THe Booke of Psalmes is a spirituall Librarie, whether the whole breadth of Scripture may be reduced for authority of the Scripture contained in this Book, we find it admitted into the Church,
THe Book of Psalms is a spiritual Library, whither the Whole breadth of Scripture may be reduced for Authority of the Scripture contained in this Book, we find it admitted into the Church,
whatsoeuer else we seeke for, our labour is but lost, but in seeking after God, we shall enioy the fulnesse of all true comfort to our soules, which only is in God;
whatsoever Else we seek for, our labour is but lost, but in seeking After God, we shall enjoy the fullness of all true Comfort to our Souls, which only is in God;
secondly, with diligence to regaine it: thirdly, with constant perseuerance till we haue found it. Oh, then let not the man endued with grace, plead ignorance in seeking God, but, first, lacrimabiliter, mournfully: secondly, diligenter, faithfully:
secondly, with diligence to regain it: Thirdly, with constant perseverance till we have found it. O, then let not the man endued with grace, plead ignorance in seeking God, but, First, lacrimabiliter, mournfully: secondly, diligently, faithfully:
The blessed Virgin Marie returning homewards from the Feast, and not finding him whom her soule loued (the child Iesus) went back again to Ierusalem, & sought him, saying, Ego & Pater tuus dolentes querebamus te:
The blessed Virgae Marry returning homeward from the Feast, and not finding him whom her soul loved (the child Iesus) went back again to Ierusalem, & sought him, saying, Ego & Pater Thy dolentes querebamus te:
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how in his Fathers House the hired Seruants had meat enough, and he was readie to perish for hunger, hee sought his Fathers loue againe, mournfully confessing,
how in his Father's House the hired Servants had meat enough, and he was ready to perish for hunger, he sought his Father's love again, mournfully confessing,
Take heed therefore, you that feast it with Nabal, braue it with Haman, and carouse it with Belshazzar, and reuell with Herod, not at all regarding to seeke the Lord,
Take heed Therefore, you that feast it with Nabal, brave it with Haman, and carouse it with Belshazzar, and revel with Herod, not At all regarding to seek the Lord,
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And as Dauid seeking the Lord, did seeke him with his whole heart, For you shall seeke mee with all your heart, and I will be found of you, saith the Lord.
And as David seeking the Lord, did seek him with his Whole heart, For you shall seek me with all your heart, and I will be found of you, Says the Lord.
But such is the madnesse of this rude age wherein we liue, and the blindnesse of worldly minded men, that they esteeme no labour too much, in seeking after worldly gaine, which cannot profit them:
But such is the madness of this rude age wherein we live, and the blindness of worldly minded men, that they esteem no labour too much, in seeking After worldly gain, which cannot profit them:
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and in seeking after the pleasures of this life, which may much annoy them, but will not step one foot towards Heauen, with an holy desire to seeke after God.
and in seeking After the pleasures of this life, which may much annoy them, but will not step one foot towards Heaven, with an holy desire to seek After God.
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The Apostle complained not without a cause, That all seeke their owne, and not the things of Iesus Christ, but if thou desirest to finde Heauen, seeke after God by Iesus Christ, who is gone thither before to prepare a place for you,
The Apostle complained not without a cause, That all seek their own, and not the things of Iesus christ, but if thou Desirest to find Heaven, seek After God by Iesus christ, who is gone thither before to prepare a place for you,
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So he that seeketh after God, and faileth in his intended course, before hee finde him, must needes bring losse and sorrow to his soule, and expect confusion for saluation.
So he that seeks After God, and Faileth in his intended course, before he find him, must needs bring loss and sorrow to his soul, and expect confusion for salvation.
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And hauing once begun to seeke after God, and to seeke those things which are aboue, where Christ sitteth at the right hand of God, why as though yee liued in the World, are yee burthened with traditions:
And having once begun to seek After God, and to seek those things which Are above, where christ Sitteth At the right hand of God, why as though ye lived in the World, Are ye burdened with traditions:
and all the fierie flames and torments of Hell, it would not sticke at the condition, being before with confidence perswaded, That he that hath begunne this good worke in him, will performe it vntill the Day of Iesus Christ.
and all the fiery flames and torments of Hell, it would not stick At the condition, being before with confidence persuaded, That he that hath begun this good work in him, will perform it until the Day of Iesus christ.
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and neuer giue ouer for any temptation, lest you fall away, for God is faithfull and will not suffer you to be tempted aboue that you bee able, but will euen giue the issue with the temptation, thus:
and never give over for any temptation, lest you fallen away, for God is faithful and will not suffer you to be tempted above that you be able, but will even give the issue with the temptation, thus:
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the lusts of our owne concupiscence led vs astray from God, so now in the time of grace, through the preaching of the Gospell, being led by the Spirit in the light of faith, wee make haste to returne and seeke after God in whom alone we may find true rest vnto our soules (debito tempore;) in a conuenient time.
the Lustiest of our own concupiscence led us astray from God, so now in the time of grace, through the preaching of the Gospel, being led by the Spirit in the Light of faith, we make haste to return and seek After God in whom alone we may find true rest unto our Souls (Debito tempore;) in a convenient time.
while it is day, Nicodemus, though hee was a Ruler of the Iewes, and a Teacher in Israel, hath this Record left in Scripture against him, that hee came to Iesus by night.
while it is day, Nicodemus, though he was a Ruler of the Iewes, and a Teacher in Israel, hath this Record left in Scripture against him, that he Come to Iesus by night.
