person, that they swallowed up,
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that he was fully perswaded, that death should be an aduantage vnto him whatsoeuer should follow therupō to vs. And his oft & earnest praying to God, to take him hence in peace,
that he was Fully persuaded, that death should be an advantage unto him whatsoever should follow thereupon to us And his oft & earnest praying to God, to take him hence in peace,
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but as I haue shewed? and so a meanes to bring him, past all danger either of sin or ••eknes, to the city of the liuing God, the celestiall Hierusalem,
but as I have showed? and so a means to bring him, passed all danger either of since or ••eknes, to the City of the living God, the celestial Jerusalem,
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Wherfore, to our further cōfort concerning him, our selues, and all others, that shall liue and die such as here the Prophet speaks of, let vs now go on,
Wherefore, to our further Comfort Concerning him, our selves, and all Others, that shall live and die such as Here the Prophet speaks of, let us now go on,
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His words are touching such, as our interpreter hath rendred them, peace shall come, they shall rest in their beds, but in my opinion, better according to the originall, others translate, he shall (meaning the righteous) enter into peace, vppon peace,
His words Are touching such, as our interpreter hath rendered them, peace shall come, they shall rest in their Beds, but in my opinion, better according to the original, Others translate, he shall (meaning the righteous) enter into peace, upon peace,
And that the comfortes prepared for such, come immediately and presentlie vpon their death, the word NONLATINALPHABET vsed by the Angell sheweth Apoc. 14. v. 13. saying blessed are the dead, euen from the verie instant of their death, alwaies after (as that worde signifieth) that die in the Lorde,
And that the comforts prepared for such, come immediately and presently upon their death, the word used by the Angel shows Apocalypse 14. v. 13. saying blessed Are the dead, even from the very instant of their death, always After (as that word signifies) that die in the Lord,
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for they rest from their labours, and their workes (hee saieth not any bodies else) followe them. Which we see confirmed to be so, by that which we reade Luk. 16.22. of Lazarus his being caried, immediately vppon his death into Abrahams bosome.
for they rest from their labours, and their works (he Saith not any bodies Else) follow them. Which we see confirmed to be so, by that which we read Luk. 16.22. of Lazarus his being carried, immediately upon his death into Abrahams bosom.
vnles we might thinke that the spirite of GOD, that directed the Prophet to comfort such, could not tell howe to comfort them effectually and to the purpose;
unless we might think that the Spirit of GOD, that directed the Prophet to Comfort such, could not tell how to Comfort them effectually and to the purpose;
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And yet it is well known, both by scripture and comfortable experience, that GOD giues such both peace and rest, in some good sort and measure, whiles they are here.
And yet it is well known, both by scripture and comfortable experience, that GOD gives such both peace and rest, in Some good sort and measure, while they Are Here.
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Philip. 4. vers. 7. And who knowes not, that it is written, that God giueth his beloued sleepe or rest, Psalm. 127. vers. 2. And who of Gods children, the better to enable them, to serue the Lorde comfortably in their callinges, haue not founde these scriptures verified vppon them.
Philip. 4. vers. 7. And who knows not, that it is written, that God gives his Beloved sleep or rest, Psalm. 127. vers. 2. And who of God's children, the better to enable them, to serve the Lord comfortably in their callings, have not found these Scriptures verified upon them.
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for though I know, that this imports that their peace, is such, as that the angell from heauen might iustly in respect thereof, thenceforth immediately for euer pronounce the blessed, as we haue heard, Reuelations. 14. ver. 13. yea that it is such as is •••terable & vnconceiueable of mortal man;
for though I know, that this imports that their peace, is such, as that the angel from heaven might justly in respect thereof, thenceforth immediately for ever pronounce the blessed, as we have herd, Revelations. 14. ver. 13. yea that it is such as is •••terable & unconceivable of Mortal man;
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and that the very Saints in heauen wish & exspect that as we may learne Revelation. 6. vers. 10. for to teach vs so much, they that are there most safe vnder the shadow of their altar Christ, vpon whom whiles they liued, they offered all their spiritual sacrifices:
and that the very Saints in heaven wish & expect that as we may Learn Revelation. 6. vers. 10. for to teach us so much, they that Are there most safe under the shadow of their altar christ, upon whom while they lived, they offered all their spiritual Sacrifices:
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but, that that soule, that here hath faithfully serued the Lord in the body, must haue a desire there, once in Gods good time, to haue this body ioyned with it in the reward aswel as it was before, in taking the right course vnto it.