For who shall giue thee thankes in the pit? therefore holy Dauid, longing for the God of his saluation deferres no time, But flyeth to the Lord before the morning watch, and promiseth early to seeke after God:
For who shall give thee thanks in the pit? Therefore holy David, longing for the God of his salvation defers no time, But flies to the Lord before the morning watch, and promises early to seek After God:
Verily, the children of this World are wise in their generation, obseruing dayes, and moneths, and yeeres, and times, and shall the sonnes of men harden their hearts;
Verily, the children of this World Are wise in their generation, observing days, and months, and Years, and times, and shall the Sons of men harden their hearts;
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It is anexcellent example to vs, in obseruing the fittest time to seeke God, if wee consider the complaint of the Spouse in the Cantic. saying, It is the voyce of my Beloued that knocketh, saying, open to me, my Sister, my Loue, my Doue, my Vndefiled,
It is anexcellent Exampl to us, in observing the Fittest time to seek God, if we Consider the complaint of the Spouse in the Cantic. saying, It is the voice of my beloved that knocketh, saying, open to me, my Sister, my Love, my Dove, my Undefiled,
for my head is full of dew, and my lockes with the drops of the night (all blessings and happinesse are now to bee receiued at the hands of God) whilest hee is present.
for my head is full of due, and my locks with the drops of the night (all blessings and happiness Are now to be received At the hands of God) whilst he is present.
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most mightie, all power belongeth vnto God, he will defend vs stoutly, If the Lord be on my side, I will not feare what man can doe vnto me, most wise,
most mighty, all power belongeth unto God, he will defend us stoutly, If the Lord be on my side, I will not Fear what man can do unto me, most wise,
because you haue followed me in the Regeneration, You shall sit vpon twelue Thrones, and iudge the twelue Tribes of Israel, as a stone cast vp, rests not but in the center:
Because you have followed me in the Regeneration, You shall fit upon twelue Thrones, and judge the twelue Tribes of Israel, as a stone cast up, rests not but in the centre:
Art thou opprest with pouertie, cast all your care on him, for he careth for you? The Earth is the Lords (which if he giues thee not, he hath reserued Heauen for thee) a happie exchang! Art thou grieued with disgraces;
Art thou oppressed with poverty, cast all your care on him, for he Careth for you? The Earth is the lords (which if he gives thee not, he hath reserved Heaven for thee) a happy exchange! Art thou grieved with disgraces;
the rebukes of the foolish, the scorne of the wealthy, and the disdaine of the proud, hee brings thee glorie for thy shame? Therefore open the gates, O ye righteous,
the rebukes of the foolish, the scorn of the wealthy, and the disdain of the proud, he brings thee glory for thy shame? Therefore open the gates, Oh you righteous,
and will deny thee nothing whilest he is present, (Nunc vacatur Deus negotijs nostris.) Now God hath taken time to heare our complaints, to plead with man,
and will deny thee nothing whilst he is present, (Nunc vacatur Deus negotijs nostris.) Now God hath taken time to hear our complaints, to plead with man,
and yee beginne to stand without, and to knocke at the doore, saying, Lord, open vnto vs, hee shall tell you, I know you not, whence yee are, Depart yee workers of iniquitie, there shall be weeping and gnashing of teeth:
and ye begin to stand without, and to knock At the door, saying, Lord, open unto us, he shall tell you, I know you not, whence ye Are, Depart ye workers of iniquity, there shall be weeping and gnashing of teeth:
and surely great is the mercie of God in exspecting our conuersion, for he would not beare with the Angels but cast them downe from Heauen suddenly like Lightning,
and surely great is the mercy of God in expecting our conversion, for he would not bear with the Angels but cast them down from Heaven suddenly like Lightning,
but he that will not bee conuerted, and because sentence is not speedily executed against euery euill worke, doth fully set his heart in them to doe euill, shall surely suffer the greater Iudgement.
but he that will not be converted, and Because sentence is not speedily executed against every evil work, does Fully Set his heart in them to do evil, shall surely suffer the greater Judgement.
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(Nam quos hic diu longanimiter portat, Illos Deus grauius damnat) The longer God forbeareth a sinner, the more grieuous shall his punishment be at last,
(Nam quos hic Diu longanimiter Portat, Illos Deus Gravius damnat) The longer God forbeareth a sinner, the more grievous shall his punishment be At last,
as in the examples of Pharaoh, Sodome, the olde World, and the Iewes. Now cryes Iohn the Baptist, Make straight the way of the Lord, this is the time of mercie.
as in the Examples of Pharaoh, Sodom, the old World, and the Iewes. Now cries John the Baptist, Make straight the Way of the Lord, this is the time of mercy.
Those whom Christ hereafter (if they continue in sinne) will punish with confusion (if they repent) hee receiueth them here with mercie, to the end, hereafter, to crowne them for euer with glorie,
Those whom christ hereafter (if they continue in sin) will Punish with confusion (if they Repent) he receiveth them Here with mercy, to the end, hereafter, to crown them for ever with glory,
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The prodigall confessing, the Disciple denying, and the Thiefe of the Crosse conuerting, Lord, teach vs so to number our dayes, that wee may apply our hearts vnto wisdome,
The prodigal confessing, the Disciple denying, and the Thief of the Cross converting, Lord, teach us so to number our days, that we may apply our hearts unto Wisdom,
and turne to thee in time, while the day of our life shall last, and while thou art present, in thy fauour towards vs. And whiles thou art a mercifull God vnto vs,
and turn to thee in time, while the day of our life shall last, and while thou art present, in thy favour towards us And while thou art a merciful God unto us,
Now you haue bin instructed in the manner how to seeke God, and the time when, It followeth necessarily, you should learne the place where to seeke God, which is the third circumstance of our first obseruation, seeke him in (debito loco) in the right place, God is not in the strong wind of pleasure and delight, that makes so many swell in vanitie:
Now you have been instructed in the manner how to seek God, and the time when, It follows necessarily, you should Learn the place where to seek God, which is the third circumstance of our First observation, seek him in (Debito loco) in the right place, God is not in the strong wind of pleasure and delight, that makes so many swell in vanity:
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Inquire there and thou shalt finde him (In praecepio humilitatis pauperibus) In the Manger of Humilitie, presenting himselfe to the poore (In deserto contemplationis vigilantibus) In the Wildernesse of Contemplation, declaring glad tydings to the watchfull (In Templo exorationis disputantibus) In his holy House the Temple of Prayer, speaking peace to his people, that call vpon his Name, there and no where else canst thou find him, who desires to seeke else-where, must goe out of the World.
Inquire there and thou shalt find him (In praecepio humilitatis pauperibus) In the Manger of Humility, presenting himself to the poor (In Deserto contemplationis vigilantibus) In the Wilderness of Contemplation, declaring glad tidings to the watchful (In Templo exorationis disputantibus) In his holy House the Temple of Prayer, speaking peace to his people, that call upon his Name, there and no where Else Canst thou find him, who Desires to seek elsewhere, must go out of the World.
First, if you will seeke him in the right place, you shal find him (In praecepio humilitatis pauperibus) You shall finde the Babe swadled, and layd in a Manger.
First, if you will seek him in the right place, you shall find him (In praecepio humilitatis pauperibus) You shall find the Babe swaddled, and laid in a Manger.
And thus saith the holy One, I dwelt in the high and holy place with him also that is of an humble and contrite spirit, to receiue the spirit of the humble,
And thus Says the holy One, I dwelled in the high and holy place with him also that is of an humble and contrite Spirit, to receive the Spirit of the humble,
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All the Saints of God wandred vp and downe, In Sheepes skinnes and Goat skinnes, destitute, afflicted, and tormented, whom the World was not worthy of:
All the Saints of God wandered up and down, In Sheep skins and Goat skins, destitute, afflicted, and tormented, whom the World was not worthy of:
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and the Kingdome of God, and the Righteousnesse thereof, and all these things shall bee cast vpon you. (so farre as they shall be necessarie and profitable for you.) Thy Sauiour Christ, despise the World, our fore-fathers in Christ,
and the Kingdom of God, and the Righteousness thereof, and all these things shall be cast upon you. (so Far as they shall be necessary and profitable for you.) Thy Saviour christ, despise the World, our Forefathers in christ,
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Secondly, seeke him (debito loco) in the right place, seeke him in (in deserto contemplationis) in the Desert of Contemplation, all you that wayte in patience while the Lord shall come in power to deliuer you out of all your feare;
Secondly, seek him (Debito loco) in the right place, seek him in (in Deserto contemplationis) in the Desert of Contemplation, all you that wait in patience while the Lord shall come in power to deliver you out of all your Fear;
behold, I will allure her, and bring her into the Wildernesse, and speake friendly to her (in solitudine gratia conseruatur) in desart places and solitarie, a man is made more apt for Prayer:
behold, I will allure her, and bring her into the Wilderness, and speak friendly to her (in solitudine Gratia conseruatur) in desert places and solitary, a man is made more apt for Prayer:
And it is certaine (qui iunguntur in peccato, ne seperantur in poena) they that ioyne together in the same sinne, shall not be separated from the same punishment.
And it is certain (qui iunguntur in Peccato, ne seperantur in poena) they that join together in the same sin, shall not be separated from the same punishment.
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Leaue therefore publike companie, yea, leaue thy priuate family, and receiue the blessing of his loue alone, (heare what hee saith) Come, my well beloued, let vs goe forth into the field, let vs get vp early to see if the Vine flourish,
Leave Therefore public company, yea, leave thy private family, and receive the blessing of his love alone, (hear what he Says) Come, my well Beloved, let us go forth into the field, let us get up early to see if the Vine flourish,
Iacob was comforted by the Angels in the Wildernesse, as he fled from his Brother Esau. Moses was instructed by the Angell of God in the flaming Bush in the Wildernesse, what hee should doe to deliuer Gods people out of bondage.