but, that that soul, that Here hath faithfully served the Lord in the body, must have a desire there, once in God's good time, to have this body joined with it in the reward aswell as it was before, in taking the right course unto it.
& to suffer in both as he did:) then doubties there cannot bee but sinne accesse of ioye and peace to the soules of the righteous, in the meane time departed.
& to suffer in both as he did:) then doubties there cannot be but sin access of joy and peace to the Souls of the righteous, in the mean time departed.
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By their beds, the Prophet vnderstands, the places where the Lord in his prouidence bestowes their bodies, whatsoeuer those places be, immediately vpon death, vntill the generall resurrection.
By their Beds, the Prophet understands, the places where the Lord in his providence bestows their bodies, whatsoever those places be, immediately upon death, until the general resurrection.
For we may not be so superstitious, though it bee meete that conuenient and decent order bee taken & kept for the buriall of the bodies of the dead (the better to nourish the hope of the resurrection) in some fitte place,
For we may not be so superstitious, though it be meet that convenient and decent order be taken & kept for the burial of the bodies of the dead (the better to nourish the hope of the resurrection) in Some fit place,
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so soone, wheresoeuer that be, and whatsoeuer afterwardes becomes of it, or bee done with it, be it throwen into the sea, deuoured of wilde beastes, burnt to ashes, buried or not buried;
so soon, wheresoever that be, and whatsoever afterwards becomes of it, or bee done with it, be it thrown into the sea, devoured of wild beasts, burned to Ashes, buried or not buried;
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it is so couched in the bed that God hath made for it, that there it is fallen into such a sounde sleepe and rest, that vnles God meane extraordinarily to shewe his power,
it is so couched in the Bed that God hath made for it, that there it is fallen into such a sound sleep and rest, that unless God mean extraordinarily to show his power,
as he did when Moyses and Elias appeared with Christ in the mount, when he was transfigured Mat. 17. or as when that was, that Matthewe writes of Chap. 27. that graues opened,
as he did when Moses and Elias appeared with christ in the mount, when he was transfigured Mathew 17. or as when that was, that Matthew writes of Chap. 27. that graves opened,
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and many of the bodies of the Saintes arose that slept, and went into the holie Citie and appeared vnto many, (which if hee please to doe to his they shall be sure to finde no disturbance therby) it shall more quietly then euer it did here, vpō any feather bed,
and many of the bodies of the Saints arose that slept, and went into the holy city and appeared unto many, (which if he please to do to his they shall be sure to find no disturbance thereby) it shall more quietly then ever it did Here, upon any feather Bed,
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for neuer so short a time take rest, vntill the last day, when the generall resurrection shall be 1. Thess. 4.15.16. For here, doe what we can, to make our beds soft, and to get rest;
for never so short a time take rest, until the last day, when the general resurrection shall be 1. Thess 4.15.16. For Here, do what we can, to make our Beds soft, and to get rest;
This the ancient Grecians had an eie vnto, in calling the ordinary places for the buriall of the dead NONLATINALPHABET, that is, sleeping and resting places.
This the ancient Greeks had an eye unto, in calling the ordinary places for the burial of the dead, that is, sleeping and resting places.
This speach therefore of the Prophet thus vnderstoode, is full of comfort and consolation. For it strengtheneth and nourisheth our hope of the resurrection.
This speech Therefore of the Prophet thus understood, is full of Comfort and consolation. For it strengtheneth and Nourishes our hope of the resurrection.