Iacob was comforted by the Angels in the Wilderness, as he fled from his Brother Esau Moses was instructed by the Angel of God in the flaming Bush in the Wilderness, what he should do to deliver God's people out of bondage.
so the man that spreads his heart to entertayne the World cannot keepe innocencie to the end, whereby it often falls out that God loseth his due, which is their heart,
so the man that spreads his heart to entertain the World cannot keep innocence to the end, whereby it often falls out that God loses his due, which is their heart,
as in the example of Ananias and Saphira. Againe (In solitudine scandalum malignorum euitatur) In desart and solitarie places wee escape the poyson of slanderous tongues,
as in the Exampl of Ananias and Sapphira. Again (In solitudine scandalum malignorum euitatur) In desert and solitary places we escape the poison of slanderous tongues,
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also in desart and solitarie places, the heart is inflamed with good desires, therefore Iudith built her Oratorie in the top of her house, that the priuatenesse of the place might increase the zeale of her affection:
also in desert and solitary places, the heart is inflamed with good Desires, Therefore Iudith built her Oratory in the top of her house, that the privateness of the place might increase the zeal of her affection:
when they shall finde none to rescue them, thus by priuate conference, (Confession and Absolution) betweene their soules and God, let them seeke out of desart places,
when they shall find none to rescue them, thus by private conference, (Confessi and Absolution) between their Souls and God, let them seek out of desert places,
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Thirdly, wouldst thou know where to seeke God (debito loco) come to the Temple, where the lips of the wise preserue knowledge, they shal counsaile thee (in templo exorationis) in the Temple of Prayer, God standeth alwayes readie to heare all those that call vpon his Name,
Thirdly, Wouldst thou know where to seek God (Debito loco) come to the Temple, where the lips of the wise preserve knowledge, they shall counsel thee (in templo exorationis) in the Temple of Prayer, God Stands always ready to hear all those that call upon his Name,
or speake pleasing things, and spare to tell the house of Iudah their transgressions, and the house of Israel their sinnes, that they might forsake their wicked wayes and turne againe vnto the Lord and liue.
or speak pleasing things, and spare to tell the house of Iudah their transgressions, and the house of Israel their Sins, that they might forsake their wicked ways and turn again unto the Lord and live.
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dealing with the Lmbassadours of the Lord, as the Princes of the children of Ammon dealt with the Messengers of Dauid, who shared of the halfe of their beard, and cut off their Garments in the middell,
dealing with the Lmbassadours of the Lord, as the Princes of the children of Ammon dealt with the Messengers of David, who shared of the half of their beard, and Cut off their Garments in the middle,
But the Lord will one day come against them as he came against Antiochus that sought to destroy the Temple of God, he did it not, but while he thought to doe it (marke that) the Lord plagued him with a Disease in his bowels, inuisible,
But the Lord will one day come against them as he Come against Antiochus that sought to destroy the Temple of God, he did it not, but while he Thought to do it (mark that) the Lord plagued him with a Disease in his bowels, invisible,
First, for vs Ministers, for hee that desireth the office of a Bishop must be apt to teach, being sufficiently instructed to conuince Heresie, to exhort vnto Godlinesse,
First, for us Ministers, for he that Desires the office of a Bishop must be apt to teach, being sufficiently instructed to convince Heresy, to exhort unto Godliness,
Secondly, here is a good Lesson for you to learne, that come to the Temple and House of God, to bee made partakers of his holy Word, come not hither, to heare the Preacher,
Secondly, Here is a good lesson for you to Learn, that come to the Temple and House of God, to be made partakers of his holy Word, come not hither, to hear the Preacher,
And know that all wee that haue our errand from Heauen, and are called of God as Aaron was, haue knowledge ioyned with authoritie sufficient, without feare of them that haue authoritie to kill the bodie,
And know that all we that have our errand from Heaven, and Are called of God as Aaron was, have knowledge joined with Authority sufficient, without Fear of them that have Authority to kill the body,
if we be not bettered by these holy Councels, its a sure token, that we haue not yet sought after God (debito modo) as we ought, with our whole heart, mournfully by Repentance;
if we be not bettered by these holy Counsels, its a sure token, that we have not yet sought After God (Debito modo) as we ought, with our Whole heart, mournfully by Repentance;
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Its also an infallible token of our irregular life, carelesse of our small time of abode, in that we will not seeke him (debito tempore) while it is day watchfully:
Its also an infallible token of our irregular life, careless of our small time of Abided, in that we will not seek him (Debito tempore) while it is day watchfully:
In his Temple reuerently to obey our spirituall Teachers, and not to resist the authoritie of their Doctrine nor to make difference of the holy Word of God,
In his Temple reverently to obey our spiritual Teachers, and not to resist the Authority of their Doctrine nor to make difference of the holy Word of God,
Here indeed is the true gaines of seeking after God, for so saith my Text, (your soule shall liue) In the handling whereof, these are the chiefe points wherein to insist:
Here indeed is the true gains of seeking After God, for so Says my Text, (your soul shall live) In the handling whereof, these Are the chief points wherein to insist:
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first, the dignitie conceiued in the Word (soule:) secondly, the qualitie in the Word (your:) thirdly, the vtilitie and comfort of the soule, in these words (shall liue.)
First, the dignity conceived in the Word (soul:) secondly, the quality in the Word (your:) Thirdly, the utility and Comfort of the soul, in these words (shall live.)