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How much more then, after this long, sound, and quiet sleepe, should we hope, and bee perswaded, that our bodies shall not onely rise againe, but also be woonderfullie altered.
How much more then, After this long, found, and quiet sleep, should we hope, and be persuaded, that our bodies shall not only rise again, but also be wonderfully altered.
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yea & which is more, that then our bodies, that slept in him, shal be made like vnto the glorious body of our Lord and Sauiour by his mighty power, whereby he is able to subdue al things vnto himselfe. Phil. 3.2.
yea & which is more, that then our bodies, that slept in him, shall be made like unto the glorious body of our Lord and Saviour by his mighty power, whereby he is able to subdue all things unto himself. Philip 3.2.
To grow therefore towardes a conclusion, this being the meaning of the Prophet (as I haue plainly shewed it was) by these his comfortes to teach vs thus much, concerning the deaths of the righteous, thereupon, all these thinges necessarily followe:
To grow Therefore towards a conclusion, this being the meaning of the Prophet (as I have plainly showed it was) by these his comforts to teach us thus much, Concerning the death's of the righteous, thereupon, all these things necessarily follow:
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except such as before I excepted, are either very illusions of Sathan himselfe, so offring himselfe to be seene, to breed erromous opiniōs touching ye dead;
except such as before I excepted, Are either very illusions of Sathan himself, so offering himself to be seen, to breed erromous opinions touching you dead;
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and I would indeed, but that I feare I haue beene too tedious already, open and confirme them further, to the full confutation both of all Atheists and Papists.
and I would indeed, but that I Fear I have been too tedious already, open and confirm them further, to the full confutation both of all Atheists and Papists.
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and I haue my selfe already in a sermon which I haue preached at the funerall of the late Right Honorable Lord of Bedford, which is in Print, sufficiently further vrged them, let it suffice nowe,
and I have my self already in a sermon which I have preached At the funeral of the late Right Honourable Lord of Bedford, which is in Print, sufficiently further urged them, let it suffice now,
an honorable sonne and heire, of whome we all haue iust cause to conceaue very good & great hope, that er long, the very liuely image of his father in him, to the comfort of all his fathers friends, will be reviued:
an honourable son and heir, of whom we all have just cause to conceive very good & great hope, that er long, the very lively image of his father in him, to the Comfort of all his Father's Friends, will be revived:
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and by the former we haue beene taught, that when in bad and vngodly times, most worthy men drop away apace, that it is a thing to be greeued at & complained of,
and by the former we have been taught, that when in bad and ungodly times, most worthy men drop away apace, that it is a thing to be grieved At & complained of,
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the consideration whereof, I hope, euen by the multitude of heauy countenāces, that I now behold, hath and will haue his due effect in many of vs to our good awakening and reformation, in this respect.
the consideration whereof, I hope, even by the multitude of heavy countenances, that I now behold, hath and will have his due Effect in many of us to our good awakening and Reformation, in this respect.
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And by the Prophets consolation, we haue learned, that his cōforts only appertaine to such, as so walke before God, in righteousnes and mercy, as we haue heard;
And by the prophets consolation, we have learned, that his comforts only appertain to such, as so walk before God, in righteousness and mercy, as we have herd;
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and takes them hence backe againe to himselfe, gathering thē vp and together from amongst the vngodly, which were not worthie of them, to ioyne them to the blessed company of the rest of his Saintes in heauen;
and Takes them hence back again to himself, gathering them up and together from among the ungodly, which were not worthy of them, to join them to the blessed company of the rest of his Saints in heaven;
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Whereunto the Lorde happely bring vs all, euen for sweete Iesus sake, to whom with the father and the Holy Ghost, three persons and one euerlasting God, be al honour, praise,
Whereunto the Lord happily bring us all, even for sweet Iesus sake, to whom with the father and the Holy Ghost, three Persons and one everlasting God, be all honour, praise,
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