First, the dignitie of the soule fitly mentioned in the verie Word it selfe (soule) shall more plainly bee conceiued in the consideration of these three circumstances:
First, the dignity of the soul fitly mentioned in the very Word it self (soul) shall more plainly be conceived in the consideration of these three Circumstances:
And Augustine reasoning about the soule, saith thus (Anima est incorporea substantia regens corpus, sicut enim in Deo vna est essentia, & tres distinctae personae:
And Augustine reasoning about the soul, Says thus (Anima est incorporea Substance regens corpus, sicut enim in God Una est Essentia, & tres distinctae personae:
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and may bee imployed about euery thing, but cannot bee satisfied with any thing, for it being made capeable of God, whatsoeuer is lesse then God, is vnable to fill it.
and may be employed about every thing, but cannot be satisfied with any thing, for it being made capable of God, whatsoever is less then God, is unable to fill it.
O noble Creature, thou soule, which art only ordayned for the fruition and vision of God, O my soule that art formed in the Image of God, betrothed by faith,
Oh noble Creature, thou soul, which art only ordained for the fruition and vision of God, Oh my soul that art formed in the Image of God, betrothed by faith,
But alas, for the stiffe-necked, hard-hearted Sinner, what shall become of thee, why doe you so neglect the saluation of your soules which are immortall.
But alas, for the Stiffnecked, hardhearted Sinner, what shall become of thee, why do you so neglect the salvation of your Souls which Are immortal.
that only Man remaining Lord ouer all thy Workes, should himselfe remayne only thine, and which is more, all outward things are created & ordayned for the bodie,
that only Man remaining Lord over all thy Works, should himself remain only thine, and which is more, all outward things Are created & ordained for the body,
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but the bodie it selfe is subiect to the soule, and the soule it selfe is subiect vnto thee, that it might only serue thee, only loue thee, and only possesse thee alone.
but the body it self is Subject to the soul, and the soul it self is Subject unto thee, that it might only serve thee, only love thee, and only possess thee alone.
yea, euen a violent death, with cheerfulnesse embracing such a sentence? O blessed Iesus, why diddest thou suffer three and thirtie yeeres together, hunger, thirst, labour, sweat, deepe wounds,
yea, even a violent death, with cheerfulness embracing such a sentence? O blessed Iesus, why didst thou suffer three and thirtie Years together, hunger, thirst, labour, sweat, deep wounds,
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and finally death it selfe, they answere all aloude, it was for the soule? therefore it is manifest the soule is more precious then all the other things of the world:
and finally death it self, they answer all aloud, it was for the soul? Therefore it is manifest the soul is more precious then all the other things of the world:
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our bodies, our riches, our cattell, our garments are curiously deckt and prouided for, but alas, few men haue any respect at all vnto their soules, O vnhappie wretched men,
our bodies, our riches, our cattle, our garments Are curiously decked and provided for, but alas, few men have any respect At all unto their Souls, Oh unhappy wretched men,
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but one thing only is necessarie, O then, beloued in the Lord, let vs louingly care for this one thing (our soule) in the faithfull preseruation whereof consisteth all things else that pertaine to mans eternall happinesse, which God giue vs grace truly to performe for euer more, Amen.
but one thing only is necessary, Oh then, Beloved in the Lord, let us lovingly care for this one thing (our soul) in the faithful preservation whereof Consisteth all things Else that pertain to men Eternal happiness, which God give us grace truly to perform for ever more, Amen.
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The third circumstance to be considered, whereby to know the dignitie of the soule, is by the habitation being capeable of such a glorious Tenant as the Holy Ghost for God hath created the soule to no other end but for himselfe, which is to be his habitation,
The third circumstance to be considered, whereby to know the dignity of the soul, is by the habitation being capable of such a glorious Tenant as the Holy Ghost for God hath created the soul to no other end but for himself, which is to be his habitation,
and that the Spirit of God dwelleth in you (if you bee the holy seate of God) thither our Sauiour comming to keepe perpetuall Holidayes, hath ordayned all things necessarie for the honour of his entertaynment.
and that the Spirit of God dwells in you (if you be the holy seat of God) thither our Saviour coming to keep perpetual Holidays, hath ordained all things necessary for the honour of his entertainment.
as an acceptable Sacrifice vnto God, and bringing downe the Royall Present of Gods holy Gifts into the soule, still stirring vp the soule to all good workes,
as an acceptable Sacrifice unto God, and bringing down the Royal Present of God's holy Gifts into the soul, still stirring up the soul to all good works,
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this Royal prerogatiue of the soule, to entertayne God as a Ghest, truely describes the dignitie of the same, which all this while is attended with an Armie of heauenly Souldiers.
this Royal prerogative of the soul, to entertain God as a Guessed, truly describes the dignity of the same, which all this while is attended with an Army of heavenly Soldiers.
and giues them the Bread of Life to feed vpon, euen by breaking his owne precious Bodie vnto them, the effect of bread is to preserue life, and to strenghten mans heart:
and gives them the Bred of Life to feed upon, even by breaking his own precious Body unto them, the Effect of bred is to preserve life, and to strenghten men heart:
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For, whereas Man by nature and sinne is made barren of all Grace, yet being bathed and washed in the euer-streaming Fountaine of Christs Bloud by Repentance,
For, whereas Man by nature and sin is made barren of all Grace, yet being bathed and washed in the ever-streaming Fountain of Christ Blood by Repentance,
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and renewed by the Grace that is brought vnto her through our Lord Iesus Christ. She is made fruitfull in euery good worke, and to walke acceptably before God.
and renewed by the Grace that is brought unto her through our Lord Iesus christ. She is made fruitful in every good work, and to walk acceptably before God.
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In the second place we are to consider the qualitie of the soule, which may bee vnderstood in the three powers of the soule, which I told you of before,
In the second place we Are to Consider the quality of the soul, which may be understood in the three Powers of the soul, which I told you of before,
Thirdly, (Constantiam nutrit) it nourisheth our Constancie, who were else vtterly vnable to fight that great and tedious battaile betweene vs & our spirituall enemies.
Thirdly, (Constantiam Nourish) it Nourishes our Constancy, who were Else utterly unable to fight that great and tedious battle between us & our spiritual enemies.
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First, (Intelligendo praeterita, bona Animae Sapientiae) Wisedome is the treasure of the soule, a good man knoweth all things which God hath made to be knowne, aswell those things of the World which are past,
First, (Intelligendo Things past, Bona Spirits Sapientiae) Wisdom is the treasure of the soul, a good man Knoweth all things which God hath made to be known, aswell those things of the World which Are past,
as the things that are to come, euen the inuisible things of God, that is, his eternall Power and Godhead, are seene by the Creation of the World, being considered in the Creatures his Workes:
as the things that Are to come, even the invisible things of God, that is, his Eternal Power and Godhead, Are seen by the Creation of the World, being considered in the Creatures his Works:
therefore she chuseth rather to prouide for the Life to come which is immortall, then to regard at all this life which is so transitorie, this makes vs to worship God,
Therefore she chooseth rather to provide for the Life to come which is immortal, then to regard At all this life which is so transitory, this makes us to worship God,
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this knowledge and vnderstanding, is the true difference betweene Man and Beast, and therefore wee reade of Pauls complaint, that he had fought with Beasts at Ephesus, after the manner of men, that is, beastly men, carnally minding earthly things,
this knowledge and understanding, is the true difference between Man and Beast, and Therefore we read of Paul's complaint, that he had fought with Beasts At Ephesus, After the manner of men, that is, beastly men, carnally minding earthly things,
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but see nothing concerning the mysteries of Heauen, but it is the soule doth teach vs to vnderstand wisedome secretly, O giue mee vnderstanding and I shall liue.
but see nothing Concerning the Mysteres of Heaven, but it is the soul does teach us to understand Wisdom secretly, Oh give me understanding and I shall live.
Righteousnesse is nothing else but not to sinne (Iustus quod contra Iustitiam fecit per lachrimas punit) A iust man punisheth that sinne with teares, which hee hath committed by frailtie.
Righteousness is nothing Else but not to sin (Justus quod contra Iustitiam fecit per Tears punit) A just man Punisheth that sin with tears, which he hath committed by frailty.
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This Iudgement can no waies bee so truely performed, as by the helpe of the memorie in our soules, one of the powers of the soule, that keepes the whole course of our life in the comlinesse of good order.
This Judgement can no ways be so truly performed, as by the help of the memory in our Souls, one of the Powers of the soul, that keeps the Whole course of our life in the comeliness of good order.
and comfortably to expect all succeeding graces and offered blessings, which God hath assured to them that obediently serue him, who would not expect the reward promised, (yea though he be a sinner) seeing God is mercifull:
and comfortably to expect all succeeding graces and offered blessings, which God hath assured to them that obediently serve him, who would not expect the reward promised, (yea though he be a sinner) seeing God is merciful:
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for I will yet giue him thanks which is the helpe of my countenance and my God. Three things doe moue the soule in willingnesse, to waite for the blessings of Gods reward.
for I will yet give him thanks which is the help of my countenance and my God. Three things do move the soul in willingness, to wait for the blessings of God's reward.
We haue Gods Word and Sacraments, and Christ himselfe hath laid downe his life for vs (cum opus proficit praemij fiducia crescit) when the worke is finished, the expectation of the reward encreaseth:
We have God's Word and Sacraments, and christ himself hath laid down his life for us (cum opus proficit praemij Fiducia crescit) when the work is finished, the expectation of the reward increases:
Thus, behold, wisedome is infused into man by the powers of the soule, and this is the first qualitie to be obserued in the soule (sapientiam docet) it teacheth vs wisedome.
Thus, behold, Wisdom is infused into man by the Powers of the soul, and this is the First quality to be observed in the soul (sapientiam docet) it Teaches us Wisdom.
and hath not lift vp his minde vnto vanitic, nor sworne to deceiue his Neighbour, hee shall receiue the blessing of the Lord and righteousnesse from the God of his saluation:
and hath not lift up his mind unto vanitic, nor sworn to deceive his Neighbour, he shall receive the blessing of the Lord and righteousness from the God of his salvation:
And what part of man can performe this, but the soule? the soule and spirit only keeps the heart from euill thoughts, the mouth from corrupt communication, the hands from hatefull works,
And what part of man can perform this, but the soul? the soul and Spirit only keeps the heart from evil thoughts, the Mouth from corrupt communication, the hands from hateful works,
keepe your hearts cleane that would receiue the graces of God, for God will not send downe his grace to enter into that heart that is accustomed to sinne.
keep your hearts clean that would receive the graces of God, for God will not send down his grace to enter into that heart that is accustomed to sin.
therefore when God willed Ierusalem to wash her heart from wickednesse that she might be saued (he concluded) how long shall euill thoughts remaine within you:
Therefore when God willed Ierusalem to wash her heart from wickedness that she might be saved (he concluded) how long shall evil thoughts remain within you:
therefore let no corrupt communication proceede out of your mouthes, but that which is good to the vse of edifying, that yee may minister grace vnto the Hearers,
Therefore let no corrupt communication proceed out of your mouths, but that which is good to the use of edifying, that ye may minister grace unto the Hearers,
therefore the holy Prophet exhorteth, O sing yee praise with vnderstanding, no member without the bodie, no part or facultie within the bodie is capeable of vnderstanding,
Therefore the holy Prophet exhorteth, Oh sing ye praise with understanding, no member without the body, no part or faculty within the body is capable of understanding,
and set the seale of wisedome vpon your lips, that ye may speake with vnderstanding, it is the phrase of the wise Iew (therefore I pray beare with me,) The hearts of Fooles is in their mouth,
and Set the seal of Wisdom upon your lips, that you may speak with understanding, it is the phrase of the wise Iew (Therefore I pray bear with me,) The hearts of Fools is in their Mouth,
If therefore you desire to bee counted wise and would not speake like fooles, often let your soules take heede vnto your mouthes that you offend not in your tongue:
If Therefore you desire to be counted wise and would not speak like Fools, often let your Souls take heed unto your mouths that you offend not in your tongue:
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and shee teacheth them to deale iustly and charitably with all men Magistrates to deal cōscionably in their Offices, Subiects to yeeld reuerent obedience to the Magistrates:
and she Teaches them to deal justly and charitably with all men Magistrates to deal Conscionably in their Offices, Subjects to yield reverent Obedience to the Magistrates:
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and shee teacheth them of what calling or condition soeuer they be, so to exercise themselues in their seuerall vocations, that they may bee profitable and helpfull to themselues,
and she Teaches them of what calling or condition soever they be, so to exercise themselves in their several vocations, that they may be profitable and helpful to themselves,
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As Iob when hee had lost all his estate, and had no friends left him, rebuked his Wife for that she would not willingly receiue euil at the hands of God aswell as good;
As Job when he had lost all his estate, and had no Friends left him, rebuked his Wife for that she would not willingly receive evil At the hands of God aswell as good;
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likewise holy Dauid said of Shimei, hee curseth because God hath bid him curse Dauid: and as Paul flyeth not, being perswaded not to goe vp to Ierusalem, but answered, I am readie not to be bound only,
likewise holy David said of Shimei, he Curseth Because God hath bid him curse David: and as Paul flies not, being persuaded not to go up to Ierusalem, but answered, I am ready not to be bound only,
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He hath done halfe his worke that beginnes well, the willingnesse of the soule, doth minister strength to the Labourer, that he may not faint in the Worke of the Lord, nor be wearie of well-doing:
He hath done half his work that begins well, the willingness of the soul, does minister strength to the Labourer, that he may not faint in the Work of the Lord, nor be weary of welldoing:
therefore when Christ our blessed Sauiour told his Disciples of the ruines of the World, and terrours of the last times, hee wisheth them to possesse their soules with patience.
Therefore when christ our blessed Saviour told his Disciples of the ruins of the World, and terrors of the last times, he wishes them to possess their Souls with patience.
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as Eleasar, being readie to giue vp the ghost, said, The Lord knoweth manifestly, that whereas I might haue beene deliuered from death, I am scourged and suffer these sore paines of my bodie,
as Eleazar, being ready to give up the ghost, said, The Lord Knoweth manifestly, that whereas I might have been Delivered from death, I am scourged and suffer these soar pains of my body,
and that some labour more for death then we for life, as Theeues and the wicked Iudges, is it not the corruption of an vnfaithfull soule? O then let vs not bee as naked men in the middest of our armed enemies:
and that Some labour more for death then we for life, as Thieves and the wicked Judges, is it not the corruption of an unfaithful soul? O then let us not be as naked men in the midst of our armed enemies:
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Thirdly, (fideliter diligendo) when wee consider the sweetnesse of Gods mercie, sparing when wee deserue punishment, &c. How can wee but open our soules in loue and sing to God, It is good for me that I haue bene troubled, &c. Thy Rod and thy Staffe do comfort me, O how great is the multitude of thy Mercie, O Lord, The Lord is gracious vnto euery man,
Thirdly, (Fideliter diligendo) when we Consider the sweetness of God's mercy, sparing when we deserve punishment, etc. How can we but open our Souls in love and sing to God, It is good for me that I have be troubled, etc. Thy Rod and thy Staff do Comfort me, Oh how great is the multitude of thy Mercy, Oh Lord, The Lord is gracious unto every man,
so let our soules in faithfull loue to him bee constant in all seruice appertayning to him, humbly to take vp our crosse daily and follow him, patiently to endure his chastnings of loue,
so let our Souls in faithful love to him be constant in all service aPPERTAINING to him, humbly to take up our cross daily and follow him, patiently to endure his chastenings of love,
In the third and last place wee are to consider, the vtilitie and comfort of the soule, which is contained in these words (shall liue) carnally, we say, they that liue in mourning and miserie, seeking for helpe of God,
In the third and last place we Are to Consider, the utility and Comfort of the soul, which is contained in these words (shall live) carnally, we say, they that live in mourning and misery, seeking for help of God,
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and dead by sorrow, yet God shall speake peace vnto your soules, and you shall liue being refreshed with the blessing of peace) Dauid complaineth of the deadly ebbe of his estate,
and dead by sorrow, yet God shall speak peace unto your Souls, and you shall live being refreshed with the blessing of peace) David Complaineth of the deadly ebb of his estate,
happy are the people that be in such a case, but the iust liue euen as well, in that they doe (abstrahere desiderium) restraine their desires from carnall and temporall delights:
happy Are the people that be in such a case, but the just live even as well, in that they do (abstrahere desiderium) restrain their Desires from carnal and temporal delights:
Therefore, I exhort and beseech you all (beloued in the Lord) put a bridle vpon your affections to restraine those boundlesse and vngodly lusts, whereto our flesh is too too prone,
Therefore, I exhort and beseech you all (Beloved in the Lord) put a bridle upon your affections to restrain those boundless and ungodly Lustiest, whereto our Flesh is too too prove,
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A faithfull soule is the House of God, because God is sed to dwell in her, in this life present, by the sweet taste of his gracious loue administred vnto her;
A faithful soul is the House of God, Because God is said to dwell in her, in this life present, by the sweet taste of his gracious love administered unto her;
Secondly, the soule may be said to liue (per dispositionem voluntatis) by the disposition of her will, which ought to be conformed according to the will of God,
Secondly, the soul may be said to live (per dispositionem voluntatis) by the disposition of her will, which ought to be conformed according to the will of God,
as wee may say of Infancie, Sicknesse, Old-age and Captiuitie, the will is the roote (planted in the soule) the words and workes of a man are but the fruites,
as we may say of Infancy, Sickness, Old age and Captivity, the will is the root (planted in the soul) the words and works of a man Are but the fruits,
and both were harmelesse and laudable, so it is impossible for the soule to enter into the heauenly Countrey that is not exercised in one of these, that is, a willing desire alwayes to practise the workes of mercie, both by charitable gifts and godly counsaile to the Brethren,
and both were harmless and laudable, so it is impossible for the soul to enter into the heavenly Country that is not exercised in one of these, that is, a willing desire always to practise the works of mercy, both by charitable Gifts and godly counsel to the Brothers,
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Why doest thou straggle and runne astray, O wretched man, after many things? seeking rest and comfort to thy soule and bodie, loue one thing which shall suffice thee,
Why dost thou straggle and run astray, Oh wretched man, After many things? seeking rest and Comfort to thy soul and body, love one thing which shall suffice thee,
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for all things whatsoeuer thou desirest (tell mee, O my soule) where is that thou louest, where is that thou desirest, sure it can no where else be found,
for all things whatsoever thou Desirest (tell me, Oh my soul) where is that thou love, where is that thou Desirest, sure it can no where Else be found,
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and he shall giue thee the desires of thy soule, O liue in God and bee drawne to euerlasting life and glorie by his loue, For hee that liueth vnto God, is dead vnto sinne;
and he shall give thee the Desires of thy soul, Oh live in God and be drawn to everlasting life and glory by his love, For he that lives unto God, is dead unto sin;
let the qualitie of your soules worke in you the righteousnesse of God, and let the vtilitie and comfort of your soules driue you continually to seeke after God:
let the quality of your Souls work in you the righteousness of God, and let the utility and Comfort of your Souls driven you continually to seek After God:
Thirdly and lastly, the soule may bee said to liue (per praesentiam adiutoris) by the sudden presence of his friend and helper, many man fainting and readie to perish in the raging fury of their enemies, as Dauid, when Ionathan comforted him, was againe refreshed and as a man reuiued with life, confirmed his patience vntill he had possest the promise of his Inheritance with peace.
Thirdly and lastly, the soul may be said to live (per praesentiam adiutoris) by the sudden presence of his friend and helper, many man fainting and ready to perish in the raging fury of their enemies, as David, when Ionathan comforted him, was again refreshed and as a man revived with life, confirmed his patience until he had possessed the promise of his Inheritance with peace.
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Abrahams heart was dead, yet when God told him, I am thy buckler and exceeding great reward, the feare which he had of fiue Kings, was with him accounted nothing:
Abrahams heart was dead, yet when God told him, I am thy buckler and exceeding great reward, the Fear which he had of fiue Kings, was with him accounted nothing:
so when the iust who are accounted as the Apple of Gods eye, and the Signet of his right arme are incompassed with all manner of troubles, their hearts are stablished and shrinke not, For if God bee with vs, say they, who shall be against vs:
so when the just who Are accounted as the Apple of God's eye, and the Signet of his right arm Are encompassed with all manner of Troubles, their hearts Are established and shrink not, For if God be with us, say they, who shall be against us:
