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Times Lamentation.
Times Lamentation.
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THis mournful Prophet Ioel sent from the Lorde vnto the Iewes onely, at that time when Hoseah prophesied vnto the ten tribes (as it is thought) giueth that whole nation of the people, most lamentable signes of sorrowfull plagues,
THis mournful Prophet Joel sent from the Lord unto the Iewes only, At that time when Hosea prophesied unto the ten tribes (as it is Thought) gives that Whole Nation of the people, most lamentable Signs of sorrowful plagues,
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and imminent dangers hanging ouer their heads.
and imminent dangers hanging over their Heads.
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For the condition of this people began to be like the estate of a desperate sicke man, whose health being wasted by continuall diseases, the Physicians surcease to administer medicines,
For the condition of this people began to be like the estate of a desperate sick man, whose health being wasted by continual diseases, the Physicians surcease to administer medicines,
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and leaue him to be lamented by his friendes, that their waterie eies and sorrowfull soules, may either speedily worke the recouerie of his health,
and leave him to be lamented by his Friends, that their watery eyes and sorrowful Souls, may either speedily work the recovery of his health,
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or else religiously adorne his carcase for the graue:
or Else religiously adorn his carcase for the graven:
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Euen so the prophet beginneth where nature faileth, that whereas the sinnes of this people could not be purged by plentie,
Even so the Prophet begins where nature Faileth, that whereas the Sins of this people could not be purged by plenty,
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nor the sores of their soules be cured by mercie, he commeth foorth like a mourner with sad gestures and dolefull speeches, either to turne them from their euils,
nor the sores of their Souls be cured by mercy, he comes forth like a mourner with sad gestures and doleful Speeches, either to turn them from their evils,
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or else to lament them to their funerals.
or Else to lament them to their funerals.
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His words be few because his teares be many, and his Sermons short because they tell of sorrowes.
His words be few Because his tears be many, and his Sermons short Because they tell of sorrows.
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This is therefore my purpose so farre foorth to expound this prophesie, as is requisite for the present times:
This is Therefore my purpose so Far forth to expound this prophesy, as is requisite for the present times:
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for seeing there is too pleasant an harmony in the sinnes of Iudah and England, it shall not be amisse to follow the example of the Spirite of God, either to marre the musicke by these mournfull ditties,
for seeing there is too pleasant an harmony in the Sins of Iudah and England, it shall not be amiss to follow the Exampl of the Spirit of God, either to mar the music by these mournful ditties,
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or else to bring these instruments oft euill out oftune, that the strings of their sinnes may be vntwisted by the teares of their soules.
or Else to bring these Instruments oft evil out oftune, that the strings of their Sins may be untwisted by the tears of their Souls.
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The prophet by his owne example teacheth, and by his continuall Sermons exhorteth the people to lament their dangers that now were hanging ouer their countrie.
The Prophet by his own Exampl Teaches, and by his continual Sermons exhorteth the people to lament their dangers that now were hanging over their country.
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The Spirite of God deliuereth this message in these two partes.
The Spirit of God Delivereth this message in these two parts.
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The first concerneth the nation of the Iewes God his deere people, in the two first chapters:
The First concerns the Nation of the Iewes God his deer people, in the two First Chapters:
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and the other part concerneth their deadly enimies, which is deliuered in the thirde chapter.
and the other part concerns their deadly enemies, which is Delivered in the Third chapter.
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That part which concerneth the Iewes, containeth most fearefull and forcible reasons to moue their rebellious harts:
That part which concerns the Iewes, Containeth most fearful and forcible Reasons to move their rebellious hearts:
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as first a particular rehearsal of those iudgements that now were comming, which is in the first chapter and vnto the eighteenth verse of the second.
as First a particular rehearsal of those Judgments that now were coming, which is in the First chapter and unto the eighteenth verse of the second.
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Secondly, most sweete promises of large liberalitie, if yet (though sentence of destruction were pronounced) they would receiue the pardon:
Secondly, most sweet promises of large liberality, if yet (though sentence of destruction were pronounced) they would receive the pardon:
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before the iudgements is set the stile of the prophet, or the inscription of the whole booke contained in the three first verses;
before the Judgments is Set the style of the Prophet, or the inscription of the Whole book contained in the three First Verses;
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wherein he describeth the summe of the prophesie, by calling it the word of the Lord:
wherein he Describeth the sum of the prophesy, by calling it the word of the Lord:
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First by shewing the ministering cause thereof, namely, The word of the Lord which came to Ioel the sonne of Pethuel; verse the first.
First by showing the ministering cause thereof, namely, The word of the Lord which Come to Joel the son of Pethuel; verse the First.
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Secondly, the subiect or persons whom it concerned in the two next verses, by most excellent exhortatiōs first of hearing, where he noteth the persons,
Secondly, the Subject or Persons whom it concerned in the two next Verses, by most excellent exhortations First of hearing, where he notes the Persons,
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namely, the elders and all the inhabitants of the land;
namely, the Elders and all the inhabitants of the land;
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and then the thing it selfe, whether they euer heard of the like, in the second verse:
and then the thing it self, whither they ever herd of the like, in the second verse:
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Heare ye this O elders, and harken ye all inhabitants of the land, whether such a thing hath beene in your daies, Hear you this Oh Elders, and harken you all inhabitants of the land, whither such a thing hath been in your days,
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or yet in the daies of your fathers, &c. The other exhortation is to perswade them not to silence the prophesie,or yet in the days of your Father's, etc. The other exhortation is to persuade them not to silence the prophesy,
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but to tell and declare it first to their children present.
but to tell and declare it First to their children present.
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Secondly, that they shewe likewise the same to other ages following, which the prophet expresseth in these words, in the third verse, saying, Tell you your children of it,
Secondly, that they show likewise the same to other ages following, which the Prophet Expresses in these words, in the third verse, saying, Tell you your children of it,
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and let your children shew to their children, and their children to another generation. Thus much for the diuision, now to the wordes and exposition.and let your children show to their children, and their children to Another generation. Thus much for the division, now to the words and exposition.
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Ioel. verse 1. The word of the Lord which came to Ioel the sonne of Pethuel. These words of the prophet are thus much in effect, This selfe same prophesie which hereafter followeth is the very word of God, which he himselfe sent to the people by the ministerie of Ioel the sonne of Pethuel, where we obserue these doctrines following.
Joel verse 1. The word of the Lord which Come to Joel the son of Pethuel. These words of the Prophet Are thus much in Effect, This self same prophesy which hereafter follows is the very word of God, which he himself sent to the people by the Ministry of Joel the son of Pethuel, where we observe these doctrines following.
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First, that the sermons of the prophets are the sermons of the Lorde himselfe: for so saith this scripture, that Ioels prophesie is the word of God.
First, that the Sermons of the Prophets Are the Sermons of the Lord himself: for so Says this scripture, that Joels prophesy is the word of God.
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In Nehemiah the ninth chapter, and the thirtieth verse, in that sweete confession which the Leuites made vnto God in the behalfe of that whole people,
In Nehemiah the ninth chapter, and the thirtieth verse, in that sweet Confessi which the Levites made unto God in the behalf of that Whole people,
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thus they say, Thou didst forbeare them many yeeres, and protestedst among them by thy spirite euen by the hands of their prophets, but they would not heare:
thus they say, Thou didst forbear them many Years, and protestedst among them by thy Spirit even by the hands of their Prophets, but they would not hear:
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Euen thus they confesse their rebellion after they had been well whipped with seuentie yeeres captiuitie, they had taken foorth this lesson, that those despised sermons which once they spurned with their shooes,
Even thus they confess their rebellion After they had been well whipped with seuentie Years captivity, they had taken forth this Lesson, that those despised Sermons which once they spurned with their shoes,
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and trod vpon with their feete, were now manifestly declared to be the very word of God.
and trod upon with their feet, were now manifestly declared to be the very word of God.
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Wherein no doubt they shewe and testifie vnto vs, that the truth of scriptures in the mouthes of Preachers, will then be acknowledged,
Wherein no doubt they show and testify unto us, that the truth of Scriptures in the mouths of Preachers, will then be acknowledged,
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when men haue been well nurtured in the schoole of aduersitie, in so much that euen these wordes which now are but like the dreames of phrentick men, will then become as deere vnto vs as the oracles of heauen.
when men have been well nurtured in the school of adversity, in so much that even these words which now Are but like the dreams of frantic men, will then become as deer unto us as the oracles of heaven.
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Oh how stubborne is the conceite of our hard harts, which will not be taught till they smart,
O how stubborn is the conceit of our hard hearts, which will not be taught till they smart,
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nor yet be instructed till they be corrected.
nor yet be instructed till they be corrected.
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Shall the seruant say he hath no master, except euery day he punish his faults? or the sonne denie his owne father,
Shall the servant say he hath no master, except every day he Punish his Faults? or the son deny his own father,
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because in lenitie and fatherly pitie he beareth with his lewdnesse? Yet our miserable times are such wherein men thinke preaching to be vaine, except in persecution;
Because in lenity and fatherly pity he bears with his Lewdness? Yet our miserable times Are such wherein men think preaching to be vain, except in persecution;
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and reading to be needlesse, except in calamitie; and praier to be friuolous, except in their sicknes.
and reading to be needless, except in calamity; and prayer to be frivolous, except in their sickness.
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But bid these wretches to the banket of afflictions, wherein they may be throughly scourged with temporall miseries,
But bid these wretches to the banquet of afflictions, wherein they may be thoroughly scourged with temporal misery's,
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as the proud persons to shame, the Atheists to death, the swearer to the slaughter, the drunkard to famine, the gentleman to pouertie,
as the proud Persons to shame, the Atheists to death, the swearer to the slaughter, the drunkard to famine, the gentleman to poverty,
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and the theefe to the halter:
and the thief to the halter:
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then they will crie as lowde as hungrie lions, that the scriptures which they neglected, the prophets whom they reuiled, the sermons which they contemned,
then they will cry as loud as hungry Lions, that the Scriptures which they neglected, the Prophets whom they reviled, the Sermons which they contemned,
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and the words of preachers which they disobeied, are the actes of parliament made by God himselfe;
and the words of Preachers which they disobeyed, Are the acts of parliament made by God himself;
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like these Iewes, which now were humble after they had been in Babylon. In the second Epistle of Peter, cap. 1. vers.
like these Iewes, which now were humble After they had been in Babylon. In the second Epistle of Peter, cap. 1. vers.
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21. the holy Ghost also witnesseth, that Holy men of God spake as they were mooued by the holy Ghost.
21. the holy Ghost also Witnesseth, that Holy men of God spoke as they were moved by the holy Ghost.
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What is that but plainly to auerre, that not the preachers but the spirit that speaketh in the preachers.
What is that but plainly to aver, that not the Preachers but the Spirit that speaks in the Preachers.
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This also is confirmed by waightie and special arguments or reasons drawne from the very word it selfe.
This also is confirmed by weighty and special Arguments or Reasons drawn from the very word it self.
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First in Numbers the two and twentieth chapter and eighteenth verse, where Balaam telleth the seruants of Balaack that if he would giue him his house full of golde, he cannot goe beyond the word of the Lord to doe more or lesse.
First in Numbers the two and twentieth chapter and eighteenth verse, where balaam Telleth the Servants of Balaam that if he would give him his house full of gold, he cannot go beyond the word of the Lord to do more or less.
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If then such sorcerers and diabolicall persons in the cause of God, can speake nothing but what he suggesteth, much more the prophets and heauenly preachers can vtter nothing but what the holy Ghost inspireth.
If then such sorcerers and diabolical Persons in the cause of God, can speak nothing but what he suggests, much more the Prophets and heavenly Preachers can utter nothing but what the holy Ghost inspireth.
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Againe the prophets and true ministers of God for the words sake only aduenture their states and hazard their liues. 1. Kings. cap. 22. vers.
Again the Prophets and true Ministers of God for the words sake only adventure their states and hazard their lives. 1. Kings. cap. 22. vers.
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14. 27. which they would not nor could not except vpō sure ground of heauenly warrant:
14. 27. which they would not nor could not except upon sure ground of heavenly warrant:
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Who would (except desperate mad men) vndoe themselues and suffer most intolerable torments for rebuking of sinne;
Who would (except desperate mad men) undo themselves and suffer most intolerable torments for rebuking of sin;
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vnlesse they were caried by an ouerruling power, euen as Ionah to Niniueth, or Micheah to Ahab, to eate the bread ofsorrow,
unless they were carried by an overruling power, even as Jonah to Nineveh, or Micah to Ahab, to eat the bred ofsorrow,
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and drinke the cup of death, that when they might ioyfully solace themselues among their friendes,
and drink the cup of death, that when they might joyfully solace themselves among their Friends,
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or quetly rest in their poore habitations, they are sorowfully vexed by their cruell enimies, hauing the stinking prison for their easelesse harbour.
or quetly rest in their poor habitations, they Are sorrowful vexed by their cruel enemies, having the stinking prison for their easeless harbour.
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I grant that heathen men haue for vaine deuises endured many torments, & Popish Iesuits neglecting their owne liues,
I grant that heathen men have for vain devises endured many torments, & Popish Iesuits neglecting their own lives,
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& their princes mercy, haue & do daily imbrace the gallowes, but their sufferings are for matters cleane contrary to the worde of truth:
& their Princes mercy, have & do daily embrace the gallows, but their sufferings Are for matters clean contrary to the word of truth:
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and therefore with Tertullian it may better be saide to bee desperate presumption, then Christian persecution,
and Therefore with Tertullian it may better be said to be desperate presumption, then Christian persecution,
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and the diuels souldiers rather then the Lords martyrs.
and the Devils Soldiers rather then the lords Martyrs.
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Wherein let vs with teares of brine lament our humane miserie, that thus casteth it selfe away from worldly comfort and heauenly ioyes, vpon bare and weake groundes of vncertaine seruing of God.
Wherein let us with tears of brine lament our humane misery, that thus Cast it self away from worldly Comfort and heavenly Joys, upon bore and weak grounds of uncertain serving of God.
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Howe strong are the delusions of subtill Sathan, which hath bewitched the mindes of men so farre, that they haue also offered their yoong children and tender babes through violent flames for the diuels sacrifice:
Howe strong Are the delusions of subtle Sathan, which hath bewitched the minds of men so Far, that they have also offered their young children and tender babes through violent flames for the Devils sacrifice:
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could not their weeping eies and crying teares, procure no pittie in their hard harted parents:
could not their weeping eyes and crying tears, procure no pity in their hard hearted Parents:
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No, no, where superstition sitteth iudge, neither nature nor reason may dare to pleade the cause.
No, no, where Superstition Sitteth judge, neither nature nor reason may Dare to plead the cause.
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This is the diuels cunning to bewitch his members, (imitating the true seruants of God) to endure death.
This is the Devils cunning to bewitch his members, (imitating the true Servants of God) to endure death.
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Augustine said well, Mendacium ex veritate & superstitio religionem imitatur. Lies come of truth, and superstition taketh Religion for a patterne:Augustine said well, Mendacium ex veritate & Superstition religionem imitatur. Lies come of truth, and Superstition Takes Religion for a pattern:
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yet for all this lies are not truth, superstition is not religion, nor the torments which desperate men for euill causes endure, shall euer make good mens sufferings to be lesse regarded.
yet for all this lies Are not truth, Superstition is not Religion, nor the torments which desperate men for evil Causes endure, shall ever make good men's sufferings to be less regarded.
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The sheepe must not leaue off her skin because somtimes the wolfe commeth in her likenesse,
The sheep must not leave off her skin Because sometimes the wolf comes in her likeness,
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nor we must lesse esteeme the martyrs paines, bicause the diuels souldiers likewise die for his sake:
nor we must less esteem the Martyrs pains, Because the Devils Soldiers likewise die for his sake:
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by these two reasons it is euident that the prophets sermons are the Lords sermons. Nowe let vs make some godly vses of this doctrine.
by these two Reasons it is evident that the Prophets Sermons Are the lords Sermons. Now let us make Some godly uses of this Doctrine.
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The first generall exhortation which we make heereof is that sentence of the Apostle. 1. Thess. 5. 20. Despise not prophesying.
The First general exhortation which we make hereof is that sentence of the Apostle. 1. Thess 5. 20. Despise not prophesying.
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That is, now it hath been cleerely prooued that the prophets speeches are the oracles of God, be not so beastly as swine, to tread those precious pearles of deuine wisedome in the filthie dregs and stinking myre of your vaine displeasures:
That is, now it hath been clearly proved that the Prophets Speeches Are the oracles of God, be not so beastly as Swine, to tread those precious Pearls of divine Wisdom in the filthy dregs and stinking mire of your vain displeasures:
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It being apparant that God his ministers speake no more without his spirit then the conduit runneth without his fountaines springs, those disgracing words which many vse of the spirituall exercises, some at their table, others in their clossets, many at the tauerns,
It being apparent that God his Ministers speak no more without his Spirit then the conduit Runneth without his fountains springs, those disgracing words which many use of the spiritual exercises, Some At their table, Others in their closets, many At the taverns,
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and most in their houses, are nothing else but meere reuilings and spitefull raylings against the spirit of God.
and most in their houses, Are nothing Else but mere revilings and spiteful railings against the Spirit of God.
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Sometimes the preachers want eloquence to smooth the itching eares of gallant persons; sometimes they want learning to feede the curious mindes of vaine religion bablers;
Sometime the Preachers want eloquence to smooth the itching ears of gallant Persons; sometime they want learning to feed the curious minds of vain Religion babblers;
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sometimes they want wealth to maintaine their countenance with outward brauerie; and sometime they want manners to make them companions to the gentle sort.
sometime they want wealth to maintain their countenance with outward bravery; and sometime they want manners to make them Sodales to the gentle sort.
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And euerie one of these thinke his sermons and labours in God his church to be nothing worth where he spieth but one want, which his vaine conceite desired.
And every one of these think his Sermons and labours in God his Church to be nothing worth where he spieth but one want, which his vain conceit desired.
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I like not this sermon saith one bicause he wanted words:
I like not this sermon Says one Because he wanted words:
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it was a silly peece of worke saith another, bicause it was not bombasted with the sayings of Fathers,
it was a silly piece of work Says Another, Because it was not bombasted with the sayings of Father's,
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and he seldome or neuer confuted the papists:
and he seldom or never confuted the Papists:
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another saith that the preacher was but a poore beggerly fellowe, and therefore it is no matter what hee say, none of the great men would haue saide so much:
Another Says that the preacher was but a poor beggarly fellow, and Therefore it is no matter what he say, none of the great men would have said so much:
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and others saide, he hath more learning then wit, more zeale then behauiour, and his confident wordes are impudent speeches,
and Others said, he hath more learning then wit, more zeal then behaviour, and his confident words Are impudent Speeches,
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vnto all these I say, Despise not prophesying. See you not howe the diuell driueth you to condemne all for want of one,
unto all these I say, Despise not prophesying. See you not how the Devil Driveth you to condemn all for want of one,
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and to a generall neglect, for a particular desire:
and to a general neglect, for a particular desire:
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shall the spirite of God be blamed because euery mans humour is not satisfied? God forbid that such iniquitie should lodge among the professours of religion:
shall the Spirit of God be blamed Because every men humour is not satisfied? God forbid that such iniquity should lodge among the professors of Religion:
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that those sermons which displease some should be despised of so many:
that those Sermons which displease Some should be despised of so many:
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there is no pearle which all men will praise, there is no garden so pleasant but some will dislike it,
there is no pearl which all men will praise, there is no garden so pleasant but Some will dislike it,
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nor anie house so commodious but some will dispraise it:
nor any house so commodious but Some will dispraise it:
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shall wee cast away pearles, plowe vp gardens, and race downe houses, bicause all men are not pleased? No verily, no more shall prophesying, preaching, praying,
shall we cast away Pearls, plow up gardens, and raze down houses, Because all men Are not pleased? No verily, no more shall prophesying, preaching, praying,
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and exhorting be reiected, although euery mans idle disposition be not answered.
and exhorting be rejected, although every men idle disposition be not answered.
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Oh miserable and lamentable daies wherein men come to the congregation like buyers to a faire,
O miserable and lamentable days wherein men come to the congregation like buyers to a fair,
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and they all crie it is naught it is naught, though the Lordes wares be freely solde,
and they all cry it is nought it is nought, though the lords wares be freely sold,
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yet who will buie them at his hands? The more plentifully they are offered, the more scornefully they are reiected:
yet who will buy them At his hands? The more plentifully they Are offered, the more scornfully they Are rejected:
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for looke vpon those places where the ministerie hath beene of longest standing, and greatest practise, where pastors according to the Lords owne hart are planted, where the voice of the worde soundeth at least euerie Sabbaoth day:
for look upon those places where the Ministry hath been of longest standing, and greatest practice, where Pastors according to the lords own heart Are planted, where the voice of the word soundeth At least every Sabbaoth day:
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I say, looke there euen as narrowly as Ezechiel looked ouer Ierusalem, and you shal finde them more ignorant in knowledge, more lewde in liuing, more obstinate in wordes,
I say, look there even as narrowly as Ezechiel looked over Ierusalem, and you shall find them more ignorant in knowledge, more lewd in living, more obstinate in words,
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and more disobedient in deedes, then other people are.
and more disobedient in Deeds, then other people Are.
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Euen thus the diuell laboureth painfully, where the Lord speaketh abundantly, that he may maliciously condemne, where the Lord woulde mercifully saue;
Eve thus the Devil Laboureth painfully, where the Lord speaks abundantly, that he may maliciously condemn, where the Lord would mercifully save;
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insomuch that the Lord may say to the congregations of England, as he once saide to the assembly of Israel.
insomuch that the Lord may say to the congregations of England, as he once said to the assembly of Israel.
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Ierem. 6. vers. 10 Vnto whom shall I speake and admonish? that they may heare: Jeremiah 6. vers. 10 Unto whom shall I speak and admonish? that they may hear:
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behold their eares are vncircumcised they cannot harken, behold the worde of the Lorde is vnto them as a reproch. behold their ears Are uncircumcised they cannot harken, behold the word of the Lord is unto them as a reproach.
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And where the worde of the Lorde can haue no being, the wrath of the Lord will take vp the lodging:
And where the word of the Lord can have no being, the wrath of the Lord will take up the lodging:
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therefore we may say as the prophet speaketh.
Therefore we may say as the Prophet speaks.
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Abak. 1. 5. Behold yee despisers and woonder and vanish away, for I worke a worke in your daies, a worke which you will not beleeue though a man declare it. Abak. 1. 5. Behold ye despisers and wonder and vanish away, for I work a work in your days, a work which you will not believe though a man declare it.
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Consider this yee scornefull hearers among vs, that God shall punish your contempt with infidelitie; and although myracles should be wrought to conuert you, yet they shall not profite you,
Consider this ye scornful hearers among us, that God shall Punish your contempt with infidelity; and although Miracles should be wrought to convert you, yet they shall not profit you,
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euen the myracles of Egypt, till yee be vtterly consumed, you which with lesse deuotion serue the Lord then your pleasures, with lesse diligence followe the Church then the tauerne, with more delight exercise vanitie then religion;
even the Miracles of Egypt, till ye be utterly consumed, you which with less devotion serve the Lord then your pleasures, with less diligence follow the Church then the tavern, with more delight exercise vanity then Religion;
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with more labour occupie your trades of life, then the words of life;
with more labour occupy your trades of life, then the words of life;
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euen you I meane are the despisers of heauenly pearles for earthly trash, which neuer are pleased with the seruants of Christ.
even you I mean Are the despisers of heavenly Pearls for earthly trash, which never Are pleased with the Servants of christ.
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It is your condemnation that sleepeth not, whose conscience can pretend no excuse at the day of all daies, that either yee wanted preachers,
It is your condemnation that Sleepeth not, whose conscience can pretend no excuse At the day of all days, that either ye wanted Preachers,
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or leasure, or abilitie, or time, or meanes, to beleeue those heauenly oracles.
or leisure, or ability, or time, or means, to believe those heavenly oracles.
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Behold this yee despisers, and repent, shewe your sorrowe by your amendement, and redeeme the time by diligence heereafter.
Behold this ye despisers, and Repent, show your sorrow by your amendment, and Redeem the time by diligence hereafter.
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If the Lorde vtter his voice the earth is mooued, and the mountaines tremble, Psal. 29. Mooue therefore your harts, you rebellious sort, from the world to god, from ignorance to knowledge, and from disobedience to faith:
If the Lord utter his voice the earth is moved, and the Mountains tremble, Psalm 29. Move Therefore your hearts, you rebellious sort, from the world to god, from ignorance to knowledge, and from disobedience to faith:
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stirre vp your resty bodies and idle limmes, and go from strength to strength, till you come to the Lords mountaine:
stir up your resty bodies and idle limbs, and go from strength to strength, till you come to the lords mountain:
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let not feare of sicknesse, dread of pouertie, loue of pleasures, desire of profit, drawe you from heauen,
let not Fear of sickness, dread of poverty, love of pleasures, desire of profit, draw you from heaven,
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but draw neere vnto God, and hee will draw neere vnto you: The gates of heauen are open, enter you therein.
but draw near unto God, and he will draw near unto you: The gates of heaven Are open, enter you therein.
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Secondly another vse we may adde heereunto, is that exhortation of the Apostle. 1. Cor. 14. 1. Aboue all other gifts desire prophesie:
Secondly Another use we may add hereunto, is that exhortation of the Apostle. 1. Cor. 14. 1. Above all other Gifts desire prophesy:
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what was more admirable, then healing of sicke persons? or more commendable, then to speake strange toongs? or more glorious,
what was more admirable, then healing of sick Persons? or more commendable, then to speak strange tongues? or more glorious,
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then to worke myracles? or more necessarie, then to discerne spirits? yet aboue all these saith Paul, rather desire Prophesie.
then to work Miracles? or more necessary, then to discern spirits? yet above all these Says Paul, rather desire Prophesy.
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Neither is it maruell that so great an honour is bestowed on so noble a gift,
Neither is it marvel that so great an honour is bestowed on so noble a gift,
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because the Prophets speeches are the Lords sermons.
Because the prophets Speeches Are the lords Sermons.
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Then my beloued as for the merchandise of gold, men endure the longest traficke, the sharpest pains,
Then my Beloved as for the merchandise of gold, men endure the longest traffic, the Sharpest pains,
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and greatest charges, euen so for the obtaining of prophesie (whether it be to preach or heare preachers) sustaine (my bowels in the Lord Iesus) the roughest waies, the longest studies, the weariest iournies, the coldest daies, the hottest threats,
and greatest charges, even so for the obtaining of prophesy (whither it be to preach or hear Preachers) sustain (my bowels in the Lord Iesus) the Roughest ways, the longest studies, the weariest journeys, the Coldest days, the hottest Treats,
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and dearest cost, for euen for these shall you receiue many thousand times more comforts in this world,
and dearest cost, for even for these shall you receive many thousand times more comforts in this world,
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and ioyes in the world to come.
and Joys in the world to come.
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But oh my deerely beloued in the Lord, I may complaine of the neglect of preaching and prophesiyng as Ieremie did of Ierusalem Lament. 1. How doth that citie remaine solitarie that was full of people, she is as a widow:
But o my dearly Beloved in the Lord, I may complain of the neglect of preaching and Prophesying as Ieremie did of Ierusalem Lament. 1. How does that City remain solitary that was full of people, she is as a widow:
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she that was great among the nations, and princesse among the prouinces is made tributarie.
she that was great among the Nations, and princess among the Provinces is made tributary.
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Euen so weepe you chaste doues of the Lord, and you solitarie Pellicans professours of the truth, take you vp this Lamentation and say,
Eve so weep you chaste Dove of the Lord, and you solitary Pelicans professors of the truth, take you up this Lamentation and say,
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how doe those loftie cities which are builded on the Lords hill (the ministers of the word) remaine desolate? for there is none that come vnto them, to buy their heauenly wares, preaching of the vulgar and greatest sort is counted meere babling, the glorious gifts of the spirit, are as little as dreamers fits,
how do those lofty cities which Are built on the lords hill (the Ministers of the word) remain desolate? for there is none that come unto them, to buy their heavenly wares, preaching of the Vulgar and greatest sort is counted mere babbling, the glorious Gifts of the Spirit, Are as little as dreamers fits,
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and many peraduenture in some one man haue some delight, like to a strange muse wrought in a male contented minde, by a consort of Musicke,
and many Peradventure in Some one man have Some delight, like to a strange muse wrought in a male contented mind, by a consort of Music,
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but what sinnes will they forsake at his request? Surely as many as did Herod at the preaching of Iohn Baptist; nay rather farewell friendship then welcome repentance,
but what Sins will they forsake At his request? Surely as many as did Herod At the preaching of John Baptist; nay rather farewell friendship then welcome Repentance,
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though they like such a preacher well, yet they loue their pleasures better. Hereby may we of the ministerie try our owne friends and manifest the Lords followers,
though they like such a preacher well, yet they love their pleasures better. Hereby may we of the Ministry try our own Friends and manifest the lords followers,
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if we meekely reprooue their follies, which will beare vs in hand they loue and like vs well.
if we meekly reprove their follies, which will bear us in hand they love and like us well.
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As for example, if they be of the gentle sort, tell them of their vaine expences;
As for Exampl, if they be of the gentle sort, tell them of their vain expenses;
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if of the meaner, tell them of their carnall minds; if of the poorest, tell them of their ignorance;
if of the meaner, tell them of their carnal minds; if of the Poorest, tell them of their ignorance;
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if the brauest, shew them of their pride;
if the Bravest, show them of their pride;
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if the learnedst, declare to them their vaine glorie, and finally if the noblest, bid them beware of despising the Gospell;
if the Learnedest, declare to them their vain glory, and finally if the Noblest, bid them beware of despising the Gospel;
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if they will abide these blowes and turne you the other cheeke also, then account him for a Dauid, or else reiect him for a Herod. Oh how is the world altered from following preaching, and prophesie!
if they will abide these blows and turn you the other cheek also, then account him for a David, or Else reject him for a Herod. O how is the world altered from following preaching, and prophesy!
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in the purest age of the church, their greatest glorie was in the ministery;
in the Purest age of the Church, their greatest glory was in the Ministry;
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since that time euen in our owne memorie, how would the people of the countrey flocke to follow preaching,
since that time even in our own memory, how would the people of the country flock to follow preaching,
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but now euen in our daies (my beloued) we our selues haue liued to see the preachers mocked, as Elishah was;
but now even in our days (my Beloved) we our selves have lived to see the Preachers mocked, as Elishah was;
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the same people which once woulde seeme to care for nothing saue Christ, the more are the preachers the fewer are the hearers:
the same people which once would seem to care for nothing save christ, the more Are the Preachers the fewer Are the hearers:
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Euen the Sabaothes of the Lorde are polluted with all manner of villanies, and vanities,
Even the Sabaothes of the Lord Are polluted with all manner of villainies, and vanities,
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as boldly as if the Gospels sounde had neuer beene shewed among vs. Euen the princesse of all professions, I meane Diuinitie, & the Queene of al sciences the preaching of the worde, is become the vilest in shew, the poorest in practise, the meanest in request, and the greatest in slauerie.
as boldly as if the Gospels sound had never been showed among us Even the princess of all professions, I mean Divinity, & the Queen of all sciences the preaching of the word, is become the Vilest in show, the Poorest in practice, the Meanest in request, and the greatest in slavery.
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The word of the Lord that came to loel the sonne of Pethuell. The word of the Lord that Come to Loel the son of Pethuell.
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That is to say, which he sent or spake vnto Ioel the sonne of Pethuell. In old time God spake diuers and many waies saith the Scripture.
That is to say, which he sent or spoke unto Joel the son of Pethuell. In old time God spoke diverse and many ways Says the Scripture.
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Heb. 1. 1. to our fathers by the Prophets, & them I finde principally to be these first, by vision as to Salomon 2. Chro. 1. 7. secondly by dreames as Moses saieth.Hebrew 1. 1. to our Father's by the prophets, & them I find principally to be these First, by vision as to Solomon 2. Chro 1. 7. secondly by dreams as Moses Saith.
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Deut. 1. 2. 6. and so he spake to Ioseph Mat. 1. 20. Thirdly by plaine face to face as hee did to Moses. Fourthly by Angels Act. 8. 26. and lastly by secret instinct or motion of the spirit Luke 2. 27. and in this manner it is most likely the prophet Ioel receiued this prophesie.Deuteronomy 1. 2. 6. and so he spoke to Ioseph Mathew 1. 20. Thirdly by plain face to face as he did to Moses. Fourthly by Angels Act. 8. 26. and lastly by secret instinct or motion of the Spirit Lycia 2. 27. and in this manner it is most likely the Prophet Joel received this prophesy.
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Out of this we obserue this doctrine, that if God send not his worde among vs we our selues euen the greatest among vs could or would not apprehend it.
Out of this we observe this Doctrine, that if God send not his word among us we our selves even the greatest among us could or would not apprehend it.
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For this cause the Scripture calleth it the word that came to Ioell:
For this cause the Scripture calls it the word that Come to Joel:
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meaning that then it came vnto him, when he thought least of such strange euents & terrible iudgements, which he had giuen him in commission to denounce to his countrey men.
meaning that then it Come unto him, when he Thought least of such strange events & terrible Judgments, which he had given him in commission to denounce to his country men.
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And the truth hereof may appeare by many testimonies of the word of God.
And the truth hereof may appear by many testimonies of the word of God.
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In that sinfull estate wherein all Israell stood in the time of Esay the prophet, the Lord cried out Esay 6. 8. Whom shall I send vnto them? as if there were none that would offer themselues to this busines.
In that sinful estate wherein all Israel stood in the time of Isaiah the Prophet, the Lord cried out Isaiah 6. 8. Whom shall I send unto them? as if there were none that would offer themselves to this business.
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And in the prophesie of Ieremie, the Lord many times complaineth, that he himselfe intended this busines earely and late, morning and euening, to send his prophets vnto them for their conuersion.
And in the prophesy of Ieremie, the Lord many times Complaineth, that he himself intended this business early and late, morning and evening, to send his Prophets unto them for their conversion.
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In other places where he bewaileth the destruction of his people he assigneth this for the cause, The Prophets ran, but I sent them not,
In other places where he bewaileth the destruction of his people he assigneth this for the cause, The prophets ran, but I sent them not,
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neither did they teach my ordinances. neither did they teach my ordinances.
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So that if there be any forwardnes in the preachers and ministers that way, to goe on their message before they receiue their arrand, it rather destroyeth then saueth, curseth then blesseth, scattereth then gathereth, the flocke of God togither.
So that if there be any forwardness in the Preachers and Ministers that Way, to go on their message before they receive their errand, it rather Destroyeth then Saveth, Curseth then Blesses, Scattereth then gathereth, the flock of God together.
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Indeede when the Lord sendeth any he giueth them before hande the knowledge of his word,
Indeed when the Lord sends any he gives them before hand the knowledge of his word,
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so that they only which are apt and willing to teach, are to be accompted the Lords ministers and no others.
so that they only which Are apt and willing to teach, Are to be accounted the lords Ministers and no Others.
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Euen as the Lord gaue either more talents or fewer to euerie one of his seruants,
Eve as the Lord gave either more Talents or fewer to every one of his Servants,
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and we read not any called his seruant but he which had a talent at the least:
and we read not any called his servant but he which had a talon At the least:
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euen so in the ministerie, where is not some sufficiencie to discharge that function, I can neuer say he was of the Lords sending.
even so in the Ministry, where is not Some sufficiency to discharge that function, I can never say he was of the lords sending.
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Therfore we must know that the great store of godly preachers and ministers of the word that abound in our daies in most corners of our countrey (I would to God I could say in all) were not either for desire of liuing,
Therefore we must know that the great store of godly Preachers and Ministers of the word that abound in our days in most corners of our country (I would to God I could say in all) were not either for desire of living,
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or glorious estimation, or any wordly cause aduaunced to the churches seruice:
or glorious estimation, or any wordly cause advanced to the Churches service:
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but the Lord who hath indued their minds with knowledge, their hearts with courage, their toongs with vtterance,
but the Lord who hath endued their minds with knowledge, their hearts with courage, their tongues with utterance,
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and themselues with his spirit and word, euen he, aboue, hath chosen them to be souldiers in his wars, against Sathans kingdome,
and themselves with his Spirit and word, even he, above, hath chosen them to be Soldiers in his wars, against Satan's Kingdom,
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and by the voice of his word like canon shot, to batter downe the castles of darkenes. The reasons hereof are manifest:
and by the voice of his word like canon shot, to batter down the Castles of darkness. The Reasons hereof Are manifest:
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first because that mans nature, in it selfe abhorreth nothing more then God his seruices.
First Because that men nature, in it self abhorreth nothing more then God his services.
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Exo. 3. 11. 12, 13. when Moses was called by the Lord to carie his name before Pharoh, and the children of Israell,Exo. 3. 11. 12, 13. when Moses was called by the Lord to carry his name before Pharaoh, and the children of Israel,
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how many delayes did he make, and how many shifts did he inuent, to exempt himselfe from this heauenly message:
how many delays did he make, and how many shifts did he invent, to exempt himself from this heavenly message:
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sometime he wanted toong, sometime strength, and sometime authoritie; now one while hee feared the king, another while the people;
sometime he wanted tongue, sometime strength, and sometime Authority; now one while he feared the King, Another while the people;
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and although the Lord wrought miracles for him, yet would he gladly auoide it.
and although the Lord wrought Miracles for him, yet would he gladly avoid it.
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Secondly it is apparant, that when the people were in greatest extremitie and most of all felt the heauie hand of the wrath of God, there was no calamitie that touched them so neerely or pressed them so deadly as this, to thinke they had no Prophets left, to inquire of the word of the Lord.
Secondly it is apparent, that when the people were in greatest extremity and most of all felt the heavy hand of the wrath of God, there was no calamity that touched them so nearly or pressed them so deadly as this, to think they had no prophets left, to inquire of the word of the Lord.
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For as a shippe in the midst of the sea tossed too and fro amongst ten thousand waues, being full of passengers, without either pilote or mariner, is in extreme hazard of drowning,
For as a ship in the midst of the sea tossed too and from among ten thousand waves, being full of passengers, without either pilot or mariner, is in extreme hazard of drowning,
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bicause they haue none to sound the bottomes, for to throw foorth their anchor, to staie them in the stormes,
Because they have none to found the bottoms, for to throw forth their anchor, to stay them in the storms,
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or when the calme commeth, they haue not one among them to direct them to the shore:
or when the Cam comes, they have not one among them to Direct them to the shore:
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euen so when the floudes of troubles shall threaten the ouerthrow of any particular church or nation, they hauing no preachers or prophets among them, who should perswade them to patience, during their aduersitie,
even so when the floods of Troubles shall threaten the overthrow of any particular Church or Nation, they having no Preachers or Prophets among them, who should persuade them to patience, during their adversity,
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and to cast out the anchor of their hope during their danger, or hauing escaped those fierie and fearefull troubles,
and to cast out the anchor of their hope during their danger, or having escaped those fiery and fearful Troubles,
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yet who but the ministers of God, shall instruct them in righteousnesse, and direct them to heauen? In the raigne of Iosiah, although his daies were happie, through peace,
yet who but the Ministers of God, shall instruct them in righteousness, and Direct them to heaven? In the Reign of Josiah, although his days were happy, through peace,
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and his subiects ioyfull through a good king and religious nobles:
and his Subjects joyful through a good King and religious Nobles:
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yet this was the glory of his kingdome, that there was one Huldah a Prophetesse, the wife of Shallum, that tolde him his owne prosperitie,
yet this was the glory of his Kingdom, that there was one Huldah a Prophetess, the wife of Shallum, that told him his own Prosperity,
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bicause his hart melted at the voice of God his worde;
Because his heart melted At the voice of God his word;
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and also that there is one Helkijah a priest, 2. Kings. 22. that gaue him the law of his God:
and also that there is one Helkijah a priest, 2. Kings. 22. that gave him the law of his God:
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so are we happie through long enioyed peace being shadowed vnder the wings of a mercifull Prince,
so Are we happy through long enjoyed peace being shadowed under the wings of a merciful Prince,
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and religious Magistrates, yet this is the glorie of our nation that many Prophets and Preachers haue offered vnto vs the verie word of God, the which if it were wanting, all were worth nothing,
and religious Magistrates, yet this is the glory of our Nation that many prophets and Preachers have offered unto us the very word of God, the which if it were wanting, all were worth nothing,
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therefore if God build not, who can reare? If he send not, who can prosper? If he speake not, who can prophesie? and if he diminish the number of his seruants, the preachers, we may complaine in our miseries as the Iewes did, There is not one Prophet more left, and yet remaine comfortlesse.
Therefore if God built not, who can rear? If he send not, who can prosper? If he speak not, who can prophesy? and if he diminish the number of his Servants, the Preachers, we may complain in our misery's as the Iewes did, There is not one Prophet more left, and yet remain comfortless.
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The vses which we will briefly make here of are these. First the same which our Sauiour Christ teacheth vs vpon this doctrine.
The uses which we will briefly make Here of Are these. First the same which our Saviour christ Teaches us upon this Doctrine.
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Mat. 9. 28. Pray (saith he) the Lord of the vineyard that he would thrust foorth labourers into his haruest. Mathew 9. 28. prey (Says he) the Lord of the vineyard that he would thrust forth labourers into his harvest.
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There is no more Christian exercise or necessarie practise, then with vnfeined soules to desire at the handes of him, who ruleth all with his hand, that in times of ignorance and neglect of heauenly worship when the corne is ripe and fit to be gathered into the Lords barne, that he would haue pitie vpon his wandring, sheepe,
There is no more Christian exercise or necessary practice, then with unfeigned Souls to desire At the hands of him, who Ruleth all with his hand, that in times of ignorance and neglect of heavenly worship when the corn is ripe and fit to be gathered into the lords bairn, that he would have pity upon his wandering, sheep,
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and care of his planted corne euen the worke of his owne handes, and not suffer them to be cast away for want of instruction.
and care of his planted corn even the work of his own hands, and not suffer them to be cast away for want of instruction.
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Oh, howe would it and doth it grieue a christian soule to consider, that the image of God himselfe should be lost which shineth so beautifully in euerie one of mankind:
O, how would it and does it grieve a christian soul to Consider, that the image of God himself should be lost which shines so beautifully in every one of mankind:
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pray therefore my beloued in the Lord, for hereby onely shall you performe a worke acceptable to God,
pray Therefore my Beloved in the Lord, for hereby only shall you perform a work acceptable to God,
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because you are humbled, beneficiall to the church, because you aske for her labourers, comfortable to your selues,
Because you Are humbled, beneficial to the Church, Because you ask for her labourers, comfortable to your selves,
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because you tender your brethrens soules, and ioyfull to the verie angels for the conuersion of sinners.
Because you tender your Brothers' Souls, and joyful to the very Angels for the conversion of Sinners.
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The ruler of the temple Mat. 9. 18. hauing but his daughter sicke and diseased,
The ruler of the temple Mathew 9. 18. having but his daughter sick and diseased,
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yet came to our Sauiour and entreated him for her health, which he performed and she recouered.
yet Come to our Saviour and entreated him for her health, which he performed and she recovered.
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Let vs therefore in pitie of many thousand sons and daughters of the world come to the courts of the Lords house, within the closets of our owne soules and desire with feeling and earnest prayers, the Lord Iesus that he would shewe,
Let us Therefore in pity of many thousand Sons and daughters of the world come to the Courts of the lords house, within the closets of our own Souls and desire with feeling and earnest Prayers, the Lord Iesus that he would show,
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and shine forth his truth, by his word in the mouthes of many more ministers of peace to conuert many moe sinners vnto righteousnes, to turne the hearts of fathers to their children, of mothers to their daughters, of princes to their subiects,
and shine forth his truth, by his word in the mouths of many more Ministers of peace to convert many more Sinners unto righteousness, to turn the hearts of Father's to their children, of mother's to their daughters, of Princes to their Subjects,
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and of the nations to their God.
and of the Nations to their God.
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There is not any one point that proueth more substantially to a mans soule that hee loueth Christ vnfaynedly,
There is not any one point that Proves more substantially to a men soul that he loves christ unfeignedly,
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then this, the practise of it to pray for the increase of heauenly pastors:
then this, the practice of it to pray for the increase of heavenly Pastors:
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Euen as in the world nothing is so commendable as the workes of mercie, as to feede the famished, to cloath the naked, to deliuer the imprisoned,
Even as in the world nothing is so commendable as the works of mercy, as to feed the famished, to cloth the naked, to deliver the imprisoned,
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and to acquite him that is wrongfully condemned;
and to acquit him that is wrongfully condemned;
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so in the church of God there is no grace like to the gift of the ministerie, the starued are fed by them with the bread of life, the naked are cloathed by them with the garments of a Sauiour, they which lye fast bound in the verie dungeons of hell and the prisons of darkenes are deliuered by them, into the glorious libertie of the sonnes of God,
so in the Church of God there is no grace like to the gift of the Ministry, the starved Are fed by them with the bred of life, the naked Are clothed by them with the garments of a Saviour, they which lie fast bound in the very dungeons of hell and the prisons of darkness Are Delivered by them, into the glorious liberty of the Sons of God,
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and euen they which were condemned to temporall miseries and eternall calamities are acquited, discharged, and released by their message.
and even they which were condemned to temporal misery's and Eternal calamities Are acquitted, discharged, and released by their message.
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Let vs all therefore say vnto the Lord: Lord increase the number of painefull preachers.
Let us all Therefore say unto the Lord: Lord increase the number of painful Preachers.
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And if we ought to pray for them, how damnable is their estate that pray vpon them:
And if we ought to pray for them, how damnable is their estate that pray upon them:
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if it be the highest seruice of God to promote them, then is it the highest seruice of the diuell to persecute them.
if it be the highest service of God to promote them, then is it the highest service of the Devil to persecute them.
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If they be blessed where the word is preached and beleeued, then are they accursed where it is not heard nor receiued.
If they be blessed where the word is preached and believed, then Are they accursed where it is not herd nor received.
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If Christ blamed his disciples that would haue had him to blame them that cast deuils out in his name,
If christ blamed his Disciples that would have had him to blame them that cast Devils out in his name,
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then are they to bee blamed which will vpon euerie light and easie occasion labour to the vttermost to stop the mouthes of Gods seruants, to discourage the people from hearing, the olde men from instructing, the yoong men from studying, the children from learning, the women from asking,
then Are they to be blamed which will upon every Light and easy occasion labour to the uttermost to stop the mouths of God's Servants, to discourage the people from hearing, the old men from instructing, the young men from studying, the children from learning, the women from asking,
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& the seruants frō obeying the word of God.
& the Servants from obeying the word of God.
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Therefore if we haue any care of the Lords seruice, any compassion of them that are tyrannously oppressed, any conscience of the soules of men,
Therefore if we have any care of the lords service, any compassion of them that Are tyrannously oppressed, any conscience of the Souls of men,
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then pray for the peace, and number of the preachers.
then pray for the peace, and number of the Preachers.
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For as when the teeth are fallen out of the mouth, the life is hardly nourished, and quickly turnd:
For as when the teeth Are fallen out of the Mouth, the life is hardly nourished, and quickly turned:
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Euen so when the ministers which are the teeth of the church, to grinde the word vnto them, are remooued;
Even so when the Ministers which Are the teeth of the Church, to grind the word unto them, Are removed;
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then followeth the graue and sepulchre of the Lords family. To Ioel the sonne of Pethuell:
then follows the graven and Sepulchre of the lords family. To Joel the son of Pethuell:
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heerein is no hardnes, and euerie one may easily perceiue the meaning hereof, for the prophet nameth himselfe and also declareth his parentage,
herein is no hardness, and every one may Easily perceive the meaning hereof, for the Prophet names himself and also Declareth his parentage,
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and it is very like that his father was a man of good estimation, that the Prophet thus barely without any further addition prefixeth his name to this prophesie.
and it is very like that his father was a man of good estimation, that the Prophet thus barely without any further addition prefixeth his name to this prophesy.
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We obserue out of this description of the ministring cause of this prophsie:
We observe out of this description of the ministering cause of this Prophesy:
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this doctrine, that God preferreth the seruice of men before the seruice of angels in the building of the church, he rather choseth and appointeth that his heauenly & immaculate word, should be manifested by earthly and sinfull men then by celestiall & holy angels Act. 1. 8. The Lord Iesus maketh this his ordinance that his disciples shall witnes the redemption in Ierusalem, Iudea and Samaria and the vttermost parts of the earth.
this Doctrine, that God preferreth the service of men before the service of Angels in the building of the Church, he rather chooses and appoints that his heavenly & immaculate word, should be manifested by earthly and sinful men then by celestial & holy Angels Act. 1. 8. The Lord Iesus makes this his Ordinance that his Disciples shall witness the redemption in Ierusalem, Iudea and Samaria and the uttermost parts of the earth.
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Euen the same Lord which not long before told them that he had the angels at commaund,
Even the same Lord which not long before told them that he had the Angels At command,
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now rather vseth the helpe and ministerie of men.
now rather uses the help and Ministry of men.
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Men would thinke it a strange proceeding that he which is cracked in credit, and as it were one prooued periured, shoulde come afterwardes in a triall of death and life,
Men would think it a strange proceeding that he which is cracked in credit, and as it were one proved perjured, should come afterwards in a trial of death and life,
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whereas they which are neuer detected of the like enormities shall be excluded.
whereas they which Are never detected of the like enormities shall be excluded.
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But God his thoughts are not like to mens thoughts, nor his waies as mens waies, the weakest things of God are stronger then the strongest of men,
But God his thoughts Are not like to men's thoughts, nor his ways as men's ways, the Weakest things of God Are Stronger then the Strongest of men,
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and he choseth the despised castawaies to confound the mightie; he looketh on a begger and regardeth not a prince;
and he chooses the despised castaways to confound the mighty; he looks on a beggar and Regardeth not a Prince;
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the angels lie in the chaines of darknesse when men are aduanced to their places in heauen.
the Angels lie in the chains of darkness when men Are advanced to their places in heaven.
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Euen this doctrine you may reade in the 1. Cor. 4. 9. where the Apostle teacheth that we are appointed vnto the ministerie as men are condemned to death, that we might be made a gazing stocke to the worlde and to angels and to men:
Eve this Doctrine you may read in the 1. Cor. 4. 9. where the Apostle Teaches that we Are appointed unto the Ministry as men Are condemned to death, that we might be made a gazing stock to the world and to Angels and to men:
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shewing vnto vs that the very angels are beholders of the labours of the ministerie, being present by the appointment of God at the assemblies of his saints, that they might be witnesses of our labours vnto God,
showing unto us that the very Angels Are beholders of the labours of the Ministry, being present by the appointment of God At the assemblies of his Saints, that they might be Witnesses of our labours unto God,
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as we are of Christes sufferings vnto the world.
as we Are of Christ's sufferings unto the world.
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The reasons of this doctrine may be easilie gathered out of the worde of God, whereof this may be one, that as our redemption was to be wrought onely in the nature of man not of angels, no more was the preaching of the saide redemption to be declared by angels or any other creature saue onely man.
The Reasons of this Doctrine may be Easily gathered out of the word of God, whereof this may be one, that as our redemption was to be wrought only in the nature of man not of Angels, no more was the preaching of the said redemption to be declared by Angels or any other creature save only man.
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This reason the apostle seemeth to vse, 2. Cor. 5. 18. when he saith, All things are of God which hath reconciled vs vnto himselfe by Iesus Christ,
This reason the apostle seems to use, 2. Cor. 5. 18. when he Says, All things Are of God which hath reconciled us unto himself by Iesus christ,
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and hath giuen vnto vs the ministerie of reconciliation: and hath given unto us the Ministry of reconciliation:
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where he maketh our reconciliation made by the man Iesus Christ to be the ground or beginning,
where he makes our reconciliation made by the man Iesus christ to be the ground or beginning,
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or commission of the ministerie, for without Christ, and without reconciliation there is no ministerie.
or commission of the Ministry, for without christ, and without reconciliation there is no Ministry.
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And this serueth most highly to commend vnto vs the dignitie of the ministerie of the Gospell, which is as it were the trumpet of peace and pardon vnto the godly to sounde vnto them those victories which they haue obteined against the kingdomes of darknes,
And this serveth most highly to commend unto us the dignity of the Ministry of the Gospel, which is as it were the trumpet of peace and pardon unto the godly to sound unto them those victories which they have obtained against the kingdoms of darkness,
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and vnto Christ to proclaime his royall maiestie ouer all the kingdomes of the worlde, insomuch as those which labour against the preaching of the Gospell,
and unto christ to proclaim his royal majesty over all the kingdoms of the world, insomuch as those which labour against the preaching of the Gospel,
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as all the Romish Religion-bond-slaues do, they bid war vnto the king of glory, and as our sauiour tolde Paul, Act. 9. They kicke against the pricke, and procure their owne paines:
as all the Romish Religion-bond-slaues do, they bid war unto the King of glory, and as our Saviour told Paul, Act. 9. They kick against the prick, and procure their own pains:
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Then it is manifest that Christ is no where more exalted then where hee is daily and continually preached,
Then it is manifest that christ is no where more exalted then where he is daily and continually preached,
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so is hee no where more denied then where his word is silenced, his ministers banished, his members afflicted,
so is he no where more denied then where his word is silenced, his Ministers banished, his members afflicted,
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and all good exercises idly and carelesly frequented:
and all good exercises idly and carelessly frequented:
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Then let vs that are the ministers and professors of the Gospell gather this comfort to our selues, that we are the soules and persons which haue glorified his maiestie in this world, by telling and teaching, hearing and studying the praises of him who is blessed and praised for euermore, Amen.
Then let us that Are the Ministers and professors of the Gospel gather this Comfort to our selves, that we Are the Souls and Persons which have glorified his majesty in this world, by telling and teaching, hearing and studying the praises of him who is blessed and praised for evermore, Amen.
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Secondly another reason of this doctrine, why the Lorde hath committed the dispensation of his worde rather to men then to angels or anie other creature is this:
Secondly Another reason of this Doctrine, why the Lord hath committed the Dispensation of his word rather to men then to Angels or any other creature is this:
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because none can be so neerely touched with the feeling of humane infirmities as men can be;
Because none can be so nearly touched with the feeling of humane infirmities as men can be;
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who knoweth a mans hart sauing a mā? If they preach, they speake by experience;
who Knoweth a men heart Saving a man? If they preach, they speak by experience;
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if they exhort, they do it as if they were exhorted.
if they exhort, they do it as if they were exhorted.
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And this was one cause wherfore Christ became man, that he might taste of our infirmities.
And this was one cause Wherefore christ became man, that he might taste of our infirmities.
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Heb. 4. 15. For my beloued, when a man seeth his own flesh weeping, wil he not weep also? if he see his owne flesh afflicted, wil not he be compassionate toward that? if a man should see a father preaching to his sonne, a brother to his brother, a husband to his wife,Hebrew 4. 15. For my Beloved, when a man sees his own Flesh weeping, will he not weep also? if he see his own Flesh afflicted, will not he be compassionate towards that? if a man should see a father preaching to his son, a brother to his brother, a husband to his wife,
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or one kinsman to another, would not this mooue him more to see his deerest friend spending this labour vpon him,
or one kinsman to Another, would not this move him more to see his dearest friend spending this labour upon him,
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then if a stranger whose face he neuer saw should perswade him? Yes verily:
then if a stranger whose face he never saw should persuade him? Yes verily:
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euen so the Lord to mooue vs more earnestly to the obedience of his son, hath made choise of such dispensers of his mysteries,
even so the Lord to move us more earnestly to the Obedience of his son, hath made choice of such dispensers of his Mysteres,
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as we know to be men like our selues, feeling our paines, desiring our pleasures, wishing our welfare, lamenting our losses, and abhorring our sinnes:
as we know to be men like our selves, feeling our pains, desiring our pleasures, wishing our welfare, lamenting our losses, and abhorring our Sins:
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to this intent that when we see them speake vnto vs in the name of God, we shoulde thus presently reason with our selues.
to this intent that when we see them speak unto us in the name of God, we should thus presently reason with our selves.
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This is a man like my self, I am addicted naturally to fulfill my lustes, to enlarge my profits, to reuenge my malice, to care for no pleasure but pastime, to feare no displeasure but the worldes;
This is a man like my self, I am addicted naturally to fulfil my lusts, to enlarge my profits, to revenge my malice, to care for no pleasure but pastime, to Fear no displeasure but the world's;
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but these men (although men) haue denied their lustes, and are become contemptible to the worlde;
but these men (although men) have denied their lusts, and Are become contemptible to the world;
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they speake the worde of God boldly, and feare no mans person, they bring themselues to pouertie, their names to ignominie, their liues to shame,
they speak the word of God boldly, and Fear no men person, they bring themselves to poverty, their names to ignominy, their lives to shame,
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and their friendes to hate them.
and their Friends to hate them.
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What shoulde be the cause of all this? either they haue no wit, or we haue no zeale, they are not blessed, or we are vngodly: Reason thus with your selues:
What should be the cause of all this? either they have no wit, or we have no zeal, they Are not blessed, or we Are ungodly: Reason thus with your selves:
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then will it come to your mindes that surely for your sakes, euen for the peoples sakes are the ministers made fooles, that they might be wise;
then will it come to your minds that surely for your sakes, even for the peoples sakes Are the Ministers made Fools, that they might be wise;
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the preachers poore, that they might be rich;
the Preachers poor, that they might be rich;
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and the prophets despised, that the flocke might be honorable. 1. Cor. 5. 10. Therefore my beloued when you see vs earnest in rebuking of sinne,
and the Prophets despised, that the flock might be honourable. 1. Cor. 5. 10. Therefore my Beloved when you see us earnest in rebuking of sin,
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or exhorting to righteousnes, that then we speak with feeling of those dangers that threaten destruction to all, cōming vnto you as the Syrians came to the king of Israell with the halters about their neckes to mooue him to pittie them:
or exhorting to righteousness, that then we speak with feeling of those dangers that threaten destruction to all, coming unto you as the Syrians Come to the King of Israel with the halters about their necks to move him to pity them:
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or rather we come vnto you as the prophet came to Ahab, 1. King. 20. 35. willingly offering our sides to be gored,
or rather we come unto you as the Prophet Come to Ahab, 1. King. 20. 35. willingly offering our sides to be gored,
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and our bodies to be wounded, that our bloud may be your sorrow, by the sight of our wounds you may come to the feeling of your sinnes, by the paines we take in this worlde you may consider what are the plagues of the world to come.
and our bodies to be wounded, that our blood may be your sorrow, by the sighed of our wounds you may come to the feeling of your Sins, by the pains we take in this world you may Consider what Are the plagues of the world to come.
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Surely if we make but a calfe to cry in the field, all the beasts come roaring & running vnto it to succour it:
Surely if we make but a calf to cry in the field, all the beasts come roaring & running unto it to succour it:
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how much more ought men of better vnderstāding then beastes, hearing their owne kinred and friends crying vnto them the vengeance of God, with all speed to runne to the preachers to knowe the cause of their complaint,
how much more ought men of better understanding then beasts, hearing their own kindred and Friends crying unto them the vengeance of God, with all speed to run to the Preachers to know the cause of their complaint,
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and crie with the Iayler, Men and brethren what shal I do to be saued? Be not so rude as beastes, be not woorse then bullockes.
and cry with the Jailer, Men and brothers what shall I do to be saved? Be not so rude as beasts, be not Worse then bullocks.
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The vses which naturally arise out of this doctrine are these:
The uses which naturally arise out of this Doctrine Are these:
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first we ought not lesse to esteeme of the ministers of the worde being sinfull men,
First we ought not less to esteem of the Ministers of the word being sinful men,
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then if they were more honorable creatures.
then if they were more honourable creatures.
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The Apostle Paul, Gal. 4. 14. expresseth the sincere affectiō which the people ought to bear towards their pastors,
The Apostle Paul, Gal. 4. 14. Expresses the sincere affection which the people ought to bear towards their Pastors,
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whē he witnesseth that they receiued him as an angell of God, testifying vnto them their great fall, which once thought euery worde of his mouth to be a deuine oracle,
when he Witnesseth that they received him as an angel of God, testifying unto them their great fallen, which once Thought every word of his Mouth to be a divine oracle,
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and that his person was more then a man; but nowe the worlde was turned with them, they being bewitched with the false Apostles,
and that his person was more then a man; but now the world was turned with them, they being bewitched with the false Apostles,
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for at once they had forsaken their faith towards God, and their reuerence toward the preacher.
for At once they had forsaken their faith towards God, and their Reverence towards the preacher.
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The diuell is subtill, and knoweth very well that so long as the ministers credite raigneth, his kingdome decreaseth;
The Devil is subtle, and Knoweth very well that so long as the Ministers credit Reigneth, his Kingdom decreaseth;
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and therefore where he cannot at the first ouerthrow the doctrine, there he laboureth to bring the prophet into disgrace.
and Therefore where he cannot At the First overthrow the Doctrine, there he Laboureth to bring the Prophet into disgrace.
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But hearken (my beloued) I beseech you a while, and shut your eares against the diuels accusations.
But harken (my Beloved) I beseech you a while, and shut your ears against the Devils accusations.
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If you will euer liue vnder the winges of the Gospell, you must euer loue the feete of God his ministers:
If you will ever live under the wings of the Gospel, you must ever love the feet of God his Ministers:
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so long as these Galathians bore this minde towardes their Apostle, their faith was glorious, their church was famous, their liues were godly, and their endes were happy:
so long as these Galatians boar this mind towards their Apostle, their faith was glorious, their Church was famous, their lives were godly, and their ends were happy:
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but when they accounted the Lordes messenger but as a man, when they thought him worthy no more then a common person;
but when they accounted the lords Messenger but as a man, when they Thought him worthy not more then a Common person;
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although they would once haue plucked out their eies to haue done him good, then followed and fell vpon them,
although they would once have plucked out their eyes to have done him good, then followed and fell upon them,
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like hailestones vpon the Canaanites, heresies, to disquiet them; diuisions to molest them; ignorance to condemne them;
like hailstones upon the Canaanites, heresies, to disquiet them; divisions to molest them; ignorance to condemn them;
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and the wrath of God to consume them.
and the wrath of God to consume them.
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Looke to it my beloued, the contempt of preachers, of ministers, and seruants of the Lorde hath already wrought many strange effectes among vs. Those reuerend fathers of our church, which haue brought vs out of Babylon,
Look to it my Beloved, the contempt of Preachers, of Ministers, and Servants of the Lord hath already wrought many strange effects among us Those reverend Father's of our Church, which have brought us out of Babylon,
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as Moses and Aaron brought the Israelites out of Egypt, whereof some haue sealed vp our safetie with their owne blood;
as Moses and Aaron brought the Israelites out of Egypt, whereof Some have sealed up our safety with their own blood;
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others haue wasted their health and wealth in defence of our religion, state, and profession;
Others have wasted their health and wealth in defence of our Religion, state, and profession;
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and many yet liuing holding great places in the Church of England, hauing onely for the Gospell and the Lords Ierusalem, endured many strange conflictes and vnknowen troubles:
and many yet living holding great places in the Church of England, having only for the Gospel and the lords Ierusalem, endured many strange conflicts and unknown Troubles:
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these I say, euen by the railing libels of counterfaite and vnknowne Christians, haue beene laide open to the view offoes and friends, both by truthes and vntruthes,
these I say, even by the railing libels of counterfeit and unknown Christians, have been laid open to the view offoes and Friends, both by truths and untruths,
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if it were possible to the vtter ruine of learning, extreme sorrow of many good men,
if it were possible to the utter ruin of learning, extreme sorrow of many good men,
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and euerlasting disgrace of the ministerie:
and everlasting disgrace of the Ministry:
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As Origen was woont to say, Sicut omne bonum ab ecclesia prouenit, sic omne malum ab ecclesia egreditur;
As Origen was wont to say, Sicut omne bonum ab Church prouenit, sic omne malum ab Church egreditur;
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As al goodnesse commeth from the church, so all euill commeth from the church:
As all Goodness comes from the Church, so all evil comes from the Church:
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so I feare that the Lorde may say to the ministerie, as to Israell, O Israel, thy destruction is of thy selfe,
so I Fear that the Lord may say to the Ministry, as to Israel, Oh Israel, thy destruction is of thy self,
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but in me is thy saluation. but in me is thy salvation.
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The ministerie hath been lamentably diuided, and for this cause euen by base persons, they haue beene and are scornfully reuiled;
The Ministry hath been lamentably divided, and for this cause even by base Persons, they have been and Are scornfully reviled;
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we our selues haue wrought our discredit, but the Lord is our comfort.
we our selves have wrought our discredit, but the Lord is our Comfort.
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The ignorance of many silly and dumbe fellowes disgraceth the learned, the pride of many lofty preachers discrediteth the humble, the couetousnesse of many encroching parsons ouerthroweth the liberall minded;
The ignorance of many silly and dumb Fellows disgraceth the learned, the pride of many lofty Preachers discrediteth the humble, the covetousness of many encroaching parsons Overthroweth the liberal minded;
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and finally the negligence of many noble and excellent men in their charges, giueth a deadly discouragement to the painfull.
and finally the negligence of many noble and excellent men in their charges, gives a deadly discouragement to the painful.
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But yet these are the faultes of the persons, not of the places, and a personall action dieth with the person:
But yet these Are the Faults of the Persons, not of the places, and a personal actium Dieth with the person:
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therefore my beloued pray vnto the Lord for discerning spirites, that you may liue by the line of the word,
Therefore my Beloved prey unto the Lord for discerning spirits, that you may live by the line of the word,
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and not by the lines of many:
and not by the lines of many:
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although we should forsake the Lord by our falles, yet doe not you cast away your selues by our example.
although we should forsake the Lord by our falls, yet do not you cast away your selves by our Exampl.
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Maintaine the name and credit of euery one, whose ministerie the Lorde vseth in gouerning and instructing his Church;
Maintain the name and credit of every one, whose Ministry the Lord uses in governing and instructing his Church;
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stand not vpon titles, for they which labour well are woorthy of double honour: regarde not garments, for Iustine Martyr preached Christ in the attire of a heathen philosopher:
stand not upon titles, for they which labour well Are worthy of double honour: regard not garments, for Justin Martyr preached christ in the attire of a heathen philosopher:
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looke not too much vpon their faultes, for euen amongst the Apostles there wanted not diuisions:
look not too much upon their Faults, for even among the Apostles there wanted not divisions:
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esteeme them as the ministers of God, which watch when you sleepe, labour when you rest, fast when you feast,
esteem them as the Ministers of God, which watch when you sleep, labour when you rest, fast when you feast,
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and pray for the saluation of your soules when you are sporting in pleasures.
and pray for the salvation of your Souls when you Are sporting in pleasures.
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Your soules then lye open to the diuell when you are growne in dislike of your pastors:
Your Souls then lie open to the Devil when you Are grown in dislike of your Pastors:
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for if the man displeaseth, we cannot like of the doctrine.
for if the man displeaseth, we cannot like of the Doctrine.
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If our countreymen the Lords flocke can once againe ioine with the preachers and promoters of the Gospell,
If our countrymen the lords flock can once again join with the Preachers and promoters of the Gospel,
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then shall Atheisme be banished, Poperie ashamed, hypocrisie discouered, diuisions ended, and truth shall flourish out of our nation.
then shall Atheism be banished, Popery ashamed, hypocrisy discovered, divisions ended, and truth shall flourish out of our Nation.
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Secondly, another vse we may profitably make heereof, which is this, that exhortation of the Apostle Philip. 2. 29. speaking of Epaphroditus, a faithfull minister of God, whom he sendeth vnto them, Receiue him (saith he) therefore in the Lord with all gladnesse, and make much of such:
Secondly, Another use we may profitably make hereof, which is this, that exhortation of the Apostle Philip. 2. 29. speaking of Epaphroditus, a faithful minister of God, whom he sends unto them, Receive him (Says he) Therefore in the Lord with all gladness, and make much of such:
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we must open our houses and churches with reioycing spirits, when we see the embassadours of peace comming vnto vs,
we must open our houses and Churches with rejoicing spirits, when we see the Ambassadors of peace coming unto us,
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and account most pretiously of them who trauel with the Lords message for our good.
and account most preciously of them who travel with the lords message for our good.
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Wee reade that the Shunamite to entertaine Elishah built him a chamber, that when he came that way he might visite their familie:
we read that the Shunamite to entertain Elishah built him a chamber, that when he Come that Way he might visit their family:
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how much more ioyfull ought we to bee to entertaine the messengers of better things then Elishah brought.
how much more joyful ought we to be to entertain the messengers of better things then Elishah brought.
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It was a great commendation of the Iewish women that followed our Sauiour vp and downe, that they ministred vnto him:
It was a great commendation of the Jewish women that followed our Saviour up and down, that they ministered unto him:
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but most lamentable it is, that in our daies the ministers and preachers haue almost as slender entertainment,
but most lamentable it is, that in our days the Ministers and Preachers have almost as slender entertainment,
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as Christ himselfe had among the Samaritans.
as christ himself had among the Samaritans.
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Their houses be too great, their liuings be too large, their reuenues (say some clawbacks) will suffice a good knight, or a worshipfull gentleman:
Their houses be too great, their livings be too large, their revenues (say Some clawbacks) will suffice a good knight, or a worshipful gentleman:
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and why may not a good minister be allowed as well as a good magistrate? or a man of learning dwel in as faire a house as a lawyer? Indeede our houses in your conceite are too great for vs,
and why may not a good minister be allowed as well as a good magistrate? or a man of learning dwell in as fair a house as a lawyer? Indeed our houses in your conceit Are too great for us,
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and in our harts we thanke God that they are too little for you; wee see many ministeries and parsonages defaced but none built, many gathered but none sowed:
and in our hearts we thank God that they Are too little for you; we see many ministeries and parsonages defaced but none built, many gathered but none sowed:
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we are receiued very ioyfully of great numbers, where they hope to haue any gaines by vs,
we Are received very joyfully of great numbers, where they hope to have any gains by us,
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and their purpose being obtained, then they bid a fig for the parson.
and their purpose being obtained, then they bid a fig for the parson.
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Oh, this is the sinne of many gentlemen, that they will neuer or seldome allow the fourth part of that, which of dutie they owe vnto vs;
O, this is the sin of many gentlemen, that they will never or seldom allow the fourth part of that, which of duty they owe unto us;
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but will wage the customes at the lawe, to giue nothing to the Lord.
but will wage the customs At the law, to give nothing to the Lord.
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Who seeth not that these men woulde haue offered if they had liued among the Iewes,
Who sees not that these men would have offered if they had lived among the Iewes,
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surely I thinke burnt offerings and peace offerings should haue discontinued, and the Lord must haue thought him beholding vnto them,
surely I think burned offerings and peace offerings should have discontinued, and the Lord must have Thought him beholding unto them,
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if they gaue him one for a thousand.
if they gave him one for a thousand.
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And for our ministerie and preaching, I dare say it was not lesse regarded (except persecution) one hundred yeere a goe then now it is.
And for our Ministry and preaching, I Dare say it was not less regarded (except persecution) one hundred year a go then now it is.
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If gentlemen or noble men receiue their tithes, the people are well contented; but if the preachers take them, it greeueth them deadly:
If gentlemen or noble men receive their Tithes, the people Are well contented; but if the Preachers take them, it Grieveth them deadly:
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belike because they goe to the right owners.
belike Because they go to the right owners.
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And thus the world make much of vs, our liuings are diminished, our labours are neglected, our presence despised.
And thus the world make much of us, our livings Are diminished, our labours Are neglected, our presence despised.
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They account their parishes the happiest, where is no preaching ministerie, no controlling of sinners, no fighting with the diuell, no conscience of religion. O miserable times! O miserable manners!
They account their Parishes the Happiest, where is no preaching Ministry, no controlling of Sinners, no fighting with the Devil, no conscience of Religion. O miserable times! O miserable manners!
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they had rather goe with musicke to the gallowes, then with mourning to a sermon: they choose rather to goe singing to hell, then weeping to heauen:
they had rather go with music to the gallows, then with mourning to a sermon: they choose rather to go singing to hell, then weeping to heaven:
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cursed are they which speake euill of the way of righteousnesse, and say to the prophets depart from vs. The Lorde shall come with speede to render vengeance to them that receiue him not.
cursed Are they which speak evil of the Way of righteousness, and say to the Prophets depart from us The Lord shall come with speed to render vengeance to them that receive him not.
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The second Sermon. Vers. 2. Heare this yee elders. IN these wordes the Prophet declareth the second part of the description of this booke,
The second Sermon. Vers. 2. Hear this ye Elders. IN these words the Prophet Declareth the second part of the description of this book,
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namely, the subiect thereof, that is, the persons whom it concerneth:
namely, the Subject thereof, that is, the Persons whom it concerns:
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and the wordes are thus much in effect, You that are the elders and gouernors of the people, heare the worde of the Lord,
and the words Are thus much in Effect, You that Are the Elders and Governors of the people, hear the word of the Lord,
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and all you which are the inhabitants of the land of Iudea, the Lords inheritance hearken you also hereunto,
and all you which Are the inhabitants of the land of Iudea, the lords inheritance harken you also hereunto,
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and tell me whether you euer heard the like in your daies, or in the daies of your fathers which went before you.
and tell me whither you ever herd the like in your days, or in the days of your Father's which went before you.
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Out of these words obserue these doctrines following;
Out of these words observe these doctrines following;
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first that the prophets and ministers of God must call vpon the people to heare the word:
First that the Prophets and Ministers of God must call upon the people to hear the word:
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for you see in the entry of this prophesie, the prophet crieth to the people to giue audience to his sermons.
for you see in the entry of this prophesy, the Prophet cries to the people to give audience to his Sermons.
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And indeed this is a most necessarie obseruation to be kept as an entrance, to call the peoples minds at the beginning,
And indeed this is a most necessary observation to be kept as an Entrance, to call the peoples minds At the beginning,
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and as a remembrance to stirre them vp in the midst, and a conclusion to admonish them in the end.
and as a remembrance to stir them up in the midst, and a conclusion to admonish them in the end.
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For this cause also the prophet Isa. cap. 1. vers.
For this cause also the Prophet Isaiah cap. 1. vers.
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2. thinking that if men would not giue an eare to his sermons, yet he would not want audience, calleth in this sort.
2. thinking that if men would not give an ear to his Sermons, yet he would not want audience, calls in this sort.
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Heare O ye heauens, hearken O earth: shewing that if men will be so deafe at the crie of the Lords ministers,Hear Oh you heavens, harken Oh earth: showing that if men will be so deaf At the cry of the lords Ministers,
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as not to lend them their eares to their preaching;
as not to lend them their ears to their preaching;
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yet the heauens and the earth shall tremble at their word giuing obedience to their heauenly voices, the dumbe creatures shal condemne such intollerable rebellion.
yet the heavens and the earth shall tremble At their word giving Obedience to their heavenly voices, the dumb creatures shall condemn such intolerable rebellion.
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In the booke of the Apostles Act. cap. 13. ver.
In the book of the Apostles Act. cap. 13. ver.
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16. We may read when Paul and Barnabas came to Antiochia, being entreated on the Saboth day to giue some words of exhortation to the people, Paul standing vp and beckning with his hand called vnto them saying, Men and brethren hearken. The people in most places are busied in vaine speculations,
16. We may read when Paul and Barnabas Come to Antiochia, being entreated on the Sabbath day to give Some words of exhortation to the people, Paul standing up and beckoning with his hand called unto them saying, Men and brothers harken. The people in most places Are busied in vain speculations,
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when the peacher is most diligent in opening the word of truth, some are drousie when their hearts should be waking to heare what God wil say concerning them, others are scraping in the churches with their feete superstitiously conceited,
when the peacher is most diligent in opening the word of truth, Some Are drowsy when their hearts should be waking to hear what God will say Concerning them, Others Are scraping in the Churches with their feet superstitiously conceited,
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when they heare but the name of (Iesus) mentioned; and yet they wil sweare by him and make no bones at all:
when they hear but the name of (Iesus) mentioned; and yet they will swear by him and make no bones At all:
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againe, others are wearie thinking euerie minute an hower till the preacher be out of the pulpit,
again, Others Are weary thinking every minute an hour till the preacher be out of the pulpit,
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and many shew the whole congregation their backes by departing out of the church:
and many show the Whole congregation their backs by departing out of the Church:
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All these let the preachers call with the voice of Trumpets, Heare the word of the Lord, put away your vanities, rouze vp your drowsines, take pleasure in godlines, staye your disquietnes,
All these let the Preachers call with the voice of Trumpets, Hear the word of the Lord, put away your vanities, rouse up your drowsiness, take pleasure in godliness, stay your disquietness,
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and continue your presence in the Lords assemblies:
and continue your presence in the lords assemblies:
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know you not that the stones you tread on, the heauens you gaze on, the earth you walke on,
know you not that the stones you tread on, the heavens you gaze on, the earth you walk on,
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and the wordes that we preach vnto you, shall all come against you like witnesses and tell the Lord your disobedience,
and the words that we preach unto you, shall all come against you like Witnesses and tell the Lord your disobedience,
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therefore we often say in our sermons, Heare this men and brethren. The reasons of this doctrine may euidently be gathered out of the word of God,
Therefore we often say in our Sermons, Hear this men and brothers. The Reasons of this Doctrine may evidently be gathered out of the word of God,
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and the first is the practise of the Lord himselfe, Psal. 81. 8. beside many other places in the scripture where the Lord calleth vpon the people before he declare his minde vnto them, for audience and attention saying.
and the First is the practice of the Lord himself, Psalm 81. 8. beside many other places in the scripture where the Lord calls upon the people before he declare his mind unto them, for audience and attention saying.
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Heare O my people and I will speake, hearken O Israell and I will testifie vnto thee. Hear Oh my people and I will speak, harken Oh Israel and I will testify unto thee.
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What shall it auaile if we bring the toongs of angels into the congregations, & none or few wil lend vs their eares? Although I easily graunt our perswasiōs enter as deeply into the wals of the churches as into the eares & hearts of most of our hearers,
What shall it avail if we bring the tongues of Angels into the congregations, & none or few will lend us their ears? Although I Easily grant our persuasions enter as deeply into the walls of the Churches as into the ears & hearts of most of our hearers,
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euen in this we are like these Israelites, that if the Lord himselfe should come at one time (as here he did) & cry, Heare O my people of England:
even in this we Are like these Israelites, that if the Lord himself should come At one time (as Here he did) & cry, Hear Oh my people of England:
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yet it is much to be feared that at another time he might come and crye vnto vs:
yet it is much to be feared that At Another time he might come and cry unto us:
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Oh, that my people of England would haue heard me, as to them he doth in the latter ende of the Psalme.O, that my people of England would have herd me, as to them he does in the latter end of the Psalm.
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Secondly, another reason of this doctrine is this, bicause by hearing commeth faith, Rom. 10. 17. Faith is by hearing, and hearing by the word of God:
Secondly, Another reason of this Doctrine is this, Because by hearing comes faith, Rom. 10. 17. Faith is by hearing, and hearing by the word of God:
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so that if the hearing of the preachers beget faith in the hearers, who shall more fitly or may more conueniently crie vnto them in their sermon time to heare this point of faith diligently, to marke this doctrine carefully, to lay vp this lesson aduisedly,
so that if the hearing of the Preachers beget faith in the hearers, who shall more fitly or may more conveniently cry unto them in their sermon time to hear this point of faith diligently, to mark this Doctrine carefully, to lay up this Lesson advisedly,
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and remember this exhortation continually, then the preachers themselues which are the midwiues of their faith.
and Remember this exhortation continually, then the Preachers themselves which Are the midwives of their faith.
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Oh, how wonderfully doth this doctrine condemne this faithlesse age wherein we liue;
O, how wonderfully does this Doctrine condemn this faithless age wherein we live;
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for if faith come by hearing and hearing by the word of God, whence haue they their faith that come so seldome to our sermons? Doth not this argue forcibly that their faith is as litle as their hearing,
for if faith come by hearing and hearing by the word of God, whence have they their faith that come so seldom to our Sermons? Does not this argue forcibly that their faith is as little as their hearing,
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& therefore saluation is as little as their faith.
& Therefore salvation is as little as their faith.
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How wil they answer this argument now before men and afterward before the sonne of God, that they which heare not beleeue not, they which beleeue not are cōdemned alreadie,
How will they answer this argument now before men and afterwards before the son of God, that they which hear not believe not, they which believe not Are condemned already,
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and they which are in such damnable estate, it is not their reuenues of thousands, their pallaces and houses of glorie, the garments of brauerie, their prouision of delicates, their gentle friends, their soft beds, their hungry hounds, their rauening haukes, their pampered horses,
and they which Are in such damnable estate, it is not their revenues of thousands, their palaces and houses of glory, the garments of bravery, their provision of delicates, their gentle Friends, their soft Beds, their hungry hounds, their ravening hawks, their pampered Horses,
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and their retinues of seruants, that can fray the deuill from taking away their soules.
and their retinues of Servants, that can fray the Devil from taking away their Souls.
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Is not this pitie that such glorious gentlemen should be cast away, for not hearing a seely preachers sermons, being otherwise learned in the toongs, skilfull in the artes, excellent in the lawes, eloquent in speeches, valorous in war,
Is not this pity that such glorious gentlemen should be cast away, for not hearing a silly Preachers Sermons, being otherwise learned in the tongues, skilful in the arts, excellent in the laws, eloquent in Speeches, valorous in war,
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and comely in stature? Surely I beleeue Paul was deceiued when he said, Faith came by hearing and hearing by the word of God.
and comely in stature? Surely I believe Paul was deceived when he said, Faith Come by hearing and hearing by the word of God.
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What an impudent blasphemie were this, to say that Ladies and gentlewomen, on whose faces the sunne is not good inough to looke, whose legges must not walke on the ground,
What an impudent blasphemy were this, to say that Ladies and gentlewomen, on whose faces the sun is not good enough to look, whose legs must not walk on the ground,
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but either keepe aloft in their bowers, or take the ayer in their coaches, whose hands must touch nothing but either chaines of pearle, cloath of golde embrodered, and fine needle wrought garments;
but either keep aloft in their bowers, or take the air in their Coaches, whose hands must touch nothing but either chains of pearl, cloth of gold embroidered, and fine needle wrought garments;
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that these beautifull stars (I say) should come downe from their nicenes and learne faith at the mouth of preachers? Yet farther, must our gallant youthes and proper seruing then, whose heads are hanged with haire,
that these beautiful Stars (I say) should come down from their niceness and Learn faith At the Mouth of Preachers? Yet farther, must our gallant youths and proper serving then, whose Heads Are hanged with hair,
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as if they would fright away both Christ and his ministers from the place where they stand, come frō the tauerns, from gaming — houses, from the play — houses, frō the Ale — houses, from the whoore — houses,
as if they would fright away both christ and his Ministers from the place where they stand, come from the taverns, from gaming — houses, from the play — houses, from the Ale — houses, from the whore — houses,
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and from al their disports, to be ratled vp for their follies by preaching, & forsake their fashiōs of the world to be new fashioned in their minds, that in stead of infidelitie (wherwith the most of that crew are infected) they may haue faith engraffed in them by hearing the Gospell,
and from all their disports, to be rattled up for their follies by preaching, & forsake their fashions of the world to be new fashioned in their minds, that in stead of infidelity (wherewith the most of that crew Are infected) they may have faith engrafted in them by hearing the Gospel,
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least as they consume their purses, they condemne their soules, neither can robbe for more soules as they do for more purses? Then will you say beloued, you haue ploughed in vaine vpon the rocke:
lest as they consume their purses, they condemn their Souls, neither can rob for more Souls as they do for more purses? Then will you say Beloved, you have ploughed in vain upon the rock:
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but better let vanitie be vanitie then preaching be vanitie, better let gamesters be deceiued then Apostles be falsified,
but better let vanity be vanity then preaching be vanity, better let gamesters be deceived then Apostles be falsified,
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and better let Lordes and Ladies, Gentlewomen and seruingmen, and all the route which be contrary minded to this doctrine, perish and depart from their pleasures,
and better let lords and Ladies, Gentlewomen and Servingmen, and all the rout which be contrary minded to this Doctrine, perish and depart from their pleasures,
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then that the sonne of God, the church of God and the ministers of God should depart from the truth.
then that the son of God, the Church of God and the Ministers of God should depart from the truth.
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It is no blasphemie to say with Paul, It pleased God through preaching to saue them that beleeue: Therefore no preaching, no saluation:
It is no blasphemy to say with Paul, It pleased God through preaching to save them that believe: Therefore not preaching, no salvation:
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or with Iohn, He that heareth vs not, is not of God:
or with John, He that hears us not, is not of God:
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Therefore they which stop their eares when they shoulde heare the preachers, shall heare against their wils, Go yee cursed into the fire of hell.
Therefore they which stop their ears when they should hear the Preachers, shall hear against their wills, Go ye cursed into the fire of hell.
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Nowe let vs come and see what particular vses the holy Ghost maketh of this doctrine in other places of Scripture.
Now let us come and see what particular uses the holy Ghost makes of this Doctrine in other places of Scripture.
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And let that generall exhortation of our Sauiour Matth. 13. 9. be the first, when he saith;
And let that general exhortation of our Saviour Matthew 13. 9. be the First, when he Says;
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He that hath an eare to heare let him heare. And this is as if our Lord had saide: He that hath an ear to hear let him hear. And this is as if our Lord had said:
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the Gospell of saluation is of such waight that it concerneth all the people of the worlde:
the Gospel of salvation is of such weight that it concerns all the people of the world:
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by the preaching thereof, the gray headed, the yoong men, the tender women, and the little children may and must receiue some profite;
by the preaching thereof, the grey headed, the young men, the tender women, and the little children may and must receive Some profit;
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old men must bee prepared to the graue, yoong must be strengthened to fight with their pleasures, women must be gouerned like the daughters of righteousnes,
old men must be prepared to the graven, young must be strengthened to fight with their pleasures, women must be governed like the daughters of righteousness,
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and children instructed in the worke of redemption. The king must heare as Dauid did: the noble man must heare as Obadiah did:
and children instructed in the work of redemption. The King must hear as David did: the noble man must hear as Obadiah did:
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the gentleman must heare as Sergius Paulus did: the ladie must heare as Esther did: the yeoman must heare as Elisha his host did:
the gentleman must hear as Sergius Paulus did: the lady must hear as Esther did: the yeoman must hear as Elisha his host did:
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the labourer must heare as Apollos did: the women must heare as Marie did: and the little children must heare as they did, which when they sawe Christ cried;
the labourer must hear as Apollos did: the women must hear as Marry did: and the little children must hear as they did, which when they saw christ cried;
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Osanna in the highest. For euery one that hath an eare to heare must lende the same to the worde of God.Hosanna in the highest. For every one that hath an ear to hear must lend the same to the word of God.
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The Gospell of Christ is not like other professions, that when they haue most followers, one marreth anothers trade;
The Gospel of christ is not like other professions, that when they have most followers, one marreth another's trade;
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but when all men (if it were possible) shall be ioyned to the Lorde in the profession of the truth,
but when all men (if it were possible) shall be joined to the Lord in the profession of the truth,
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then is the glory thereof greater then the brightnesse of the sunne.
then is the glory thereof greater then the brightness of the sun.
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Therefore my beloued, rouse vp your heauie and hanging downe sences, and consider with your selues, that if the Lorde hath giuen you your eies to see withall, your hands to worke withall, your toongs to speake withal, your feete to walke withall,
Therefore my Beloved, rouse up your heavy and hanging down Senses, and Consider with your selves, that if the Lord hath given you your eyes to see withal, your hands to work withal, your tongues to speak withal, your feet to walk withal,
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then thinke also that he hath giuen you your eares to heare his worde withall.
then think also that he hath given you your ears to hear his word withal.
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And if they which haue eares to heare must heare, what, shall they not forfaite their eares for not hearing? Truely if the forging and counterfaiting of a noble mans seale,
And if they which have ears to hear must hear, what, shall they not forfeit their ears for not hearing? Truly if the forging and counterfeiting of a noble men seal,
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or of a peece of euidence, be by the lawes of man most woorthily deemed to be punished with cutting off their eares,
or of a piece of evidence, be by the laws of man most worthily deemed to be punished with cutting off their ears,
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bicause it bringeth harme to a common wealth:
Because it brings harm to a Common wealth:
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then also it may easily followe that in like case they deserue the loosing of their eares which will not lend them to the Lords preacher.
then also it may Easily follow that in like case they deserve the losing of their ears which will not lend them to the lords preacher.
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This I speake not to make any ciuill constitution, but comparing sinne with sinne, I would gladly manifest the great euil that hangeth on their neckes, which haue their elbowes as ready to heare as their eares.
This I speak not to make any civil constitution, but comparing sin with sin, I would gladly manifest the great evil that hangs on their necks, which have their elbows as ready to hear as their ears.
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Most lamentable it is to consider that if they were all deafe, that will not heare our sermons, what a deafe world would this quickly prooue. O my beloued brethren!
Most lamentable it is to Consider that if they were all deaf, that will not hear our Sermons, what a deaf world would this quickly prove. O my Beloved brothers!
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know you not that hearing is the sence of obedience, and therefore you cannot iustifie your selues to obey,
know you not that hearing is the sense of Obedience, and Therefore you cannot justify your selves to obey,
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vnlesse you testifie that you will heare God his ministers:
unless you testify that you will hear God his Ministers:
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If he were accursed that layeth a stumbling blocke before the blinde, then are they also accursed which stop their eares against the Lords ordinance.
If he were accursed that Layeth a stumbling block before the blind, then Are they also accursed which stop their ears against the lords Ordinance.
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Was it not a heynous thing to remooue but a land — marke which our elders planted,
Was it not a heinous thing to remove but a land — mark which our Elders planted,
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and therefore much more heynous is it to remooue hearing God his word from our eares which the Lord himselfe hath planted.
and Therefore much more heinous is it to remove hearing God his word from our ears which the Lord himself hath planted.
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Come therefore my beloued, and as you would be called Christians, so fulfill the minde of Christ;
Come Therefore my Beloved, and as you would be called Christians, so fulfil the mind of christ;
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for as the vine branche is good for nothing, but to beare grapes:
for as the vine branch is good for nothing, but to bear grapes:
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euen so the eares of man are but combrances into vs in most matters except in hearing the worde of God:
even so the ears of man Are but combrances into us in most matters except in hearing the word of God:
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in the world they are too long, in the Lord they are too little, therfore for amending of our follies, let vs apply our eares to heare while we can heare,
in the world they Are too long, in the Lord they Are too little, Therefore for amending of our follies, let us apply our ears to hear while we can hear,
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least it be too late when we would.
lest it be too late when we would.
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Secondly, we make another vse thereof, that seeing the ministers of God must call vpon the people to heare the word, it is also requisite to shew you the true way for the sauing hearing of the Lords truth:
Secondly, we make Another use thereof, that seeing the Ministers of God must call upon the people to hear the word, it is also requisite to show you the true Way for the Saving hearing of the lords truth:
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for in one and the same maner of preaching there is not one and the same manner of hearing,
for in one and the same manner of preaching there is not one and the same manner of hearing,
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therefore the holy Ghost speaketh by the author of the Epistle to the Hebrewes cap. 4. ver. 2. Vnto vs was the Gospell preached as also vnto them,
Therefore the holy Ghost speaks by the author of the Epistle to the Hebrews cap. 4. ver. 2. Unto us was the Gospel preached as also unto them,
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but the word that they heard profited them not, bicause it was not mixed with faith in those that heard it: but the word that they herd profited them not, Because it was not mixed with faith in those that herd it:
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where we may learne if men and women heare the word of God with such diligence as the dearest seruants of the Lord doe,
where we may Learn if men and women hear the word of God with such diligence as the dearest Servants of the Lord do,
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yet are they many times neuer the better, and he giueth the reason thereof, bicause they do not mingle it with faith.
yet Are they many times never the better, and he gives the reason thereof, Because they do not mingle it with faith.
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There are some seeds so smal and of that nature, that when the gardiner will sowe them he must first take vp a great deale of earth,
There Are Some seeds so small and of that nature, that when the gardener will sow them he must First take up a great deal of earth,
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and crushing it very small doth mingle it with his seed, and then casteth it into the earth and it prospereth exceedingly:
and crushing it very small does mingle it with his seed, and then Cast it into the earth and it prospereth exceedingly:
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euen so (deerely beloued) if you mingle not the pure earth of a sound faith with the seed of the Lordes word, you shall neuer receiue any profit by our preaching.
even so (dearly Beloved) if you mingle not the pure earth of a found faith with the seed of the lords word, you shall never receive any profit by our preaching.
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And this is the verie cause that the Gospell groweth not, mens hearts tremble not, and their liues amend not, because they bring minds full of infidelitie vnto the congregations.
And this is the very cause that the Gospel grows not, men's hearts tremble not, and their lives amend not, Because they bring minds full of infidelity unto the congregations.
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The close Papist saith to himselfe, I will heare this preacher, but I will beleeue nothing that he vttereth contrary to my first receiued superstition:
The close Papist Says to himself, I will hear this preacher, but I will believe nothing that he uttereth contrary to my First received Superstition:
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the proude man saith to himselfe, all the sermons in the world shall neuer humble me:
the proud man Says to himself, all the Sermons in the world shall never humble me:
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the couetous man he saith, for all their preaching and telling me that I shall neuer enter into the kingdome of heauen,
the covetous man he Says, for all their preaching and telling me that I shall never enter into the Kingdom of heaven,
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yet I will not beleeue them if Christ himselfe say so: the ruffians will not forsake their vanities for any instruction:
yet I will not believe them if christ himself say so: the ruffians will not forsake their vanities for any instruction:
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the common people say we preach but for our liuings, and God forbid that all should be true which the scripture and preachers tell vs:
the Common people say we preach but for our livings, and God forbid that all should be true which the scripture and Preachers tell us:
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goe forwarde I beseech you in all other sinnes, and you shall finde but a verie small number that say, I beleeued and therefore I heard.
go forward I beseech you in all other Sins, and you shall find but a very small number that say, I believed and Therefore I herd.
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The medicine to purge out all these corruptions is a true faith, the which if either you leaue at home,
The medicine to purge out all these corruptions is a true faith, the which if either you leave At home,
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or lose it by the way, the labour is all lost that you take therein. Oh how lamentable and damnable a sinne is infidelitie!
or loose it by the Way, the labour is all lost that you take therein. O how lamentable and damnable a sin is infidelity!
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when the iudgements of God are not beleeued and the mercies of God are abused.
when the Judgments of God Are not believed and the Mercies of God Are abused.
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But this greeueth all godly hearts to the quicke, that euen in our daies and times there should be such, that as a godly father saith, are armed with the name of good christians,
But this Grieveth all godly hearts to the quick, that even in our days and times there should be such, that as a godly father Says, Are armed with the name of good Christians,
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& yet fight against the faith of true beleeuers.
& yet fight against the faith of true believers.
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Looke vpon it in time, least as death followeth sicknes through want of phisicke, so the death of your soules follow their sickenes through want of faith.
Look upon it in time, lest as death follows sickness through want of physic, so the death of your Souls follow their sickness through want of faith.
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Beleeue, saith Christ, and al things are possible;
Believe, Says christ, and all things Are possible;
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the dead haue beene raised by faith, the sicke haue beene releeued by faith, the mountaines may be remooued by faith,
the dead have been raised by faith, the sick have been relieved by faith, the Mountains may be removed by faith,
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and the diuell himselfe is droue away by faith:
and the Devil himself is drove away by faith:
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therefore bring faith with you vnto the hearing of the sermons, the scriptures are the Lords wordes,
Therefore bring faith with you unto the hearing of the Sermons, the Scriptures Are the lords words,
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and they are set to sale by the preaching of the ministers, themselues beeing his factors, faith must buye them as money doth,
and they Are Set to sale by the preaching of the Ministers, themselves being his Factors, faith must buy them as money does,
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or bee exchanged for them as one thing is for another;
or be exchanged for them as one thing is for Another;
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for there is no crediting vpon wordes, no obligations vpon dayes, that can get them from vs,
for there is no crediting upon words, no obligations upon days, that can get them from us,
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but present payment of a liuely faith.
but present payment of a lively faith.
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Therefore if any will knowe howe to heare the Gospell with profit, and to enioy it with comfort, let him bring faith with him, that the worde deliuered may bee sealed for truth,
Therefore if any will know how to hear the Gospel with profit, and to enjoy it with Comfort, let him bring faith with him, that the word Delivered may be sealed for truth,
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and sinnes beeing reprooued may bee receiued for truth, and suffer no starting holes of infidelitie to carrie our soules from the rocke of God his truth, into the sea of heathenish securitie, or endlesse aduersitie.
and Sins being reproved may be received for truth, and suffer no starting holes of infidelity to carry our Souls from the rock of God his truth, into the sea of Heathenish security, or endless adversity.
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O yee elders. That is, you gouernours of the people, whom the Lord hath honoured with long life,Oh ye Elders. That is, you Governors of the people, whom the Lord hath honoured with long life,
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and the world with great authoritie.
and the world with great Authority.
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And from hence we note this doctrine, that the most honourable must most of all giue eare to the worde of God,
And from hence we note this Doctrine, that the most honourable must most of all give ear to the word of God,
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whether that honour bee in the Church as the ministers, or in the common wealth as the magistrates,
whither that honour be in the Church as the Ministers, or in the Common wealth as the Magistrates,
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or in the familie as the father thereof, or in the warres as the generall thereof;
or in the family as the father thereof, or in the wars as the general thereof;
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all these beeing exalted aboue other, haue also a charge aboue other, that euerie one walke worthie of his profession, which is onely by studying and hearing the word of the Lord.
all these being exalted above other, have also a charge above other, that every one walk worthy of his profession, which is only by studying and hearing the word of the Lord.
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The Lord so commandeth Deut. 17. 19. That the king himselfe shall cause to be wrote a booke for him of the lawe, that he keepe it with him and read therein all the daies of his life.
The Lord so commands Deuteronomy 17. 19. That the King himself shall cause to be wrote a book for him of the law, that he keep it with him and read therein all the days of his life.
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Those which haue the greatest charge must vse the greatest labour to discharge their places,
Those which have the greatest charge must use the greatest labour to discharge their places,
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as none could be iudges in Israell till the Lord had giuen them of the spirit of Moses; so none can sincerely execute their duetie that the world may be satisfied, the Lord may be glorified,
as none could be judges in Israel till the Lord had given them of the Spirit of Moses; so none can sincerely execute their duty that the world may be satisfied, the Lord may be glorified,
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and their owne soules comforted, vnlesse they receiue of the spirit of God, and by the ministerie of the word is the spirit deliuered.
and their own Souls comforted, unless they receive of the Spirit of God, and by the Ministry of the word is the Spirit Delivered.
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Gal. 3. 2. Hearken therefore you rulers of the Lordes people, that which excelleth all glorie, being richer then all wealth,Gal. 3. 2. Harken Therefore you Rulers of the lords people, that which excels all glory, being Richer then all wealth,
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and wiser then all learning, euen the spirit of God may be receiued when the word of God is deliuered:
and Wiser then all learning, even the Spirit of God may be received when the word of God is Delivered:
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Oh how are they deceiued that thinke the ministerie a base profession, not meete for any,
O how Are they deceived that think the Ministry a base profession, not meet for any,
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but for the poore to liue by, for the lame, & disfigured, for yonger brothers, for bankerupt, for seruingmen, for blunt-headed-schollers, and such as can be good in nothing.
but for the poor to live by, for the lame, & disfigured, for younger Brother's, for bankrupt, for Servingmen, for blunt-headed-schollers, and such as can be good in nothing.
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How are they also deceiued that thinke it not an exercise fit for noble men and persons of estate, knights,
How Are they also deceived that think it not an exercise fit for noble men and Persons of estate, Knights,
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and gentlemen, and such great ones which haue the world at their wils, and the countrey at their pleasures:
and gentlemen, and such great ones which have the world At their wills, and the country At their pleasures:
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shall these say they, make themselues drudges to the Gospell? schollers to the preachers? and goe on pilgrimage to a publike sermon? Yea all these must resigne their crownes of maiestie, their gownes of nobility, their swords of chiualrie,
shall these say they, make themselves drudges to the Gospel? Scholars to the Preachers? and go on pilgrimage to a public sermon? Yea all these must resign their crowns of majesty, their gowns of Nobilt, their swords of chivalry,
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and their estimation of gentrie, vnto the voice of the blessed spirit of God, speaking in the scriptures and preaching in his ministers.
and their estimation of gentry, unto the voice of the blessed Spirit of God, speaking in the Scriptures and preaching in his Ministers.
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And if these must bend their knees, we must bow our bodies to the earth,
And if these must bend their knees, we must bow our bodies to the earth,
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and put our necke vnder the yoke of Christ Iesus, that he may lift vp our head & liues to the participation of glorie.
and put our neck under the yoke of christ Iesus, that he may lift up our head & lives to the participation of glory.
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The Lord that bindeth kings in chaines, and nobles in fetters of Iron, and maketh the mountaines to cleaue in sunder at his roaring, willeth and commandeth vs from heauen to heare his son:
The Lord that binds Kings in chains, and Nobles in fetters of Iron, and makes the Mountains to cleave in sunder At his roaring, wills and commands us from heaven to hear his son:
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and it shal so come to passe that the soule shal be cut off from the Lords people, that hath not kissed the prince of glorie,
and it shall so come to pass that the soul shall be Cut off from the lords people, that hath not kissed the Prince of glory,
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and commeth not to offer obedience and seruice to his royall Lord, who is able to cast him body and soule into fire euerlasting.
and comes not to offer Obedience and service to his royal Lord, who is able to cast him body and soul into fire everlasting.
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Let vs therefore study to enter into the courts where the Gospell of Christ soundeth and reigneth,
Let us Therefore study to enter into the Courts where the Gospel of christ soundeth and Reigneth,
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least we fall away from grace and glorie after the euill example of those long agoe condemned infidels and reprobated apostataes, which gaue their eares to falshood, their toongs to blasphemie, their liues to vanitie, their bodies to luxurie,
lest we fallen away from grace and glory After the evil Exampl of those long ago condemned Infidels and reprobated apostates, which gave their ears to falsehood, their tongues to blasphemy, their lives to vanity, their bodies to luxury,
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and their soules to euerlasting miserie.
and their Souls to everlasting misery.
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Let not the graye haires of old men, the great wealth of rich men, the worship of Magistrates,
Let not the gray hairs of old men, the great wealth of rich men, the worship of Magistrates,
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nor the honour of gouernement, draw away our hearts from the hearing of this message, which being hid from vs, maketh vs cursed castawaies,
nor the honour of government, draw away our hearts from the hearing of this message, which being hid from us, makes us cursed castaways,
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but being declared vnto vs, regenerateth vs to the hope of eternall happines. The reasons of this doctrine are also easily gathered out of the word of God.
but being declared unto us, regenerateth us to the hope of Eternal happiness. The Reasons of this Doctrine Are also Easily gathered out of the word of God.
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First the same which Samuel vseth in his first booke cap. 12. ver. 14. at the annointing or crowning of their new king Saule to perswade them,
First the same which Samuel uses in his First book cap. 12. ver. 14. At the anointing or crowning of their new King Saule to persuade them,
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and their king to the diligent hearing of the word and reuerent feare of God, he vseth this as a reason, That then they shall be the people of the Lord God.
and their King to the diligent hearing of the word and reverent Fear of God, he uses this as a reason, That then they shall be the people of the Lord God.
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As if Samuel had said vnto them, you know that this is the glorie of our nation, that we alone are the selected band and chosen soldiers to fight the Lords battles;
As if Samuel had said unto them, you know that this is the glory of our Nation, that we alone Are the selected band and chosen Soldiers to fight the lords battles;
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and this is an honour against all the world beside, that they seruing Idoles and worshipping diuels, we serue the Lord of hostes:
and this is an honour against all the world beside, that they serving Idols and worshipping Devils, we serve the Lord of hosts:
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if therefore you will indeed be the Lords people, you must in truth heare the Lords word:
if Therefore you will indeed be the lords people, you must in truth hear the lords word:
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what could be said more forcibly to mooue a rebellious nation to a quiet submission? And this being the badge and liuerie of the Church of God, we may be bold to say openly and defend confidently, that they which heare not the Gospell as now it is preached in our English nation, are none of the true followers of his heauenly maiestie:
what could be said more forcibly to move a rebellious Nation to a quiet submission? And this being the badge and livery of the Church of God, we may be bold to say openly and defend confidently, that they which hear not the Gospel as now it is preached in our English Nation, Are none of the true followers of his heavenly majesty:
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Euen all whether they be the archenimies of Christ the Papists, or the new sectary of Recusants, the Brownists,
Even all whither they be the archenimies of christ the Papists, or the new sectary of Recusants, the Brownists,
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or the vaine religion bablers, the Newters or the priuy haters of the preachers, the carnall and time seruing professours, these shall goe to the place from whence they came,
or the vain Religion babblers, the Newters or the privy haters of the Preachers, the carnal and time serving professors, these shall go to the place from whence they Come,
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& there to be tormented world without end.
& there to be tormented world without end.
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It is not cold and idle hearing that maketh vs the people of God, but a sincere and diligent frequenting the place where his person dwelleth.
It is not cold and idle hearing that makes us the people of God, but a sincere and diligent frequenting the place where his person dwells.
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We must not be contented to be the Lords retayners, but we must sue to be made his houshold seruants.
We must not be contented to be the lords retainers, but we must sue to be made his household Servants.
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The Apostle Peter in his first epistle cap. 2. ver. 5. calleth vs all that professe the Lord Iesus, a spirituall priesthood: now this was the office in old time of a priest euery day to appeare at the altar,
The Apostle Peter in his First epistle cap. 2. ver. 5. calls us all that profess the Lord Iesus, a spiritual priesthood: now this was the office in old time of a priest every day to appear At the altar,
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and their very lodging was in the Temple;
and their very lodging was in the Temple;
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therefore must we come often to the Lords house and desire to dwell in his tabernacle, that we may euermore heare and speake his worde.
Therefore must we come often to the lords house and desire to dwell in his tabernacle, that we may evermore hear and speak his word.
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The second reason of this doctrine is taken from the continuall course of the Iudgements of God:
The second reason of this Doctrine is taken from the continual course of the Judgments of God:
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All Egypt was plagued because they heard not the worde of God, euen their king lost his eldest sonne,
All Egypt was plagued Because they herd not the word of God, even their King lost his eldest son,
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and afterwarde he himselfe for the same follie was drowned and swallowed vp of the sea.
and afterward he himself for the same folly was drowned and swallowed up of the sea.
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The noble man which would not beleeue and harken to the voice of the prophet,
The noble man which would not believe and harken to the voice of the Prophet,
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when he told him of the great and sudden cheapnes of corne, answered him that it was impossible,
when he told him of the great and sudden cheapness of corn, answered him that it was impossible,
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except the windowes of heauen shoulde bee opened;
except the windows of heaven should be opened;
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but he sawe it accomplished, and for his infidelitie was troden to death by the people.
but he saw it accomplished, and for his infidelity was trodden to death by the people.
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Reade the whole booke of God, and you shal euery where plainly perceiue, that for disobedience to God his worde,
Reade the Whole book of God, and you shall every where plainly perceive, that for disobedience to God his word,
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and contempt of his messengers, Kings haue been deposed, and Queenes haue beene punished;
and contempt of his messengers, Kings have been deposed, and Queens have been punished;
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Lords, Ladies, Magistrates and subiectes, old men and children, haue tasted of the deadly cup of the Lords heauie wrath.
lords, Ladies, Magistrates and Subjects, old men and children, have tasted of the deadly cup of the lords heavy wrath.
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Lay vp this in your harts (my bowels in the Lorde) happy are they which auoide danger by the fals of other men.
Lay up this in your hearts (my bowels in the Lord) happy Are they which avoid danger by the falls of other men.
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Oh that the teares of our countrymen couldewash away the guilt of this sinne;
O that the tears of our countrymen couldewash away the guilt of this sin;
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for our score is growne so great by our long continued credit, that we haue made no conscience to pay the Lord his owne:
for our score is grown so great by our long continued credit, that we have made no conscience to pay the Lord his own:
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and we haue vrgent cause to consider, and also to feare, least the Lord sue the extremitie of the lawe vpon vs,
and we have urgent cause to Consider, and also to Fear, lest the Lord sue the extremity of the law upon us,
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and neuer spare till we haue paide the vttermost farthing, and felt the full weight of his hande,
and never spare till we have paid the uttermost farthing, and felt the full weight of his hand,
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and spent euery drop of bloud in soule and body for the notorious contempt of his most glorious Gospel.
and spent every drop of blood in soul and body for the notorious contempt of his most glorious Gospel.
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There is no sacrifice to be compared to the hearing of the Lords worde, and therefore the neglect thereof in whomsoeuer, is most fearefull, most deadly, most damnable.
There is no sacrifice to be compared to the hearing of the lords word, and Therefore the neglect thereof in whomsoever, is most fearful, most deadly, most damnable.
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The vses which offer themselues vnto vs out of this doctrine are these;
The uses which offer themselves unto us out of this Doctrine Are these;
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first that the ancient and great men must suffer the words of the Lords ministers patiently,
First that the ancient and great men must suffer the words of the lords Ministers patiently,
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and for this cause the Apostle willeth vs, Tit. 2. 2. To exhort the elders to sobernesse and faith.
and for this cause the Apostle wills us, Tit. 2. 2. To exhort the Elders to soberness and faith.
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There be two things which should shine as bright in age and authoritie, as the eies do in the heads of strong yoong men, that see and be seene of others, and yet see not themselues;
There be two things which should shine as bright in age and Authority, as the eyes do in the Heads of strong young men, that see and be seen of Others, and yet see not themselves;
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euen so ought sobrietie and faith to offer themselues vnto the view of all persons, where the graie haires appeere like the buddes of an almond tree, whereby the aged may see and correct the follies of youth,
even so ought sobriety and faith to offer themselves unto the view of all Persons, where the gray hairs appear like the buds of an almond tree, whereby the aged may see and correct the follies of youth,
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and yoong men may see their example to be drawne in loue with their liues;
and young men may see their Exampl to be drawn in love with their lives;
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but they themselues ought not to be proud for that honour which the Lord hath bestowed vpon them.
but they themselves ought not to be proud for that honour which the Lord hath bestowed upon them.
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Oh how vnhappie is that time when olde men and great men are as wanton as children,
O how unhappy is that time when old men and great men Are as wanton as children,
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and as faithles as those which neuer knewe God? Wo bee to that lande whose Prince is a childe, saith Salomon. Meaning that the whole countrey is distressed where the gouerners thereof haue as little stay as children,
and as faithless as those which never knew God? Woe be to that land whose Prince is a child, Says Solomon. Meaning that the Whole country is distressed where the Governors thereof have as little stay as children,
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or as little faith as children.
or as little faith as children.
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In our daies if the Lords ministers which keepe the soules of our countrymen, shall in meekenesse admonish old men;
In our days if the lords Ministers which keep the Souls of our countrymen, shall in meekness admonish old men;
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they tell them they are but boyes to themselues, and they knew what religion was before they were borne, not knowing their antiquitie cannot preiudice the spirite of the Lord,
they tell them they Are but boys to themselves, and they knew what Religion was before they were born, not knowing their antiquity cannot prejudice the Spirit of the Lord,
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or not considering what our sauiour saide to the labourers in the vineyard; They which were first shall be last, and they which were last shall bee first.
or not considering what our Saviour said to the labourers in the vineyard; They which were First shall be last, and they which were last shall be First.
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Others thinke, that if they beare an office in the common wealth, no man may dare to counsell them in the Lorde;
Others think, that if they bear an office in the Common wealth, no man may Dare to counsel them in the Lord;
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they themselues thinke they are iniured, and their friends thinke they are disgraced, if the word of exhortation passe vpon them:
they themselves think they Are injured, and their Friends think they Are disgraced, if the word of exhortation pass upon them:
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shall I, say they, being a gentleman well descended, well instructed, of so many hundred poundes reuenues, bee in as much slauerie to this preaching as the poore artificer? But vnto these we may answere, that if their natures or offices exempt them from sermons, they also exempt them from saluation:
shall I, say they, being a gentleman well descended, well instructed, of so many hundred pounds revenues, be in as much slavery to this preaching as the poor Artificer? But unto these we may answer, that if their nature's or Offices exempt them from Sermons, they also exempt them from salvation:
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For it pleased God through the foolishnes of preaching to saue them that beleeue. For it pleased God through the foolishness of preaching to save them that believe.
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What is a King better then a farmer? a noble man better then an artificer? a gentleman better then a plowman? and a magistrate better then a subiect, without true religion and obedience to the gospel? Surely nothing,
What is a King better then a Farmer? a noble man better then an Artificer? a gentleman better then a plowman? and a magistrate better then a Subject, without true Religion and Obedience to the gospel? Surely nothing,
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for now whether had you rather bee poore Iacob bowing to the earth alone, or rich Esau attended with fowre hundred men;
for now whither had you rather be poor Iacob bowing to the earth alone, or rich Esau attended with fowre hundred men;
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whether had you rather bee Pharaoh or Moses; Ieroboam or the prophet;
whither had you rather be Pharaoh or Moses; Jeroboam or the Prophet;
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Ziakijah or Ieremie; the rich man or Lazarus; Pilate or Christ; Herod or Iohn Baptist; the Apostles or the high Priests;Ziakijah or Ieremie; the rich man or Lazarus; Pilate or christ; Herod or John Baptist; the Apostles or the high Priests;
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stagger not heereat, but shew your consciences whether of these you woulde be, you cannot bee both, therefore choose one.
stagger not hereat, but show your Consciences whither of these you would be, you cannot be both, Therefore choose one.
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The way to heauen is narrowe, and we being clothed with our owne conceites can neuer enter in, there is too little roome for both:
The Way to heaven is narrow, and we being clothed with our own conceits can never enter in, there is too little room for both:
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we cannot beare the yoke of Christ and the worlde at one time, the least of both requireth a whole man.
we cannot bear the yoke of christ and the world At one time, the least of both requires a Whole man.
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Therefore you my beloued fathers, beare with the voice of vs your yoongers, for when we exhort you, it is not done in our name,
Therefore you my Beloved Father's, bear with the voice of us your yoongers, for when we exhort you, it is not done in our name,
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but in his who is the ancient of daies, elder then the oldest, wiser then the wisest, stronger then the strongest,
but in his who is the ancient of days, elder then the oldest, Wiser then the Wisest, Stronger then the Strongest,
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and yoonger then the yoongest, who is euery day borne in his members.
and younger then the youngest, who is every day born in his members.
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It is not vs, but him that you heare, who knoweth your harts, seeth your liues, and shall condemne your incredulitie.
It is not us, but him that you hear, who Knoweth your hearts, sees your lives, and shall condemn your incredulity.
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The Lord told the rebellious Israelites when they refused Moses and Aaron, that it was not against them but him, that they had murmured and refused;
The Lord told the rebellious Israelites when they refused Moses and Aaron, that it was not against them but him, that they had murmured and refused;
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so it is not our youth, it is not our frailtie, it is not our weaknes that you blame,
so it is not our youth, it is not our frailty, it is not our weakness that you blame,
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for if wee were not ministers, you woulde loue vs the better for it: but it is against the Lorde that you striue.
for if we were not Ministers, you would love us the better for it: but it is against the Lord that you strive.
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Oh staie your toongs before they go too farre;
O stay your tongues before they go too Far;
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God which dasheth in peeces yoong infants, careth not for your gray haires, your swordes auaile not against him,
God which dasheth in Pieces young Infants, Careth not for your grey hairs, your swords avail not against him,
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neither can your reuenues redeeme your soules. Secondly, we may make this one vse of this.
neither can your revenues Redeem your Souls. Secondly, we may make this one use of this.
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That forsomuch as the Elders and Magistrates must aboue others vse the hearing of the worde of God, what is their estate which are negligent in this action and the estate of their gouernment, the estate of their families,
That forsomuch as the Elders and Magistrates must above Others use the hearing of the word of God, what is their estate which Are negligent in this actium and the estate of their government, the estate of their families,
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and estate of their children? Surely most dangerous aboue others, for as when they performe this they are noted through a whole countrey, and thereby they growe famous;
and estate of their children? Surely most dangerous above Others, for as when they perform this they Are noted through a Whole country, and thereby they grow famous;
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so the neglect hereof is spred farre, and thereby they growe infamous.
so the neglect hereof is spread Far, and thereby they grow infamous.
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For this cause hath the holy Ghost left vs in his word sundry examples, where light and gracelesse fathers haue brought their lewde and godlesse children with themselues to destruction:
For this cause hath the holy Ghost left us in his word sundry Examples, where Light and graceless Father's have brought their lewd and godless children with themselves to destruction:
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Looke on Elie 1. Sam. 3. 12. and Saul and Haman, Esth. 8. 13. who was the destruction of the fathers but themselues,
Look on Elijah 1. Sam. 3. 12. and Saul and Haman, Esth. 8. 13. who was the destruction of the Father's but themselves,
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and who was the destruction of the children but the fathers.
and who was the destruction of the children but the Father's.
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If Helie had harkened to God, and corrected his sonnes, the Arke had not been taken, the Philistines had not preuailed, his sonnes had not been killed,
If Helie had hearkened to God, and corrected his Sons, the Ark had not been taken, the philistines had not prevailed, his Sons had not been killed,
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and he had saued his owne necke from breaking.
and he had saved his own neck from breaking.
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Oh consider this, I beseech you my reuerende and gray headed fathers, your age shall not discharge you:
O Consider this, I beseech you my reverend and grey headed Father's, your age shall not discharge you:
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this man wanted but two yeeres of an hundred yeere olde, he was priest and iudge of Israell,
this man wanted but two Years of an hundred year old, he was priest and judge of Israel,
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yet when he forgat himselfe he forgot the Lord also;
yet when he forgot himself he forgotten the Lord also;
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then had hee no pitie of his yeeres, no mercie on his children, and no compassion of his owne life.
then had he no pity of his Years, no mercy on his children, and no compassion of his own life.
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Samuel tolde Saul that there was no sacrifice like to the hearing of the worde of God;Samuel told Saul that there was no sacrifice like to the hearing of the word of God;
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then if you will offer the best sacrifice, heare the word of God. The Lord you see which made the eares, requireth but the eares againe:
then if you will offer the best sacrifice, hear the word of God. The Lord you see which made the ears, requires but the ears again:
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why should you bring your children into the curse out of the couenant? why should you driue the Lord to reiect you,
why should you bring your children into the curse out of the Covenant? why should you driven the Lord to reject you,
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as he did Saul, because you heare not his word? Are you the fathers of our bodies? be also I beseech you, the fathers of our faith, the authors of our profession,
as he did Saul, Because you hear not his word? are you the Father's of our bodies? be also I beseech you, the Father's of our faith, the Authors of our profession,
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and the ensamples of our obedience As Esau cried to Isaack blesse me my father,
and the ensamples of our Obedience As Esau cried to Isaac bless me my father,
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so we crie vnto you to blesse our countrey, to blesse your owne posteritie, and to blesse the liues of them whose soules you haue in your handes.
so we cry unto you to bless our country, to bless your own posterity, and to bless the lives of them whose Souls you have in your hands.
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Let the elders among vs know for a certaintie, that if they heare vs not,
Let the Elders among us know for a certainty, that if they hear us not,
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though wee bee yoong that speake vnto them, yet wee will vse them as the woman did the wicked iudge, ouercome them by importunitie.
though we be young that speak unto them, yet we will use them as the woman did the wicked judge, overcome them by importunity.
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And let euery man knowe his dutie, euen to pray that their fathers, and masters, and magistrates, and gouernours, may bee as willing to grace the Gospell with their presence,
And let every man know his duty, even to pray that their Father's, and Masters, and Magistrates, and Governors, may be as willing to grace the Gospel with their presence,
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as they are to defende it by their policie: surely we can hardly imbrace that, which we see the chiefe commanders to neglect.
as they Are to defend it by their policy: surely we can hardly embrace that, which we see the chief commanders to neglect.
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But yet I beseech you for your owne soules, and for our liues, for the children borne and vnborne,
But yet I beseech you for your own Souls, and for our lives, for the children born and unborn,
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and for the generall comfort of our whole countrey, fulfill that heauenly voice Matt. 17. 4. Heare the heauenly sonne of God.
and for the general Comfort of our Whole country, fulfil that heavenly voice Matt. 17. 4. Hear the heavenly son of God.
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The third Sermon.
The third Sermon.
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Harken ye all inhabitants of the land, whether such a thing hath beene in your daies,
Harken you all inhabitants of the land, whither such a thing hath been in your days,
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or yet in the daies of your fathers. ALl the inhabitants: By these words we obserue this doctrine;
or yet in the days of your Father's. ALl the inhabitants: By these words we observe this Doctrine;
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that there must not any liue in the church of God, but such as doe and will at the least outwardly humble themselues to the ministerie of the word:
that there must not any live in the Church of God, but such as doe and will At the least outwardly humble themselves to the Ministry of the word:
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the church of God is the company of selected saints, chosen before all worlds to the worship of God;
the Church of God is the company of selected Saints, chosen before all world's to the worship of God;
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and if they be chosen from the contemners, as good wheate is from the chaffe,
and if they be chosen from the contemners, as good wheat is from the chaff,
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then must they not endure the hazarding of their soules by harbouring the children of disobedience.
then must they not endure the hazarding of their Souls by harbouring the children of disobedience.
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Wee may reade in Nehem. 8. 2. that when he brought foorth the lawe of God, Ezra read it before the congregation both of men and women,
we may read in Nehemiah 8. 2. that when he brought forth the law of God, Ezra read it before the congregation both of men and women,
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and all that could vnderstand it. and all that could understand it.
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And in the next verse he addeth, that he read it in the streetes, and all the people harkened to the booke of the law.
And in the next verse he adds, that he read it in the streets, and all the people hearkened to the book of the law.
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As in the common wealth there is a lawe which euery one vndergoeth, vnlesse they be wearie of life,
As in the Common wealth there is a law which every one vndergoeth, unless they be weary of life,
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so in the church of God this is a lawe, Let him that hath eares to heare heare, except he will bee banished from the land of the righteous,
so in the Church of God this is a law, Let him that hath ears to hear hear, except he will be banished from the land of the righteous,
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and cut off from the body of Christ: Surely as the Apostle saide, Woe is me if I preach not the Gospell.
and Cut off from the body of christ: Surely as the Apostle said, Woe is me if I preach not the Gospel.
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So must all the ministers of the Lorde euery day sound alowde to their people, woe be vnto you if you heare not the Gospell.
So must all the Ministers of the Lord every day found allowed to their people, woe be unto you if you hear not the Gospel.
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The reasons of this doctrine may thus be gathered out of the word of truth.
The Reasons of this Doctrine may thus be gathered out of the word of truth.
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First that which Moses hath recorded Gen. 17. 14. where the Lorde wil not haue any to be of Abrahams familie,
First that which Moses hath recorded Gen. 17. 14. where the Lord will not have any to be of Abrahams family,
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but they which would bee circumcised;
but they which would be circumcised;
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and if any would not receiue this wounde (as our Sauiour calleth it) in the flesh, the Lorde commanded him to be cut off from his people:
and if any would not receive this wound (as our Saviour calls it) in the Flesh, the Lord commanded him to be Cut off from his people:
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Nowe wee knowe that the church is the familie of Abraham, who was made the father of all the faithfull, that they being made partakers of his beleefe, shoulde also be partakers of his obedience.
Now we know that the Church is the family of Abraham, who was made the father of all the faithful, that they being made partakers of his belief, should also be partakers of his Obedience.
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There is not a prince or a noble man, or a learned man, or a rich man,
There is not a Prince or a noble man, or a learned man, or a rich man,
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or a preacher, or any base person among the common people, but hee may challenge this priuilege,
or a preacher, or any base person among the Common people, but he may challenge this privilege,
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if he beleeue in the Lord of glorie, that he is the sonne of promise as Isaac was,
if he believe in the Lord of glory, that he is the son of promise as Isaac was,
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and therefore the sonne of Abraham as Isaac was.
and Therefore the son of Abraham as Isaac was.
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All are not the children of promise that heare and are borne vnder the preaching of the Gospell;
All Are not the children of promise that hear and Are born under the preaching of the Gospel;
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but there are Ismaelites also which haue outwardly the badge of a true sonne, though they bee but bastarde Christians:
but there Are Ismaelites also which have outwardly the badge of a true son, though they be but bastard Christians:
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yet olde Abraham ready for the graue must be circumcised before he die, and yoong Ismaell if he will euer be blessed of God must be circumcised,
yet old Abraham ready for the graven must be circumcised before he die, and young Ishmael if he will ever be blessed of God must be circumcised,
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although he were heire apparant to the land of Canaan (for as yet Abraham had no other sonne) and the shepherdes, the neatherdes, the seruingmen,
although he were heir apparent to the land of Canaan (for as yet Abraham had no other son) and the shepherdess, the neatherdes, the Servingmen,
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and euery kitchin-boy receiue the signe, or else be banished from their masters tents:
and every Kitchen-boy receive the Signen, or Else be banished from their Masters tents:
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Euen so must the hoare headed father, the greene headed yoong man, the wanton youth, the simple plow-man, the gallant ruffian,
Even so must the hoar headed father, the green headed young man, the wanton youth, the simple plowman, the gallant ruffian,
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and the poore turne-spit, be present and obedient to the voice of the minister.
and the poor turnspit, be present and obedient to the voice of the minister.
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Many I graunt of the better sort, thinke their dutie discharged, if in their owne persons they learne to knowe the Lord,
Many I grant of the better sort, think their duty discharged, if in their own Persons they Learn to know the Lord,
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and for their families they let them doe as they list:
and for their families they let them do as they list:
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but you must remember that this was the commendation that Abraham receiued of God, That hee woulde teach his children after him, Genes.
but you must Remember that this was the commendation that Abraham received of God, That he would teach his children After him, Genesis.
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18. 17. and therefore if you will bee Abrahams sonnes, teach that to your families which you haue learned your selues.
18. 17. and Therefore if you will be Abrahams Sons, teach that to your families which you have learned your selves.
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Oh how lamentable is it to see & consider of a great number, that set as good faces on the Gospell as the best,
O how lamentable is it to see & Consider of a great number, that Set as good faces on the Gospel as the best,
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when on the Lords own day some send their seruants many miles iourney, & suffer silly persons to waite in their kitchins, (I mean cōtinually) as if there were none that had any soules but those that are called the rulers of families.
when on the lords own day Some send their Servants many miles journey, & suffer silly Persons to wait in their kitchens, (I mean continually) as if there were none that had any Souls but those that Are called the Rulers of families.
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We may say of them as Bernard saide of the church cōmitted to careles clergie men, O miserandam sponsam talibus creditā paranimphis:
We may say of them as Bernard said of the Church committed to careless Clergy men, Oh miserandam Spouse Talibus creditā paranimphis:
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O miserable soules lead by such bridegromes which keepe them for to serue the lustes of their owne bellies,
Oh miserable Souls led by such bridegroom's which keep them for to serve the lusts of their own bellies,
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& haue no care to marrie thē to the Lord.
& have no care to marry them to the Lord.
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Take you heed you that haue the wealth of the world, & search and rake in the sinkes of your houses, in the stables of your horses, in the staules of your oxen,
Take you heed you that have the wealth of the world, & search and rake in the sinks of your houses, in the stables of your Horses, in the staules of your oxen,
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and in the harts of your seruants, that you may bring soules into the kingdome of heauen:
and in the hearts of your Servants, that you may bring Souls into the Kingdom of heaven:
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a pearle taken out of the dung is as good as that which is hoarded vp in a princes treasurie;
a pearl taken out of the dung is as good as that which is hoarded up in a Princes treasury;
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and a simple soule saued from the walking of horses, or turning of spits, is as glorious to the Lorde as he that ruleth in the throne.
and a simple soul saved from the walking of Horses, or turning of spits, is as glorious to the Lord as he that Ruleth in the throne.
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Another reason for the çonfirmation of this doctrine our sauiour giueth, Iohn. 10. 26, 27. There are none that heare not Christ which beleeue in Christ;
another reason for the çonfirmation of this Doctrine our Saviour gives, John. 10. 26, 27. There Are none that hear not christ which believe in christ;
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and there are none the sheepe of Christ, but those that heare the voice of Christ: and there Are none the sheep of christ, but those that hear the voice of christ:
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meaning that at that time when he was liuing in the worlde, and preaching to the Iewes they could not be his flocke, that came not at the call of the Gospell:
meaning that At that time when he was living in the world, and preaching to the Iewes they could not be his flock, that Come not At the call of the Gospel:
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and when he should be dead and taken from the earth, they shoulde not bee reckoned for the lambes of his church, which flocked not to the cries and sermons of the preachers.
and when he should be dead and taken from the earth, they should not be reckoned for the Lambs of his Church, which flocked not to the cries and Sermons of the Preachers.
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So that in one word he setteth vs downe thus much, that they are none of the Lordes which are not hearers of his worde: Therefore one saide well;
So that in one word he sets us down thus much, that they Are none of the lords which Are not hearers of his word: Therefore one said well;
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Ecclesiae non iungitur qui ab Euangelio separatur: Ecclesiae non iungitur qui ab Gospel separatur:
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Hee which is separated through ignorance or idlenes from the Gospell, is also through infidelitie parted from the church:
He which is separated through ignorance or idleness from the Gospel, is also through infidelity parted from the Church:
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for they which heare not Christ are none of his. The weight of this reason must be put into the balance of euery ones hart,
for they which hear not christ Are none of his. The weight of this reason must be put into the balance of every ones heart,
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and let him reason thus with himselfe;
and let him reason thus with himself;
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My poore seruant, my drudge, my simple slaue, my maid, my cooke, and euery one of my familie, they knowe nothing of the Gospell,
My poor servant, my drudge, my simple slave, my maid, my cook, and every one of my family, they know nothing of the Gospel,
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but some voices that there is a Sauiour, and a Christ, that they must come once in a yeere,
but Some voices that there is a Saviour, and a christ, that they must come once in a year,
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or peraduenture once in seauen yeere, and receiue the Lords Supper, and neuer know or thinke more of it:
or Peradventure once in seauen year, and receive the lords Supper, and never know or think more of it:
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they are diligent to me, they worke when I play, they runne when I ride, they watch when I sleepe, they fare hard when I feast,
they Are diligent to me, they work when I play, they run when I ride, they watch when I sleep, they fare hard when I feast,
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and they finde me all things, keeping nothing to themselues, onely indeede through my busines they come not at the church except very seldome;
and they find me all things, keeping nothing to themselves, only indeed through my business they come not At the Church except very seldom;
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they know little more then infants, they haue beene baptized when they were yoong, they may follow any religion, or rather superstition;
they know little more then Infants, they have been baptised when they were young, they may follow any Religion, or rather Superstition;
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their obedience is so little to the Scriptures, yea they hardly can tell me whether there be any Scripture,
their Obedience is so little to the Scriptures, yea they hardly can tell me whither there be any Scripture,
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whether the holie Ghost had any hande therein or no:
whither the holy Ghost had any hand therein or no:
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if I will let them plaie on the Sundaies according to their pleasures, the popes profession, the Turkish religion, the Infidels practise and all heretikes opinions may be sected in them.
if I will let them play on the Sundaies according to their pleasures, the Popes profession, the Turkish Religion, the Infidels practice and all Heretics opinions may be sected in them.
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But what shall become of their soules? Surely it greeueth vs that such diligent and faithfull seruants shoulde after a miserable and slauish life, haue a mercilesse and a cursed death: Yet Christes words are generall;
But what shall become of their Souls? Surely it Grieveth us that such diligent and faithful Servants should After a miserable and slavish life, have a merciless and a cursed death: Yet Christ's words Are general;
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they are none of his that heare not his voice and follow not his call.
they Are none of his that hear not his voice and follow not his call.
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O consider this you wealthy and poore people of this lande, thinke on the miserable condition of these your owne flesh,
O Consider this you wealthy and poor people of this land, think on the miserable condition of these your own Flesh,
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and fly from that terrible danger which threatneth your soules horror, all, (yea) euery mothers childe must be present when the worde is preached,
and fly from that terrible danger which threatens your Souls horror, all, (yea) every mother's child must be present when the word is preached,
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bicause this trieth vs whether we bee ashamed of Christ or no.
Because this trieth us whither we be ashamed of christ or no.
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When Dauid was absent from Saules court, the king presently missed him, and asked after him, for his place was voide:
When David was absent from Saul's court, the King presently missed him, and asked After him, for his place was void:
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In like maner, if we be absent from the assemblies of the faithfull, the king of heauen and earth, seeth our roomes be emptie, and calleth for our presence.
In like manner, if we be absent from the assemblies of the faithful, the King of heaven and earth, sees our rooms be empty, and calls for our presence.
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Let this therefore perswade vs, that we cease not hearing the Lordes word, and following his heauenly call, least of sheepe we become goates wanton and wilde;
Let this Therefore persuade us, that we cease not hearing the lords word, and following his heavenly call, least of sheep we become Goats wanton and wild;
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and so when the generall appeering shall be, the Lorde separate the goates from the sheepe,
and so when the general appearing shall be, the Lord separate the Goats from the sheep,
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and sende them to euerlasting perdition. The vses which may arise from this doctrine are these:
and send them to everlasting perdition. The uses which may arise from this Doctrine Are these:
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first, that sharpe sentence of our Sauiour, Mark. 10. 14. Suffer little children to come to me and forbid them not:
First, that sharp sentence of our Saviour, Mark. 10. 14. Suffer little children to come to me and forbid them not:
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for vnto such belong the kingdome of heauen: for unto such belong the Kingdom of heaven:
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The well minded people desiring the blessing of Christ to rest vpon them, their posteritie brought their little babes to be touched by our Sauiours hande;
The well minded people desiring the blessing of christ to rest upon them, their posterity brought their little babes to be touched by our Saviour's hand;
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the which thing was reprooued and forbidden by the disciples, and therefore they were rebuked and reprehended by Christ.
the which thing was reproved and forbidden by the Disciples, and Therefore they were rebuked and reprehended by christ.
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There is none though they be as yoong as babes, as simple as children, as weake as women,
There is none though they be as young as babes, as simple as children, as weak as women,
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as base as seruants, or as bonde as apprentices, but if at the ordinarie times of preaching, I meane the Sabbaoth, they will trauell to the Lords house and there spend their time, they must not be restrained, they must not be forbidden.
as base as Servants, or as bond as apprentices, but if At the ordinary times of preaching, I mean the Sabbaoth, they will travel to the lords house and there spend their time, they must not be restrained, they must not be forbidden.
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I am not ignorant of the vaine and wicked authoritie which some chalenge to haue ouer their families, thinking that their duties are discharged,
I am not ignorant of the vain and wicked Authority which Some challenge to have over their families, thinking that their duties Are discharged,
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although their seruants be wandring from the Lorde about their idle busines;
although their Servants be wandering from the Lord about their idle business;
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and seruants thinke themselues satisfied bicause their masters who haue rule ouer their bodies, command them thereunto:
and Servants think themselves satisfied Because their Masters who have Rule over their bodies, command them thereunto:
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And thus men crosse one line of their reckoning, and leaue a whole sheete behinde; and race out the condition, letting the obligation stande;
And thus men cross one line of their reckoning, and leave a Whole sheet behind; and raze out the condition, letting the obligation stand;
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they heape vp one sinne vpon another, and while they mende one breach in a christian life, they make two more.
they heap up one sin upon Another, and while they mend one breach in a christian life, they make two more.
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For by this meanes it commeth to passe, that masters thinke it lawfull to busie their seruants, whom they hire for their money at al times when any smal occasion offereth it selfe, sending them on messages, in keeping them at home to waite on themselues;
For by this means it comes to pass, that Masters think it lawful to busy their Servants, whom they hire for their money At all times when any small occasion Offereth it self, sending them on messages, in keeping them At home to wait on themselves;
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and in sauing an houre or two, or three, to worke in the weeke daies, they make bolde with the Lorde,
and in Saving an hour or two, or three, to work in the Week days, they make bold with the Lord,
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and giue them leaue on the Sabbaoth daies to visite their friendes.
and give them leave on the Sabbaoth days to visit their Friends.
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Doe we not thinke that the ministers of God may haue their actions of maintenance against such carelesse masters, which beare out their seruants and themselues contrarie to the law of God, whereby their owne hearts are hardened, their neighbours offended, the glorious worke of the minister despised, the heauenly voice of the Gospell neglected,
Do we not think that the Ministers of God may have their actions of maintenance against such careless Masters, which bear out their Servants and themselves contrary to the law of God, whereby their own hearts Are hardened, their neighbours offended, the glorious work of the minister despised, the heavenly voice of the Gospel neglected,
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and themselues with their seruants in danger both body and soule to be damned? May we not call for the law (if not of man yet of God) to turne away these euils from vs? But Oh lamentable maners in this latter ende of the world, which regardeth as little the voice of Christ,
and themselves with their Servants in danger both body and soul to be damned? May we not call for the law (if not of man yet of God) to turn away these evils from us? But O lamentable manners in this latter end of the world, which Regardeth as little the voice of christ,
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as wise men do the noise of yoong children.
as wise men do the noise of young children.
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Againe sometime the seruants are of godly disposition, and would willingly vse the libertie of Christians, to goe as the Israelites did and sacrifice to the Lord;
Again sometime the Servants Are of godly disposition, and would willingly use the liberty of Christians, to go as the Israelites did and sacrifice to the Lord;
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but then commeth one or other, and many times their parents and gouernours of their owne mother wit forbiddiding them to vse it, encreasing as Pharaoh did the measure of their workes,
but then comes one or other, and many times their Parents and Governors of their own mother wit forbiddiding them to use it, increasing as Pharaoh did the measure of their works,
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and forbidding them to come neare vnto Christ, as these disciples did these yoong children:
and forbidding them to come near unto christ, as these Disciples did these young children:
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yet know I beseech you that that master that forbiddeth is in more bondage then he which is forbidden,
yet know I beseech you that that master that forbiddeth is in more bondage then he which is forbidden,
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and hee were better be an humble seruant, then such a proud and presumptuous master;
and he were better be an humble servant, then such a proud and presumptuous master;
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and if he receiue not the kingdome of God as his seruant, he shall neuer enter therein.
and if he receive not the Kingdom of God as his servant, he shall never enter therein.
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If he labour not for the meate which neuer perisheth; if he runne not for the price which neuer endeth;
If he labour not for the meat which never Perishes; if he run not for the price which never Endeth;
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if he studie not for the knowledge which alway lasteth, and if he obtaine not that faith which commeth by hearing of the word preached,
if he study not for the knowledge which always lasteth, and if he obtain not that faith which comes by hearing of the word preached,
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but also keepeth other from entring, whether they be his seruants, or his sonnes, or his daughters,
but also Keepeth other from entering, whither they be his Servants, or his Sons, or his daughters,
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or his wife, or his friends, or himselfe, the sentence is long agoe denounced, that he is the least in the kingdome of God.
or his wife, or his Friends, or himself, the sentence is long ago denounced, that he is the least in the Kingdom of God.
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It is an heynous offence to draw away a man, though it be but a seruant from obeying the warrant of a magistrate,
It is an heinous offence to draw away a man, though it be but a servant from obeying the warrant of a magistrate,
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and much more if he wish him to withdraw his allegeance:
and much more if he wish him to withdraw his allegiance:
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in like case is your estate which by your owne securitie, driue other men to forsake God, leading the blinde vpon the stumbling blockes, making them beleeue that the fire cannot burne,
in like case is your estate which by your own security, driven other men to forsake God, leading the blind upon the stumbling blocks, making them believe that the fire cannot burn,
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and though they pearce their bodies with swords, yet they shall not hurt them.
and though they pierce their bodies with swords, yet they shall not hurt them.
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Secondly, another vse hereof shal be that saying of the Lord himselfe, Psal. 95. 7. 8. To day if you heare his voice harden not your hearts.
Secondly, Another use hereof shall be that saying of the Lord himself, Psalm 95. 7. 8. To day if you hear his voice harden not your hearts.
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The neglect of the word proceedeth of the hardnes of our hearts, and therefore the Lord biddeth vs not to harden our hearts if we will heare his word.
The neglect of the word Proceedeth of the hardness of our hearts, and Therefore the Lord bids us not to harden our hearts if we will hear his word.
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What a world of hard hearts are now a daies, if they be all hard hearts which will not be present at the ministerie of the Gospell.
What a world of hard hearts Are now a days, if they be all hard hearts which will not be present At the Ministry of the Gospel.
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The sea is but a soft and slender substance, yet it bringeth foorth many hard stones:
The sea is but a soft and slender substance, yet it brings forth many hard stones:
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euen so the weake nature of man engendreth many hard hearts.
even so the weak nature of man engendereth many hard hearts.
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This is most strange to see the tenderest place to be the hardest, euen the heart which will die if it be but pricked with a needle:
This is most strange to see the Tenderest place to be the Hardest, even the heart which will die if it be but pricked with a needle:
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but as the heart doth helpe all places of a diseased body, and it selfe it cannot helpe;
but as the heart does help all places of a diseased body, and it self it cannot help;
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so when this festering sore of old corrupted consciences, and ignorant dispositions inuadeth the mindes of men, a thousand to one, but they giue him mortall woundes,
so when this festering soar of old corrupted Consciences, and ignorant dispositions invadeth the minds of men, a thousand to one, but they give him Mortal wounds,
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for then cannot the minde helpe it selfe:
for then cannot the mind help it self:
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Therefore aboue all euils beware of hard hearts, the ground being hard will not let the purest seede grow in it,
Therefore above all evils beware of hard hearts, the ground being hard will not let the Purest seed grow in it,
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and the heart being hard will not suffer the immortall seede of the Lords word to grow therein:
and the heart being hard will not suffer the immortal seed of the lords word to grow therein:
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it choaketh all pitie, and condemneth all pietie.
it choketh all pity, and Condemneth all piety.
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Come therfore to heare the worde of God, but bring melting hearts thereunto, otherwise you shall still remaine the enimies of the truth,
Come Therefore to hear the word of God, but bring melting hearts thereunto, otherwise you shall still remain the enemies of the truth,
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for hee that gathereth not with it scattereth abroad. The priests and scribes and Pharises were present at the most of our Sauiours sermons,
for he that gathereth not with it Scattereth abroad. The Priests and Scribes and Pharisees were present At the most of our Saviour's Sermons,
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yet they reaped no benefit thereby, bicause their hearts were not touched in the presence of God:
yet they reaped no benefit thereby, Because their hearts were not touched in the presence of God:
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no more shall many thousands be comforted by the preachers voices, bicause their hearts are in their barnes,
no more shall many thousands be comforted by the Preachers voices, Because their hearts Are in their Barns,
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when they should be in the Churches, and their eies are shut, when they should behold the ministers.
when they should be in the Churches, and their eyes Are shut, when they should behold the Ministers.
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Many imagine that they preach best which can mooue the people to teares, and their hearts to be pricked whose eies fall a weeping;
Many imagine that they preach best which can move the people to tears, and their hearts to be pricked whose eyes fallen a weeping;
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yet this is not alway an infallible token of a good pastour or an humble soule:
yet this is not always an infallible token of a good pastor or an humble soul:
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the hard marble stones do sometimes sweate out teares abundantly, and yet they are neuer the softer;
the hard Marble stones do sometime sweat out tears abundantly, and yet they Are never the Softer;
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euen so may many weepe and howle for their sins, & be pricked with the word of God bursting out in lamentation, and yet remaine reprobates still.
even so may many weep and howl for their Sins, & be pricked with the word of God bursting out in lamentation, and yet remain Reprobates still.
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But let vs breake vp the fallow ground of our hearts, let vs keepe them in continuall moisture, that whensoeuer the word shall be cast into them, it may grow effectually.
But let us break up the fallow ground of our hearts, let us keep them in continual moisture, that whensoever the word shall be cast into them, it may grow effectually.
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It is a fearfull thing to receiue the graces of God in vaine, which they do that without all reuerence and carefulnes, come vnaduisedly without former preparation to the hearing of the worde of God:
It is a fearful thing to receive the graces of God in vain, which they do that without all Reverence and carefulness, come unadvisedly without former preparation to the hearing of the word of God:
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that which is rashly heard is quickly forgotten;
that which is rashly herd is quickly forgotten;
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and that which is vnreuerently receiued, is presently despised, but of this matter we haue already spoken.
and that which is unreverently received, is presently despised, but of this matter we have already spoken.
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Fourthly, when he biddeth them to aske their fathers, he thereby willeth vs to call to our mindes those things which haue beene done long agoe, the noble and wonderfull works of God are not so slenderly to be regarded, that we thinke on no more then wee see,
Fourthly, when he bids them to ask their Father's, he thereby wills us to call to our minds those things which have been done long ago, the noble and wonderful works of God Are not so slenderly to be regarded, that we think on no more then we see,
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and consider nothing but that which we feele.
and Consider nothing but that which we feel.
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But what the Lord doth, it standeth for euer, and therefore is to be recorded in all generations, read the 104. 5. 6. Psalmes throughout, where the holy Ghost gathereth togither the sum or rehearsall of the Lords benefits,
But what the Lord does, it Stands for ever, and Therefore is to be recorded in all generations, read the 104. 5. 6. Psalms throughout, where the holy Ghost gathereth together the sum or rehearsal of the lords benefits,
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and chargeth oftentimes that we shoulde teach them to our children, and that we thinke vpon them to doe them for euermore.
and charges oftentimes that we should teach them to our children, and that we think upon them to do them for evermore.
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The reasons of this doctrine may bee these:
The Reasons of this Doctrine may be these:
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First because as the Apostle saith, Rom. 15. 4. Whatsoeuer is written in foretime is written for our learning, that wee through patience may haue hope:
First Because as the Apostle Says, Rom. 15. 4. Whatsoever is written in foretime is written for our learning, that we through patience may have hope:
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God of his eternall goodnesse and wisedome hath so prouided, that the principall and excellent workes of his iustice are by himselfe recorded for times succeeding,
God of his Eternal Goodness and Wisdom hath so provided, that the principal and excellent works of his Justice Are by himself recorded for times succeeding,
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and so plainly engrauen, that as he speaketh by the prophet Abacuck, He which runneth may reade them, and these (saith the Apostle) are written for our instruction.
and so plainly engraved, that as he speaks by the Prophet Habakkuk, He which Runneth may read them, and these (Says the Apostle) Are written for our instruction.
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It is a worlde to see how men forget the workes and worde of God: they make no account of Adams curse, because it was in the beginning;
It is a world to see how men forget the works and word of God: they make no account of Adams curse, Because it was in the beginning;
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and small reckoning of the flood, because it was in the olde world; and they little esteeme Ierusalems destruction, because it was, say they, before our time:
and small reckoning of the flood, Because it was in the old world; and they little esteem Ierusalems destruction, Because it was, say they, before our time:
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and thus they wash away all feare of iudgements and loue of God.
and thus they wash away all Fear of Judgments and love of God.
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So that if we warne them of wantonnesse, by the example of the olde world, we are not so lasciuious, say they:
So that if we warn them of wantonness, by the Exampl of the old world, we Are not so lascivious, say they:
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if wee exhort them to holinesse, by the example of Abraham, Moses, Dauid, Zacharias, and the Apostles,
if we exhort them to holiness, by the Exampl of Abraham, Moses, David, Zacharias, and the Apostles,
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then they tell vs, their examples pertaine not vnto them, for then there was more faith stirring in the worlde then now there is;
then they tell us, their Examples pertain not unto them, for then there was more faith stirring in the world then now there is;
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and lay what wee can vnto them, yet they haue one way or other to escape:
and lay what we can unto them, yet they have one Way or other to escape:
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And all because they thinke that the Lords works are like to musitians labour, which causeth men to daunce so long as they heare it and no longer,
And all Because they think that the lords works Are like to musicians labour, which Causes men to dance so long as they hear it and no longer,
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or an almanacke that lasteth but a yeere;
or an almanac that lasteth but a year;
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so they thinke that the ancient workes and former actions of the Almighty haue no farther vse,
so they think that the ancient works and former actions of the Almighty have no farther use,
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but for the present time wherein they were performed: But if they thinke so, they will in the ende gaine nothing by the bargaine.
but for the present time wherein they were performed: But if they think so, they will in the end gain nothing by the bargain.
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It was an olde worke of God to make the beastes subiect to man, and should they not be so now? it was an ancient worke of God to make the rainebowe in the cloude, that the worlde might neuer bee destroyed as it was, haue wee no benefite by this woonder? Christ our Sauiour died long before we were borne,
It was an old work of God to make the beasts Subject to man, and should they not be so now? it was an ancient work of God to make the rainbow in the cloud, that the world might never be destroyed as it was, have we no benefit by this wonder? christ our Saviour died long before we were born,
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and doth it not pertaine vnto vs? then haue we made a wrong match, if all these be not true;
and does it not pertain unto us? then have we made a wrong match, if all these be not true;
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but they are all certaine and euermore to bee remembred.
but they Are all certain and evermore to be remembered.
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Therefore our wantonnesse, our wickednesse, our idlenesse, our infidelitie, our beastlinesse, and our securitie, if they be not amended by the examples of the scriptures, they shall be condemned by the ensamples of the scriptures.
Therefore our wantonness, our wickedness, our idleness, our infidelity, our beastliness, and our security, if they be not amended by the Examples of the Scriptures, they shall be condemned by the ensamples of the Scriptures.
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You ancient fathers, which haue liued long, seene much, and heard the woonders in old time, meditate them in your mindes,
You ancient Father's, which have lived long, seen much, and herd the wonders in old time, meditate them in your minds,
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and deliuer them to your posteritie: euen as you woulde haue vs to continue your names because you are our fathers,
and deliver them to your posterity: even as you would have us to continue your names Because you Are our Father's,
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so doe you remember the works of God, for he is the father to vs all.
so do you Remember the works of God, for he is the father to us all.
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Secondly, another reason of this doctrine is this, because the rehearsall of these workes of God, done before our time either vnwritten or especially recorded in the word, doe terrifie our proud harts when we heare them declared vnto vs. The church of Corinth being happy by the Apostles preaching, grew insolent in diuisions, loose in opinions, and intolerable in manners:
Secondly, Another reason of this Doctrine is this, Because the rehearsal of these works of God, done before our time either unwritten or especially recorded in the word, do terrify our proud hearts when we hear them declared unto us The Church of Corinth being happy by the Apostles preaching, grew insolent in divisions, lose in opinions, and intolerable in manners:
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the Apostle to remedie this 1. Cor. 10. 5, 6, 7, 8. vers.
the Apostle to remedy this 1. Cor. 10. 5, 6, 7, 8. vers.
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bringeth in the tragedie of the Israelites destruction, shewing them how for the like offences thousands and ten thousands perished in displeasure, to terrifie and humble them by these woonderfull works of God, that they might knowe howsoeuer they were not yet executed,
brings in the tragedy of the Israelites destruction, showing them how for the like offences thousands and ten thousands perished in displeasure, to terrify and humble them by these wondered works of God, that they might know howsoever they were not yet executed,
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yet they were as guiltie of condemnation as those that were destroyed.
yet they were as guilty of condemnation as those that were destroyed.
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Dauid saith of himselfe Psal. 119. 120. that the hearing of the Lordes iudgement wrought feare in his soule, and trembling in his body:David Says of himself Psalm 119. 120. that the hearing of the lords judgement wrought Fear in his soul, and trembling in his body:
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And therefore wee may many times reade and heare the storie of wars, wherein as in a glasse we may behold the miseries of our liues, to see princes massacred, noble men murdered,
And Therefore we may many times read and hear the story of wars, wherein as in a glass we may behold the misery's of our lives, to see Princes massacred, noble men murdered,
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& the common people butchered, like bullocks in a slaughter house.
& the Common people butchered, like bullocks in a slaughter house.
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Let vs often rehearse the storie of famines and robberies, wherein we may see the vncertaintie of our wealth, to see our houses burned, our barnes emptied, our estates impouerished, our liues famished, our children left breathlesse, and our wiues left comfortles.
Let us often rehearse the story of famines and robberies, wherein we may see the uncertainty of our wealth, to see our houses burned, our Barns emptied, our estates impoverished, our lives famished, our children left breathless, and our wives left comfortless.
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Let vs often meditate on the diseases of our bodies, to mitigate our pleasures, to see how some haue died sodainely, other haue liued so long in sickenes that their friends forsooke them, their phisitions gaue them ouer,
Let us often meditate on the diseases of our bodies, to mitigate our pleasures, to see how Some have died suddenly, other have lived so long in sickness that their Friends forsook them, their Physicians gave them over,
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and the stinking sauours of their owne bodies haue taken away their liues.
and the stinking savours of their own bodies have taken away their lives.
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Let Traitors thinke on Achitophell, rebels on Absolon, proud persons on Haman, corrupt iudges on Samuell sonnes, idle ministers on Eli, wicked magistrates on Shebna, fornicators on Zimry, couetous persons on Achan, disobedient persons on Ionah, prophaners of the sabaoth on the sticke gatherer, swearers on the Aegyptian Israelite, and despisers of the Gospell ministery, sacraments,
Let Traitors think on Achitophel, rebels on Absalom, proud Persons on Haman, corrupt judges on Samuel Sons, idle Ministers on Eli, wicked Magistrates on Shebna, fornicators on Zimri, covetous Persons on achan, disobedient Persons on Jonah, profaners of the sabaoth on the stick gatherer, swearers on the Egyptian Israelite, and despisers of the Gospel Ministry, Sacraments,
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and all true religion, on Simon Magus; and the Lord graunt that their punishment may be our amendment.
and all true Religion, on Simon Magus; and the Lord grant that their punishment may be our amendment.
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The vses which arise from this doctrine are these first, seeing that we must often call to remembrance the old wonders in times before passed declared to the world,
The uses which arise from this Doctrine Are these First, seeing that we must often call to remembrance the old wonders in times before passed declared to the world,
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then let vs as often meditate on our owne particular liues which we haue spent & lead in our former daies,
then let us as often meditate on our own particular lives which we have spent & led in our former days,
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as the scripture exhorteth Heb. 10. 32. Call to your remembrance the daies that are passed.
as the scripture exhorteth Hebrew 10. 32. Call to your remembrance the days that Are passed.
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Let vs looke throughout all the yeeres of our life and make as diligent a search,
Let us look throughout all the Years of our life and make as diligent a search,
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as the woman in the Gospell did for her money, and begin at our birth and first being in the world, in infancie behold our weakenes, and God his kindnes;
as the woman in the Gospel did for her money, and begin At our birth and First being in the world, in infancy behold our weakness, and God his kindness;
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in youth looke on our wantonnes, & the Lords bountifulnes; in ripe age viewe our wickednes, and the Lords long suffering;
in youth look on our wantonness, & the lords bountifulness; in ripe age view our wickedness, and the lords long suffering;
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and in olde age marke our vnthankfulnes, and the Lords pardon. Call to remembrance the daies that are passed:
and in old age mark our unthankfulness, and the lords pardon. Call to remembrance the days that Are passed:
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in infancie we could not serue God, in youth we cared not for God, in ripe yeeres we did not feare him, in our old age we did not know him:
in infancy we could not serve God, in youth we cared not for God, in ripe Years we did not Fear him, in our old age we did not know him:
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in our infancie we were more helplesse then all creatures, in youth we were more gracelesse then beastes, in our middle age more foolish then godly,
in our infancy we were more helpless then all creatures, in youth we were more graceless then beasts, in our middle age more foolish then godly,
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and in olde age more desperate then reformed: in infancie wee euer cryed; in youth wee euer feared;
and in old age more desperate then reformed: in infancy we ever cried; in youth we ever feared;
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in our middle age we liued in care; and our olde age spent in sorrow: in our infancie our wants which we could not expresse made vs miserable;
in our middle age we lived in care; and our old age spent in sorrow: in our infancy our Wants which we could not express made us miserable;
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in our youth the rod scourged vs; in our ripe age the world disquieted vs; and in our old age the graue which we coulde not auoide tormented vs:
in our youth the rod scourged us; in our ripe age the world disquieted us; and in our old age the graven which we could not avoid tormented us:
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woulde not these considerations offer long discourses to tame our wildenesse, to reforme our prophanenes,
would not these considerations offer long discourses to tame our wildenesse, to reform our profaneness,
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and to ouercome our vnrulinesse? might I not hereby take occasion like a deuine philosopher to paint out the miserie of mankinde, to cause all mens eies to bewaile infants in their cradles, boies in their schooles, yoong men in their pleasures,
and to overcome our unruliness? might I not hereby take occasion like a divine philosopher to paint out the misery of mankind, to cause all men's eyes to bewail Infants in their cradles, boys in their Schools, young men in their pleasures,
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and old men to their graues? might not I heere stirre vp your affections, to shewe you the vnhappie condition of a bare naturall life, babes to be brained; children to be cursed;
and old men to their graves? might not I Here stir up your affections, to show you the unhappy condition of a bore natural life, babes to be brained; children to be cursed;
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yoong men to fall by the sworde; women to be rauished;
young men to fallen by the sword; women to be ravished;
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and olde men to be without all honour and pittie murdered? surely in these we are of al men most miserable.
and old men to be without all honour and pity murdered? surely in these we Are of all men most miserable.
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But now seeing I haue searched the register and records of nature, let me also shewe you how you shall looke on the court-rolles of grace,
But now seeing I have searched the register and records of nature, let me also show you how you shall look on the Court-rolls of grace,
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(6) sermon (DIV2)
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759
and begin with that saying of the Apostle, Ephes. 2. 11. Wherefore remember that you were in times past Gentiles in the flesh,
and begin with that saying of the Apostle, Ephesians 2. 11. Wherefore Remember that you were in times passed Gentiles in the Flesh,
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(6) sermon (DIV2)
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760
and called vncircumcision, that you were without Christ, aliants from Israell, strangers from the promise, without hope and without God in this worlde: and called uncircumcision, that you were without christ, aliants from Israel, Strangers from the promise, without hope and without God in this world:
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(6) sermon (DIV2)
7
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761
Heere you may search for your seuerall estates, and admit you haue all naturall benefites attendant, when you are yoong, pleasure; when you are youthfull, riches; when you are strong, quietnes;
Here you may search for your several estates, and admit you have all natural benefits attendant, when you Are young, pleasure; when you Are youthful, riches; when you Are strong, quietness;
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(6) sermon (DIV2)
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762
and wisedome, when you are olde; what are these to a condemned soule? Take a theefe appointed to the gallowes,
and Wisdom, when you Are old; what Are these to a condemned soul? Take a thief appointed to the gallows,
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(6) sermon (DIV2)
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763
and before he go to execution let the king cal him sonne, let him be apparelled with silke, let him haue a chaine on his necke, bracelets on his armes, bring him into your treasurie of abundance of golde and siluer, bid him take his fill:
and before he go to execution let the King call him son, let him be appareled with silk, let him have a chain on his neck, bracelets on his arms, bring him into your treasury of abundance of gold and silver, bid him take his fill:
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(6) sermon (DIV2)
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764
carrie him to most delicate fare, and bid him eate cheerefully, and strike vp most pleasant musicke, bid him be merrie,
carry him to most delicate fare, and bid him eat cheerfully, and strike up most pleasant music, bid him be merry,
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(6) sermon (DIV2)
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765
but tell him anone he must be hanged;
but tell him anon he must be hanged;
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(6) sermon (DIV2)
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766
how ioyfull would his hart be at all this pleasure, when he knoweth presently after his chaine shall be changed into a halter, his garments to a winding sheete, his carcase to wormes meate, his throne into a gallowes, his seruants into executioners,
how joyful would his heart be At all this pleasure, when he Knoweth presently After his chain shall be changed into a halter, his garments to a winding sheet, his carcase to worms meat, his throne into a gallows, his Servants into executioners,
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(6) sermon (DIV2)
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767
and his money taken all from him before he can spend a penie:
and his money taken all from him before he can spend a penny:
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(6) sermon (DIV2)
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768
euen so are the best of vs all by nature condemned, and we finde no comfort in our parentage,
even so Are the best of us all by nature condemned, and we find no Comfort in our parentage,
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(6) sermon (DIV2)
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769
or pleasure in our wealth, or profite in our clothing, or benefit in our meat,
or pleasure in our wealth, or profit in our clothing, or benefit in our meat,
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(6) sermon (DIV2)
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770
or ioy in our bodies so long as we know that after a little while al these shal be forgotten, and we in destruction.
or joy in our bodies so long as we know that After a little while all these shall be forgotten, and we in destruction.
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(6) sermon (DIV2)
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771
Now remember what you are without grace that is by nature: wrath is our father, heathens are our brethren, or rather diuels, vncircumcision is our garment;
Now Remember what you Are without grace that is by nature: wrath is our father, Heathens Are our brothers, or rather Devils, uncircumcision is our garment;
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(6) sermon (DIV2)
7
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772
that is a peece of rawe cloth vnfulled, which openeth it selfe to euery winde and storme:
that is a piece of raw cloth vnfulled, which Openeth it self to every wind and storm:
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(6) sermon (DIV2)
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773
Christ the Sauiour is our enimie, and we persecute him and crucifie him: the Saints of God we regarde not;
christ the Saviour is our enemy, and we persecute him and crucify him: the Saints of God we regard not;
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(6) sermon (DIV2)
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774
the promises of God we know not, our hope is vanitie, and our God is iniquitie.
the promises of God we know not, our hope is vanity, and our God is iniquity.
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(6) sermon (DIV2)
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775
Call to your remembrance the houres, the daies, the weekes, the monethes, and the yeeres of your life;
Call to your remembrance the hours, the days, the weeks, the months, and the Years of your life;
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(6) sermon (DIV2)
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776
thinke euermore on that mercie and that power that in the ruffe of all this iniquitie forbeareth, forewarneth, and forgiueth you.
think evermore on that mercy and that power that in the ruff of all this iniquity forbeareth, forewarneth, and forgives you.
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(6) sermon (DIV2)
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777
Thinke thus with your selues, I was a helhounde, I was a heathen, the tyger is better then my parentage,
Think thus with your selves, I was a helhounde, I was a heathen, the tiger is better then my parentage,
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(6) sermon (DIV2)
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778
and the serpent then my education; I was naked without grace, and not able to buy it:
and the serpent then my education; I was naked without grace, and not able to buy it:
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(6) sermon (DIV2)
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779
the Lord that solde it was my enimie, and I durst not aske vpon credite.
the Lord that sold it was my enemy, and I durst not ask upon credit.
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(6) sermon (DIV2)
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780
Howe many enormities haue I runne into against my God, which the Lord foreseeing hath forgiuen;
Howe many enormities have I run into against my God, which the Lord Foreseeing hath forgiven;
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781
the curse of my nature he hath remooued; the euill of my conuersation he hath remitted;
the curse of my nature he hath removed; the evil of my Conversation he hath remitted;
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(6) sermon (DIV2)
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782
the emptines of my soule, he hath replenished; and the sentence of my condemnation hath he recalled.
the emptiness of my soul, he hath replenished; and the sentence of my condemnation hath he Recalled.
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(6) sermon (DIV2)
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783
Thus hath the Lorde dealt with my life, when I was sinfull, he was mercifull; when I blasphemed, he blessed;
Thus hath the Lord dealt with my life, when I was sinful, he was merciful; when I blasphemed, he blessed;
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(6) sermon (DIV2)
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784
when I made warre against him, hee made peace with me; hee tooke my blowes on both cheekes;
when I made war against him, he made peace with me; he took my blows on both cheeks;
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(6) sermon (DIV2)
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785
he gaue me his coate and his cloake;
he gave me his coat and his cloak;
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(6) sermon (DIV2)
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786
and to conclude, when I walked through the valley of the shadowe of death, his rodde and his staffe was my comfort:
and to conclude, when I walked through the valley of the shadow of death, his rod and his staff was my Comfort:
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(6) sermon (DIV2)
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787
therefore now will I giue my life for his; my body for his garment; my bloud for his blowes; my soule for his sake;
Therefore now will I give my life for his; my body for his garment; my blood for his blows; my soul for his sake;
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(6) sermon (DIV2)
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788
and my whole person, wealth, honour, dignitie, labour and leasure for his saluation.
and my Whole person, wealth, honour, dignity, labour and leisure for his salvation.
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(6) sermon (DIV2)
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789
Secondlie, another vse we may make of recording time past, and the seueral works of God with his particular iudgments, is the same which the prophet Dauid maketh, Psalm. 8. which is this,
Secondly, Another use we may make of recording time past, and the several works of God with his particular Judgments, is the same which the Prophet David makes, Psalm. 8. which is this,
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(6) sermon (DIV2)
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790
after the rehearsall of the glorious workes of God, he compareth man with them, and saith;
After the rehearsal of the glorious works of God, he compareth man with them, and Says;
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(6) sermon (DIV2)
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791
Lord, what is man that thou art mindfull of him, or the sonne of man that thou visitest him? Euen so when we see and heare of the great workes of God vpon others, lay them to your selues by particular application to your soules,Lord, what is man that thou art mindful of him, or the son of man that thou visitest him? Even so when we see and hear of the great works of God upon Others, lay them to your selves by particular application to your Souls,
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(6) sermon (DIV2)
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792
and reckon them vp in order for your furtherance.
and reckon them up in order for your furtherance.
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(6) sermon (DIV2)
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793
Little Canaan tolde his father of his grandfathers drunkennes and nakednes, and he was accursed and all his posteritie:
Little Canaan told his father of his grandfathers Drunkenness and nakedness, and he was accursed and all his posterity:
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(6) sermon (DIV2)
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794
But I haue in my youth done many thousand greater sins, & yet the Lord doth stil blesse me;
But I have in my youth done many thousand greater Sins, & yet the Lord does still bless me;
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795
was the Lord too rigorous against him, or too partiall with me, that he all his life long wore such a badge,
was the Lord too rigorous against him, or too partial with me, that he all his life long wore such a badge,
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(6) sermon (DIV2)
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796
as also disgraceth all his progenie;
as also disgraceth all his progeny;
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(6) sermon (DIV2)
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797
but he laieth not to my charge the follies of my youth? Moses and Aaron, bicause they once distrusted the hande of God they were neuer suffered to enter into Canaan:
but he Layeth not to my charge the follies of my youth? Moses and Aaron, Because they once distrusted the hand of God they were never suffered to enter into Canaan:
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(6) sermon (DIV2)
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798
but I not once onely, but many hundred times haue distrusted his promise, denied his worde, and forsaken his truth;
but I not once only, but many hundred times have distrusted his promise, denied his word, and forsaken his truth;
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(6) sermon (DIV2)
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799
why do I liue so long in the lande of promise? when more righteous then my selfe coulde not set their foote therein.
why do I live so long in the land of promise? when more righteous then my self could not Set their foot therein.
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(6) sermon (DIV2)
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800
Ananias and Saphira kept backe but a part of their owne to serue them in aduersitie,Ananias and Sapphira kept back but a part of their own to serve them in adversity,
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(6) sermon (DIV2)
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801
and denying the same, were sodainly slaine by the Lord:
and denying the same, were suddenly slain by the Lord:
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(6) sermon (DIV2)
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802
but I haue kept backe not mine, but the Lordes, from the Lorde, and haue lied not once to the holy Ghost but many times;
but I have kept back not mine, but the lords, from the Lord, and have lied not once to the holy Ghost but many times;
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803
and yet I liue, my credite not impeached, my profession is not blamed, my life is not shortened,
and yet I live, my credit not impeached, my profession is not blamed, my life is not shortened,
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(6) sermon (DIV2)
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804
and my daies are not ended.
and my days Are not ended.
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(6) sermon (DIV2)
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805
Oh, beholde the seueritie of God towards these that fell, but the mercy of God towardes me that standeth:
O, behold the severity of God towards these that fell, but the mercy of God towards me that Stands:
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(6) sermon (DIV2)
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806
And thus may we say of nations and whole people, why was Egypt destroyed, and Israell saued? why were the Canaanites cast out,
And thus may we say of Nations and Whole people, why was Egypt destroyed, and Israel saved? why were the Canaanites cast out,
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(6) sermon (DIV2)
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807
and the Israelites planted in? why was Edom made tributarie to Iacob? Babylon to Persia? Persia to Graecia? Ireland to England? Surely,
and the Israelites planted in? why was Edom made tributary to Iacob? Babylon to Persiam? Persiam to Graecia? Ireland to England? Surely,
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(6) sermon (DIV2)
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808
surely, we might haue beene the slaues, and they the Lordes; we the bondmen, and they the freemen.
surely, we might have been the slaves, and they the lords; we the bondmen, and they the freemen.
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(6) sermon (DIV2)
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809
Euil wars might haue beene in our daies, as it was in our fathers, and that which was greatest poperie or heresie,
Evil wars might have been in our days, as it was in our Father's, and that which was greatest popery or heresy,
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(6) sermon (DIV2)
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810
or hethenisme might haue beene professed in these our times as it was long agoe. Thinke therefore my beloued, how many bonds of obedience the Lorde hath bounde vs in:
or Heathenism might have been professed in these our times as it was long ago. Think Therefore my Beloved, how many bonds of Obedience the Lord hath bound us in:
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811
and consider what had beene our hap, if we had beene those children that were ripped out of their mothers bellies;
and Consider what had been our hap, if we had been those children that were ripped out of their mother's bellies;
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812
if we had beene those yoong men that perished in battell; if we had beene those women that eate their babes to saue their liues:
if we had been those young men that perished in battle; if we had been those women that eat their babes to save their lives:
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813
and finally, how much more are we bound vnto God that we were not Infidels, Pagans,
and finally, how much more Are we bound unto God that we were not Infidels, Pagans,
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814
& Papists, haeretikes, Atheistes, or any other kinde of cursed men.
& Papists, Heretics, Atheists, or any other kind of cursed men.
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815
Let vs also say with the prophet, Psal. 147. vlt. With euery nation hath he not dealt thus.
Let us also say with the Prophet, Psalm 147. Ult. With every Nation hath he not dealt thus.
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(6) sermon (DIV2)
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816
Let therefore euermore the worde of God bee in our mouthes, the praises of God be in our hearts, the Gospell in our liues,
Let Therefore evermore the word of God be in our mouths, the praises of God be in our hearts, the Gospel in our lives,
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817
and by howe much more we haue tasted of the Lords goodnes aboue other, so much more let him taste of our thankefulnes aboue other.
and by how much more we have tasted of the lords Goodness above other, so much more let him taste of our thankfulness above other.
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818
The fourth Sermon. And tell you your children of it, and let your children shewe to their children,
The fourth Sermon. And tell you your children of it, and let your children show to their children,
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819
and their children to another generation.
and their children to Another generation.
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820
NOw the prophet hauing bidde them to enquire of their forefathers, also willeth them to tell this wonder to them that shall come after,
NOw the Prophet having bid them to inquire of their Forefathers, also wills them to tell this wonder to them that shall come After,
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namely, to their children, with this commandement also, that they in time to come being made parents shoulde likewise declare this vnto their posteritie.
namely, to their children, with this Commandment also, that they in time to come being made Parents should likewise declare this unto their posterity.
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Where first of all the prophet giueth vs this doctrine, that it is the dutie of fathers, that if anie notable and woorthie worke of God happen in their daies, to shew the same vnto their children,
Where First of all the Prophet gives us this Doctrine, that it is the duty of Father's, that if any notable and worthy work of God happen in their days, to show the same unto their children,
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for the wordes are, tell your children, &c. Euen this doth the Lorde warne the Israelites, Exod. 13. 14. to shew the wonders in Egypt vnto their posteritie,
for the words Are, tell your children, etc. Even this does the Lord warn the Israelites, Exod 13. 14. to show the wonders in Egypt unto their posterity,
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and peculiarly at the eating of the passeouer.
and peculiarly At the eating of the passover.
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For in truth, this care and conscience of godlie parents is the verie conduit pipe or kings highway whereby all religion, all feare of God,
For in truth, this care and conscience of godly Parents is the very conduit pipe or Kings highway whereby all Religion, all Fear of God,
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and the vniforme profession of the truth is preserued. By this meanes came Moses to be a fit and able writer of the Scriptures,
and the uniform profession of the truth is preserved. By this means Come Moses to be a fit and able writer of the Scriptures,
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although hee handle matters done two thousand yeeres before he sawe the worlde, he had no recordes nor writings to helpe him,
although he handle matters done two thousand Years before he saw the world, he had no records nor writings to help him,
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but that truth which descended as it were by propagation from father to sonne vnto his daies, which began to be corrupt, the holy Ghost approoued, and Moses recorded.
but that truth which descended as it were by propagation from father to son unto his days, which began to be corrupt, the holy Ghost approved, and Moses recorded.
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Therefore the learned haue obserued that in seauen generations it came to Moses: Adam, say they, taught the Historie of the creation and fall of man with other thinges to Methusaleth; Methusaleth told them to Sem; Sem shewed them to Iacob; Iacob to Kohath; Kohath to Amram; and Amram to Moses. And in this sort was this noble story of Genesis with visions, places,
Therefore the learned have observed that in seauen generations it Come to Moses: Adam, say they, taught the History of the creation and fallen of man with other things to Methuselah; Methuselah told them to Sem; Sem showed them to Iacob; Iacob to Kohath; Kohath to Amram; and Amram to Moses. And in this sort was this noble story of Genesis with visions, places,
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and persons deliuered from hande to hande, from father to sonne, and from one generation to another, that the wordes and workes of God might be euerlastingly remembred.
and Persons Delivered from hand to hand, from father to son, and from one generation to Another, that the words and works of God might be everlastingly remembered.
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This sheweth how by the carefulnes of parents the pure knowledge of God was maintained, and the true worship of God continued:
This shows how by the carefulness of Parents the pure knowledge of God was maintained, and the true worship of God continued:
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Then euery father of a familie was a magistrate to punish; a prophet to instruct; a prince to gouerne his owne houshould:
Then every father of a family was a magistrate to Punish; a Prophet to instruct; a Prince to govern his own household:
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Then was there no writing, but much religion; few bookes, but many faithfull harts; all studied in vnitie to preserue vnfained veritie.
Then was there no writing, but much Religion; few books, but many faithful hearts; all studied in unity to preserve unfeigned verity.
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But in Moses time the church grewe to a nation, and therefore although as Ierome saith it were, Maior numero, yet it was Minor virtute, the number of professors grew to be greater,
But in Moses time the Church grew to a Nation, and Therefore although as Jerome Says it were, Maior numero, yet it was Minor virtute, the number of professors grew to be greater,
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yet the zeale and power of godlinesse grewe to be lesser:
yet the zeal and power of godliness grew to be lesser:
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And therefore nowe was it to be put in writing, or else all had beene cleane forgotten;
And Therefore now was it to be put in writing, or Else all had been clean forgotten;
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for the harts of men began to be deceitfull, and the words of God coulde not safely lodge in the brests of all,
for the hearts of men began to be deceitful, and the words of God could not safely lodge in the breasts of all,
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and therefore coulde not easilie and effectually bee conueied from one to another.
and Therefore could not Easily and effectually be conveyed from one to Another.
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The Lorde first of all wrote his lawe, then grewe the church to another gouernment, more generall then before, wherein the priestes did publikely care for the seruice of God,
The Lord First of all wrote his law, then grew the Church to Another government, more general then before, wherein the Priests did publicly care for the service of God,
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and soules of the people, and euery father and master priuately for himselfe and his familie:
and Souls of the people, and every father and master privately for himself and his family:
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and euermore this is to bee remembred, that the children praied to the God of their Fathers, meaning the same God whome their Fathers taught them to serue.
and evermore this is to be remembered, that the children prayed to the God of their Father's, meaning the same God whom their Father's taught them to serve.
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And this beloued, putteth vs in minde what manner of men fathers and masters ought to bee,
And this Beloved, putteth us in mind what manner of men Father's and Masters ought to be,
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euen such as are able to commend the true worshippe of God vnto others:
even such as Are able to commend the true worship of God unto Others:
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for sithence the worship of God became publique and generall, the priuate neglect of this dutie in the gouernours of families, hath wrought the poyson of all mankind,
for since the worship of God became public and general, the private neglect of this duty in the Governors of families, hath wrought the poison of all mankind,
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and the vndoing of all religion. For now the common sort thinke that they must not pray but in a church;
and the undoing of all Religion. For now the Common sort think that they must not pray but in a Church;
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that they are not bound to teach others, but the whole charge dependeth on the minister;
that they Are not bound to teach Others, but the Whole charge dependeth on the minister;
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that the preachers and not the people must learne the word:
that the Preachers and not the people must Learn the word:
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and finally it maketh no matter for their faith and manners, if their pastours and teachers haue the knowledge of the Gospell. Oh lamentable men! Oh lamentable maners!
and finally it makes no matter for their faith and manners, if their Pastors and Teachers have the knowledge of the Gospel. O lamentable men! O lamentable manners!
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which onely is to be imputed vnto this neglect of parents duety. By this onely gentilisme and heathenisme grow:
which only is to be imputed unto this neglect of Parents duty. By this only gentilism and heathenism grow:
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for if Noahs sonnes had taught that to their children which they learned of their father, the world had not beene wearied with many diuelish Idolatries:
for if Noahs Sons had taught that to their children which they learned of their father, the world had not been wearied with many devilish Idolatries:
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if Dauids children had serued that God which Dauid taught them, their throne had continued as long as heauen and earth endured:
if David children had served that God which David taught them, their throne had continued as long as heaven and earth endured:
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neither had so many women beene husbandlesse, so many children beene motherles, so many old men beene helples,
neither had so many women been husbandless, so many children been motherless, so many old men been helpless,
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and so many of all sorts, and degrees beene vtterly destitute of all worldly ease and heauenly blisse;
and so many of all sorts, and Degrees been utterly destitute of all worldly ease and heavenly bliss;
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the decay of their faith wrought the destruction of their blood:
the decay of their faith wrought the destruction of their blood:
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If Christians had taught that religion to their children, which they receiued without all corruption from Christ and his Apostles,
If Christians had taught that Religion to their children, which they received without all corruption from christ and his Apostles,
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so many countries had not been conquered, so many cities had not beene laide euen with the earth,
so many countries had not been conquered, so many cities had not been laid even with the earth,
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so many famous churches had not beene buried in obliuion, popery had not so much preuailed, Mahomet had not so long prospered, wicked ceremonies had not raigned in the place of holy truth,
so many famous Churches had not been buried in oblivion, popery had not so much prevailed, Mahomet had not so long prospered, wicked ceremonies had not reigned in the place of holy truth,
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and where now is the synagogue of Sathan, there had beene the Temple of our Sauiour.
and where now is the synagogue of Sathan, there had been the Temple of our Saviour.
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And I feare me beloued, least this parents faulte bring foorth once againe the childrens folly,
And I Fear me Beloved, lest this Parents fault bring forth once again the Children's folly,
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and then oh then, will the diuels banner aduance it selfe against Christs standard, and so that when the Lord shall come he shall finde no faith on the earth.
and then o then, will the Devils banner advance it self against Christ standard, and so that when the Lord shall come he shall find no faith on the earth.
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Looke to this you fathers of our bodies, and let not the blood of our soules cry vengeance against the parents of our liues:
Look to this you Father's of our bodies, and let not the blood of our Souls cry vengeance against the Parents of our lives:
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teach vs what you haue learned, & charge vs on your blessing, and God his blessing as we will answere before the Iudge of men and angels, to saue the soules of our children by the precepts of your doctrine.
teach us what you have learned, & charge us on your blessing, and God his blessing as we will answer before the Judge of men and Angels, to save the Souls of our children by the Precepts of your Doctrine.
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The reasons of this doctrine may be these, first bicause as Dauid witnesseth that the workes of God are great and ought to be sought out of all that loue them:
The Reasons of this Doctrine may be these, First Because as David Witnesseth that the works of God Are great and ought to be sought out of all that love them:
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So that this is an argument of vnfeined affection and true loue to the workes of God,
So that this is an argument of unfeigned affection and true love to the works of God,
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when with diligence we obserue them, and with conscience we declare them:
when with diligence we observe them, and with conscience we declare them:
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and also it is an assurance of sincere pietie and reuerence towards God, when as the same prophet speaketh, all the day long we meditate on his iudgements and speake his praises.
and also it is an assurance of sincere piety and Reverence towards God, when as the same Prophet speaks, all the day long we meditate on his Judgments and speak his praises.
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This loue of men to the workes of God is then prooued and approoued when they teach them to those whose liues are in their hands;
This love of men to the works of God is then proved and approved when they teach them to those whose lives Are in their hands;
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and also it is the playnest token of true loue to your children, when you keepe no part of the counsell of God from them, which you know your selues.
and also it is the Plainest token of true love to your children, when you keep no part of the counsel of God from them, which you know your selves.
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For the Lords doings are of that maiestie and authoritie, that by them tender hearts are nourished, wauering harts confirmed, and stubburne mindes are perswaded.
For the lords doings Are of that majesty and Authority, that by them tender hearts Are nourished, wavering hearts confirmed, and stubborn minds Are persuaded.
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Your kindest friends will be more kinde vnto you, when you shew them the kindnes of the Lord;
Your Kindest Friends will be more kind unto you, when you show them the kindness of the Lord;
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and your deadly foes will be more afraide of you when they shall see and heare the workes of God in your mouth,
and your deadly foes will be more afraid of you when they shall see and hear the works of God in your Mouth,
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and the word of God in your hands.
and the word of God in your hands.
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Therefore my beloued in the Lord Iesus, seeing we haue no more plainer way to know the Lord then by his workes,
Therefore my Beloved in the Lord Iesus, seeing we have no more plainer Way to know the Lord then by his works,
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then haue we also no surer token that we loue the Lord, then when we loue his doings:
then have we also no Surer token that we love the Lord, then when we love his doings:
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Let vs seeke them in the cradles of our childhoode, and the beds of our old age, making as much of the Lords iudgements,
Let us seek them in the cradles of our childhood, and the Beds of our old age, making as much of the lords Judgments,
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as we doe of our children, whom we desire to leaue behind vs to the ende of the world;
as we do of our children, whom we desire to leave behind us to the end of the world;
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euen so let vs leaue the Lords works in remembrance for euermore.
even so let us leave the lords works in remembrance for evermore.
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Secondly, another reason of this doctrine is declared by Salomon, Eccles. 3. 14. That what God doth it standeth for euer, that men might feare before him. The workes of God are affected, not as the ground is ploughed which serueth one for one season,
Secondly, Another reason of this Doctrine is declared by Solomon, Eccles. 3. 14. That what God does it Stands for ever, that men might Fear before him. The works of God Are affected, not as the ground is ploughed which serveth one for one season,
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but as the earth was established which standeth for euer.
but as the earth was established which Stands for ever.
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The Lord in euery age accomplisheth many wonderful things, and different the one from the other, that men might feare him for his iudgements,
The Lord in every age accomplisheth many wondered things, and different the one from the other, that men might Fear him for his Judgments,
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and honor him for his power:
and honour him for his power:
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882
And therefore being not willing at all times to make triall and shewe of his omnipotencie, hee willeth vs to remember the things that are done,
And Therefore being not willing At all times to make trial and show of his omnipotency, he wills us to Remember the things that Are done,
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vnlesse we would haue him once againe open the fountaines of waters, that the whole world might be destroyed,
unless we would have him once again open the fountains of waters, that the Whole world might be destroyed,
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884
or once againe raine fire and brimstone from heauen to confound vs as he did the Sodomites,
or once again rain fire and brimstone from heaven to confound us as he did the Sodomites,
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or once againe bring a vniuersall darknes ouer our land as he did ouer the land of Iudea:
or once again bring a universal darkness over our land as he did over the land of Iudea:
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886
or else once againe suffer our fathers to be burned, our goods to be rauened, our wiues to be shamed,
or Else once again suffer our Father's to be burned, our goods to be rauened, our wives to be shamed,
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887
and our selues to be murthered for his sake, as some haue bin before vs. Therefore by how much more easie it is for our hearts to consider those things,
and our selves to be murdered for his sake, as Some have been before us Therefore by how much more easy it is for our hearts to Consider those things,
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then for our eies to behold them:
then for our eyes to behold them:
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so much more carefull let vs be to instruct others by word of mouth, least we our selues & our posterity feele in ful measure that heauy hand of his wrath:
so much more careful let us be to instruct Others by word of Mouth, lest we our selves & our posterity feel in full measure that heavy hand of his wrath:
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& then Oh then lamentable is our case, when we shall not feare God as a father,
& then O then lamentable is our case, when we shall not Fear God as a father,
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but dread him as a Iudge, wee cannot pray vnto him as a Sauiour, but behaue our selues like bondslaues in his presence:
but dread him as a Judge, we cannot pray unto him as a Saviour, but behave our selves like bondslaves in his presence:
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892
When it shall be said, you haue had no pleasure in his workes, therefore I will haue no delight in your soules.
When it shall be said, you have had no pleasure in his works, Therefore I will have no delight in your Souls.
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893
The vses which arisefrom this doctrine are these; first, the same which Moses once did after he had brought Israell out of Aegypt,
The uses which arisefrom this Doctrine Are these; First, the same which Moses once did After he had brought Israel out of Egypt,
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and afterward the whole company of Martirs are said to make, Apoc. 15. 3 Great are thy works (say they) O Lord almighty, iust & right are thy waies O king of Saints.
and afterwards the Whole company of Martyrs Are said to make, Apocalypse 15. 3 Great Are thy works (say they) Oh Lord almighty, just & right Are thy ways Oh King of Saints.
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That is with the consideration of God his mighty power ioine also the confession of his euer blessed iustice.
That is with the consideration of God his mighty power join also the Confessi of his ever blessed Justice.
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896
You O fathers of our times, teach vs this doctrine by your seueral obseruatiōs during al the life of your pilgrimage, that you may say the Lord is iust in all his waies,
You Oh Father's of our times, teach us this Doctrine by your several observations during all the life of your pilgrimage, that you may say the Lord is just in all his ways,
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& holy in al his works. & holy in all his works.
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Euen this fruit reape & take of this florishng tree, that you also may be able to tell vs, in this we foūd the Lord to be merciful,
Even this fruit reap & take of this florishng tree, that you also may be able to tell us, in this we found the Lord to be merciful,
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& in that work we receiued a due triall of his iustice.
& in that work we received a due trial of his Justice.
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And freely my beloued in this point of doctrine I might profitably spēd many words, to shew & teach you with what maner recital of his doings, the Lord is pleased:
And freely my Beloved in this point of Doctrine I might profitably spend many words, to show & teach you with what manner recital of his doings, the Lord is pleased:
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it is no more auaileable for vs to confesse that hughe armies of souldiers were discomfited by the Lord, except we also know and acknowledge the ende,
it is no more available for us to confess that hughe armies of Soldiers were discomfited by the Lord, except we also know and acknowledge the end,
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wherefore the Lord did the same, then in old time it was for Pharaoh to sigh vnder the burden of God his workes being therewith oppressed,
Wherefore the Lord did the same, then in old time it was for Pharaoh to sighs under the burden of God his works being therewith oppressed,
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and not considering the due ende of the same:
and not considering the due end of the same:
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his hand doth not warne vs, nor his power amend vs, when either we see or heare it without holy consideration of the end of the iudgement.
his hand does not warn us, nor his power amend us, when either we see or hear it without holy consideration of the end of the judgement.
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And this selfe same vse must we make, when we heare or read of the woonders of auncient time, that we can say,
And this self same use must we make, when we hear or read of the wonders of ancient time, that we can say,
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behold the punishment of sinne, the reward of godlines, the power of the almightie, and the iustice of the euerliuing God.
behold the punishment of sin, the reward of godliness, the power of the almighty, and the Justice of the everliving God.
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In the scriptures the holy Ghost in euery historie sheweth this vse, although not in plaine words,
In the Scriptures the holy Ghost in every history shows this use, although not in plain words,
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yet in easie manner to be obserued:
yet in easy manner to be observed:
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That Caine was cursed being the heire apparant of all the world, and notwithstanding his large birthright he should be a vagabond on the earth, was not this a great woonder? But why came this to passe? First because he was loose in the seruice of God,
That Cain was cursed being the heir apparent of all the world, and notwithstanding his large birthright he should be a vagabond on the earth, was not this a great wonder? But why Come this to pass? First Because he was lose in the service of God,
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and afterward murdered his innocent brother:
and afterwards murdered his innocent brother:
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marke you then the fals of many princes, such as be recorded in scripture, and out of scripture,
mark you then the falls of many Princes, such as be recorded in scripture, and out of scripture,
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and you shall see for their vnsufferable wickednes and intollerable tyranny they were destroyed. That Sampson killed himselfe and so many thousand Philistines;
and you shall see for their unsufferable wickedness and intolerable tyranny they were destroyed. That Sampson killed himself and so many thousand philistines;
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was not this a wonderfull work of God? But why was this effected? I graunt that by this he was a figúre of Christ, which by his owne death ouercame his enimies:
was not this a wonderful work of God? But why was this effected? I grant that by this he was a figúre of christ, which by his own death overcame his enemies:
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but the Philistines might learne hereby, that the Lord wil be reuenged for the wrongs done to his saints.
but the philistines might Learn hereby, that the Lord will be revenged for the wrongs done to his Saints.
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In like manner read and runne ouer the volumes of T. Liuius, the writings of Tacitus, the bookes of Arrianus, the histories of Italy, Fraunce, Germany, England, and al Chronicles, wherein any worthie or memorable thing may be noted:
In like manner read and run over the volumes of T. Lucius, the writings of Tacitus, the books of Arianus, the histories of Italy, France, Germany, England, and all Chronicles, wherein any worthy or memorable thing may be noted:
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yea the very fables of Poets, and you shall therein obserue the variable punishment of sin for the seuerall transgressions of princes and people.
yea the very fables of Poets, and you shall therein observe the variable punishment of since for the several transgressions of Princes and people.
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And if we may come neerer to our owne times, consider how much blood hath beene spilt in Fraunce and the lowe-Countries, we cannot onely say it was the Lords doings,
And if we may come nearer to our own times, Consider how much blood hath been spilled in France and the lowe-Countries, we cannot only say it was the lords doings,
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& it is maruellous in our eies;
& it is marvelous in our eyes;
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but we may say this came to passe for the crueltie of the one, if not for the drunkennes of the other.
but we may say this Come to pass for the cruelty of the one, if not for the Drunkenness of the other.
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But why should I trauell ouer the seas for strange things? when our owne countrey yeeldeth more worthie workes of God then all christendome besides.
But why should I travel over the Seas for strange things? when our own country yields more worthy works of God then all Christendom beside.
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What is more woonderfull that so great a people, so noble personages, so large dominions,
What is more wondered that so great a people, so noble Personages, so large Dominions,
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and so many forraine nations should be gouerned, preserued, & defended by one woman Prince? Let me now aske you O Elders, was there euer the like in your daies,
and so many foreign Nations should be governed, preserved, & defended by one woman Prince? Let me now ask you Oh Elders, was there ever the like in your days,
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or in the daies of your fathers before you? Was there euer such peace in this land since it was a land? till we flocked to the preaching of the Gospell at the call of one glorious and godly Prince;
or in the days of your Father's before you? Was there ever such peace in this land since it was a land? till we flocked to the preaching of the Gospel At the call of one glorious and godly Prince;
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aske your fathers of this, and tell vs if euer there were the like.
ask your Father's of this, and tell us if ever there were the like.
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Was there euer so hughe a nauie so easily dispersed as the Spanish fleete was? comming with purpose to inuade vs,
Was there ever so hughe a navy so Easily dispersed as the Spanish fleet was? coming with purpose to invade us,
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and yet neuer could set foote on our land, till they were brought prisoners, and yet with smaller forces they haue made France to bleed, and Flanders to ake.
and yet never could Set foot on our land, till they were brought Prisoners, and yet with smaller forces they have made France to bleed, and Flanders to ache.
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Was there euer so many wicked attempts confounded, so many treasons reuealed, so many wicked persons executed,
Was there ever so many wicked attempts confounded, so many treasons revealed, so many wicked Persons executed,
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and so many good men preserued, as hath beene in her maiesties happie raigne? Aske your fathers if euer they knew the like,
and so many good men preserved, as hath been in her majesty's happy Reign? Ask your Father's if ever they knew the like,
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and we will tell our children, and they shall tell their children, and their children shall shew another generation, that our times were happie, our liues were blessed, our professions were godly,
and we will tell our children, and they shall tell their children, and their children shall show Another generation, that our times were happy, our lives were blessed, our professions were godly,
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and our countrey was glorious, witnessed and prooued by thus many workes of God.
and our country was glorious, witnessed and proved by thus many works of God.
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Our Prince raigneth, our people obeyeth, our forces are increased, our enimies are confounded, our afflictions are ended, our peace is continued, our religion is magnified, our land is fruitfull, our lawes are equall, our quarrell is lawfull,
Our Prince Reigneth, our people Obeyeth, our forces Are increased, our enemies Are confounded, our afflictions Are ended, our peace is continued, our Religion is magnified, our land is fruitful, our laws Are equal, our quarrel is lawful,
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and therefore hearken al ages what the Lord hath done for England.
and Therefore harken all ages what the Lord hath done for England.
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Secondly, another vse we must obserue in the narration of the Lords iudgements is this which Dauid maketh, Psal. 119. 46. I will declare thy iudgements before kings and will not bee ashamed.
Secondly, Another use we must observe in the narration of the lords Judgments is this which David makes, Psalm 119. 46. I will declare thy Judgments before Kings and will not be ashamed.
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That is, the deedes and wordes of the almightie must worke so powerfully in the preachers thereof, that no rebukes, no scornes, no mockes,
That is, the Deeds and words of the almighty must work so powerfully in the Preachers thereof, that no rebukes, no scorns, no mocks,
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nor any shame be taken for the vtterance of them.
nor any shame be taken for the utterance of them.
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We liue in a contrarie time to Dauids affection, for many are so modest in any good actions, that all godly companions and holy exercises doe shame their estates, and abase their callings;
We live in a contrary time to David affection, for many Are so modest in any good actions, that all godly Sodales and holy exercises do shame their estates, and abase their callings;
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but in euill enterprises they are as immodest as brute beastes, thinking it no scorne nor disparagement to them, to brag of their blasphemies, to tell of their whooredoms, to sport themselues with their drunkennesse,
but in evil enterprises they Are as immodest as brutus beasts, thinking it no scorn nor disparagement to them, to brag of their Blasphemies, to tell of their whooredoms, to sport themselves with their Drunkenness,
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and to play with the diuell himselfe.
and to play with the Devil himself.
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And this is too too common in our times, wherein gentlemen and rich men are ashamed to haue so much as a bible in their houses,
And this is too too Common in our times, wherein gentlemen and rich men Are ashamed to have so much as a Bible in their houses,
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or at any time to shew a good and friendly face to a preacher of the worde,
or At any time to show a good and friendly face to a preacher of the word,
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or to minister any occasion to talke of religion, least say they, we be accounted fooles:
or to minister any occasion to talk of Religion, lest say they, we be accounted Fools:
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yea they make fooles of them in the world, that follow not euery fashion of apparell, vse not euery inuention of idlenesse,
yea they make Fools of them in the world, that follow not every fashion of apparel, use not every invention of idleness,
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and conforme not themselues to the maners of the most, although they be most wicked.
and conform not themselves to the manners of the most, although they be most wicked.
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This rauening and greedy appetite to sinne, must also kindle the fire of our zeale, that the wicked be not more desperate in their sinnes,
This ravening and greedy appetite to sin, must also kindle the fire of our zeal, that the wicked be not more desperate in their Sins,
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then the godly be resolute in their holinesse.
then the godly be resolute in their holiness.
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Let vs neuer be ashamed of the power of God, although in aduauncing there of we detract somewhat from the noble enterprises of men.
Let us never be ashamed of the power of God, although in advancing there of we detract somewhat from the noble enterprises of men.
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Let vs giue vnto the instruments that which is theirs, and vnto God that which is his:
Let us give unto the Instruments that which is theirs, and unto God that which is his:
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let vs not glory in our shame, but be ashamed of our sinnes, and with the three children at Babylon against princes and potentates,
let us not glory in our shame, but be ashamed of our Sins, and with the three children At Babylon against Princes and potentates,
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euen with the hazarde of our liues witnesse the power of God, that they may be ashamed of their doings.
even with the hazard of our lives witness the power of God, that they may be ashamed of their doings.
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Another doctrine which we may obserue out of these words, wherein the fathers are so seuerally commanded to shew their children the works of God, is this:
another Doctrine which we may observe out of these words, wherein the Father's Are so severally commanded to show their children the works of God, is this:
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That we must euermore bee carefull what we commit to posteritie, if the credit of men must bee regarded what they vtter one to another,
That we must evermore be careful what we commit to posterity, if the credit of men must be regarded what they utter one to Another,
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& one of another while they are liuing togither, whē as the truth may be proued,
& one of Another while they Are living together, when as the truth may be proved,
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and the lie may be conuinced;
and the lie may be convinced;
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much more must they be carefull what they deliuer to posteritie, as it were in their last testament lying on their death-bed, that so the liues which they haue lead, may be commended for their fidelitie,
much more must they be careful what they deliver to posterity, as it were in their last Testament lying on their deathbed, that so the lives which they have led, may be commended for their Fidis,
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or the soules which they haue expired must bee condemned for their iniquitie.
or the Souls which they have expired must be condemned for their iniquity.
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Of this matter there is a famous historie in Ios. 22. 10, 11, 12. verses, and so foorth to the ende of the chapter:
Of this matter there is a famous history in Ios. 22. 10, 11, 12. Verses, and so forth to the end of the chapter:
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when as Israell was planted in Canaan, hauing long before by Moses receiued a commaundement that they should make no altars nor assemblies of worship in all their land,
when as Israel was planted in Canaan, having long before by Moses received a Commandment that they should make no Altars nor assemblies of worship in all their land,
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but where the Lord gaue them commandement so to doe:
but where the Lord gave them Commandment so to do:
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The Rubenites, the Gadites, and the halfe tribe of Manasseh being seated on this side Iordan in the land of Sihon and Og; contrarie to this commaundement as it seemed, builded an altar Ioshua being yet aliue.
The Reubenites, the Gadites, and the half tribe of Manasses being seated on this side Iordan in the land of Sihon and Og; contrary to this Commandment as it seemed, built an altar Ioshua being yet alive.
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This good man with all the Ancients of Israell, fearing this mischiefe, & doubting if they put vp this contempt, al religion would soon be forgotten,
This good man with all the Ancients of Israel, fearing this mischief, & doubting if they put up this contempt, all Religion would soon be forgotten,
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& in short time in another age, the sacred deitie would be idolatrously denied:
& in short time in Another age, the sacred deity would be idolatrously denied:
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first they determined a warre against them, but after better cōsultation they sent Phinehas & ten princes of Israel in ambassage vnto thē, to know the cause why they built that altar:
First they determined a war against them, but After better consultation they sent Phinehas & ten Princes of Israel in ambassage unto them, to know the cause why they built that altar:
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they answered that they built this altar for a patterne of that other which was in Shiloh, least in time to come all that generation being dead, their children should be denied to be of the Lords flocke,
they answered that they built this altar for a pattern of that other which was in Shiloh, least in time to come all that generation being dead, their children should be denied to be of the lords flock,
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and therefore to haue no portion nor part in Israell:
and Therefore to have no portion nor part in Israel:
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and therefore was this altar not built for sacrifice, nor for burnt offerings, but should be a witnesse to their posteritie, that although they were possessed of the lande beyonde Iordan; yet they were of Israels seede, & God his inheritance.
and Therefore was this altar not built for sacrifice, nor for burned offerings, but should be a witness to their posterity, that although they were possessed of the land beyond Iordan; yet they were of Israel's seed, & God his inheritance.
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Which answere satisfied the messengers, & being declared to their brethrē, pacified Israell. Heere may you see on both sides, an honorable care for the children vnborne:
Which answer satisfied the messengers, & being declared to their brothers, pacified Israel. Here may you see on both sides, an honourable care for the children unborn:
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Israel would not permit another sacrificing altar, least posteritie shoulde be drawne from God, and Ruben woulde yet make an altar,
Israel would not permit Another sacrificing altar, least posterity should be drawn from God, and Reuben would yet make an altar,
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least their children shoulde be reiected out of the Lordes couenant.
lest their children should be rejected out of the lords Covenant.
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Israell aduentured his labour to saue his progenie, and Ruben offered his life to saue his posteritie.
Israel adventured his labour to save his progeny, and Reuben offered his life to save his posterity.
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Would God our Israel were as iealous of their children, and that our brethren were as carefull of their profession;
Would God our Israel were as jealous of their children, and that our brothers were as careful of their profession;
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then should not so manie presidents of euill like Ieroboams sinnes, and Balaams counsell be suffered to stande, and offered to other ages:
then should not so many Presidents of evil like Ieroboams Sins, and Balaams counsel be suffered to stand, and offered to other ages:
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Then shoulde not houses of sinne be erected, as Theaters of play-houses, which gaine more persons to the diuel then the churches can soules to the Lorde:
Then should not houses of sin be erected, as Theaters of Play-houses, which gain more Persons to the Devil then the Churches can Souls to the Lord:
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Then shoulde it not be saide, That the fathers haue eaten sowre grapes, and the childrens teeth are set on edge:
Then should it not be said, That the Father's have eaten sour grapes, and the Children's teeth Are Set on edge:
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Then should the arguments of Papists and other idolators be easilie answered, when they obiect as Laban did, that they worship their fathers Gods,
Then should the Arguments of Papists and other Idolaters be Easily answered, when they Object as Laban did, that they worship their Father's God's,
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and followe the follies of their predecessours. The longer a sicknesse groweth, it waxeth more incurable:
and follow the follies of their predecessors. The longer a sickness grows, it Waxes more incurable:
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and the longer our wickednes standeth, and the farther we suffer our vices to stretch, they waxe the more vnrecouerable, insomuch as in other ages they will sweare by idols, violate Sabbaoths, rent in sunder religion, make no conscience of haeresie,
and the longer our wickedness Stands, and the farther we suffer our vices to stretch, they wax the more unrecoverable, insomuch as in other ages they will swear by Idols, violate Sabbaoths, rend in sunder Religion, make no conscience of heresy,
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and embrace atheisme, by law and arguments, because we haue sported our liues in this manner of vanities.
and embrace atheism, by law and Arguments, Because we have sported our lives in this manner of vanities.
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But remember as Balaams curse was renewed vpon him fourteene hundred yeeres after he was dead; bicause other followed his sin:
But Remember as Balaams curse was renewed upon him fourteene hundred Years After he was dead; Because other followed his since:
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so shall our bodies & soules be condemned to more intollerable torments, bicause the loosenes of our liues will breed the losse of them that come heereafter.
so shall our bodies & Souls be condemned to more intolerable torments, Because the looseness of our lives will breed the loss of them that come hereafter.
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And this doctrine hath good reason to establish the same out of the worde of God;
And this Doctrine hath good reason to establish the same out of the word of God;
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first, bicause there is not any monument so lasciuious, or opinion so wicked, or worke so abhominable,
First, Because there is not any monument so lascivious, or opinion so wicked, or work so abominable,
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but some, if not many will embrace the same:
but Some, if not many will embrace the same:
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the which thing, the Apostle Peter in his second Epistle, second chapter, first and second verses declareth vnto vs. Wherby we may obserue the dangerous condition of men, which wil submit themselues vnto euery kind of diuelish slauerie rather then to godlines:
the which thing, the Apostle Peter in his second Epistle, second chapter, First and second Verses Declareth unto us Whereby we may observe the dangerous condition of men, which will submit themselves unto every kind of devilish slavery rather then to godliness:
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we reade in the Scriptures that so soone as Core and his companie inurmured, that three hundred families followed his ill example:
we read in the Scriptures that so soon as Core and his company inurmured, that three hundred families followed his ill Exampl:
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We read of an Egyptian in the Actes of the Apostles, and one Theudas, who by their rebellion drewe great multitudes to finall perdition:
We read of an Egyptian in the Acts of the Apostles, and one Theudas, who by their rebellion drew great Multitudes to final perdition:
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We haue learned by ecclesiasticall stories that the impietie of Simon Magus, who woulde be worshipped as God, had ten thousandes of fauorites:
We have learned by ecclesiastical stories that the impiety of Simon Magus, who would be worshipped as God, had ten thousandes of favorites:
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that the apostasie of Iulian drew infinite companies to hel:
that the apostasy of Iulian drew infinite companies to hell:
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and for poperie which is a corruption of all religion, what nation in this west ende of the worlde receiued not the same? euen as once all the easterne countries were generally infected with Arrianisme,
and for popery which is a corruption of all Religion, what Nation in this west end of the world received not the same? even as once all the eastern countries were generally infected with Arianism,
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989
and after they were reclaimed from that, they embraced the errors of Nestorius and Eutyches. But Peter saith, the damnation of such persons sleepeth not,
and After they were reclaimed from that, they embraced the errors of Nestorius and Eutyches. But Peter Says, the damnation of such Persons Sleepeth not,
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but was prepared long ago, as we may see by those lamentable examples of the easterne churches, which for the most part are either subiect to the barbarous Turke,
but was prepared long ago, as we may see by those lamentable Examples of the eastern Churches, which for the most part Are either Subject to the barbarous Turk,
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991
or else the slaues of some heathen prince or other, where remaine not so much as the stones of their temples, much lesse the remembrance of any religion:
or Else the slaves of Some heathen Prince or other, where remain not so much as the stones of their Temples, much less the remembrance of any Religion:
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and the Lord grant that the like iudgement fall not vpon the west.
and the Lord grant that the like judgement fallen not upon the west.
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Another reason of this doctrine may be this, that if there haue beene any fault in the fathers, it may be amended in the children,
another reason of this Doctrine may be this, that if there have been any fault in the Father's, it may be amended in the children,
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and this the worde of God maketh Psalm. 78. 8. 9. it is most dangerous to corrupt the posteritie,
and this the word of God makes Psalm. 78. 8. 9. it is most dangerous to corrupt the posterity,
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for it is like to the poison put into meate before men shall eate thereof;
for it is like to the poison put into meat before men shall eat thereof;
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996
we must alwaies studie to leaue the worship of God purer to them which succeede vs then we founde it.
we must always study to leave the worship of God Purer to them which succeed us then we found it.
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And therefore we must greatly regarde, if we haue at anie time gone awry from the marke, that we charge our children to beware thereof:
And Therefore we must greatly regard, if we have At any time gone awry from the mark, that we charge our children to beware thereof:
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for as their sinnes are accounted our sinnes bicause we reclaimed them not; so their righteousnes shall be accounted ours, if we aduertise them thereof.
for as their Sins Are accounted our Sins Because we reclaimed them not; so their righteousness shall be accounted ours, if we advertise them thereof.
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If this be the commendation of all humane artes and worldly trades, that each one leaueth more skill,
If this be the commendation of all humane arts and worldly trades, that each one Leaveth more skill,
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and greater perfection behinde him then at the beginning hee founde:
and greater perfection behind him then At the beginning he found:
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1001
why shoulde it not then so fall out in heauenlie workes, that euery father for his sonne; euery pastour for his people; euery captaine for his countrey;
why should it not then so fallen out in heavenly works, that every father for his son; every pastor for his people; every captain for his country;
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1002
and euerie doctor for religion, shoulde leaue more then was before? Surely how great an abhomination is it to see all worldly things growe better and better;
and every Doctor for Religion, should leave more then was before? Surely how great an abomination is it to see all worldly things grow better and better;
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1003
but all spirituall things to waxe woorse and woorse, that we shoulde be better Philosophers since Plato; better Phisitions since Galen; better husbandmen since Virgill; and better Poets since Homer: but religion and sanctification being wrote by God himselfe,
but all spiritual things to wax Worse and Worse, that we should be better Philosophers since Plato; better Physicians since Galen; better husbandmen since Virgil; and better Poets since Homer: but Religion and sanctification being wrote by God himself,
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1004
and all the Prophets and Disciples of Christ: yet is it in woorse estate then it was in the beginning:
and all the prophets and Disciples of christ: yet is it in Worse estate then it was in the beginning:
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1005
It should be as golde which is more fined by comming through manie furnaces, but it is like (not of it selfe) to the riuer Nylus, which the farther it floweth, the more dirt and draffe it draweth with it;
It should be as gold which is more fined by coming through many furnaces, but it is like (not of it self) to the river Nylus, which the farther it flows, the more dirt and draff it draws with it;
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so euerie man patcheth and peeceth the worship of God, that fathers leaue it woorser then they founde it.
so every man patcheth and peeceth the worship of God, that Father's leave it worser then they found it.
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The vses which arise from this doctrine, as they are founde in the worde of God are these;
The uses which arise from this Doctrine, as they Are found in the word of God Are these;
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first seeing wee must be so carefull what we commende to our posteritie;
First seeing we must be so careful what we commend to our posterity;
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first that we leaue not any practise or president behinde vs which we haue not learned of the Lord, Deut. 24. 8, 9. If in the leprosie men ought to be so carefull where they were assured of apparant danger, that not in any thing they must forget the Lords ordinance,
First that we leave not any practice or president behind us which we have not learned of the Lord, Deuteronomy 24. 8, 9. If in the leprosy men ought to be so careful where they were assured of apparent danger, that not in any thing they must forget the lords Ordinance,
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or adde any more to his commandement, vpon paine of so heauie displeasure of his highnes;
or add any more to his Commandment, upon pain of so heavy displeasure of his highness;
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then must all the world be carefull also to frame their actions according to the worde, which dooing, they shall not deceiue, nor be deceiued.
then must all the world be careful also to frame their actions according to the word, which doing, they shall not deceive, nor be deceived.
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And first of all we must beware of false and foolish prophesies, which being but the dreames of many brainsicke persons, haue bewitched the hearts of men that heard them,
And First of all we must beware of false and foolish prophecies, which being but the dreams of many brainsick Persons, have bewitched the hearts of men that herd them,
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and seduced the liues of some that receiued them:
and seduced the lives of Some that received them:
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and we may reade both in the booke of God, and out of the Scripture, that princes and countries haue been destroyed thereby.
and we may read both in the book of God, and out of the Scripture, that Princes and countries have been destroyed thereby.
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Many of the learneder sort are much affected with the prophesies of the Sibilles, Methodius and others;
Many of the Learneder sort Are much affected with the prophecies of the Sibilles, Methodius and Others;
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many of the popish sort are continually contemplatours of the oracles of Briget, and other papistical and monastical dreames;
many of the popish sort Are continually Contemplators of the oracles of Bridget, and other papistical and monastical dreams;
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but aboue all the simple and vulgar people imagine that there is no Scripture like to Merlins prophesie.
but above all the simple and Vulgar people imagine that there is no Scripture like to Merlins prophesy.
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If I shoulde stande in the specialties to shew you when, where, and wherein the vnstable & new fangled minds haue bin deceiued, I should rather feed the curious then fill the righteous.
If I should stand in the specialties to show you when, where, and wherein the unstable & new fangled minds have been deceived, I should rather feed the curious then fill the righteous.
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This shall be sufficient to admonish vs, that wee neither presume to make our names famous by this meanes by giuing errours,
This shall be sufficient to admonish us, that we neither presume to make our names famous by this means by giving errors,
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1020
nor yet be so base minded as to embrace and receiue the same for truth, whosoeuer hee be that vttereth it:
nor yet be so base minded as to embrace and receive the same for truth, whosoever he be that uttereth it:
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because Peter telleth vs, 2. Pet. 2. 1. That there shal be false prophets in the church, whō we must beware,
Because Peter Telleth us, 2. Pet. 2. 1. That there shall be false Prophets in the Church, whom we must beware,
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1022
least we fall with them into the same perdition.
lest we fallen with them into the same perdition.
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Others there are also which regard neither prophesie nor religion, or any other spirituall exercise, either feigned or vnfeigned,
Others there Are also which regard neither prophesy nor Religion, or any other spiritual exercise, either feigned or unfeigned,
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1024
but giue their whole liues and trauaile to an vnsatiable desire of gaine, to gather landes and lordships by right or wrong,
but give their Whole lives and travail to an unsatiable desire of gain, to gather Lands and lordship's by right or wrong,
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1025
and to leaue great store of wealth to their posteritie:
and to leave great store of wealth to their posterity:
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let these men bee also warned if they woulde bee warned, that they commit not the gaine of vngodlinesse, the wages of vnrighteousnesse,
let these men be also warned if they would be warned, that they commit not the gain of ungodliness, the wages of unrighteousness,
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1027
and the Lordes portion for their inheritance.
and the lords portion for their inheritance.
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1028
For surely as our Sauiour speaketh Matth. 15. 13. Euery plant not planted by his father shall be pulled vp againe.
For surely as our Saviour speaks Matthew 15. 13. Every plant not planted by his father shall be pulled up again.
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Their houses shall bee ruinous, their posteritie infamous, their possessions troublesome, and strangers shall inherite their labours.
Their houses shall be ruinous, their posterity infamous, their possessions troublesome, and Strangers shall inherit their labours.
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But in our daies also there is another wicked and wretched president for posteritie to be lamented, that so many in this golden age of Christes Gospell are tickled with vaine conceites, accounting their glorie if they can prooue the founders of new sectes, whereby religion is defamed;
But in our days also there is Another wicked and wretched president for posterity to be lamented, that so many in this golden age of Christ's Gospel Are tickled with vain conceits, accounting their glory if they can prove the founders of new Sects, whereby Religion is defamed;
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or penne some idle toyes for histrionicall plaiers, whereby many good soules are endangered.
or pen Some idle toys for histrionical players, whereby many good Souls Are endangered.
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1032
There are few or no Italian follies, Spanish inuentions, or French-faynedwanton-volumes, but in our daies for the times succeeding they are taught to speake English, I thinke for this purpose, that now whiles religion ruleth, it might bee troubled by them,
There Are few or no Italian follies, Spanish Inventions, or French-faynedwanton-volumes, but in our days for the times succeeding they Are taught to speak English, I think for this purpose, that now while Religion Ruleth, it might be troubled by them,
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and when christianitie is remooued, by their meanes iniquitie may be enthronized.
and when christianity is removed, by their means iniquity may be enthronized.
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1034
I haue read many of them, and considered of them too long, & I must freely confesse that they be the voices forerunning and preparing a way for Atheisme, idolatrie, heathenisme, or any kind of impietie:
I have read many of them, and considered of them too long, & I must freely confess that they be the voices forerunning and preparing a Way for Atheism, idolatry, heathenism, or any kind of impiety:
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1035
And therfore all good Christians should do with them as the Ephesians did Actes 19. 19. with their bookes;
And Therefore all good Christians should do with them as the Ephesians did Acts 19. 19. with their books;
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1036
for I protest vnto you either you must forsake God or them. Secondly, wee must make one vse more of this doctrine, which is this:
for I protest unto you either you must forsake God or them. Secondly, we must make one use more of this Doctrine, which is this:
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1037
Seeing we must be carefull for posteritie that we suffer nothing to passe from vs or by vs to them, that sauoureth of iniquitie:
Seeing we must be careful for posterity that we suffer nothing to pass from us or by us to them, that savoureth of iniquity:
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1038
let vs also liuing in these times like to the daies of Christ, follow the example of Christ, which is to pray for them which shall come after, Luc. 22. 31, 32. where he telleth his disciples that he hath prayed for them, that although sathan should haue them in his fanne to winnow them as a man cleaneth wheate, yet should not they faile:
let us also living in these times like to the days of christ, follow the Exampl of christ, which is to pray for them which shall come After, Luke 22. 31, 32. where he Telleth his Disciples that he hath prayed for them, that although sathan should have them in his fan to winnow them as a man cleaneth wheat, yet should not they fail:
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1039
so likewise Iohn 17. Christ praieth for all them which should beleeue in his name to the worldes ende.
so likewise John 17. christ Prayeth for all them which should believe in his name to the world's end.
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1040
Now my beloued brethren, if you consider the causes why Christ did not onely procure the welfare of his children while he was liuing,
Now my Beloved brothers, if you Consider the Causes why christ did not only procure the welfare of his children while he was living,
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1041
but also praied for their sinceritie when hee should be dead, you shall also finde that we haue all as great cause to pray for our children,
but also prayed for their sincerity when he should be dead, you shall also find that we have all as great cause to pray for our children,
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1042
as then our Sauiour had for his disciples.
as then our Saviour had for his Disciples.
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1043
One was because as we heard that they lay open to the malice of the diuell, who would trie his vttermost, either to make them denie him, or to die for him:
One was Because as we herd that they lay open to the malice of the Devil, who would try his uttermost, either to make them deny him, or to die for him:
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1044
So my deere brethren, the malice of sathan is as hote against vs, as euer it was against them:
So my deer brothers, the malice of sathan is as hight against us, as ever it was against them:
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1045
if he could he would turne our countrie into seas, our people into diuels, our meate into serpents, our drinke into poyson, our profession into Atheisme, our pleasure into hell:
if he could he would turn our country into Seas, our people into Devils, our meat into Serpents, our drink into poison, our profession into Atheism, our pleasure into hell:
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1046
And will he thinke you, be more fauourable to our posteritie? No, no, assure your selues if he may or might worke his will, he would make them as poore as beggers,
And will he think you, be more favourable to our posterity? No, no, assure your selves if he may or might work his will, he would make them as poor as beggars,
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1047
as miserable as Iob in aduersitie, and as desperate as Iudas, to make their owne handes to bee their owne murtherers:
as miserable as Job in adversity, and as desperate as Iudas, to make their own hands to be their own murderers:
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1048
hee woulde feede the dogs with their blood, the birds with their flesh, the rauens with their bowels, the infidels with their landes, the Atheists with their houses, and damnation with their soules:
he would feed the Dogs with their blood, the Birds with their Flesh, the Ravens with their bowels, the Infidels with their Lands, the Atheists with their houses, and damnation with their Souls:
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1049
pray therefore with teares and zeale that the grones of your hart may preserue the fruites of your bodies.
pray Therefore with tears and zeal that the groans of your heart may preserve the fruits of your bodies.
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1050
Another cause why Christ praied for the disciples, and the posteritie of the Church to the worldes ende was this, Ioh. 17. 21. that there might bee a vnitie betwixt God and Christ and his members,
another cause why christ prayed for the Disciples, and the posterity of the Church to the world's end was this, John 17. 21. that there might be a unity betwixt God and christ and his members,
j-jn n1 c-crq np1 vvd p-acp dt n2, cc dt n1 pp-f dt n1 p-acp dt ng1 n1 vbds d, np1 crd crd d pc-acp vmd vbi dt n1 p-acp np1 cc np1 cc po31 n2,
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1051
and considering this vnitie the vnbeleeuing worlde might be reclaimed.
and considering this unity the unbelieving world might be reclaimed.
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1052
Would not this vnitie doe well also betwixt vs and our posteritie, that there might bee like father like sonne, like mother like daughter;
Would not this unity do well also betwixt us and our posterity, that there might be like father like son, like mother like daughter;
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Christians by regeneration and Christians by generation, that our religion might abide with our names and our inheritance,
Christians by regeneration and Christians by generation, that our Religion might abide with our names and our inheritance,
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and that wee might bee ioyned in the affinitie of soules, as we are in consanguinitie of bodies.
and that we might be joined in the affinity of Souls, as we Are in consanguinity of bodies.
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But oh wretched men or wicked sathan, the oke feedeth okes, the vine vines, the oliue oliues, the beastes engender their kindes,
But o wretched men or wicked sathan, the oak feeds oaks, the vine vines, the olive Olive, the beasts engender their Kinds,
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and the fishes multiplie their like, onely righteous men breede vnrighteous impes, and their fruite is not pleasant till they bee graffed.
and the Fish multiply their like, only righteous men breed unrighteous imps, and their fruit is not pleasant till they be graffed.
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Why should not good men haue good sonnes as good seedes bring good corne? the question is easily answered, though with sorrow considered.
Why should not good men have good Sons as good seeds bring good corn? the question is Easily answered, though with sorrow considered.
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Religion goeth not by propagation but by adoption;
Religion Goes not by propagation but by adoption;
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they beget such children as themselues were begotten, that is, the sonnes of wrath, for whome we must pray without ceasing, weepe without comfort,
they beget such children as themselves were begotten, that is, the Sons of wrath, for whom we must pray without ceasing, weep without Comfort,
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and watch without wearinesse, that they may be made the sonnes of righteousnesse.
and watch without weariness, that they may be made the Sons of righteousness.
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The fifth Sermon.
The fifth Sermon.
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Vers. 4. That which is left of the palmer worme hath the grashopper eaten, and the residue of the grashopper hath the canker worme eaten,Vers. 4. That which is left of the palmer worm hath the grasshopper eaten, and the residue of the grasshopper hath the canker worm eaten,
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and the residue of the canker worme hath the caterpiller eaten.
and the residue of the canker worm hath the caterpillar eaten.
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NOw we haue by the mercifull assistance of diuine grace finished the preface of this prophesie, let vs also with the same power enter vpon the prophesie it selfe.
NOw we have by the merciful assistance of divine grace finished the preface of this prophesy, let us also with the same power enter upon the prophesy it self.
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We shewed you at the beginning that from this fourth verse vnto the twelfth of the second chapter, is vttered by the prophet those iudgements, which are threatened by the Lord.
We showed you At the beginning that from this fourth verse unto the twelfth of the second chapter, is uttered by the Prophet those Judgments, which Are threatened by the Lord.
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In declaring whereof he obserueth this order:
In declaring whereof he observeth this order:
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First in this fourth verse he sheweth the instrumentall cause or beginners of their miserie, vnder God;
First in this fourth verse he shows the instrumental cause or beginners of their misery, under God;
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and afterward by exhortations and sundry amplifications he describeth before their eies, the force of these hurtfull creatures, bred and brought foorth onely for the destruction of these Iewish people.
and afterwards by exhortations and sundry amplifications he Describeth before their eyes, the force of these hurtful creatures, bred and brought forth only for the destruction of these Jewish people.
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The instrumentall causes are named to be these fower, the Palmer-worme, the Grashopper, the Canker-worme, and the Caterpiller; small creatures comming with great force to inuade this countrey.
The instrumental Causes Are nam to be these fower, the Palmer-worm, the Grasshopper, the Cankerworm, and the Caterpillar; small creatures coming with great force to invade this country.
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And this is that which made the Prophet so cry and call to the people for audience and attention, that so woonderfull a matter should be effected:
And this is that which made the Prophet so cry and call to the people for audience and attention, that so wondered a matter should be effected:
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not onely as Esay saith, that a woman should compasse a man; but that a flocke of little wormes should ouerthrow a whole nation:
not only as Isaiah Says, that a woman should compass a man; but that a flock of little worms should overthrow a Whole Nation:
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and these beasts should come successiuely the one after the other, that whosoeuer escaped the first, should be taken by the last;
and these beasts should come successively the one After the other, that whosoever escaped the First, should be taken by the last;
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and that which was not touched by the former, might be consumed by the latter. And it may seeme that the foundation of their ouerthrow was wrought by a famine:
and that which was not touched by the former, might be consumed by the latter. And it may seem that the Foundation of their overthrow was wrought by a famine:
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for we must not imagine that at the first, these beasts set vpon men;
for we must not imagine that At the First, these beasts Set upon men;
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but began with their fruits, with their corne, their vines, their trees, and their store, to cast downe those castles of confidence which they had raised vp in the abundance of their belly-cheere.
but began with their fruits, with their corn, their vines, their trees, and their store, to cast down those Castles of confidence which they had raised up in the abundance of their belly-cheer.
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In like manner if it were lawfull for me to compare vs with them, and to weigh the euent of our times by that which we feare,
In like manner if it were lawful for me to compare us with them, and to weigh the event of our times by that which we Fear,
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and not by that which we feele, might not all godly minds iustly doubt, that whereas there is and hath beene so great an harmony in the transgressions of both people,
and not by that which we feel, might not all godly minds justly doubt, that whereas there is and hath been so great an harmony in the transgressions of both people,
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and such a consent in both our calamities, that they are both begun with famine, the continuance and the end should also resemble theirs.
and such a consent in both our calamities, that they Are both begun with famine, the Continuance and the end should also resemble theirs.
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I prophesie not what shal be, but what may be: I cannot say certainely, that as their land was wasted, their stores consumed;
I prophesy not what shall be, but what may be: I cannot say Certainly, that as their land was wasted, their stores consumed;
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their corne accursed, and their richest men impouerished: so shall ours be:
their corn accursed, and their Richest men impoverished: so shall ours be:
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or that as they had their sacrifices stayed, their temple emptied, their law remooued, their chiefe glorie, the outward worship of God vtterly forsaken; so shal ours be:
or that as they had their Sacrifices stayed, their temple emptied, their law removed, their chief glory, the outward worship of God utterly forsaken; so shall ours be:
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or that as they were at one instant time lamenting their losses, weeping for their miseries,
or that as they were At one instant time lamenting their losses, weeping for their misery's,
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and shedding abundance of teares to see their owne bodies famished, their owne children perished,
and shedding abundance of tears to see their own bodies famished, their own children perished,
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and the grauest persons among them to be pitifully tormented, hauing their houses filled with cries of people, their streetes swarming with dead corpses,
and the Gravest Persons among them to be pitifully tormented, having their houses filled with cries of people, their streets swarming with dead corpses,
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and their fields and woods ringing with roaring and bellowing of beasts;
and their fields and woods ringing with roaring and bellowing of beasts;
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so shal ours be, no not so, but so may ours be, & the Lord graunt that this as we feele be not the beginning of sorrowes:
so shall ours be, no not so, but so may ours be, & the Lord grant that this as we feel be not the beginning of sorrows:
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for verily I perswade my selfe, that our countrey which hath receiued great heapes of benefits as the Iewes had,
for verily I persuade my self, that our country which hath received great heaps of benefits as the Iewes had,
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and hath rewarded with great heapes of sinnes as the Iewes did, shall also (if not shortly) be finally ouerthrowen with great plentie of iudgements, as the Iewes were.
and hath rewarded with great heaps of Sins as the Iewes did, shall also (if not shortly) be finally overthrown with great plenty of Judgments, as the Iewes were.
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But now let vs returne to the words, and herein looke for some doctrines which may edifie vs and admonish vs,
But now let us return to the words, and herein look for Some doctrines which may edify us and admonish us,
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for of the other matter we shall haue fitter occasion to speake hereafter.
for of the other matter we shall have fitter occasion to speak hereafter.
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Then here we haue the prophet after his crie, making his proclamation in the name of the highest king of heauen and earth, telling them and vs that there shoulde come an infinite number of palmer-wormes to deuoure their fruits;
Then Here we have the Prophet After his cry, making his proclamation in the name of the highest King of heaven and earth, telling them and us that there should come an infinite number of palmer-worms to devour their fruits;
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and that which they touched not should the Grashopper deuoure; and that which the grashopper left, should the canker-worme poison;
and that which they touched not should the Grasshopper devour; and that which the grasshopper left, should the cankerworm poison;
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and that which the canker-worme poysoned not, should the Caterpiller consume, that by a quaternion of successiue spoilers, they might be made to feele that which they were not willing to heare.
and that which the cankerworm poisoned not, should the Caterpillar consume, that by a quaternion of successive spoilers, they might be made to feel that which they were not willing to hear.
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But some will say, this was a small matter for the prophet to preach on, thinketh he that we haue no other busines then to heare a tale of Grashoppers and Canker-wormes, which leape in euery medow and hang on euery leafe;
But Some will say, this was a small matter for the Prophet to preach on, Thinketh he that we have no other business then to hear a tale of Grasshoppers and Cankerworms, which leap in every meadow and hang on every leaf;
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or doth he imagine that we are such weake hearted souldiers, and faint hearted persons, that we should be terrified with a muster of fraybugs,
or does he imagine that we Are such weak hearted Soldiers, and faint hearted Persons, that we should be terrified with a muster of fraybugs,
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and little wormes of an inch long: indeed these are matters to fray children, and not olde men;
and little worms of an inch long: indeed these Are matters to fray children, and not old men;
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and therefore he must either tell vs of weightier matters, or else silence his toong from such trifles? And yet if any think thus in these daies as they were neuer more readie to take exception against the preachers, I might answere them, that they are not trifles which the Lord hath treasured in his word,
and Therefore he must either tell us of Weightier matters, or Else silence his tongue from such trifles? And yet if any think thus in these days as they were never more ready to take exception against the Preachers, I might answer them, that they Are not trifles which the Lord hath treasured in his word,
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neither are they recorded onely to feare children, but also to terrifie, yea, and condemne old men.
neither Are they recorded only to Fear children, but also to terrify, yea, and condemn old men.
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We must not weigh them in the ballance of naturall reason, but lay them to a sound spirituall iudgement,
We must not weigh them in the balance of natural reason, but lay them to a found spiritual judgement,
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and we shall finde them more heauy then moūtaines, which we deemed lighter then feathers.
and we shall find them more heavy then Mountains, which we deemed lighter then Feathers.
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The waies of God are not like the waies of men, First of all we must know,
The ways of God Are not like the ways of men, First of all we must know,
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and remember vnto you that these fower kinde of beasts had euery one his yeere to worke the hurt that the Lord had assigned him to doe, wherin they multiplied exceedingly, and preuailed mightily;
and Remember unto you that these fower kind of beasts had every one his year to work the hurt that the Lord had assigned him to do, wherein they multiplied exceedingly, and prevailed mightily;
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in so much as no industrie of man could counteruaile their forces.
in so much as no industry of man could countervail their forces.
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By this we obserue that there is a speciall iudgement of God when hurtfull creatures are increased:
By this we observe that there is a special judgement of God when hurtful creatures Are increased:
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If either the flies or the wormes, or any small beasts arise aboue their vsual number;
If either the flies or the worms, or any small beasts arise above their usual number;
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thē know for a certain that these little beasts are infallible tokens of the Lords wrath, Psal. 105. 34. The Psalmist describing vnto vs the woonderfull workers of God which he wrought for his church, saith, He spake & there came Grashoppers and Caterpillers innumerable:
them know for a certain that these little beasts Are infallible tokens of the lords wrath, Psalm 105. 34. The Psalmist describing unto us the wondered workers of God which he wrought for his Church, Says, He spoke & there Come Grasshoppers and Caterpillars innumerable:
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so likewise the Prophets Ieremy and Ezechiell among the grand and inuincible plagues of God, reckon this for one, the growing or multiplying of noysome beastes.
so likewise the prophets Ieremy and Ezekiel among the grand and invincible plagues of God, reckon this for one, the growing or multiplying of noisome beasts.
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For the Lord which is infinitely wise, is able infinite waies to manifest that deuine power of his maiestie, whereby once hee created all things of nothing,
For the Lord which is infinitely wise, is able infinite ways to manifest that divine power of his majesty, whereby once he created all things of nothing,
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and euery day sheweth vs our sins by changing his good creatures into hurtfull destroyers, making the earth to pine vs, the heauens to burne vs, the aire to benum vs,
and every day shows us our Sins by changing his good creatures into hurtful destroyers, making the earth to pine us, the heavens to burn us, the air to Benum us,
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and the silly beasts to annoy vs. The reasons of this doctrine are these, First because the Lord by these meanes doth not onely admonish vs all of our transgressions,
and the silly beasts to annoy us The Reasons of this Doctrine Are these, First Because the Lord by these means does not only admonish us all of our transgressions,
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but especially punisheth vs for our singular rebellion, Exod. 10. 4. 5. Among all these plagues which were wrought in Aegypt to punish hard harted Pharaoh and the blinde minded Egyptians, the Lorde in great number sendeth grashoppers, that prince and people might bee brought to destruction.
but especially Punisheth us for our singular rebellion, Exod 10. 4. 5. Among all these plagues which were wrought in Egypt to Punish hard hearted Pharaoh and the blind minded egyptians, the Lord in great number sends grasshoppers, that Prince and people might be brought to destruction.
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And surely if the Lorde haue so many meanes to reuenge the cause of his Saints, that hee maketh bruite beastes the executioners of his wrath;
And surely if the Lord have so many means to revenge the cause of his Saints, that he makes bruit beasts the executioners of his wrath;
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then let vs learne neuer to molest any in whome any graces of God appeere; for then shall wee bring an heauie house of wrath vpon our heads.
then let us Learn never to molest any in whom any graces of God appear; for then shall we bring an heavy house of wrath upon our Heads.
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Another reason of this doctrine is, because that hee sometimes sendeth and multiplieth plentifullie his good wholesome creatures to the destruction of them that receiue them:
another reason of this Doctrine is, Because that he sometime sends and multiplieth plentifully his good wholesome creatures to the destruction of them that receive them:
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and if the good creatures of God be sent that he may more freely take vengeance by them vpon our iniquities;
and if the good creatures of God be sent that he may more freely take vengeance by them upon our iniquities;
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much more when the noisome hurtfull beastes are increased doth he powre out his wrath and execute his anger.
much more when the noisome hurtful beasts Are increased does he pour out his wrath and execute his anger.
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We may reade Numb. 11. 31, 33. that the Lorde brought abundance of quailes vpon the tents of Israell,
We may read Numb. 11. 31, 33. that the Lord brought abundance of quails upon the tents of Israel,
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1118
but withall, he sent leannes into their soule, and his wrath came vpon them while the meate was in their mouthes, that the lustes of their mindes cost them the bloud of their bodies;
but withal, he sent leannes into their soul, and his wrath Come upon them while the meat was in their mouths, that the lusts of their minds cost them the blood of their bodies;
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and although they seemed to haue a great blessing, yet it turned to a heauie curse:
and although they seemed to have a great blessing, yet it turned to a heavy curse:
cc cs pns32 vvd pc-acp vhi dt j n1, av pn31 vvd p-acp dt j n1:
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In like maner they are not alwaies the happiest persons which haue all things at their wish;
In like manner they Are not always the Happiest Persons which have all things At their wish;
p-acp j n1 pns32 vbr xx av dt js n2 r-crq vhb d n2 p-acp po32 n1;
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nor yet is it alwaies a good thing to be aduanced to the highest roomes as Haman was;
nor yet is it always a good thing to be advanced to the highest rooms as Haman was;
ccx av vbz pn31 av dt j n1 pc-acp vbi vvd p-acp dt js n2 p-acp np1 vbds;
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to eate of the daintiest meate as the rich man did; to be clothed with the softest raiment as the courtiers are;
to eat of the daintiest meat as the rich man did; to be clothed with the Softest raiment as the courtiers Are;
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to haue the poore bowing to our persons; the worlde woondring at our wealth; and the voices of all men to commende our workes:
to have the poor bowing to our Persons; the world wondering At our wealth; and the voices of all men to commend our works:
p-acp vhb dt j vvg p-acp po12 n2; dt n1 vvg p-acp po12 n1; cc dt n2 pp-f d n2 pc-acp vvi po12 n2:
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For notwithstanding all these, the soule may be poore, naked, comfortlesse, and despised in the eies of the Lorde;
For notwithstanding all these, the soul may be poor, naked, comfortless, and despised in the eyes of the Lord;
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and what shall it profite vs to winne the whole worlde, and loose our owne soules? Let not pouertie dismaie vs, for that was on Christ;
and what shall it profit us to win the Whole world, and lose our own Souls? Let not poverty dismay us, for that was on christ;
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let not riches aduance vs, for they were on Herod; let not aduersitie trouble vs, for good men professe it;
let not riches advance us, for they were on Herod; let not adversity trouble us, for good men profess it;
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and let not prosperitie reioice vs, for euill men enioy it. Now let vs make some vses of this doctrine, which may either strengthen our faith, or amende our liues:
and let not Prosperity rejoice us, for evil men enjoy it. Now let us make Some uses of this Doctrine, which may either strengthen our faith, or amend our lives:
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Therefore first of all the Lord shewing how manie iudgements he had powred vpon the Israelites, Amos, 4. 9. telleth them the vse of all, which was, that they should be cōuerted vnto his maiesty:
Therefore First of all the Lord showing how many Judgments he had poured upon the Israelites, Amos, 4. 9. Telleth them the use of all, which was, that they should be converted unto his majesty:
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so that as Dauid saith, He maketh his angels his ministers:
so that as David Says, He makes his Angels his Ministers:
av cst p-acp np1 vvz, pns31 vvz po31 n2 po31 n2:
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in like maner Amos might say, He maketh the beastes of the earth to preach repentance vnto men.
in like manner Amos might say, He makes the beasts of the earth to preach Repentance unto men.
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For it is most requisite that when men become beastes in their liues, drowning al reason within them,
For it is most requisite that when men become beasts in their lives, drowning all reason within them,
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then should beastes like themselues in reason (though not in bodie) come vnto them to reprooue their follie;
then should beasts like themselves in reason (though not in body) come unto them to reprove their folly;
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1133
whose blowes should breake their harts, that woulde not turne them at the preaching of men.
whose blows should break their hearts, that would not turn them At the preaching of men.
rg-crq n2 vmd vvi po32 n2, cst vmd xx vvi pno32 p-acp dt vvg pp-f n2.
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Now then the whole course of nature and naturall things do remember vs, and helpe vs to worship the Lorde:
Now then the Whole course of nature and natural things do Remember us, and help us to worship the Lord:
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for if they bee subiect to vs, and serue to our vses, they tell vs that we must be subiect to God, & serue in his vineyard;
for if they be Subject to us, and serve to our uses, they tell us that we must be Subject to God, & serve in his vineyard;
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if they rebel against vs & annoy vs with their presence, they preach repentance to our liues, & conuersion to our soules:
if they rebel against us & annoy us with their presence, they preach Repentance to our lives, & conversion to our Souls:
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whither then shall we go from the presence of the Lorde? If we burie our sins in the earth,
whither then shall we go from the presence of the Lord? If we bury our Sins in the earth,
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as the wicked seruant did his talent, yet we must bring them foorth againe to receiue our condemnation;
as the wicked servant did his talon, yet we must bring them forth again to receive our condemnation;
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if we keepe them in secret, yet the birdes of the aire shall reueale them;
if we keep them in secret, yet the Birds of the air shall reveal them;
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if we neglect them and not regard them, the lyons of the woode shall requite them;
if we neglect them and not regard them, the lyons of the wood shall requite them;
cs pns12 vvb pno32 cc xx vvi pno32, dt n2 pp-f dt n1 vmb vvi pno32;
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if we dissemble them, the Lord himselfe in flaming fire shall disclose them;
if we dissemble them, the Lord himself in flaming fire shall disclose them;
cs pns12 vvb pno32, dt n1 px31 p-acp j-vvg n1 vmb vvi pno32;
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and if we continue in them, the little woormes, the seelie grashoppers, and the simple creeping creatures shall reuenge them.
and if we continue in them, the little worms, the seely grasshoppers, and the simple creeping creatures shall revenge them.
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But wee in our daies haue not much tasted of this fourth plague, which is the multiplying hurtfull beastes;
But we in our days have not much tasted of this fourth plague, which is the multiplying hurtful beasts;
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1144
I meane our lande hath not been giuen to the locusts, and our labours haue not beene spoiled by the caterpillers;
I mean our land hath not been given to the Locusts, and our labours have not been spoiled by the caterpillars;
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yet we are more troubled with more hurtfull beasts, I say in the similitude of men, such beasts as wander not in the fields,
yet we Are more troubled with more hurtful beasts, I say in the similitude of men, such beasts as wander not in the fields,
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1146
but lodge in our houses, being more vnreasonable then the palmer-wormes, and more vnresistable then all the heards of canker-wormes.
but lodge in our houses, being more unreasonable then the palmer-worms, and more unresistable then all the heards of cankerworms.
cc-acp vvb p-acp po12 n2, vbg av-dc j cs dt n2, cc av-dc j cs d dt n2 pp-f n2.
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The godly may cry out with Dauid, the fat buls of Bashan did roare vpon me,
The godly may cry out with David, the fat Bulls of Bashan did roar upon me,
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and with the Apostle, that they fight with beastes in the likenes of men; and yet Dauid neither feared the buls, nor the Apostle fought with beastes indeed.
and with the Apostle, that they fight with beasts in the likeness of men; and yet David neither feared the Bulls, nor the Apostle fought with beasts indeed.
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But such beasts as haue al reason against reason, and no reason to any religion, are swarming almost in euery corner of England:
But such beasts as have all reason against reason, and no reason to any Religion, Are swarming almost in every corner of England:
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we may as easily perswade the oxe to eat no grasse, the birds to eate no corne, the lyons to seeke no pray,
we may as Easily persuade the ox to eat no grass, the Birds to eat no corn, the lyons to seek no prey,
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1151
& the lambe to refuse the pap of his dame, as reclaime this kinde of beasts from their euill kind of sins.
& the lamb to refuse the pap of his dame, as reclaim this kind of beasts from their evil kind of Sins.
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Deafe adders they are, they wil not heare, wittie and politike foxes, they will not be taken;
Deaf Adders they Are, they will not hear, witty and politic foxes, they will not be taken;
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vipers without feeling the sorrowes of others; wanton kine euer kicking against the poore; stately lyons rauening whatsoeuer liketh them;
vipers without feeling the sorrows of Others; wanton kine ever kicking against the poor; stately lyons ravening whatsoever liketh them;
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greedy beares byting al that com nigh them;
greedy bears biting all that come High them;
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1155
sleepy dogs profiting no body, and what shall I say more? They depriued themselues of all kind of humanitie;
sleepy Dogs profiting no body, and what shall I say more? They deprived themselves of all kind of humanity;
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therefore let these great beasts mooue vs seeing we haue no feare of little beasts.
Therefore let these great beasts move us seeing we have no Fear of little beasts.
av vvb d j n2 vvb pno12 vvg pns12 vhb dx n1 pp-f j n2.
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These sleepe in our bosomes, eate at our tables, gather vp our profits, and consume God his benefits:
These sleep in our bosoms, eat At our tables, gather up our profits, and consume God his benefits:
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1158
Let these I say make vs innocent, watchfull, warie, diligent, obedient, meeke, gratious, and zealous in religion, that either our liues may conuert them,
Let these I say make us innocent, watchful, wary, diligent, obedient, meek, gracious, and zealous in Religion, that either our lives may convert them,
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1159
or their beastlinesse amende vs. Another vse of this doctrine is this, that as God can vse and also doth these his creatures to bee reuenged on his aduersaries;
or their beastliness amend us another use of this Doctrine is this, that as God can use and also does these his creatures to be revenged on his Adversaries;
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so also hee will and can doe the same to the benefite of his chosen.
so also he will and can do the same to the benefit of his chosen.
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1161
He vsed the rauens to feede Eliah, 1. King. 17. 6. and wee know that al these noisome creatures which deuoured and destroyed the cattle & people of Egypt,
He used the Ravens to feed Elijah, 1. King. 17. 6. and we know that all these noisome creatures which devoured and destroyed the cattle & people of Egypt,
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1162
neither deuoured or destroyed man or beast among the Israelites.
neither devoured or destroyed man or beast among the Israelites.
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1163
The viper a hurtfull beast, yet it could not harme Paul, Act. 28. 5. when it hung vpon his hande:
The viper a hurtful beast, yet it could not harm Paul, Act. 28. 5. when it hung upon his hand:
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1164
What shall we now say my deere brethren, to commend the large liberalitie of our God, to conuince the intolerable ingratitude of our soules? The angels waite on vs aboue to keepe the heauens from ouerwhelming vs, the creatures attend on vs beneath, to make the earth to yeeld vs maintenance:
What shall we now say my deer brothers, to commend the large liberality of our God, to convince the intolerable ingratitude of our Souls? The Angels wait on us above to keep the heavens from overwhelming us, the creatures attend on us beneath, to make the earth to yield us maintenance:
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1165
oh how shall they want any thing that leade a godly life, yet who doth depend on the Lordes promise,
o how shall they want any thing that lead a godly life, yet who does depend on the lords promise,
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or who doth make conscience of the Lords liberalitie? We are like to the Iewes which Nebuzaradan left in Ierusalem with the Samaritans, seeing the serpents destroying the Samaritans, sparing them yet still, they continued in their idolatrie:
or who does make conscience of the lords liberality? We Are like to the Iewes which Nebuzaradan left in Ierusalem with the Samaritans, seeing the Serpents destroying the Samaritans, sparing them yet still, they continued in their idolatry:
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1167
so although we see and heare our neighbours, our countreymen, or any other nation to be wasted and we preserued; to be famished, wee sustained;
so although we see and hear our neighbours, our countrymen, or any other Nation to be wasted and we preserved; to be famished, we sustained;
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1168
to be weakened, and wee strengthened; to be punished, when we go scot-free;
to be weakened, and we strengthened; to be punished, when we go Scot free;
pc-acp vbi vvn, cc pns12 vvd; pc-acp vbi vvn, c-crq pns12 vvb j;
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yet still we serue our pleasures, we blaspheme the Gospell, we prophane the Sabbaoth, and we dishonour the almightie:
yet still we serve our pleasures, we Blaspheme the Gospel, we profane the Sabbaoth, and we dishonour the almighty:
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although he hath not dealt with any nation as he hath dealt with vs;
although he hath not dealt with any Nation as he hath dealt with us;
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yet we care not for his creatures, we loue not his truth, we forsake not our sins, we embrace not his feare,
yet we care not for his creatures, we love not his truth, we forsake not our Sins, we embrace not his Fear,
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& we haue no resolution for our owne saluation: the Lord for his mercy turne our harts.
& we have no resolution for our own salvation: the Lord for his mercy turn our hearts.
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Another doctrine we may obserue out of this verse, which is this, that euerie light and little creature can trouble & ouercome the welfare ofmen:
another Doctrine we may observe out of this verse, which is this, that every Light and little creature can trouble & overcome the welfare ofmen:
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Why did not the Lorde raine downe fire from heauen to consume their fielde of corne,
Why did not the Lord rain down fire from heaven to consume their field of corn,
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or to burne vp their fruitefull gardens;
or to burn up their fruitful gardens;
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or why did he not sende his angels immediately from heauen to weede out the wicked from the land,
or why did he not send his Angels immediately from heaven to weed out the wicked from the land,
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and so to haue made an ende at the very first of these Iewish calamities? This he might haue done, although he did it not;
and so to have made an end At the very First of these Jewish calamities? This he might have done, although he did it not;
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but rather sendeth creeping wormes to ouerthrowe a great nation, which is to mans reason as if one sparke of fire were sent to burne vp the whole sea.
but rather sends creeping worms to overthrown a great Nation, which is to men reason as if one spark of fire were sent to burn up the Whole sea.
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Wee reade Act. 12. 23. that Herod by his flatterers was magnified to be a God, the which thing pleased the wretch too well,
we read Act. 12. 23. that Herod by his Flatterers was magnified to be a God, the which thing pleased the wretch too well,
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for shortly after it cost him bloude and life, to shewe himselfe and his fauorites that he was but a man:
for shortly After it cost him blood and life, to show himself and his favorites that he was but a man:
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for it was saide that he was eaten and deuoured of wormes.
for it was said that he was eaten and devoured of worms.
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O woorthie example of so woorthie impietie, which wearing the crowne but of an earthly kingdome, would also be aduanced to an heauenly regiment:
O worthy Exampl of so worthy impiety, which wearing the crown but of an earthly Kingdom, would also be advanced to an heavenly regiment:
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therefore he receiued the greater condemnation.
Therefore he received the greater condemnation.
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Where were his Phisicians, coulde not they purge away the euill which did eate vp the kings hart? where were his seruants which woulde doe all things for him,
Where were his Physicians, could not they purge away the evil which did eat up the Kings heart? where were his Servants which would do all things for him,
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and now could not they deliuer him from little wormes? nay what did this newe made God if hee were but a god of flies, could not he comfort and cure himselfe? No, no, the darte was too deepe, the wound was too great, and the disease too desperate:
and now could not they deliver him from little worms? nay what did this new made God if he were but a god of flies, could not he Comfort and cure himself? No, no, the dart was too deep, the wound was too great, and the disease too desperate:
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but he in the midst of these his torments hauing his heart eaten, and the wormes crawling out of his body, with intollerable anguish cryed out, Behold your Godwhich is enforced to die:
but he in the midst of these his torments having his heart eaten, and the worms crawling out of his body, with intolerable anguish cried out, Behold your Godwhich is Enforced to die:
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Let all proude persons be warned by the example of Herod; especially great men, who thinke themselues if not better,
Let all proud Persons be warned by the Exampl of Herod; especially great men, who think themselves if not better,
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yet equall to the sonne of God, the king of heauen and earth;
yet equal to the son of God, the King of heaven and earth;
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least they be punished after the example of Herod. The flies did trouble and terriblie molest the whole lande of Egypt:
lest they be punished After the Exampl of Herod. The flies did trouble and terribly molest the Whole land of Egypt:
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thinke alwaies the Lorde can easily turne our meate into wormes; our drinke into flies; our bloud into lice; our garments into serpents;
think always the Lord can Easily turn our meat into worms; our drink into flies; our blood into lice; our garments into Serpents;
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and our ioyfull friends into spoyling beasts. We are not so high, but there is one aboue vs;
and our joyful Friends into spoiling beasts. We Are not so high, but there is one above us;
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we are not so lowe, but there are some beneath vs; we are not so wise, but the Lorde is within vs;
we Are not so low, but there Are Some beneath us; we Are not so wise, but the Lord is within us;
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neither are wee so noble, but his highnes can confound vs. And this doctrine hath good reasons, beside lamentable experience, whereon it may be grounded, the weakest things of God are far stronger then the strongest of man. 1. Cor. 1. 25. 27. and by the weake thinges of this worlde will he confounde the strong:
neither Are we so noble, but his highness can confound us And this Doctrine hath good Reasons, beside lamentable experience, whereon it may be grounded, the Weakest things of God Are Far Stronger then the Strongest of man. 1. Cor. 1. 25. 27. and by the weak things of this world will he confound the strong:
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the which although it be spoken in another sence then it is heere alleaged, yet doth it serue also to this purpose, to shewe vnto vs that the Lord will for his glory ouercome by the weaker forces.
the which although it be spoken in Another sense then it is Here alleged, yet does it serve also to this purpose, to show unto us that the Lord will for his glory overcome by the Weaker forces.
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And it is most true that a little beast with his wrath is as forcible to destroy vs as a mightie serpent;
And it is most true that a little beast with his wrath is as forcible to destroy us as a mighty serpent;
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and the fall of a feather vpon our heads, although they were garded with a helmet of proofe,
and the fallen of a feather upon our Heads, although they were guarded with a helmet of proof,
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yet shoulde it through his indignation be as heauy as a mill — stone to dash out the braines of the proudest.
yet should it through his Indignation be as heavy as a mill — stone to dash out the brains of the proudest.
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Hee which made these things is not tied to his owne workes, but when hee will he can alter light into darknes, turne the lande into the sea, the mountaines into valleyes,
He which made these things is not tied to his own works, but when he will he can altar Light into darkness, turn the land into the sea, the Mountains into valleys,
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and make iron to swim when lighter matters shall sinke. Nowe good men must euer be mightily comforted with the consideration of this heauenly power:
and make iron to swim when lighter matters shall sink. Now good men must ever be mightily comforted with the consideration of this heavenly power:
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this made the men of Babylon to offer their bloud to the fierie flaming furnace:
this made the men of Babylon to offer their blood to the fiery flaming furnace:
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this made the woorthie Gideon with a fewe persons to aduenture the ouerthrow of many thousandes:
this made the worthy gideon with a few Persons to adventure the overthrow of many thousandes:
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this encouraged Elisha, being besieged with an huge army of Syrians:
this encouraged Elisha, being besieged with an huge army of Syrians:
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and therefore this must force vs to die, in persecution to fight for the Lordes truth, to pray where we see no helpe, to professe his name though we loose the sweetest pleasures of this life.
and Therefore this must force us to die, in persecution to fight for the lords truth, to pray where we see no help, to profess his name though we lose the Sweetest pleasures of this life.
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The vses which offer themselues vnto our consideration are these: first, that it teach vs to thinke most humbly and most basely of our selues,
The uses which offer themselves unto our consideration Are these: First, that it teach us to think most humbly and most basely of our selves,
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as Dauid that noble king that euer was did, Psal. 22. 6. I am a worme (saith he) and no man, euen the ofscouring of men:
as David that noble King that ever was did, Psalm 22. 6. I am a worm (Says he) and no man, even the offscouring of men:
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Seeing the basest creatures of the world are able so easily to destroy vs, what can be better signe of our humilitie,
Seeing the Basest creatures of the world Are able so Easily to destroy us, what can be better Signen of our humility,
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then as Dauid doth, to call our selues by their names? Abraham talking with God called himselfe dust and ashes, such as lie vnder foote to bee troden vpon by euery one;
then as David does, to call our selves by their names? Abraham talking with God called himself dust and Ashes, such as lie under foot to be trodden upon by every one;
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and Dauid giueth himselfe a name which none hath done before him, and very few after him, by taking on him the title of a sillie creeping worme engendred of the dirt, fed onely with earth,
and David gives himself a name which none hath done before him, and very few After him, by taking on him the title of a silly creeping worm engendered of the dirt, fed only with earth,
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and the lowest of all kinde of beastes:
and the lowest of all kind of beasts:
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would God the spirite of mildnesse could driue away the spirite of statelinesse, which raigneth in those which are many thousande degrees inferiour to Dauid. Let them imagine through the wrath of God that the haires of their head were turned to liuing creatures, which were an easie thing with God,
would God the Spirit of mildness could driven away the Spirit of stateliness, which Reigneth in those which Are many thousande Degrees inferior to David. Let them imagine through the wrath of God that the hairs of their head were turned to living creatures, which were an easy thing with God,
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and yet would it not make them humble:
and yet would it not make them humble:
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how if the intrals and bowels of their body were changed into wormes, as Herods was, should not this neither? Oh, yes;
how if the entrails and bowels of their body were changed into worms, as Herods was, should not this neither? O, yes;
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but seldome times will you say, are these things wrought:
but seldom times will you say, Are these things wrought:
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I graunt it so indeede, but much seldomer are men amēded by hearing of them in other, or feeling them in themselues.
I grant it so indeed, but much seldomer Are men amended by hearing of them in other, or feeling them in themselves.
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Tarry not to conuert I beseech you, till these wonders be wrought againe: tempt not the Lord of heauen and earth, with deferring the day of repentance.
Tarry not to convert I beseech you, till these wonders be wrought again: tempt not the Lord of heaven and earth, with deferring the day of Repentance.
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For bee you assured, that contemning the riches of his grace, and abusing the patience of his long suffering,
For be you assured, that contemning the riches of his grace, and abusing the patience of his long suffering,
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while his word and Gospell is preached, and not beleeued;
while his word and Gospel is preached, and not believed;
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he will verifie that prophesie vpon you, that was long agoe pronounced, Reuel. 19. 17. vpon the enimies of Christes Gospell:
he will verify that prophesy upon you, that was long ago pronounced, Revel. 19. 17. upon the enemies of Christ's Gospel:
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Come ye foules of the heauen to the great supper of the great God, that yee may eate the flesh of kings and captaines,
Come you fowls of the heaven to the great supper of the great God, that ye may eat the Flesh of Kings and Captains,
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and mighty men, of horses and riders, offree and bond, of small and great:
and mighty men, of Horses and riders, offree and bound, of small and great:
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Oh then will it be too late to cast away pleasures, to curse your delaies, to imbrace the Gospell,
O then will it be too late to cast away pleasures, to curse your delays, to embrace the Gospel,
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and to crie peace when the sword of God is dipped in blood.
and to cry peace when the sword of God is dipped in blood.
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Another vse hereof may be this, that seeing the greatest and strongest creatures were by nature and creation subiect to man:
another use hereof may be this, that seeing the greatest and Strongest creatures were by nature and creation Subject to man:
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now not onely they but also all other both great and small through our transgressions, are become either our enimies, or else our conquerors.
now not only they but also all other both great and small through our transgressions, Are become either our enemies, or Else our conquerors.
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This must teach vs how odious and abhominable a thing is sinne and wickednesse in the presence of the eternall God, and his vnreasonable creatures:
This must teach us how odious and abominable a thing is sin and wickedness in the presence of the Eternal God, and his unreasonable creatures:
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it was forbidden by God, it was condemned by angels, it is reuenged by beastes, and punished by diuels:
it was forbidden by God, it was condemned by Angels, it is revenged by beasts, and punished by Devils:
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it droue Adam from paradise, it kept Moses from Canaan, it destroyed the inhabitants of Ierusalem,
it drove Adam from paradise, it kept Moses from Canaan, it destroyed the inhabitants of Ierusalem,
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and hath excluded infinite thousandes from the kingdome of heauen.
and hath excluded infinite thousandes from the Kingdom of heaven.
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It was committed by the blood of soules, it was redeemed by the life of Christ, it was reprooued by the death of martyrs,
It was committed by the blood of Souls, it was redeemed by the life of christ, it was reproved by the death of Martyrs,
pn31 vbds vvn p-acp dt n1 pp-f n2, pn31 vbds vvn p-acp dt n1 pp-f np1, pn31 vbds vvn p-acp dt n1 pp-f n2,
(8) sermon (DIV2)
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1230
and yet it is maintained by the practise of multitudes:
and yet it is maintained by the practice of Multitudes:
cc av pn31 vbz vvn p-acp dt n1 pp-f n2:
(8) sermon (DIV2)
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1231
Oh whose hart is not diuided to see such a monster more made of than all good things, which was hatched by the diuell,
O whose heart is not divided to see such a monster more made of than all good things, which was hatched by the Devil,
uh rg-crq n1 vbz xx vvn pc-acp vvi d dt n1 av-dc vvn pp-f av d j n2, r-crq vbds vvn p-acp dt n1,
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1232
and fed by the life of soules, and yet raigneth that it may winne millions of soules to condemnation.
and fed by the life of Souls, and yet Reigneth that it may win millions of Souls to condemnation.
cc vvd p-acp dt n1 pp-f n2, cc av vvz cst pn31 vmb vvi crd pp-f n2 p-acp n1.
(8) sermon (DIV2)
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1233
Shall reasonable men rescue it, when vnreasonable beastes fight against it? euery creature in his kinde cries vengeance against it.
Shall reasonable men rescue it, when unreasonable beasts fight against it? every creature in his kind cries vengeance against it.
vmb j n2 vvb pn31, c-crq j n2 vvi p-acp pn31? d n1 p-acp po31 n1 vvz n1 p-acp pn31.
(8) sermon (DIV2)
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1234
It made the angels damnable, it made the world abhominable, it maketh the beastes corruptible, and it maketh men miserable:
It made the Angels damnable, it made the world abominable, it makes the beasts corruptible, and it makes men miserable:
pn31 vvd dt n2 j, pn31 vvd dt n1 j, pn31 vvz dt n2 j, cc pn31 vvz n2 j:
(8) sermon (DIV2)
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1235
Miserable I say by birth, for they are borne in it; miserable by life, for they are vexed with it:
Miserable I say by birth, for they Are born in it; miserable by life, for they Are vexed with it:
j pns11 vvb p-acp n1, c-acp pns32 vbr vvn p-acp pn31; j p-acp n1, c-acp pns32 vbr vvn p-acp pn31:
(8) sermon (DIV2)
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1236
and most miserable by death, for they are cursed with it. We haue already heard that the sinnes of Egypt were punished and reuenged by lice,
and most miserable by death, for they Are cursed with it. We have already herd that the Sins of Egypt were punished and revenged by lice,
cc av-ds j p-acp n1, c-acp pns32 vbr vvn p-acp pn31. pns12 vhb av vvn cst dt n2 pp-f np1 vbdr vvn cc vvn p-acp n1,
(8) sermon (DIV2)
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1237
and the sinnes of Herod were requited by wormes, and vnto these adde the sinne of the prophet that reprooued Ieroboam, 1. Reg. 13. 24. which was rewarded by a lion;
and the Sins of Herod were requited by worms, and unto these add the sin of the Prophet that reproved Jeroboam, 1. Reg. 13. 24. which was rewarded by a Lion;
cc dt n2 pp-f np1 vbdr vvn p-acp n2, cc p-acp d vvb dt n1 pp-f dt n1 cst vvd np1, crd np1 crd crd r-crq vbds vvn p-acp dt n1;
(8) sermon (DIV2)
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1238
Thus doth the earth crie woe vnto it, for it cursed her; thus doth the heauens hate it, for it destroyeth her children;
Thus does the earth cry woe unto it, for it cursed her; thus does the heavens hate it, for it Destroyeth her children;
av vdz dt n1 vvb n1 p-acp pn31, c-acp pn31 vvd pno31; av vdz dt ng1 n1 pn31, c-acp pn31 vvz po31 n2;
(8) sermon (DIV2)
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1239
thus doth the starres fight against it, because it dazeleth their light; and thus doe wilde beastes warre against it, because it encreaseth their grones.
thus does the Stars fight against it, Because it dazzleth their Light; and thus do wild beasts war against it, Because it increases their groans.
av vdz dt n2 vvb p-acp pn31, c-acp pn31 vvz po32 n1; cc av vdb j n2 vvb p-acp pn31, c-acp pn31 vvz po32 n2.
(8) sermon (DIV2)
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1240
Oh, then let not vs men bring vp that mōster, & hatch vp the coccatrices egs, which so soone as it is deliuered and conceiued, it giueth our liues mortall woundes.
O, then let not us men bring up that monster, & hatch up the coccatrices eggs, which so soon as it is Delivered and conceived, it gives our lives Mortal wounds.
uh, av vvb xx pno12 n2 vvi a-acp d n1, cc vvi a-acp dt n2 n2, r-crq av av c-acp pn31 vbz vvn cc vvn, pn31 vvz po12 n2 j-jn n2.
(8) sermon (DIV2)
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1241
If wicked Herod in slaying the children of Bethleem, thinking thereby to slay Christ, did not refraine his crueltie from his owne houshold,
If wicked Herod in slaying the children of Bethlehem, thinking thereby to slay christ, did not refrain his cruelty from his own household,
cs j np1 p-acp vvg dt n2 pp-f np1, vvg av pc-acp vvi np1, vdd xx vvi po31 n1 p-acp po31 d n1,
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1242
but also put his owne sonnes to death, least they should afterward trouble him for his kingdome:
but also put his own Sons to death, lest they should afterwards trouble him for his Kingdom:
cc-acp av vvd po31 d n2 p-acp n1, cs pns32 vmd av vvi pno31 p-acp po31 n1:
(8) sermon (DIV2)
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1243
how much more ought we (not to imitate his crueltie, but his policie) to bridle our natures, to chaine our affections, to subdue our lustes, to conquer our desires,
how much more ought we (not to imitate his cruelty, but his policy) to bridle our nature's, to chain our affections, to subdue our lusts, to conquer our Desires,
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(8) sermon (DIV2)
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1244
and to forsake our pleasures, that we might bathe the sword of God his lawe in the blood of our owne sinnes;
and to forsake our pleasures, that we might bathe the sword of God his law in the blood of our own Sins;
cc pc-acp vvi po12 n2, cst pns12 vmd vvi dt n1 pp-f np1 po31 n1 p-acp dt n1 pp-f po12 d n2;
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1245
seeing if it liue we must die, and if it die we shall liue.
seeing if it live we must die, and if it die we shall live.
vvg cs pn31 vvb pns12 vmb vvi, cc cs pn31 vvb pns12 vmb vvi.
(8) sermon (DIV2)
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1246
It commeth vnto vs with the Sirens song, it embraceth vs friendly as Ioab did Abner, but while it saluteth vs with one hand, it stabbeth vs with the other.
It comes unto us with the Sirens song, it Embraceth us friendly as Ioab did Abner, but while it salutes us with one hand, it stabbeth us with the other.
pn31 vvz p-acp pno12 p-acp dt np2 n1, pn31 vvz pno12 j p-acp np1 vdd np1, p-acp cs pn31 vvz pno12 p-acp crd n1, pn31 vvz pno12 p-acp dt n-jn.
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1247
It promiseth vs faire as Iael did to Sisera, and it giueth vs milke in steede of water;
It promises us fair as Jael did to Sisera, and it gives us milk in steed of water;
pn31 vvz pno12 j p-acp np1 vdd p-acp np1, cc pn31 vvz pno12 n1 p-acp n1 pp-f n1;
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1248
it serueth vs in plate, it clotheth vs in purple, it lodgeth vs in ease,
it serveth us in plate, it clotheth us in purple, it lodgeth us in ease,
pn31 vvz pno12 p-acp n1, pn31 vvz pno12 p-acp j-jn, pn31 vvz pno12 p-acp n1,
(8) sermon (DIV2)
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1249
but in the end it slaieth our soules, as she did Sisera: it maketh much of vs as the high priests did of Iudas, it maketh vs gentlemen of rascals, it maketh vs rich men of beggers, it maketh vs companions of princes, it deliuereth vs when others are endangered,
but in the end it slays our Souls, as she did Sisera: it makes much of us as the high Priests did of Iudas, it makes us gentlemen of rascals, it makes us rich men of beggars, it makes us Sodales of Princes, it Delivereth us when Others Are endangered,
cc-acp p-acp dt n1 pn31 vvz po12 n2, c-acp pns31 vdd np1: pn31 vvz d pp-f pno12 p-acp dt j n2 vdd pp-f np1, pn31 vvz pno12 n2 pp-f n2, pn31 vvz pno12 j n2 pp-f n2, pn31 vvz pno12 n2 pp-f n2, pn31 vvz pno12 c-crq n2-jn vbr vvn,
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1250
but in the ende it tieth the halter to our necks, and maketh speede for our execution:
but in the end it tieth the halter to our necks, and makes speed for our execution:
cc-acp p-acp dt n1 pn31 vvz dt n1 p-acp po12 n2, cc vvz n1 p-acp po12 n1:
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1251
it serueth vs as the harlot did the yoong man, Prouerb. 7. it kisseth vs, it flattereth vs, it pleaseth vs,
it serveth us as the harlot did the young man, Proverb. 7. it Kisses us, it Flattereth us, it Pleases us,
pn31 vvz pno12 p-acp dt n1 vdd dt j n1, n1. crd pn31 vvz pno12, pn31 vvz pno12, pn31 vvz pno12,
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1252
and it promiseth vs all sugred ioyes, but yet it draweth vs as the oxe is drawen to the slaughter:
and it promises us all sugared Joys, but yet it draws us as the ox is drawn to the slaughter:
cc pn31 vvz pno12 d j-vvn n2, cc-acp av pn31 vvz pno12 p-acp dt n1 vbz vvn p-acp dt n1:
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1253
it biddeth vs take our ease, followe pastimes, auoide preaching, loue not the prophets, come not at the churches,
it bids us take our ease, follow pastimes, avoid preaching, love not the Prophets, come not At the Churches,
pn31 vvz pno12 vvi po12 n1, vvb n2, vvi vvg, vvb xx dt n2, vvb xx p-acp dt n2,
(8) sermon (DIV2)
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1254
and forget all manner of godlinesse;
and forget all manner of godliness;
cc vvi d n1 pp-f n1;
(8) sermon (DIV2)
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1255
but in the ende it serueth vs as a noble man doth his olde spannell, commending some to the gallowes, some to the prisons, some to noysome sicknesse, some to pouertie, some to slauerie, some to madnesse, some to vntimely death, and some to vnmercifull hell.
but in the end it serveth us as a noble man does his old spannell, commending Some to the gallows, Some to the prisons, Some to noisome sickness, Some to poverty, Some to slavery, Some to madness, Some to untimely death, and Some to unmerciful hell.
cc-acp p-acp dt n1 pn31 vvz pno12 p-acp dt j n1 vdz po31 j n1, vvg d p-acp dt n2, d p-acp dt n2, d p-acp j n1, d p-acp n1, d p-acp n1, d p-acp n1, d p-acp j n1, cc d p-acp j n1.
(8) sermon (DIV2)
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1256
Therefore heare and follow Salomons counsell, Prou. 7. 24. Heare O my children, let not your hearts decline to her waies and walke not in her pathes,
Therefore hear and follow Solomon's counsel, Prou. 7. 24. Hear Oh my children, let not your hearts decline to her ways and walk not in her paths,
av vvb cc vvi np1 n1, np1 crd crd vvb uh po11 n2, vvb xx po22 n2 vvi p-acp po31 n2 cc vvb xx p-acp po31 n2,
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1257
for she causeth many to fall downe wounded, and strong men are slaine by her;
for she Causes many to fallen down wounded, and strong men Are slain by her;
c-acp pns31 vvz d pc-acp vvi a-acp vvn, cc j n2 vbr vvn p-acp pno31;
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1258
her house is the way vnto the graue which goeth downe to the chambers of death.
her house is the Way unto the graven which Goes down to the chambers of death.
po31 n1 vbz dt n1 p-acp dt n1 r-crq vvz a-acp p-acp dt n2 pp-f n1.
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1259
The sixth Sermon. Vers. 5. Awake O yee drunkards, and weepe and howle O yee drinkers of wine,
The sixth Sermon. Vers. 5. Awake Oh ye drunkards, and weep and howl Oh ye drinkers of wine,
dt ord n1. np1 crd j uh pn22 n2, cc vvi cc vvi uh pn22 n2 pp-f n1,
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1260
because of the new wine, for it shall be pulled from your mouth.
Because of the new wine, for it shall be pulled from your Mouth.
c-acp pp-f dt j n1, c-acp pn31 vmb vbi vvn p-acp po22 n1.
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1261
NOw we are to handle the exhortations of the prophet made and grounded on the premised calamitie.
NOw we Are to handle the exhortations of the Prophet made and grounded on the premised calamity.
av pns12 vbr pc-acp vvi dt n2 pp-f dt n1 vvd cc vvn p-acp dt j-vvn n1.
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1262
The which exhortations for our more orderly and formall proceeding, I will thus diuide:
The which exhortations for our more orderly and formal proceeding, I will thus divide:
dt r-crq n2 p-acp po12 av-dc j cc j n-vvg, pns11 vmb av vvi:
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1263
some of them concerne the miserable ouerthrowe of their countrey by famine, whereunto they are prepared by the prophets sermons,
Some of them concern the miserable overthrown of their country by famine, whereunto they Are prepared by the Prophets Sermons,
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1264
and these are in this first chapter, and to the twelfth verse of the second chapter:
and these Are in this First chapter, and to the twelfth verse of the second chapter:
cc d vbr p-acp d ord n1, cc p-acp dt ord n1 pp-f dt ord n1:
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1265
the other generally stirre them vp vnto repentance, from the twelfth to the eighteenth.
the other generally stir them up unto Repentance, from the twelfth to the eighteenth.
dt n-jn av-j vvi pno32 a-acp p-acp n1, p-acp dt ord p-acp dt ord.
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1266
The first of these, whereby the inhabitants of the land are admonished & prepared for the iudgement, is either for the people as in ver. 5. 8. 11. or for the cleargie or ministerie,
The First of these, whereby the inhabitants of the land Are admonished & prepared for the judgement, is either for the people as in ver. 5. 8. 11. or for the Clergy or Ministry,
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1267
as in the 13. of the first chapter, & the first of the second chapter.
as in the 13. of the First chapter, & the First of the second chapter.
c-acp p-acp dt crd pp-f dt ord n1, cc dt ord pp-f dt ord n1.
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1268
That part which is directed to the people, is by speciall names & notes of persons described, which are of two sorts, either for their manners,
That part which is directed to the people, is by special names & notes of Persons described, which Are of two sorts, either for their manners,
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1269
as drunkards, ver. 5. or for their occupation or trade of life, as husbandmen, ver. 11. And also these exhortations haue their seueral reasons to mooue the people withall,
as drunkards, ver. 5. or for their occupation or trade of life, as husbandmen, ver. 11. And also these exhortations have their several Reasons to move the people withal,
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1270
as in this we haue in hand he moueth the drunkards, either to awake or to lament, ver.
as in this we have in hand he moves the drunkards, either to awake or to lament, ver.
c-acp p-acp d pns12 vhb p-acp n1 pns31 vvz dt n2, av-d p-acp j cc pc-acp vvi, fw-la.
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1271
5. 8. Vpon these causes, the first concerne themselues, vnto the nienth; and from the nienth to the eleuenth, they concerne the Lord.
5. 8. Upon these Causes, the First concern themselves, unto the nienth; and from the nienth to the Eleventh, they concern the Lord.
crd crd p-acp d n2, dt ord vvi px32, p-acp dt ord; cc p-acp dt ord p-acp dt ord, pns32 vvb dt n1.
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1272
That which mooueth them for themselues, is first of all their penury and want, ver. 5. their pleasures and plentie should be pulled from their mouths.
That which moveth them for themselves, is First of all their penury and want, ver. 5. their pleasures and plenty should be pulled from their mouths.
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1273
Secondly, in regard of the meanes how this should be effected, which he describeth metaphorically, by comparing the little beasts to a mighty nation, ver. 6. whose power is there also described,
Secondly, in regard of the means how this should be effected, which he Describeth metaphorically, by comparing the little beasts to a mighty Nation, ver. 6. whose power is there also described,
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1274
& in the 7. ver. the worke which he should worke, that the vines and figge trees, the most pleasant, profitable and necessarie plants of their countrey should be vtterly subuerted.
& in the 7. ver. the work which he should work, that the vines and fig trees, the most pleasant, profitable and necessary plants of their country should be utterly subverted.
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1275
And this we will by the mercifull assistance of God his holy spirit first of all handle.
And this we will by the merciful assistance of God his holy Spirit First of all handle.
cc d pns12 vmb p-acp dt j n1 pp-f np1 po31 j n1 ord pp-f d n1.
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1276
First of all the prophet calleth vpon those drunkardes to awake, for we know that much drinking bringeth much sleeping;
First of all the Prophet calls upon those drunkards to awake, for we know that much drinking brings much sleeping;
ord pp-f d dt n1 vvz p-acp d n2 pc-acp vvi, c-acp pns12 vvb cst d n-vvg vvz d j-vvg;
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1277
and therefore before the prophet could speake vnto this kinde of persons, he calleth vpon them to awake from their wine,
and Therefore before the Prophet could speak unto this kind of Persons, he calls upon them to awake from their wine,
cc av p-acp dt n1 vmd vvi p-acp d n1 pp-f n2, pns31 vvz p-acp pno32 pc-acp vvi p-acp po32 n1,
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1278
and to rouze vp themselues from the soft bed of their easie, or rather beastlie sinnes.
and to rouse up themselves from the soft Bed of their easy, or rather beastly Sins.
cc pc-acp vvi a-acp px32 p-acp dt j n1 pp-f po32 j, cc av-c j n2.
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1279
And out of this we may behold how sweet is the sinne of drunkennes, euen as sweet as sleepe is to the wearie body.
And out of this we may behold how sweet is the sin of Drunkenness, even as sweet as sleep is to the weary body.
cc av pp-f d pns12 vmb vvi c-crq j vbz dt n1 pp-f n1, av c-acp j c-acp n1 vbz p-acp dt j n1.
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1280
Againe, here we may note how dangerous is the sinne of drunkennes, that raigning in the bodies of men, their mindes cannot be instructed, their follies cannot be reprooued,
Again, Here we may note how dangerous is the sin of Drunkenness, that reigning in the bodies of men, their minds cannot be instructed, their follies cannot be reproved,
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1281
and their liues cannot be amended: for they are alwaies sleepie and drouzie, so that nothing can enter into their hearts,
and their lives cannot be amended: for they Are always sleepy and drowsy, so that nothing can enter into their hearts,
cc po32 n2 vmbx vbi vvn: c-acp pns32 vbr av j cc j, av cst pix vmb vvi p-acp po32 n2,
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1282
so long as the loue of drinke raigneth in their mouthes, and many other waies I could vrge this similitude or metaphor of the prophet,
so long as the love of drink Reigneth in their mouths, and many other ways I could urge this similitude or metaphor of the Prophet,
av av-j c-acp dt n1 pp-f n1 vvz p-acp po32 n2, cc d j-jn n2 pns11 vmd vvi d n1 cc n1 pp-f dt n1,
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1283
but I omit them because they are well and worthily declared by other.
but I omit them Because they Are well and worthily declared by other.
cc-acp pns11 vvb pno32 c-acp pns32 vbr av cc av-jn vvn p-acp n-jn.
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1284
This therefore will I obserue out of this worde Awake, that if men be not reclaimed by the preaching of God his worde, they shall suddenly be destroied by the comming of his iudgements.
This Therefore will I observe out of this word Awake, that if men be not reclaimed by the preaching of God his word, they shall suddenly be destroyed by the coming of his Judgments.
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1285
Awake, saith the prophet, as if in other words he had declared his meaning, you sinners, you gluttons, you drunkards, you vnmercifull men, which are taking most delightfull pleasure in your seuerall iniquities.
Awake, Says the Prophet, as if in other words he had declared his meaning, you Sinners, you gluttons, you drunkards, you unmerciful men, which Are taking most delightful pleasure in your several iniquities.
j, vvz dt n1, c-acp cs p-acp j-jn n2 pns31 vhd vvn po31 n1, pn22 n2, pn22 n2, pn22 n2, pn22 j n2, r-crq vbr vvg av-ds j n1 p-acp po22 j n2.
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You are lulled a sleepe by them, but lift vp your eies with speed if you be not speedily remoued ere euery you thinke therof, you shall be suddenly cōfounded.
You Are lulled a sleep by them, but lift up your eyes with speed if you be not speedily removed ere every you think thereof, you shall be suddenly confounded.
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The prophet Dauid, Psal. 58. 5. 7. 8 telleth vs, that those which will not be rebuked by the prophets are like to the deafe adder, which will not be cast out by the charmer:
The Prophet David, Psalm 58. 5. 7. 8 Telleth us, that those which will not be rebuked by the Prophets Are like to the deaf adder, which will not be cast out by the charmer:
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and therfore he plainly telleth them that they should consume as the Ise doth, and that they should melt away as a snaile in her owne shell, that they should be ouerthrowne as quickly as a fire of small thornes, that they should be like the vntimely fruit of a woman,
and Therefore he plainly Telleth them that they should consume as the I'm does, and that they should melt away as a snail in her own shell, that they should be overthrown as quickly as a fire of small thorns, that they should be like the untimely fruit of a woman,
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and that they should as speedily perish as an arrow flieth out of a bowe:
and that they should as speedily perish as an arrow flies out of a bow:
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this selfe same wisedome threatens to her disobedient and incredulous children, Pro. 1. 27. that seeing she had called, but none had answered;
this self same Wisdom threatens to her disobedient and incredulous children, Pro 1. 27. that seeing she had called, but none had answered;
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therefore their feare should come like sudden desolation, and their destruction like a whirle winde.
Therefore their Fear should come like sudden desolation, and their destruction like a whirl wind.
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There is not any thing among vs but serueth for some vse, and the want therof is noysome vnto vs;
There is not any thing among us but serveth for Some use, and the want thereof is noisome unto us;
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the day for labour, the night for rest, the winter for ploughing, the sommer for reaping,
the day for labour, the night for rest, the winter for ploughing, the summer for reaping,
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and so the worde of God is sent to awake vs before iudgement, least iudgement should destroye vs. The old world would not be awaked by Noah, and therefore they were drowned:
and so the word of God is sent to awake us before judgement, lest judgement should destroy us The old world would not be awaked by Noah, and Therefore they were drowned:
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the Sodomites would not be awaked by Lot, and therefore they were burned: the Israelites would not be awaked by Ieremie, and therefore they were captiuated:
the Sodomites would not be awaked by Lot, and Therefore they were burned: the Israelites would not be awaked by Ieremie, and Therefore they were captivated:
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the Iewes would not be awaked by Christ, and therefore they were destroyed: the Corinthians would not be awaked by Paul, therfore they were spoiled by the heathen:
the Iewes would not be awaked by christ, and Therefore they were destroyed: the Corinthians would not be awaked by Paul, Therefore they were spoiled by the heathen:
dt np2 vmd xx vbi vvn p-acp np1, cc av pns32 vbdr vvn: dt njp2 vmd xx vbi vvn p-acp np1, av pns32 vbdr vvn p-acp dt j-jn:
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the inhabitants of Constantinople would not be awaked by Chrysostome, and then the Barbarous Turke deuoured them:
the inhabitants of Constantinople would not be awaked by Chrysostom, and then the Barbarous Turk devoured them:
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and our countreymen of England will not be awaked by the preachers, therefore famine, warres, plagues,
and our countrymen of England will not be awaked by the Preachers, Therefore famine, wars, plagues,
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and sickenesses are seised vpon vs to ouerthrow vs. Oh if euer we will, let vs now looke vpon it:
and Sicknesses Are seized upon us to overthrow us O if ever we will, let us now look upon it:
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there is not one among vs, but will cry against an open and notorious witch, burne her, burne her, shee were not worthy to liue,
there is not one among us, but will cry against an open and notorious witch, burn her, burn her, she were not worthy to live,
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but against the open rebels against the word of God, which as Samuell told Saule, is equall or as damnable before God and all good men, as is witchcraft;
but against the open rebels against the word of God, which as Samuel told Saule, is equal or as damnable before God and all good men, as is witchcraft;
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yet we say nothing thereunto, yea rather as Augustine saith most heauenly:
yet we say nothing thereunto, yea rather as Augustine Says most heavenly:
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He is accompted a publique enimy, who is displeased with these kinde of coniurations, and him do the multitude turne out of audience, displace out of reuerence,
He is accounted a public enemy, who is displeased with these kind of conjurations, and him doe the multitude turn out of audience, displace out of Reverence,
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and (if they durst) destroy him from among the liuing.
and (if they durst) destroy him from among the living.
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Oh my deare brethren, what wil be the end of these mischiefs, God his maiestie is alreadie reuiled, Christ his sonne is alreadie denied, the diuell their enimie is alreadie embraced, the Gospell our saluation is already despised, the church of God our most deare mother is already weakned, the preachers of truth our most painefull watchmen are already defaced,
O my deer brothers, what will be the end of these mischiefs, God his majesty is already reviled, christ his son is already denied, the Devil their enemy is already embraced, the Gospel our salvation is already despised, the Church of God our most deer mother is already weakened, the Preachers of truth our most painful watchmen Are already defaced,
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and will not the iudgements of God come also speedily to take vengeance vpon so manifold contempts, and so abhominable rebellions;
and will not the Judgments of God come also speedily to take vengeance upon so manifold contempts, and so abominable rebellions;
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yet let vs at least receiue this for truth, that if yet we be not awakened, we shortly shall be confounded.
yet let us At least receive this for truth, that if yet we be not awakened, we shortly shall be confounded.
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The reasons of this doctrine are manifest, First because as Salomon saith, that the prosperitie of fooles shall slay them:
The Reasons of this Doctrine Are manifest, First Because as Solomon Says, that the Prosperity of Fools shall slay them:
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that is euen the meate which wicked men eate, the clothes that couer them, the friends that flatter them, the professions that enrich them;
that is even the meat which wicked men eat, the clothes that cover them, the Friends that flatter them, the professions that enrich them;
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and the pleasures that reioice them, shal turne God his word from them, and them from euerlasting comfort.
and the pleasures that rejoice them, shall turn God his word from them, and them from everlasting Comfort.
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Oh lamentable miserie, or miserable follie!
O lamentable misery, or miserable folly!
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that we should all of vs be so bewitched with our wealth, which is a most mercifull and liberall blessing of God, that we should be all rather payred then amended thereby;
that we should all of us be so bewitched with our wealth, which is a most merciful and liberal blessing of God, that we should be all rather paired then amended thereby;
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such is the state of them that be rich to themselues and not to God.
such is the state of them that be rich to themselves and not to God.
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Let vs then take heede to the most certaine worde of God, to bee instructed by it;
Let us then take heed to the most certain word of God, to be instructed by it;
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to the most holy voice of preachers, to be reclaimed by them;
to the most holy voice of Preachers, to be reclaimed by them;
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and to the most terrible iudgements of God whensoeuer they bee vttered, that we be not condemned by them:
and to the most terrible Judgments of God whensoever they be uttered, that we be not condemned by them:
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for if we embrace and beleeue not the former, we shall be embraced and corrected by the latter.
for if we embrace and believe not the former, we shall be embraced and corrected by the latter.
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Secondly, another reason heereof doth Dauid giue, Psal. 73. 27. That all those which withdrawe themselues from God shall perish,
Secondly, Another reason hereof does David give, Psalm 73. 27. That all those which withdraw themselves from God shall perish,
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and those which haue not the worde of God haue not God, neither any comfortable feeling of his presence,
and those which have not the word of God have not God, neither any comfortable feeling of his presence,
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but rather a fearefull looking for of vengeance.
but rather a fearful looking for of vengeance.
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Oh how terrible and dangerous is the condition of all papisticall and carnall Recusants, which do willingly absent themselues from our assemblies!
O how terrible and dangerous is the condition of all papistical and carnal Recusants, which do willingly absent themselves from our assemblies!
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what doe they else but withdraw themselues from the Lorde, and worke out their owne condemnation? and therefore heauie is their case, which as Esay saith, 5. 24. As the fire deuoureth the stubble,
what do they Else but withdraw themselves from the Lord, and work out their own condemnation? and Therefore heavy is their case, which as Isaiah Says, 5. 24. As the fire devoureth the stubble,
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and the chaffe is consumed of the flame, so their roote shal be as rottennes,
and the chaff is consumed of the flame, so their root shall be as rottenness,
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and their budde shall rise vp like dust, because they haue cast off the lawe of the Lorde of hostes,
and their bud shall rise up like dust, Because they have cast off the law of the Lord of hosts,
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and contemned the word of the holy one of Israell.
and contemned the word of the holy one of Israel.
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But for vs which haue already giuen vp our names to the Lorde, let vs with Dauid Psal. 73. 28. drawe neere vnto our God, that our zeale in preaching, our labour in hearing, our feeling in praying,
But for us which have already given up our names to the Lord, let us with David Psalm 73. 28. draw near unto our God, that our zeal in preaching, our labour in hearing, our feeling in praying,
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and our ioy in all manner of reuerence to the holy Gospell of Christ, may euer arise higher and higher, to the intent that we also may declare his works vnto other, rather then in lamentable rebellion be made examples of his feueritie.
and our joy in all manner of Reverence to the holy Gospel of christ, may ever arise higher and higher, to the intent that we also may declare his works unto other, rather then in lamentable rebellion be made Examples of his feueritie.
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But now let vs come and see the vses of this doctrine, as they are left in the holy worde of God;
But now let us come and see the uses of this Doctrine, as they Are left in the holy word of God;
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and this may be one, that seeing only in the word of God is the foreknowledge of hurt,
and this may be one, that seeing only in the word of God is the foreknowledge of hurt,
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and the continuance of our peace:
and the Continuance of our peace:
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oh, then let vs beware of whatsoeuer that shall endeuour, or any way be able to pull vs away from the same.
o, then let us beware of whatsoever that shall endeavour, or any Way be able to pull us away from the same.
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Our Sauiour himselfe hauing preached a long and sweete fermon vnto his Disciples to arme them against troubles,
Our Saviour himself having preached a long and sweet fermon unto his Disciples to arm them against Troubles,
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and to forewarne them against corruptions, shutteth it vp with this exhortation, Luk 21. 34. Let not your harts be ouercome with surfeiting and drunkennes,
and to forewarn them against corruptions, shutteth it up with this exhortation, Luk 21. 34. Let not your hearts be overcome with surfeiting and Drunkenness,
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and cares of this life, and so that day shoulde come vpon you at vnawares: and Cares of this life, and so that day should come upon you At unawares:
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whereby the whole church of God are likewise taught, that the diuell shoulde mightily labour by these instruments of drunkennesse and worldly care, to burie the worde of God,
whereby the Whole Church of God Are likewise taught, that the Devil should mightily labour by these Instruments of Drunkenness and worldly care, to bury the word of God,
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and to blot out if it were possible the very names of the elect from the booke of God:
and to blot out if it were possible the very names of the elect from the book of God:
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and when were these daies if nowe they be not? Shall we looke vpon the families of all our lande, the very speciall and distinct persons therein, we shal find very fewe that are not infected with one of these poisons: Drunkennes hath banished all religion;
and when were these days if now they be not? Shall we look upon the families of all our land, the very special and distinct Persons therein, we shall find very few that Are not infected with one of these poisons: drunkenness hath banished all Religion;
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inuaded the houses of court and countrie;
invaded the houses of court and country;
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and already made the heauens to weepe, the earth to fast, the beastes to pine, the poore to famish, the enimies of God to reioice, the saints of Christ to be sorrowfull, and the soules of many to be vtterly destroied.
and already made the heavens to weep, the earth to fast, the beasts to pine, the poor to famish, the enemies of God to rejoice, the Saints of christ to be sorrowful, and the Souls of many to be utterly destroyed.
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The cares of this life haue also so farre preuailed, that hell may seeme to be enlarged;
The Cares of this life have also so Far prevailed, that hell may seem to be enlarged;
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and the diuell with golden apples hath raised vp contention in all kingdomes, and by this meanes gained infinite possessions.
and the Devil with golden Apples hath raised up contention in all kingdoms, and by this means gained infinite possessions.
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Some haue all their minds on warres, thinking it long till they be at the spoiles of their enimie:
some have all their minds on wars, thinking it long till they be At the spoils of their enemy:
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do these men either thinke vpon the word of God, which is, or the day of God which shall be? No, no, the cares of this life haue ouercome their harts:
do these men either think upon the word of God, which is, or the day of God which shall be? No, no, the Cares of this life have overcome their hearts:
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some are too noble, som are too base; some are too rich, some are too poore;
Some Are too noble, Some Are too base; Some Are too rich, Some Are too poor;
d vbr av j, d vbr av j; d vbr av j, d vbr av j;
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some are too learned, and some are too ignorant: thus by one way or other many are ouerthrowne.
Some Are too learned, and Some Are too ignorant: thus by one Way or other many Are overthrown.
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But yet let vs not be hindered from preaching, or discouraged from hearing, let vs not want the meanes to obtaine life eternall,
But yet let us not be hindered from preaching, or discouraged from hearing, let us not want the means to obtain life Eternal,
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and much more let vs not refuse the same being offered.
and much more let us not refuse the same being offered.
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If the Niniuites had not repented when Ionah preached, within fortie daies had Niniueh been destroyed:
If the Niniuites had not repented when Jonah preached, within fortie days had Nineveh been destroyed:
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oh happie Niniueh, that thus was warned by the preaching of one:
o happy Nineveh, that thus was warned by the preaching of one:
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yea rather blessed be our God that woulde not suffer a citie to perish, before he had called them by his prophet.
yea rather blessed be our God that would not suffer a City to perish, before he had called them by his Prophet.
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But howe blessed are we that haue had many prophets and preachers, and yet haue not repented in sackcloth and ashes:
But how blessed Are we that have had many Prophets and Preachers, and yet have not repented in Sackcloth and Ashes:
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yea although the worlde be hardned with preaching, and say, where is the promise of his comming? where is the destruction that you haue prophesied? where are the desolations that so many preachers haue threatened? Yet take heede,
yea although the world be hardened with preaching, and say, where is the promise of his coming? where is the destruction that you have prophesied? where Are the desolations that so many Preachers have threatened? Yet take heed,
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although the cocke crowe at midnight, yea many times before the day, will you say therefore it will neuer be light:
although the cock crow At midnight, yea many times before the day, will you say Therefore it will never be Light:
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so although wee haue a great while agoe, and yet continue to crie and call on you to awake before danger come, bee assured it will come as the morning star after the nightlie darknes. Oh, then let vs arise;
so although we have a great while ago, and yet continue to cry and call on you to awake before danger come, be assured it will come as the morning star After the nightly darkness. O, then let us arise;
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put on your clothes, trauaile to the Lordes house, and hearken euery one what he will enforme vs to amend vs,
put on your clothes, travail to the lords house, and harken every one what he will inform us to amend us,
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or instruct vs to forewarne vs. Another vse heereof we may make for the conuersion of them that are yet hardned in their sinnes:
or instruct us to forewarn us another use hereof we may make for the conversion of them that Are yet hardened in their Sins:
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then the prophet hath taught vs, that our whole conuersion and safetie dependeth on the word of God in the mouthes of the ministers,
then the Prophet hath taught us, that our Whole conversion and safety dependeth on the word of God in the mouths of the Ministers,
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and we haue learned to watch ouer our liues, that none steale away the same from vs. But yet we haue nothing to saie to them that are no drunkards, no couetous misers, no open and prophane persons,
and we have learned to watch over our lives, that none steal away the same from us But yet we have nothing to say to them that Are no drunkards, no covetous misers, no open and profane Persons,
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nor yet despisers of the ministerie and meanes of reconciliation:
nor yet despisers of the Ministry and means of reconciliation:
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but rather louing vnto them, and yet for all this make no conscience to knowe God out of his worde,
but rather loving unto them, and yet for all this make no conscience to know God out of his word,
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or to doubt of many maine points of saluation, or to disport themselues in vaine and vnseemely mirth,
or to doubt of many main points of salvation, or to disport themselves in vain and unseemly mirth,
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and such like, euen vnto them I say with Paul, 1. Cor. 15. 34. Awake to liue righteously and sinne not.
and such like, even unto them I say with Paul, 1. Cor. 15. 34. Awake to live righteously and sin not.
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You haue liued indeed as Herod that honored Iohn Baptist; as Pilate that thought Christ a good man;
You have lived indeed as Herod that honoured John Baptist; as Pilate that Thought christ a good man;
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as the Iewes that followed him from towne to towne; but what change hath there beene of your liues since you knew these things:
as the Iewes that followed him from town to town; but what change hath there been of your lives since you knew these things:
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if there be none, as there can be none as yet;
if there be none, as there can be none as yet;
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then let Paul and Ioel crie vnto you, Awake to liue righteously. I may say vnto these men as Christ said to the Lawyer, that they are not farre from the kingdome of God, they are asleepe, but not heauily asleepe;
then let Paul and Joel cry unto you, Awake to live righteously. I may say unto these men as christ said to the Lawyer, that they Are not Far from the Kingdom of God, they Are asleep, but not heavily asleep;
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and they may say of themselues as Agrippa saide of himselfe, that they are almost perswaded to be Christians, but not altogither.
and they may say of themselves as Agrippa said of himself, that they Are almost persuaded to be Christians, but not altogether.
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Yet one thing more wanteth my beloued, not the selling of your houses, nor the distribution of your goods,
Yet one thing more Wants my Beloved, not the selling of your houses, nor the distribution of your goods,
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nor the reliefe of the poore, nor the chastening of your bodies;
nor the relief of the poor, nor the chastening of your bodies;
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but the banishing of your vaine pleasures, the ouerruling of your affections, the crucifying of your lustes, the putting from you your ignorance, your pastimes, your oathes, your tabling, your dicing, your gaming,
but the banishing of your vain pleasures, the overruling of your affections, the crucifying of your lusts, the putting from you your ignorance, your pastimes, your Oaths, your tabling, your dicing, your gaming,
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and all your cost and time that is euill spent.
and all your cost and time that is evil spent.
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You haue indeede made a good beginning, but also I wish you to make a good ending;
You have indeed made a good beginning, but also I wish you to make a good ending;
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you haue cast the diuell out of the hall of your harts, oh cast him out also from the parlour;
you have cast the Devil out of the hall of your hearts, o cast him out also from the parlour;
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you haue thrust his head out of your mindes, suffer not therefore his feete to remaine within you.
you have thrust his head out of your minds, suffer not Therefore his feet to remain within you.
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Is it as sweete as sleepe vnto you to do as yee do, beware least it be as bitter as gall vnto you to receiue as you haue done;
Is it as sweet as sleep unto you to do as ye do, beware lest it be as bitter as Gall unto you to receive as you have done;
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therefore awake my brethren, and cast off the couerlets of your euill, forsake the sheetes of iniquitie,
Therefore awake my brothers, and cast off the coverlets of your evil, forsake the sheets of iniquity,
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and leape out of the soft bed of selfe-pleasing delights:
and leap out of the soft Bed of self-pleasing delights:
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put on the garments of righteousnes, embrace the crosse of christianitie, and breake the neck of all your pleasures,
put on the garments of righteousness, embrace the cross of christianity, and break the neck of all your pleasures,
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as Sampson did of his enimies. The Lorde biddeth vs awake to iudgement, the Gospell biddeth vs awake to righteousnes;
as Sampson did of his enemies. The Lord bids us awake to judgement, the Gospel bids us awake to righteousness;
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the church biddeth vs awake to sobernes; the preachers bidde vs awake to holines; the creatures bid vs awake to obedience;
the Church bids us awake to soberness; the Preachers bid us awake to holiness; the creatures bid us awake to Obedience;
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the earth biddeth vs awake to fruitfulnes;
the earth bids us awake to fruitfulness;
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and the heauens from an high bid vs to awake either to saluation, or else sleepe to condemnation:
and the heavens from an high bid us to awake either to salvation, or Else sleep to condemnation:
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shall we haue more neede yet to be awaked? Oh no, let vs arise quickly as the church doth, Cant. 3. 2. and seeke that we may finde grace, pray that we may obtaine faith,
shall we have more need yet to be awaked? O no, let us arise quickly as the Church does, Cant 3. 2. and seek that we may find grace, pray that we may obtain faith,
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and knocke at the gates of mercy that they may be opened, least if we slumber anie longer we be vtterly excluded.
and knock At the gates of mercy that they may be opened, lest if we slumber any longer we be utterly excluded.
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Another obseruation out of this verse may be this, that seeing the prophet doth especially and by name call vpon the drunkards, which are beastly men,
another observation out of this verse may be this, that seeing the Prophet does especially and by name call upon the drunkards, which Are beastly men,
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or men like beasts, aduertising them in the first place aboue others, to looke to the maine chance as the prouerbe is, hee doth thereby teach vs, that those which aboue others mispende the good creatures of God, shal also aboue others be tormented with their want;
or men like beasts, advertising them in the First place above Others, to look to the main chance as the proverb is, he does thereby teach us, that those which above Others mispende the good creatures of God, shall also above Others be tormented with their want;
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drunkards are cōsumers fo corne, neglecters of time, prodigal in their purses, fooles in their heads, disclosers of secrets,
drunkards Are consumers foe corn, neglecters of time, prodigal in their purses, Fools in their Heads, disclosers of secrets,
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and deuourers of god his benefits; therfore the prophet telleth them, they shall lament in miserie, and perish in aduersitie.
and devourers of god his benefits; Therefore the Prophet Telleth them, they shall lament in misery, and perish in adversity.
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We know that the first follie that euer was wrought by mankinde, was wrought by a woman:
We know that the First folly that ever was wrought by mankind, was wrought by a woman:
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and therefore women sithence are euermore accursed more then men, their bodies weaker, their stomacks tenderer, their paines greater;
and Therefore women since Are evermore accursed more then men, their bodies Weaker, their stomachs tenderer, their pains greater;
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their liues more slauish, and their mindes more seruile. Who was more merrie then Naball at his drunken feastes;
their lives more slavish, and their minds more servile. Who was more merry then Nabal At his drunken feasts;
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and yet who died more miserable then Nabal? Who were more lasciuious then Sodom, and who was more accursed then Sodom;
and yet who died more miserable then Nabal? Who were more lascivious then Sodom, and who was more accursed then Sodom;
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who liued more deliciously then the Giants of the old world, & yet who perished more generally and decaied more sodainly? who were more gorgeous then the women of Ierusalem, Esay 3. 17. 24. 25. which lauished out their wealth in brauerie,
who lived more deliciously then the Giants of the old world, & yet who perished more generally and decayed more suddenly? who were more gorgeous then the women of Ierusalem, Isaiah 3. 17. 24. 25. which lavished out their wealth in bravery,
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and beautified their bodies in pride, but in aduersitie who were more punished then they, their secrets were opened, their beautie withered, their bodies vncouered, their garments torne, their heads balde, their feete bare,
and beautified their bodies in pride, but in adversity who were more punished then they, their secrets were opened, their beauty withered, their bodies uncovered, their garments torn, their Heads bald, their feet bore,
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and sackcloth in steede of sattin? Most miserable are the abusers of meate or drinke, garments and health, riches and friendship;
and Sackcloth in steed of satin? Most miserable Are the Abusers of meat or drink, garments and health, riches and friendship;
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for vnto whom much is giuen, of them shal much be required.
for unto whom much is given, of them shall much be required.
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If the Lorde shoulde suffer of his blessed iustice, this dearth and famine to continue, they which haue had greatest plentie, being alwaies filled and clothed with the best, woulde bee more cruelly vexed then the poorer people, who haue beene taught by long experience, to content their hungrie stomackes with pinching, and scantie morsels.
If the Lord should suffer of his blessed Justice, this dearth and famine to continue, they which have had greatest plenty, being always filled and clothed with the best, would be more cruelly vexed then the Poorer people, who have been taught by long experience, to content their hungry stomachs with pinching, and scanty morsels.
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So that heerein you shall finde a most comfortable benefite of abstinence from meate, and temperance in meate;
So that herein you shall find a most comfortable benefit of abstinence from meat, and temperance in meat;
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they teach vs to abounde, and they teach vs to want, they preserue vs in health, and prepare vs against aduersitie.
they teach us to abound, and they teach us to want, they preserve us in health, and prepare us against adversity.
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Hearken vnto this you belly gods that worship your tables, and pray to your kitchins:
Harken unto this you belly God's that worship your tables, and pray to your kitchens:
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and do you also that sit all the day at tauerns and alehouses, lende your eares to this lesson, that your wicked custome and companie drawe not your liues into most fearefull extremitie:
and do you also that fit all the day At taverns and Alehouses, lend your ears to this Lesson, that your wicked custom and company draw not your lives into most fearful extremity:
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11
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1402
Consider before hande what were your miserie if the streames were dried vp, the cellers were emptied,
Consider before hand what were your misery if the streams were dried up, the cellars were emptied,
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1403
and the corne fieldes desolate wildernesses, that you coulde not be satisfied abroad, nor yet contented within;
and the corn fields desolate Wildernesses, that you could not be satisfied abroad, nor yet contented within;
cc dt n1 n2 j n2, cst pn22 vmd xx vbi vvn av, ccx av vvn a-acp;
(9) sermon (DIV2)
11
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1404
what releefe could you finde to pacifie your greedy appetite? would you then be contented when you haue no other remedie? that is not thankes woorthie:
what relief could you find to pacify your greedy appetite? would you then be contented when you have no other remedy? that is not thanks worthy:
q-crq n1 vmd pn22 vvi pc-acp vvi po22 j n1? vmd pn22 av vbi vvn c-crq pn22 vhb dx j-jn n1? cst vbz xx n2 j:
(9) sermon (DIV2)
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1405
will you pray for your flesh pots as the Israelites did? that were to worke out speedily your owne condemnation:
will you pray for your Flesh pots as the Israelites did? that were to work out speedily your own condemnation:
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(9) sermon (DIV2)
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1406
will you then turne to the Lorde and confesse your gluttonie? but such conuersions are seldome vnfeigned;
will you then turn to the Lord and confess your gluttony? but such conversions Are seldom unfeigned;
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(9) sermon (DIV2)
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1407
will you patiently endure intollerable famine? oh but that you are not able, but will rather eate of the flesh of your owne bodies,
will you patiently endure intolerable famine? o but that you Are not able, but will rather eat of the Flesh of your own bodies,
vmb pn22 av-j vvi j n1? uh p-acp cst pn22 vbr xx j, cc-acp vmb av-c vvi pp-f dt n1 pp-f po22 d n2,
(9) sermon (DIV2)
11
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1408
and drinke of the loathsomnes of your owne waters: Therefore either nowe spare your riot that you may be prepared to want;
and drink of the loathsomnes of your own waters: Therefore either now spare your riot that you may be prepared to want;
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(9) sermon (DIV2)
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1409
or else fill vp your bodies with all manner of luxurie, that you may be confounded with all manner of penurie.
or Else fill up your bodies with all manner of luxury, that you may be confounded with all manner of penury.
cc av vvb a-acp po22 n2 p-acp d n1 pp-f n1, cst pn22 vmb vbi vvn p-acp d n1 pp-f n1.
(9) sermon (DIV2)
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The reasons of this doctrine may be these:
The Reasons of this Doctrine may be these:
dt n2 pp-f d n1 vmb vbb d:
(9) sermon (DIV2)
11
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1411
first, bicause this kinde of men shall want their God and cheefest felicitie, when the drunkards want their pots, the gluttons their belly cheere, the proud men their brauerie,
First, Because this kind of men shall want their God and chiefest felicity, when the drunkards want their pots, the gluttons their belly cheer, the proud men their bravery,
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(9) sermon (DIV2)
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1412
and the idle persons their ease, Phil. 3. 19. Some persons there are that are so farre besotted with their liues, that they make as the Apostle saith, Their God to be their bellie;
and the idle Persons their ease, Philip 3. 19. some Persons there Are that Are so Far besotted with their lives, that they make as the Apostle Says, Their God to be their belly;
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(9) sermon (DIV2)
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1413
and in another place he telleth vs what shall bee the estate of these daies wherein we liue, That men shal be louers of pleasures more then louers of God.
and in Another place he Telleth us what shall be the estate of these days wherein we live, That men shall be lovers of pleasures more then lovers of God.
cc p-acp j-jn n1 pns31 vvz pno12 r-crq vmb vbi dt n1 pp-f d n2 c-crq pns12 vvb, cst n2 vmb vbi n2 pp-f n2 av-dc cs n2 pp-f np1.
(9) sermon (DIV2)
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1414
Oh wretched time that hatched such monsters, or rather wretched men bewitched with such pleasures!
O wretched time that hatched such monsters, or rather wretched men bewitched with such pleasures!
uh j n1 cst vvd d n2, cc av-c j n2 vvn p-acp d n2!
(9) sermon (DIV2)
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1415
what will some saie, the Apostle neuer heard, nor any other preacher can euer prooue, that euer a man was so foolish as to make his belly his god,
what will Some say, the Apostle never herd, nor any other preacher can ever prove, that ever a man was so foolish as to make his belly his god,
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(9) sermon (DIV2)
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1416
or so faithlesse as to saie hee loued his pleasures aboue his God.
or so faithless as to say he loved his pleasures above his God.
cc av j c-acp pc-acp vvi pns31 vvd po31 n2 p-acp po31 n1.
(9) sermon (DIV2)
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1417
Indeed I grant at the common law we can hardly prooue it, but in the spirituall lawe we can easilie shewe it:
Indeed I grant At the Common law we can hardly prove it, but in the spiritual law we can Easily show it:
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1418
we weigh not the word but the practise of men, and if you finde a man (for euery one must search himselfe) that hath bestowed more on his belly then he can affoorde to the church,
we weigh not the word but the practice of men, and if you find a man (for every one must search himself) that hath bestowed more on his belly then he can afford to the Church,
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(9) sermon (DIV2)
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1419
and poore members of God, that robbeth and spoileth the church liuinges that hee may entertaine noble guestes, and keepe a liberall house;
and poor members of God, that robbeth and spoileth the Church livings that he may entertain noble guests, and keep a liberal house;
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(9) sermon (DIV2)
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1420
or that raketh by extortion and vnlawfull meanes from his poore tenants, that he may braue it out in London,
or that raketh by extortion and unlawful means from his poor tenants, that he may brave it out in London,
cc d vvz p-acp n1 cc j n2 p-acp po31 j n2, cst pns31 vmb vvi pn31 av p-acp np1,
(9) sermon (DIV2)
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1421
and exceede voluptuously at home, in the meane season not regarding religion, nor obeying the admonition of a good conscience, nor the Gospel of God, I say such a man hath his belly for his god, whatsoeuer outward profession he make to the contrarie.
and exceed voluptuously At home, in the mean season not regarding Religion, nor obeying the admonition of a good conscience, nor the Gospel of God, I say such a man hath his belly for his god, whatsoever outward profession he make to the contrary.
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(9) sermon (DIV2)
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1422
Againe, if men doe not spend more time in pleasures then in praying, preaching, and hearing God his word,
Again, if men do not spend more time in pleasures then in praying, preaching, and hearing God his word,
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1423
but omit the time thereunto appointed, and admit other vanities into the place thereof, which almost all the yoong men of England doe, I say also that these men loue their pleasures more then God.
but omit the time thereunto appointed, and admit other vanities into the place thereof, which almost all the young men of England do, I say also that these men love their pleasures more then God.
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(9) sermon (DIV2)
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1424
Then hearken to your doome you despisers, and be ashamed or else confounded, that the earth which is not yours but the Lordes earth, should beare vp such rebels from the pit of hell.
Then harken to your doom you despisers, and be ashamed or Else confounded, that the earth which is not yours but the lords earth, should bear up such rebels from the pit of hell.
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1425
See wee not the preachers of God his word, how our congregations are lessened, how our sermons are mocked,
See we not the Preachers of God his word, how our congregations Are lessened, how our Sermons Are mocked,
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1426
how our doctrine is derided, and how our exhortations (nay not ours but the Lords) are scoffingly refused.
how our Doctrine is derided, and how our exhortations (nay not ours but the lords) Are scoffingly refused.
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1427
See we not gentlemen and their families at their ease, when they should bee labouring in the Lords vineyard;
See we not gentlemen and their families At their ease, when they should be labouring in the lords vineyard;
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(9) sermon (DIV2)
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1428
Lawyers in their studies, when they should be in the churches; merchants in their counting houses, when they are wanting at sermons;
Lawyers in their studies, when they should be in the Churches; merchant's in their counting houses, when they Are wanting At Sermons;
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(9) sermon (DIV2)
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1429
ruffians at tauernes, yoong men at dauncing schooles, husbandmen at drinking feastes, though heauen and earth cry against it.
ruffians At taverns, young men At dancing Schools, husbandmen At drinking feasts, though heaven and earth cry against it.
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1430
And the feare of a mortall man preuaileth more then the loue of the immortall God:
And the Fear of a Mortal man prevaileth more then the love of the immortal God:
cc dt n1 pp-f dt j-jn n1 vvz av-dc cs dt n1 pp-f dt j np1:
(9) sermon (DIV2)
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1431
and yet for all this men wil say they loue God aboue all, and their neighbours as themselues,
and yet for all this men will say they love God above all, and their neighbours as themselves,
cc av p-acp d d n2 vmb vvi pns32 vvb np1 p-acp d, cc po32 n2 p-acp px32,
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1432
when they doe not, nor can doe any of them both. Then doth it necessarily follow, that if you want these things, you want your God;
when they do not, nor can do any of them both. Then does it necessarily follow, that if you want these things, you want your God;
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1433
and therefore they shall leaue you in most miserable aduersitie.
and Therefore they shall leave you in most miserable adversity.
cc av pns32 vmb vvi pn22 p-acp av-ds j n1.
(9) sermon (DIV2)
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1434
Another reason of this doctrine is, that which Dauid giueth Psal. 17. 14. They haue no portion, but in this life;
another reason of this Doctrine is, that which David gives Psalm 17. 14. They have no portion, but in this life;
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1435
they can haue no comfort of the graces of the Lords children, so that when they are perplexed and weaned from these things, they are more vexed then other men.
they can have no Comfort of the graces of the lords children, so that when they Are perplexed and weaned from these things, they Are more vexed then other men.
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1436
This is the iust iudgement of God, that where men haue most of al set their hart, there aboue others they should receiue their hurt.
This is the just judgement of God, that where men have most of all Set their heart, there above Others they should receive their hurt.
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1437
Now my deere brethren, take vp a taste of this foode which I haue prepared for your soules,
Now my deer brothers, take up a taste of this food which I have prepared for your Souls,
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1438
and lust not after the wilde Doe, when the tame kid may serue your turne.
and lust not After the wild Doe, when the tame kid may serve your turn.
cc vvb xx p-acp dt j n1, c-crq dt j n1 vmb vvi po22 n1.
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1439
Vse I beseech you, these plaine and easie doctrines, to shew vs the miserie of our times wherein we liue,
Use I beseech you, these plain and easy doctrines, to show us the misery of our times wherein we live,
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(9) sermon (DIV2)
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1440
and of their liues among whome we liue: We are altogether set on eating and drinking, as if our soules delighted in wine,
and of their lives among whom we live: We Are altogether Set on eating and drinking, as if our Souls delighted in wine,
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1441
or should be saued by meate;
or should be saved by meat;
cc vmd vbi vvn p-acp n1;
(9) sermon (DIV2)
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1442
wee regarde not the want which the poore endure, wee thinke not on the hand which is ready to strike vs,
we regard not the want which the poor endure, we think not on the hand which is ready to strike us,
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1443
and we feare not the calamitie which doth alreadie compasse vs. Make not your belly your God,
and we Fear not the calamity which does already compass us Make not your belly your God,
cc pns12 vvb xx dt n1 r-crq vdz av vvi pno12 vvb xx po22 n1 po22 n1,
(9) sermon (DIV2)
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1444
and take not your portion in this life onely:
and take not your portion in this life only:
cc vvb xx po22 n1 p-acp d n1 av-j:
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1445
knowe you that a good Christian cannot come to heauen, but by often fasting and continuall watchfulnesse:
know you that a good Christian cannot come to heaven, but by often fasting and continual watchfulness:
vvb pn22 d dt j np1 vmbx vvi p-acp n1, cc-acp p-acp av vvg cc j n1:
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1446
and see you not how little this was practised, till the dearth came and put vs in minde hereof;
and see you not how little this was practised, till the dearth Come and put us in mind hereof;
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1447
now then let vs redeeme the time that we haue euill spent, and spare that meate for the poore, which we may saue for our selues.
now then let us Redeem the time that we have evil spent, and spare that meat for the poor, which we may save for our selves.
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1448
We haue long liued by bread, but now let vs liue by the word of God, let vs I beseech you, cast off our carnall desires,
We have long lived by bred, but now let us live by the word of God, let us I beseech you, cast off our carnal Desires,
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(9) sermon (DIV2)
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1449
and take no rest in our owne houses with Vrijah, till the Lords people be in quietnesse:
and take no rest in our own houses with Virjah, till the lords people be in quietness:
cc vvb dx n1 p-acp po12 d n2 p-acp np1, p-acp dt n2 n1 vbb p-acp n1:
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1450
let this preuaile with vs, that looke how much comfort we take in abusing these, so much discomfort shall we finde by forsaking them.
let this prevail with us, that look how much Comfort we take in abusing these, so much discomfort shall we find by forsaking them.
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1451
The vses which offer themselues out of this doctrine are these:
The uses which offer themselves out of this Doctrine Are these:
dt n2 r-crq vvb px32 av pp-f d n1 vbr d:
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1452
first, that the confidence which the wicked raise vp to themselues in the things of this life, shall bee their vtter ouerthrowe, Isai. 20 5, 6. that whereas Egypt and Ethiopia were the comfort of Israell, contrarie to the expresse commandement of God, the Lorde threateneth to captiuate these nations,
First, that the confidence which the wicked raise up to themselves in the things of this life, shall be their utter overthrown, Isaiah 20 5, 6. that whereas Egypt and Ethiopia were the Comfort of Israel, contrary to the express Commandment of God, the Lord threateneth to captivate these Nations,
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1453
and to destroy the people in their owne expectation, that both the comfort and comforters should be at once confounded.
and to destroy the people in their own expectation, that both the Comfort and Comforters should be At once confounded.
cc pc-acp vvi dt n1 p-acp po32 d n1, cst d dt n1 cc n2 vmd vbi p-acp a-acp vvn.
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1454
Euen so doth he in like manner in these daies, where men leane more on the weake staffe of meate and drinke,
Eve so does he in like manner in these days, where men lean more on the weak staff of meat and drink,
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1455
then on the strong rocke of God his word, he breaketh the staffe in peeces, and maketh the flitters to pearse through our owne harts.
then on the strong rock of God his word, he breaks the staff in Pieces, and makes the flitters to pierce through our own hearts.
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1456
This is the rewarde of belly-gods, that their ioyes are remooued, their hope is decayed, their consolation confoundeth them,
This is the reward of belly-gods, that their Joys Are removed, their hope is decayed, their consolation confoundeth them,
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1457
and the want of those things wherein they most delighted, shal procure them most easelesse paine, because they most corrupted them.
and the want of those things wherein they most delighted, shall procure them most easeless pain, Because they most corrupted them.
cc dt n1 pp-f d n2 c-crq pns32 av-ds vvn, vmb vvi pno32 av-ds j n1, c-acp pns32 av-ds vvn pno32.
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1458
The rich glutton which exceeded in delicious fare, and in all abundance of wines and pleasant drinks, was tormented without all pitie for want of water.
The rich glutton which exceeded in delicious fare, and in all abundance of wines and pleasant drinks, was tormented without all pity for want of water.
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1459
The prodigall sonne, who lauished out riotously his fathers legacy, like our English spend-thriftes at tables, at drinking, at whooring, at gaming, in brauerie of apparell, horses, houndes and delicates:
The prodigal son, who lavished out riotously his Father's legacy, like our English spendthrifts At tables, At drinking, At whoring, At gaming, in bravery of apparel, Horses, hounds and delicates:
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1460
was constrained for his office to be a swineheard, for his meate to want that which his beastes were fed with,
was constrained for his office to be a swineherd, for his meat to want that which his beasts were fed with,
vbds vvn p-acp po31 n1 pc-acp vbi dt n1, p-acp po31 n1 pc-acp vvi d r-crq po31 n2 vbdr vvn p-acp,
(9) sermon (DIV2)
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1461
for his brauerie to bee basely and beggarly araied, and his whole felicitie was turned into most lamentable, yet due deserued miserie.
for his bravery to be basely and beggarly arrayed, and his Whole felicity was turned into most lamentable, yet due deserved misery.
p-acp po31 n1 pc-acp vbi av-j cc j vvn, cc po31 j-jn n1 vbds vvn p-acp ds j, av j-jn vvn n1.
(9) sermon (DIV2)
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1462
Harken therefore vnto me my brethren, and heare me when I tell you the issues of your pleasures:
Harken Therefore unto me my brothers, and hear me when I tell you the issues of your pleasures:
vvb av p-acp pno11 po11 n2, cc vvb pno11 c-crq pns11 vvb pn22 dt n2 pp-f po22 n2:
(9) sermon (DIV2)
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1463
If you be aged, thinke what were your sorrowe, that if those riches, which in youth you laboured for with your hands, to comfort you withall when you should be olde, should be suddenly taken from you,
If you be aged, think what were your sorrow, that if those riches, which in youth you laboured for with your hands, to Comfort you withal when you should be old, should be suddenly taken from you,
cs pn22 vbb j-vvn, vvb r-crq vbdr po22 n1, cst cs d n2, r-crq p-acp n1 pn22 vvd p-acp p-acp po22 n2, pc-acp vvi pn22 av c-crq pn22 vmd vbi j, vmd vbi av-j vvn p-acp pn22,
(9) sermon (DIV2)
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1464
then may you say, my yoonger yeeres I consumed in vanitie, and elder daies must perish in pouertie.
then may you say, my younger Years I consumed in vanity, and elder days must perish in poverty.
av vmb pn22 vvb, po11 jc n2 pns11 vvd p-acp n1, cc n-jn n2 vmb vvi p-acp n1.
(9) sermon (DIV2)
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1465
If you be yoong men, consider with your owne harts, that if the libertie you tooke should be abridged, the pastimes you plaied should cause you so many stripes,
If you be young men, Consider with your own hearts, that if the liberty you took should be abridged, the pastimes you played should cause you so many stripes,
cs pn22 vbb j n2, vvb p-acp po22 d n2, cst cs dt n1 pn22 vvd vmd vbi vvn, dt n2 pn22 vvd vmd vvi pn22 av d n2,
(9) sermon (DIV2)
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1466
and your youthfull daies shoulde bee turned into languishing infirmities:
and your youthful days should be turned into languishing infirmities:
cc po22 j n2 vmd vbi vvn p-acp j-vvg n2:
(9) sermon (DIV2)
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1467
would not this amaze you to feele it, and discomfort you to consider it? Yes, yes, my beloued,
would not this amaze you to feel it, and discomfort you to Consider it? Yes, yes, my Beloved,
vmd xx d vvi pn22 pc-acp vvi pn31, cc vvi pn22 pc-acp vvi pn31? uh, uh, po11 j-vvn,
(9) sermon (DIV2)
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1468
when your riches are the coles, your desires are the fire, your pleasures are the bellowes,
when your riches Are the coals, your Desires Are the fire, your pleasures Are the bellows,
c-crq po22 n2 vbr dt n2, po22 n2 vbr dt n1, po22 n2 vbr dt n2,
(9) sermon (DIV2)
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1469
and your owne liues are the irons to be burned in this miserable miserie. I delighted, shall one say, in hunting, and nowe the beasts deuoure me:
and your own lives Are the irons to be burned in this miserable misery. I delighted, shall one say, in hunting, and now the beasts devour me:
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(9) sermon (DIV2)
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1470
I delighted in dauncing, but now my woonted mirth is turned into hellish yelling:
I delighted in dancing, but now my wonted mirth is turned into hellish yelling:
pns11 vvd p-acp vvg, cc-acp av po11 j n1 vbz vvn p-acp j j-vvg:
(9) sermon (DIV2)
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1471
I delighted in drinking, but my cuppes are emptie, and the naturall heate of my stomacke deuoureth my body like a fire;
I delighted in drinking, but my cups Are empty, and the natural heat of my stomach devoureth my body like a fire;
pns11 vvd p-acp vvg, cc-acp po11 n2 vbr j, cc dt j n1 pp-f po11 n1 vvz po11 n1 av-j dt n1;
(9) sermon (DIV2)
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1472
I delighted in stealing, but now doth the world rob me of my life, & the diuel of my soule:
I delighted in stealing, but now does the world rob me of my life, & the Devil of my soul:
pns11 vvd p-acp vvg, cc-acp av vdz dt n1 vvb pno11 pp-f po11 n1, cc dt n1 pp-f po11 n1:
(9) sermon (DIV2)
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1473
I delighted in whooring, but alas my diseases are become loathsome to God and man:
I delighted in whoring, but alas my diseases Are become loathsome to God and man:
pns11 vvd p-acp vvg, cc-acp uh po11 n2 vbr vvn j p-acp np1 cc n1:
(9) sermon (DIV2)
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1474
I delighted in slandering and hurting other, but my lyes are recompensed with my owne life:
I delighted in slandering and hurting other, but my lies Are recompensed with my own life:
pns11 vvd p-acp vvg cc vvg j-jn, cc-acp po11 n2 vbr vvn p-acp po11 d n1:
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1475
I was a swearer, but the Lords wounds which I blasphemed haue witnessed my death: I was a coniurer, the diuell hath me:
I was a swearer, but the lords wounds which I blasphemed have witnessed my death: I was a conjurer, the Devil hath me:
pns11 vbds dt n1, cc-acp dt n2 n2 r-crq pns11 vvd vhb vvn po11 n1: pns11 vbds dt n1, dt n1 vhz pno11:
(9) sermon (DIV2)
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1476
I desired large fields, but now haue I lost mine owne.
I desired large fields, but now have I lost mine own.
pns11 vvd j n2, cc-acp av vhb pns11 vvn po11 d.
(9) sermon (DIV2)
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1477
And thus shall all sinners come to their endes, as Esau which louing hunting, by his loue lost his blessing.
And thus shall all Sinners come to their ends, as Esau which loving hunting, by his love lost his blessing.
cc av vmb d n2 vvb p-acp po32 n2, c-acp np1 r-crq n1 vvg, p-acp po31 n1 vvd po31 n1.
(9) sermon (DIV2)
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1478
Another vse arising from the same doctrine shall be this, that seeing we which be most abusers of the Lords benefits, shall by their want be most of all punished:
another use arising from the same Doctrine shall be this, that seeing we which be most Abusers of the lords benefits, shall by their want be most of all punished:
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(9) sermon (DIV2)
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1479
let vs before this time of aduersitie come, humble our soules and amende our sinnes,
let us before this time of adversity come, humble our Souls and amend our Sins,
vvb pno12 p-acp d n1 pp-f n1 vvn, vvb po12 n2 cc vvi po12 n2,
(9) sermon (DIV2)
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1480
as the prophet calleth vpon Babylon many yeeres before shee was destroyed, Isa. 47. 1. 23. Come downe and sit in the dust, O virgin, daughter Babell, sit on the ground;
as the Prophet calls upon Babylon many Years before she was destroyed, Isaiah 47. 1. 23. Come down and fit in the dust, Oh Virgae, daughter Babel, fit on the ground;
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(9) sermon (DIV2)
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1481
for there is no throne O daughter of the Chaldeans, for thou shalt no more be called tender and delicate.
for there is no throne Oh daughter of the Chaldeans, for thou shalt no more be called tender and delicate.
c-acp pc-acp vbz dx n1 uh n1 pp-f dt np1, c-acp pns21 vm2 av-dx av-dc vbi vvn j cc j.
(9) sermon (DIV2)
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1482
So my beloued, come you downe now while you heare me calling vnto you, and while this wrath is but comming vpon you:
So my Beloved, come you down now while you hear me calling unto you, and while this wrath is but coming upon you:
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(9) sermon (DIV2)
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1483
you haue euery one aduanced a throne for your sinnes to sit on, but pull it downe,
you have every one advanced a throne for your Sins to fit on, but pull it down,
pn22 vhb d pi vvd dt n1 p-acp po22 n2 pc-acp vvi a-acp, cc-acp vvb pn31 a-acp,
(9) sermon (DIV2)
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1484
or else it shall defile your soules.
or Else it shall defile your Souls.
cc av pn31 vmb vvi po22 n2.
(9) sermon (DIV2)
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1485
Yet there is time, turne you from your euils, you drunkards to sobernes, you wantons to modestie, you swearers to pitie, you idle ones to diligence, you rich men to humility, you gentlemen to religion, you women to righteousnes, you yoong men to learning, you old men to praying,
Yet there is time, turn you from your evils, you drunkards to soberness, you wantons to modesty, you swearers to pity, you idle ones to diligence, you rich men to humility, you gentlemen to Religion, you women to righteousness, you young men to learning, you old men to praying,
av a-acp vbz n1, vvb pn22 p-acp po22 n2-jn, pn22 n2 p-acp n1, pn22 n1 p-acp n1, pn22 n2 pc-acp vvi, pn22 j pi2 p-acp n1, pn22 j n2 p-acp n1, pn22 n2 p-acp n1, pn22 n2 p-acp n1, pn22 j n2 p-acp n1, pn22 j n2 p-acp vvg,
(9) sermon (DIV2)
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1486
and you poore men to patience:
and you poor men to patience:
cc pn22 j n2 p-acp n1:
(9) sermon (DIV2)
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1487
turne turne I say before this aduersitie, that either your chaunge may change the Lords meaning,
turn turn I say before this adversity, that either your change may change the lords meaning,
vvb vvb pns11 vvb a-acp d n1, cst d po22 n1 vmb vvi dt n2 vvg,
(9) sermon (DIV2)
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1488
or vse may ease the rigour of your punishment. Come downe I beseech you, take vp your crosse and follow Iesus Christ:
or use may ease the rigour of your punishment. Come down I beseech you, take up your cross and follow Iesus christ:
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(9) sermon (DIV2)
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1489
let temperance rule you, let religion perswade you, let your Sauiour win you, let his ministers warne you, let the earth speake vnto you,
let temperance Rule you, let Religion persuade you, let your Saviour win you, let his Ministers warn you, let the earth speak unto you,
vvb n1 vvi pn22, vvb n1 vvi pn22, vvb po22 n1 vvi pn22, vvb po31 n2 vvi pn22, vvb dt n1 vvb p-acp pn22,
(9) sermon (DIV2)
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1490
and be yee all conuerted, or else continue in your delights, and cease not to offend God which hateth your liues,
and be ye all converted, or Else continue in your delights, and cease not to offend God which hates your lives,
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(9) sermon (DIV2)
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1491
or the church which wisheth your wealth, or the poor which pray for your peace, or the earth which threatneth want, or the diuell that gapeth for your soules. Howle allye drinkers of wine:
or the Church which wishes your wealth, or the poor which pray for your peace, or the earth which threatens want, or the Devil that gapeth for your Souls. Howle ally drinkers of wine:
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(9) sermon (DIV2)
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1492
Now the prophet telleth these drunkards when they were awaked what they should do, not go to their feastes againe,
Now the Prophet Telleth these drunkards when they were awaked what they should do, not go to their feasts again,
av dt n1 vvz d n2 c-crq pns32 vbdr vvn r-crq pns32 vmd vdi, xx vvi p-acp po32 n2 av,
(9) sermon (DIV2)
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1493
or to the vomits againe, or to the tauerns, or to the ale-houses, or to their mirth:
or to the vomits again, or to the taverns, or to the Alehouses, or to their mirth:
cc p-acp dt n2 av, cc p-acp dt n2, cc p-acp dt n2, cc p-acp po32 n1:
(9) sermon (DIV2)
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1494
but he biddeth them go to the house of mourning. Weepe saith the prophet and howle:
but he bids them go to the house of mourning. Weep Says the Prophet and howl:
cc-acp pns31 vvz pno32 vvi p-acp dt n1 pp-f n1. vvb vvz dt n1 cc n1:
(9) sermon (DIV2)
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1495
that is, as if he had said, lay away your pleasures, and banish all euill companions;
that is, as if he had said, lay away your pleasures, and banish all evil Sodales;
cst vbz, c-acp cs pns31 vhd vvn, vvd av po22 n2, cc vvb d j-jn n2;
(9) sermon (DIV2)
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1496
drinke vp your teares as wine, and eate your sorrowes as bread: for a sudden calamitie is come vpon you;
drink up your tears as wine, and eat your sorrows as bred: for a sudden calamity is come upon you;
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(9) sermon (DIV2)
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1497
the meate that is in your hand shall not come into your belly, and your mouths shall be weaned from sucking and swilling in of strong drinke.
the meat that is in your hand shall not come into your belly, and your mouths shall be weaned from sucking and swilling in of strong drink.
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1498
From hence when the prophet biddeth them to weepe, I might note vnto you the nature,
From hence when the Prophet bids them to weep, I might note unto you the nature,
p-acp av c-crq dt n1 vvz pno32 pc-acp vvi, pns11 vmd vvi p-acp pn22 dt n1,
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1499
or rather an inseparable companion of true repentance, which is a mournfull heart and a weeping countenance, which doth not onely sorrow for the fault,
or rather an inseparable Companion of true Repentance, which is a mournful heart and a weeping countenance, which does not only sorrow for the fault,
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1500
but as it were wash away the sinnes of the soule:
but as it were wash away the Sins of the soul:
cc-acp c-acp pn31 vbdr n1 av dt n2 pp-f dt n1:
(9) sermon (DIV2)
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1501
for the teares which we weepe in this life do shew our vncleannes, which if they were able they would cleanse away.
for the tears which we weep in this life do show our uncleanness, which if they were able they would cleanse away.
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(9) sermon (DIV2)
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1502
Teares are said to be the blood of the soule, because they proceede of a wounded and sorrowfull spirit;
Tears Are said to be the blood of the soul, Because they proceed of a wounded and sorrowful Spirit;
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(9) sermon (DIV2)
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1503
and therefore let not desperate ruffians and carnall persons, thinke that the sighes, and groanes,
and Therefore let not desperate ruffians and carnal Persons, think that the sighs, and groans,
cc av vvb xx j n2 cc j n2, vvb d dt n2, cc n2,
(9) sermon (DIV2)
11
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1504
and wishes of their hard hearts, can goe for payment in the Lords presence, or that the bare misliking and leauing of their old sinnes, is true repentance:
and wishes of their hard hearts, can go for payment in the lords presence, or that the bore misliking and leaving of their old Sins, is true Repentance:
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(9) sermon (DIV2)
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1505
for as the wound cannot be healed, but the partie shall be payned; so the life cannot be amended, except teares or true sorrow be expressed.
for as the wound cannot be healed, but the party shall be pained; so the life cannot be amended, except tears or true sorrow be expressed.
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(9) sermon (DIV2)
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1506
But I will come nearer to my purpose, for I cannot stande on euery worde; and therefore I will onely note that which is fittest and of greatest necessitie.
But I will come nearer to my purpose, for I cannot stand on every word; and Therefore I will only note that which is Fittest and of greatest necessity.
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1507
The seuenth Sermon.
The Seventh Sermon.
dt ord n1.
(10) sermon (DIV2)
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1508
IN the next place he biddeth them to howle, which is an action properly belonging to wolues,
IN the next place he bids them to howl, which is an actium properly belonging to wolves,
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1509
and is metaphorically applied vnto these drunkards, for they are both deuourers; the one of lambes, the other of corne;
and is metaphorically applied unto these drunkards, for they Are both devourers; the one of Lambs, the other of corn;
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1510
both are beastes, the one in nature, the other in likenes: and seeing they haue reioised like beasts;
both Are beasts, the one in nature, the other in likeness: and seeing they have rejoiced like beasts;
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1511
now also he biddeth them to lament like beasts.
now also he bids them to lament like beasts.
av av pns31 vvz pno32 pc-acp vvi av-j n2.
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1512
And therefore seeing I seldome find this word Howle, but it is applied vnto beasts or wicked men:
And Therefore seeing I seldom find this word Howl, but it is applied unto beasts or wicked men:
cc av vvg pno11 av vvi d n1 vvi, cc-acp pn31 vbz vvn p-acp n2 cc j n2:
(10) sermon (DIV2)
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1513
I therefore note hereby that the vngodly comming into aduersitie are like to the brutish and vnreasonable creatures.
I Therefore note hereby that the ungodly coming into adversity Are like to the brutish and unreasonable creatures.
pns11 av vvb av cst dt j n-vvg p-acp n1 vbr av-j p-acp dt j cc j-u n2.
(10) sermon (DIV2)
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1514
They sorrow without hope, they weepe without comfort, they howle without praier, and they haue their wits and their ease taken away at once;
They sorrow without hope, they weep without Comfort, they howl without prayer, and they have their wits and their ease taken away At once;
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(10) sermon (DIV2)
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1515
if they be merry, it is for their wealth; if they be heauy, it is for their want:
if they be merry, it is for their wealth; if they be heavy, it is for their want:
cs pns32 vbb j, pn31 vbz p-acp po32 n1; cs pns32 vbb j, pn31 vbz p-acp po32 n1:
(10) sermon (DIV2)
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1516
So that then we may say iustly of them, as Paule said of some Ephesians, they are beasts in the likenes of men:
So that then we may say justly of them, as Paul said of Some Ephesians, they Are beasts in the likeness of men:
av cst cs pns12 vmb vvi av-j pp-f pno32, c-acp np1 vvd pp-f d np1, pns32 vbr n2 p-acp dt n1 pp-f n2:
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1517
the prophet Dauid telleth vs, Psal. 49. 20. That man being in honour continueth not, but becommeth like beastes that perish.
the Prophet David Telleth us, Psalm 49. 20. That man being in honour Continueth not, but becomes like beasts that perish.
dt n1 np1 vvz pno12, np1 crd crd cst n1 vbg p-acp n1 vvz xx, cc-acp vvz j n2 cst vvb.
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1518
The wicked being in honour are inconstantly seated, that serueth for their glorie: but they are like the beasts that perish, that sheweth their miserie: in prosperitie, they are vncertaine;
The wicked being in honour Are inconstantly seated, that serveth for their glory: but they Are like the beasts that perish, that shows their misery: in Prosperity, they Are uncertain;
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(10) sermon (DIV2)
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1519
in their aduersitie, they are vnhappie: when they are lifted vp, they will be more then men;
in their adversity, they Are unhappy: when they Are lifted up, they will be more then men;
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1520
but when they are thrust downe, they are founde equall to beasts. The prophet Isay, cap. 16. ver.
but when they Are thrust down, they Are found equal to beasts. The Prophet Saiah, cap. 16. ver.
cc-acp c-crq pns32 vbr vvn a-acp, pns32 vbr vvn j-jn p-acp n2. dt n1 np1, n1. crd fw-la.
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1521
7. prophesying the destruction of Moab, because of their pride, arrogancie, indignation, and lyes, telleth them as this Ioell doth, that Moab shall howle vnto Moab: and euery one shall howle:
7. prophesying the destruction of Moab, Because of their pride, arrogancy, Indignation, and lies, Telleth them as this Joel does, that Moab shall howl unto Moab: and every one shall howl:
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for the foundation of Kirhareseth shall yee morne, and yet they shall be striken.
for the Foundation of Kirhareseth shall ye morn, and yet they shall be stricken.
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Will a man spare a woulfe although he cry bitterly? No, no, for he knoweth he will rauen againe:
Will a man spare a wolf although he cry bitterly? No, no, for he Knoweth he will raven again:
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so God will not spare the wicked, although they howle mournfully, for he knoweth they will sinne againe.
so God will not spare the wicked, although they howl mournfully, for he Knoweth they will sin again.
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Looke vpon this you desperate wicked persons and wretched bondslaues of Sathan, heere may you see what you will do when the Lords hand is vpon you, will you then turne vnto him when hee is turned from you? or will you then remember him when your owne memorie is remooued? thinke you then to haue power to praie,
Look upon this you desperate wicked Persons and wretched bondslaves of Sathan, Here may you see what you will do when the lords hand is upon you, will you then turn unto him when he is turned from you? or will you then Remember him when your own memory is removed? think you then to have power to pray,
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or any hearts to hope in Christ, when your reason and heart is taken from you? thinke vpon it (I beseech you) before hande,
or any hearts to hope in christ, when your reason and heart is taken from you? think upon it (I beseech you) before hand,
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for else you vndoe your owne soules, insomuch as when the water floudes of trouble come vpon you as the iust vengeance for your liues,
for Else you undo your own Souls, insomuch as when the water floods of trouble come upon you as the just vengeance for your lives,
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then you be filled with easelesse yelling, beastly howling, vnmercifull suffering, intollerable complaining, and no manner of relieuing;
then you be filled with easeless yelling, beastly howling, unmerciful suffering, intolerable complaining, and no manner of relieving;
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then shall you finde that they which refuse knowledge & instruction and correction in mercy, shall feele the same in iudgement;
then shall you find that they which refuse knowledge & instruction and correction in mercy, shall feel the same in judgement;
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and you shall wish that you had endured any torment to be released of your present desperation.
and you shall wish that you had endured any torment to be released of your present desperation.
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The reasons heere of are plaine:
The Reasons Here of Are plain:
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first because they cannot vnderstande iudgement, Prou. 28. 5. If they bee crossed in their affaires and cast downe in their liues, they know not that then they are arraigned before the iudgement seate of God, which maketh them as farre without all naturall reason,
First Because they cannot understand judgement, Prou. 28. 5. If they be crossed in their affairs and cast down in their lives, they know not that then they Are arraigned before the judgement seat of God, which makes them as Far without all natural reason,
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as they were before without all spirituall religion.
as they were before without all spiritual Religion.
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Dauid saide of them that the Lordes iudgements are farre aboue the sight of the wicked,David said of them that the lords Judgments Are Far above the sighed of the wicked,
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and therefore saith hee doe they defie all their enimies:
and Therefore Says he doe they defy all their enemies:
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1536
alas seelie soules, they thinke that other mens harmes doe not warne them, and that the Lord will neuer call them to account for their follies.
alas seely Souls, they think that other men's harms do not warn them, and that the Lord will never call them to account for their follies.
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1537
They imagine if they please themselues they displease not God, and thinke if the hardest fall vpon them that euer can come,
They imagine if they please themselves they displease not God, and think if the Hardest fallen upon them that ever can come,
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yet their estate is better then other mens. But my beloued, saue your soules (I beseech you) out of Sathans clawes:
yet their estate is better then other men's. But my Beloved, save your Souls (I beseech you) out of Satan's claws:
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1539
he draweth you on with deceitfull perswasions, telling you that in aduersitie you shall be like other men;
he draws you on with deceitful persuasions, telling you that in adversity you shall be like other men;
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in the meane season your eies are blinded that you cannot see howe heauie the iudgements of God lie vpon you, purposing to take you at aduantage in extremitie;
in the mean season your eyes Are blinded that you cannot see how heavy the Judgments of God lie upon you, purposing to take you At advantage in extremity;
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that in sicknes he will make you raging; in famine he will bring you to blasphemie;
that in sickness he will make you raging; in famine he will bring you to blasphemy;
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in warres he will make your desperation, & that which is worst of al, in death hee will bring you to endlesse condemnation.
in wars he will make your desperation, & that which is worst of all, in death he will bring you to endless condemnation.
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Therefore thinke (I beseech you) with your selues, and reioice not like beastes, and then shal you mourne like beastes:
Therefore think (I beseech you) with your selves, and rejoice not like beasts, and then shall you mourn like beasts:
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learne the course and causes of the Lordes iudgements that you may neuer feele the want of a peaceable and bolde conscience.
Learn the course and Causes of the lords Judgments that you may never feel the want of a peaceable and bold conscience.
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Another reason is this, bicause this is onely the prerogatiue of the Lordes children in aduersitie, to keepe their soules by patience, Luk. 21. 19. Rom. 5. 3. and therefore the Lord will not giue his childrens meate vnto dogges,
another reason is this, Because this is only the prerogative of the lords children in adversity, to keep their Souls by patience, Luk. 21. 19. Rom. 5. 3. and Therefore the Lord will not give his Children's meat unto Dogs,
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nor yet cast such a pearle before such swine: Where there is a dissimilitude of ioy, there is also a dissimilitude of sorrow;
nor yet cast such a pearl before such Swine: Where there is a dissimilitude of joy, there is also a dissimilitude of sorrow;
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but betwixt the good and bad there is no likenes of their mirth, and therefore there shall be no likenes of their woe:
but betwixt the good and bad there is no likeness of their mirth, and Therefore there shall be no likeness of their woe:
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they are proud when we are poore; they are many when we are fewe; they are merrie when we are sorrie;
they Are proud when we Are poor; they Are many when we Are few; they Are merry when we Are sorry;
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they are glorious when we seeme comfortlesse, and therefore when we are relecued they are distressed.
they Are glorious when we seem comfortless, and Therefore when we Are relecued they Are distressed.
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God is our comfort, but it is their comfort if there were no God: the diuell is our enimie, but their father;
God is our Comfort, but it is their Comfort if there were no God: the Devil is our enemy, but their father;
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hell is our bondslaue, but their hangman.
hell is our bondslave, but their hangman.
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We reioice as if we reioiced not, but they reioice as if they were borne for nothing else:
We rejoice as if we rejoiced not, but they rejoice as if they were born for nothing Else:
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we sorrowe as if we wept not;
we sorrow as if we wept not;
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but they haue their eies weeping in life, their harts weeping in death, and their soules weeping in hell.
but they have their eyes weeping in life, their hearts weeping in death, and their Souls weeping in hell.
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Thinke nowe my beloued, that this is our time of lamentation, and this is our lamentation of time, to see men weeping that should reioice, men reioicing that should lament:
Think now my Beloved, that this is our time of lamentation, and this is our lamentation of time, to see men weeping that should rejoice, men rejoicing that should lament:
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Woe be vnto them, for they haue their consolation.
Woe be unto them, for they have their consolation.
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1557
Therefore if once the worlde turne with the wicked, then shall happines be like ise, their pleasure like a sommer dewe, their friends shall forsake them, their feare shall possesse them,
Therefore if once the world turn with the wicked, then shall happiness be like i'm, their pleasure like a summer dew, their Friends shall forsake them, their Fear shall possess them,
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and their miserie shall ouercome them.
and their misery shall overcome them.
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Seeing therefore this is the case of the wicked, that know not nor feare not God,
Seeing Therefore this is the case of the wicked, that know not nor Fear not God,
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hence ariseth this most assured and fearefull, and yet comfortable vse to be knowne:
hence arises this most assured and fearful, and yet comfortable use to be known:
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that such as is the life of the wicked, such shal be their end, Amo ▪ 4. 1, 2, 3. The prophet in the saide place calling vpon the heads and rich men of Israell by the name of the kine of Bashan, that fedde in the mountaine of Samaria, telleth them that the Lorde hath sworne, that seeing they behaued themselues like beastes, he woulde also vse them like beastes:
that such as is the life of the wicked, such shall be their end, Amo ▪ 4. 1, 2, 3. The Prophet in the said place calling upon the Heads and rich men of Israel by the name of the kine of Bashan, that fed in the mountain of Samaria, Telleth them that the Lord hath sworn, that seeing they behaved themselves like beasts, he would also use them like beasts:
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for the thornes should stifle them, and their posteritie shoulde be taken with fish-hookes, and they shoulde go out of the gaps and breaches forwarde like kine,
for the thorns should stifle them, and their posterity should be taken with fishhooks, and they should go out of the gaps and Breaches forward like kine,
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and they shal be cast headlong out of the pallaces.
and they shall be cast headlong out of the palaces.
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And these kinde of beastes are the oppressors of the poore, the deuourers of meate and drinke, the neglecters and despisers of the Lords worship,
And these kind of beasts Are the Oppressors's of the poor, the devourers of meat and drink, the neglecters and despisers of the lords worship,
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and such as prophane the Lordes sacrifices with their owne inuentions, vers. 1. 4. 5. Consider nowe if euer there were mo beastes in Israell then are in England.
and such as profane the lords Sacrifices with their own Inventions, vers. 1. 4. 5. Consider now if ever there were more beasts in Israel then Are in England.
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O lamentable world, wilt thou euer proceed to prouoke the Lordes wrath, to oppresse thy owne flesh, to spill the life of thy owne brother,
O lamentable world, wilt thou ever proceed to provoke the lords wrath, to oppress thy own Flesh, to spill the life of thy own brother,
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1567
and to shed the bloud of thy owne soule: dost thou not yet knowe that if thou delight in cursing, thou shalt receiue cursing,
and to shed the blood of thy own soul: dost thou not yet know that if thou delight in cursing, thou shalt receive cursing,
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1568
and bicause thou louest not blessing, it shall be farre from thee? Yea I will adde this also, thinkest thou not that thy cruell life shall haue a cruell death? and thy mercilesse hart shall receiue a mercilesse plague? doth not the scripture say, That the same measure shal be heaped on thee that thou didst powre vpon other? Hast thou lead all thy life in swearing,
and Because thou love not blessing, it shall be Far from thee? Yea I will add this also, Thinkest thou not that thy cruel life shall have a cruel death? and thy merciless heart shall receive a merciless plague? does not the scripture say, That the same measure shall be heaped on thee that thou didst pour upon other? Hast thou led all thy life in swearing,
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and dost thou thinke thou shalt die with blessing? hast thou walked wantonly, passed the time pleasantly, pampered vp thy owne bodie delicately, consumed thy strength lecherously, wasted thy wealth prodigally, despised the ministerie wickedly, frequented euill companie ioyfully, vsed all maner of gaming greedily,
and dost thou think thou shalt die with blessing? hast thou walked wantonly, passed the time pleasantly, pampered up thy own body delicately, consumed thy strength lecherously, wasted thy wealth prodigally, despised the Ministry wickedly, frequented evil company joyfully, used all manner of gaming greedily,
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1570
and wilt thou hope for all this to die the death of the righteous, and to make a blessed latter ende? Then is it not true (which is most true) that such as men sowe such shall they reape;
and wilt thou hope for all this to die the death of the righteous, and to make a blessed latter end? Then is it not true (which is most true) that such as men sow such shall they reap;
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and if their life be the season, their death is the haruest.
and if their life be the season, their death is the harvest.
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Oh that I coulde perswade you to liue well, as you perswade your selues to die well;
O that I could persuade you to live well, as you persuade your selves to die well;
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1573
then shoulde your times bee happie, your liues be godly, and all our endes bee blessed.
then should your times be happy, your lives be godly, and all our ends be blessed.
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1574
Therefore on the other side, wee that are in league with the Lorde of glorie, howe happie is our case, seeing as wee liue, so shall wee die;
Therefore on the other side, we that Are in league with the Lord of glory, how happy is our case, seeing as we live, so shall we die;
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our wearied bodies shall rest in his kingdome, our sorrowfull soules shall bee refreshed in his kingdome, our wounds shall be healed in heauen, our teares shall be wiped from our eies, our liues shall be disburdened of slaunders:
our wearied bodies shall rest in his Kingdom, our sorrowful Souls shall be refreshed in his Kingdom, our wounds shall be healed in heaven, our tears shall be wiped from our eyes, our lives shall be disburdened of slanders:
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and to conclude, seeing we being aliue are buried with Christ by our profession, wee shall also at our death be raised vp with Christ to his euerlasting possession.
and to conclude, seeing we being alive Are buried with christ by our profession, we shall also At our death be raised up with christ to his everlasting possession.
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Secondly, another vse which doth arise from this point is this, that seeing the wicked are so beastly in their sorrowes,
Secondly, Another use which does arise from this point is this, that seeing the wicked Are so beastly in their sorrows,
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and so desperate in their afflictions, that sometimes wickednesse is rewarded in this life, though not alwaies;
and so desperate in their afflictions, that sometime wickedness is rewarded in this life, though not always;
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for their comfortlesse estate, is the iust punishment of their wretchlesse behauiour. We haue manifold examples hereof in the sacred worde of God:
for their comfortless estate, is the just punishment of their wretchless behaviour. We have manifold Examples hereof in the sacred word of God:
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who was more cruell then Adoni-bezek, who cut off the thumbes and toes of seuentie kings,
who was more cruel then Adoni-bezek, who Cut off the thumbs and toes of seuentie Kings,
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and afterward by the Lords commandement he was so serued himselfe? Iudg. 1. 6, 7. Who was more proud then Nabuchadnezzar? yet in this life was his vnderstanding taken from him,
and afterwards by the lords Commandment he was so served himself? Judges 1. 6, 7. Who was more proud then Nebuchadnezzar? yet in this life was his understanding taken from him,
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and he driuen to eate his meate with brute beastes.
and he driven to eat his meat with brutus beasts.
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Tzedechias, which burned the booke of God, was taken by his enimies, had his children slaine before his face,Tzedechias, which burned the book of God, was taken by his enemies, had his children slain before his face,
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and afterward had his owne eies put out, and died at Babylon.
and afterwards had his own eyes put out, and died At Babylon.
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Herod that wicked wretch was eaten of wormes, Ananias and Saphira were slaine by the Lord himselfe, with a great many of like terrible iudgements of God, of which you may read both in the scriptures,Herod that wicked wretch was eaten of worms, Ananias and Sapphira were slain by the Lord himself, with a great many of like terrible Judgments of God, of which you may read both in the Scriptures,
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and in the writings of other.
and in the writings of other.
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There are a viperous broode among vs, which are not ashamed openly to professe, that they care not so much for the pains in another life,
There Are a viperous brood among us, which Are not ashamed openly to profess, that they care not so much for the pains in Another life,
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if they may escape the plagues of this life that is present, and notwithstanding they feare the punishment of their sinnes shoulde bee executed on them in this life to their open shame,
if they may escape the plagues of this life that is present, and notwithstanding they Fear the punishment of their Sins should be executed on them in this life to their open shame,
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and in the life to come to their vtter destruction; yet they will neuer bee amended by Gospel or iudgemen:
and in the life to come to their utter destruction; yet they will never be amended by Gospel or judgement:
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t let such persons thinke what shall be their danger, if they continue in this wicked opinion and wretched life.
tO let such Persons think what shall be their danger, if they continue in this wicked opinion and wretched life.
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For assuredly as Dauid once saide, so will we euer say, that the same which the wicked feareth shall come vpon them:
For assuredly as David once said, so will we ever say, that the same which the wicked fears shall come upon them:
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1592
why shouldest thou bee more ashamed to be punished before a few of thy friends in this life,
why Shouldst thou be more ashamed to be punished before a few of thy Friends in this life,
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then to bee laide open to the full vnto all the world at the latter day? Learne therefore to purge thy hands and hart from sinnes wherein thou dwellest,
then to be laid open to the full unto all the world At the latter day? Learn Therefore to purge thy hands and heart from Sins wherein thou dwellest,
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1594
and when they shall bee burned thou shalt bee saued:
and when they shall be burned thou shalt be saved:
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thinke that thou art not better then those which are already named, and therefore thou maist be hanged with;
think that thou art not better then those which Are already nam, and Therefore thou Mayest be hanged with;
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1596
Absolon, be stoned with Achan, be cursed with Canaan, be brained with Abimelech, bee eaten with dogs as Iezabel was, bee slaine with the sword as Adoniah was,Absalom, be stoned with achan, be cursed with Canaan, be brained with Abimelech, be eaten with Dogs as Jezebel was, be slain with the sword as Adoniah was,
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and finally fall from the top of honour to the bottome of ignominie, as Haman did. Because of the newe wine.
and finally fallen from the top of honour to the bottom of ignominy, as Haman did. Because of the new wine.
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This is the cause why hee biddeth the drunkards and drinkers to awake, because they should loose that which they best loued:
This is the cause why he bids the drunkards and drinkers to awake, Because they should lose that which they best loved:
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your newe wine that is so sweete to your mouthes, wherein you dwell day and night, shall bee taken from you.
your new wine that is so sweet to your mouths, wherein you dwell day and night, shall be taken from you.
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And in this the prophet noteth vnto vs the whole corruption of carnall and wicked men, that if they be ioyfull,
And in this the Prophet notes unto us the Whole corruption of carnal and wicked men, that if they be joyful,
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or if they be sorrowfull, it is onely for the things of this life present:
or if they be sorrowful, it is only for the things of this life present:
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1602
when their barnes and storehouses are filled, their fieldes clad with cattell, their names exalted with worldly honour,
when their Barns and storehouses Are filled, their fields clad with cattle, their names exalted with worldly honour,
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1603
then they strike vp the ioyfullest musicke to their harts that they can inuent:
then they strike up the joyfullest music to their hearts that they can invent:
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1604
but when their wealth decreaseth, or sicknesse taketh them, or the famine vexeth them, or the rumors of bloodie and deadly warre disquieteth them,
but when their wealth decreaseth, or sickness Takes them, or the famine vexes them, or the rumours of bloody and deadly war disquieteth them,
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then are they heauie, then onely are they sorrowfull, Reu. 18. 9, 10, 11. Luc. 17. 27. Hose.
then Are they heavy, then only Are they sorrowful, Reu. 18. 9, 10, 11. Luke 17. 27. Hose.
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1606
7. 14. They account it a speciall madnesse to mourne for the affliction of Ioseph, that is, to weepe for their owne sinnes,
7. 14. They account it a special madness to mourn for the affliction of Ioseph, that is, to weep for their own Sins,
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1607
for the persecution of the Lords flocke, for the decrease of the faithfull, and contempt of the Gospell:
for the persecution of the lords flock, for the decrease of the faithful, and contempt of the Gospel:
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also they thinke it a meere follie, for men to reioice at the hearing of a sermon,
also they think it a mere folly, for men to rejoice At the hearing of a sermon,
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or the reproouing of sinne, or the planting of a preaching minister, and the remoouing of a cypher, or the establishing of religion.
or the reproving of sin, or the planting of a preaching minister, and the removing of a cypher, or the establishing of Religion.
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1610
But let them knowe it is a thing accursed, to reioice for vanitie, and not for godlinesse;
But let them know it is a thing accursed, to rejoice for vanity, and not for godliness;
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1611
to weepe more for the losse of a father, or the want of bread, or the feeling of sicknesse,
to weep more for the loss of a father, or the want of bred, or the feeling of sickness,
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1612
then for the famine of God his worde, or the death of a faithfull man.
then for the famine of God his word, or the death of a faithful man.
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The reasons for confirmation hereof may be these, because onely in these temporall and worldly things they place the rest of their soules, Luc. 15. 19. The rich man hauing new builded his barnes, reaped his corne,
The Reasons for confirmation hereof may be these, Because only in these temporal and worldly things they place the rest of their Souls, Luke 15. 19. The rich man having new built his Barns, reaped his corn,
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1614
and filled his storehouses, biddeth his soule to take her ease, for he had store ynough for many yeeres:
and filled his storehouses, bids his soul to take her ease, for he had store enough for many Years:
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1615
we maruell then that the losse of these things goeth so neere them, when with them they loose the very health of their soules.
we marvel then that the loss of these things Goes so near them, when with them they lose the very health of their Souls.
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1616
What shall wee say to the greedy cormorants, which to gather wealth as this man did, reposing therein the hope of their health,
What shall we say to the greedy cormorants, which to gather wealth as this man did, reposing therein the hope of their health,
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1617
while vnlawfully they would saue their soules, vnrighteously they condemne them:
while unlawfully they would save their Souls, unrighteously they condemn them:
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1618
Oh, let them also beware, which being the outwarde professors of the Gospell, yet neuer make an ende to encroach more liuing.
O, let them also beware, which being the outward professors of the Gospel, yet never make an end to encroach more living.
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1619
I cannot say they, hope to be saued by them; but I may be bolde to say, that they much distaine the glorie of God,
I cannot say they, hope to be saved by them; but I may be bold to say, that they much distain the glory of God,
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1620
while they aduaunce their names they endanger their soules.
while they advance their names they endanger their Souls.
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1621
Secondly, another reason is, because the loue of these carnall commodities banisheth away the loue of God, 1. Ioh. 2. 16. How shal men which haue denied God,
Secondly, Another reason is, Because the love of these carnal commodities banisheth away the love of God, 1. John 2. 16. How shall men which have denied God,
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1622
and are become idolaters, as all worldly men are, Ephes. 5. 5. care for any religion,
and Are become Idolaters, as all worldly men Are, Ephesians 5. 5. care for any Religion,
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1623
or reioice for any goodnesse, yea rather lament it; or how shall they lament any euill, but rather reioyce in it;
or rejoice for any Goodness, yea rather lament it; or how shall they lament any evil, but rather rejoice in it;
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1624
because they are voide of all goodnesse themselues? A godly father saide of them in this sort, that they account that euill, which doth not make them euill,
Because they Are void of all Goodness themselves? A godly father said of them in this sort, that they account that evil, which does not make them evil,
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1625
as famines, sicknesse, and other calamities; but for swearing, drunkennes, whooredome, and other vices they call them not euils.
as famines, sickness, and other calamities; but for swearing, Drunkenness, whoredom, and other vices they call them not evils.
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1626
They are not ashamed while they praise good things, themselues to be euill: and they thinke it a greater disgrace, to haue a ragged towne, a thatched house,
They Are not ashamed while they praise good things, themselves to be evil: and they think it a greater disgrace, to have a ragged town, a thatched house,
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1627
an vnhansome legge, or a poore estate, then to haue an ill life.
an unhandsome leg, or a poor estate, then to have an ill life.
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1628
This said hee long agoe, and now with teares I may say it againe, that men in our times, through the want of religion, which through abundance they haue loathed,
This said he long ago, and now with tears I may say it again, that men in our times, through the want of Religion, which through abundance they have loathed,
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1629
and rebellion they haue vomited vp: feare no God, but the enimy: loue no knowledge, but their law euidence;
and rebellion they have vomited up: Fear no God, but the enemy: love no knowledge, but their law evidence;
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1630
and they care for no health, but bodily medicines: and thus they weepe when they should reioice, and reioice when they should weepe.
and they care for no health, but bodily medicines: and thus they weep when they should rejoice, and rejoice when they should weep.
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1631
The vses which arise from this doctrine are these: First, that these carnall mindes, and men shall neuer be eased in their carnall sorrowes,
The uses which arise from this Doctrine Are these: First, that these carnal minds, and men shall never be eased in their carnal sorrows,
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1632
or comforted in their worldly comforts.
or comforted in their worldly comforts.
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1633
Therefore Iames said, cap. 4. 2, 3. Ye lust and haue not, ye enuie and haue indignation, and cannot obtaine:
Therefore James said, cap. 4. 2, 3. the lust and have not, you envy and have Indignation, and cannot obtain:
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1634
you fight and warre, and get nothing be cause you aske not:
you fight and war, and get nothing be cause you ask not:
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1635
you aske and receiue not, bicause you aske amisse, that you might consume it on your lustes.
you ask and receive not, Because you ask amiss, that you might consume it on your lusts.
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Wherein the heauenly Apostle hath set out to the full the nature of al worldly wishers,
Wherein the heavenly Apostle hath Set out to the full the nature of all worldly wishers,
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1637
& carnal criers, wherin these things I be seech you to obserue most diligently:
& carnal criers, wherein these things I be seech you to observe most diligently:
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1638
First, that this is the nature of wicked mē in their praiers being in distresse, that they enuie and haue indignation euen at God himselfe, thinking that he doth them great iniurie thus to disquiet their ease,
First, that this is the nature of wicked men in their Prayers being in distress, that they envy and have Indignation even At God himself, thinking that he does them great injury thus to disquiet their ease,
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1639
and to trouble them with want:
and to trouble them with want:
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1640
Oh fearefull condition of wicked men, that their very praiers are nothing else but murmuring against the Almightie.
O fearful condition of wicked men, that their very Prayers Are nothing Else but murmuring against the Almighty.
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1641
Secondly, he noteth the verie cause why the wicked craue any thing at the hand of their creator, that (saith he) they might bestow it on their lustes.
Secondly, he notes the very cause why the wicked crave any thing At the hand of their creator, that (Says he) they might bestow it on their lusts.
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1642
And surely I am much afraid that the feigned praiers of a great number in this time of dearth and famine, haue had the like inward motion;
And surely I am much afraid that the feigned Prayers of a great number in this time of dearth and famine, have had the like inward motion;
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1643
which is the cause that the Lord regardeth not our praiers, and remooueth not his iudgements.
which is the cause that the Lord Regardeth not our Prayers, and Removeth not his Judgments.
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1644
Thinke not therefore that euer your cries for corne, for bread, for meate, for plentie, for cheapnes, and for comfort shall take any effect:
Think not Therefore that ever your cries for corn, for bred, for meat, for plenty, for cheapness, and for Comfort shall take any Effect:
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1645
although you fill the aire with your outcries, or the earth with your teares, vntill your carnall mindes be banished; your enuying spirits be humbled;
although you fill the air with your Outcries, or the earth with your tears, until your carnal minds be banished; your envying spirits be humbled;
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1646
your vniust and vnlawfull suites be silenced: yea vntill you haue more regard to your soules then to your bodies;
your unjust and unlawful suits be silenced: yea until you have more regard to your Souls then to your bodies;
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1647
to the Gospell, then to the corne fields; and to the glorie of God, aboue wife or children, life or saluation.
to the Gospel, then to the corn fields; and to the glory of God, above wife or children, life or salvation.
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1648
Another vse belonging to this doctrine, our Sauiour giueth Mat. 6. 31. 32. Take no thought, saith he, what you shal eat, or what you shall drinke,
another use belonging to this Doctrine, our Saviour gives Mathew 6. 31. 32. Take no Thought, Says he, what you shall eat, or what you shall drink,
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1649
or wherwithal you shal be cloathed;
or wherewithal you shall be clothed;
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1650
for after these things seek the Gentiles, & your heauenly father knoweth that you haue neede of those things:
for After these things seek the Gentiles, & your heavenly father Knoweth that you have need of those things:
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1651
but seeke you first the kingdome of God, and the righteousnes thereof, and all these things shal be ministred vnto you. but seek you First the Kingdom of God, and the righteousness thereof, and all these things shall be ministered unto you.
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1652
Here may we learne the medicine for our sicknes, the supply of our want, & the comfort of our distresse, who shall bid vs mourn because we haue no meate? Indeed it is to be lamented;
Here may we Learn the medicine for our sickness, the supply of our want, & the Comfort of our distress, who shall bid us mourn Because we have no meat? Indeed it is to be lamented;
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1653
yet Christ saith, take no thought for it; thou art a poore man; so was he: thou hast a familie; so had he: thou liuest by thy labour; so did he:
yet christ Says, take no Thought for it; thou art a poor man; so was he: thou hast a family; so had he: thou Livest by thy labour; so did he:
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1654
thou liuest in times of scarsitie, so did he.
thou Livest in times of scarcity, so did he.
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1655
Then he speaketh by experience, sorrow not for thy want, he was the sonne of God, so art thou:
Then he speaks by experience, sorrow not for thy want, he was the son of God, so art thou:
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1656
it was his meate to do his fathers will; so let it be thine: Say not as the woman did to Eliah, we will eate this and then die;
it was his meat to do his Father's will; so let it be thine: Say not as the woman did to Elijah, we will eat this and then die;
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1657
but rather we will endure this and then die.
but rather we will endure this and then die.
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1658
The Gospell is my meate, the sonne of God is my cloathing, and the kingdome of heauen is my inheritance:
The Gospel is my meat, the son of God is my clothing, and the Kingdom of heaven is my inheritance:
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1659
shall I lust after other meate, or desire a woollen garment, and wish for a worldly inheritance? No, no, heauen is all things, there is for me and my children:
shall I lust After other meat, or desire a woollen garment, and wish for a worldly inheritance? No, no, heaven is all things, there is for me and my children:
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1660
Christ is all things ▪ he will cloath me and my children: and the Gospell is all things, it shall feed me and my family:
christ is all things ▪ he will cloth me and my children: and the Gospel is all things, it shall feed me and my family:
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1661
my soule shall eate my body, my body shall not deuoure my soule.
my soul shall eat my body, my body shall not devour my soul.
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1662
Thus let vs comfort the poore members of Christ that want, and encourage one another, in distresse against distrust:
Thus let us Comfort the poor members of christ that want, and encourage one Another, in distress against distrust:
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1663
let vs weep with them that weepe, and mourne with them that mourne, that we may reioice with them that shall reioice in the kingdome of heauen.
let us weep with them that weep, and mourn with them that mourn, that we may rejoice with them that shall rejoice in the Kingdom of heaven.
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1664
For it shal be pulled from your mouth. For it shall be pulled from your Mouth.
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1665
Hauing awaked these persons by calling, and troubled them with mourning, least they should esteeme the matter lightly, that their sinne could be washed away with teares;
Having awaked these Persons by calling, and troubled them with mourning, lest they should esteem the matter lightly, that their sin could be washed away with tears;
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1666
he telleth them plainly that the wine shal be pulled from their mouth:
he Telleth them plainly that the wine shall be pulled from their Mouth:
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1667
and this he doth in my iudgement to driue them to a deeper conscience of their sinnes,
and this he does in my judgement to driven them to a Deeper conscience of their Sins,
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1668
and consideration of the Lordes wrath.
and consideration of the lords wrath.
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1669
So that he may seeme thus to say vnto them, it is alreadie decreed, that your euill shall not be turned away, therefore lament your calamitie.
So that he may seem thus to say unto them, it is already decreed, that your evil shall not be turned away, Therefore lament your calamity.
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1670
And from hence we may note, that all the feigned repentance, & vncōfortable cries of the wicked shall neuer turne away the wrath of God from them.
And from hence we may note, that all the feigned Repentance, & uncomfortable cries of the wicked shall never turn away the wrath of God from them.
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1671
So doth the holy Ghost declare, Heb. 12. 17. Gen. 27. 38. when Esau with abundance of weeping cried out for the blessing,
So does the holy Ghost declare, Hebrew 12. 17. Gen. 27. 38. when Esau with abundance of weeping cried out for the blessing,
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1672
yet he could not obtaine it.
yet he could not obtain it.
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1673
Wherein there appeereth their endlesse misery, that their teares shal be no more accepted of God,
Wherein there appeareth their endless misery, that their tears shall be no more accepted of God,
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1674
then are the cries of a beast in the hand of a butcher. The Lord knoweth that they are not humbled for his sake, but for their owne;
then Are the cries of a beast in the hand of a butcher. The Lord Knoweth that they Are not humbled for his sake, but for their own;
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1675
and were it not more for the fear of their own misery, then of his iudgements, they would neuer take his name in their mouthes, except to blaspheme him.
and were it not more for the Fear of their own misery, then of his Judgments, they would never take his name in their mouths, except to Blaspheme him.
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1676
The Lord can and will shewe himselfe froward with them that are froward, Psal. 18. and haue as deafe eares at their cries as euer they had at our sermons:
The Lord can and will show himself froward with them that Are froward, Psalm 18. and have as deaf ears At their cries as ever they had At our Sermons:
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1677
he will be as merciles vnto them, as euer they were to their brethren:
he will be as merciless unto them, as ever they were to their brothers:
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1678
no children which seeme innocent, no women which seeme penitent, no olde men which seeme religious, no yoong men which seeme glorious,
no children which seem innocent, no women which seem penitent, no old men which seem religious, no young men which seem glorious,
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1679
nor any bloode which seemeth precious, shall remooue their paines, and reuerse his sentence.
nor any blood which seems precious, shall remove their pains, and reverse his sentence.
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1680
And this doth the holie Ghost alwaies perswade vnto the wicked, bicause hee telleth them in other places,
And this does the holy Ghost always persuade unto the wicked, Because he Telleth them in other places,
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1681
as Prou. 15. 8. Mich. 6. 7. That their sacrifices are abhomination vnto him;
as Prou. 15. 8. Mich. 6. 7. That their Sacrifices Are abomination unto him;
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1682
and if they woulde giue him the fruite of their bodies for the sinne of their soules, and if they would give him the fruit of their bodies for the sin of their Souls,
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1683
yet will he not be mercifull vnto them.
yet will he not be merciful unto them.
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1684
What did the Lord in outward shewe better accept then sacrifice, and what coulde outwardly shew greater obedience then with Abraham to offer vp their owne children:
What did the Lord in outward show better accept then sacrifice, and what could outwardly show greater Obedience then with Abraham to offer up their own children:
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1685
yet it being done of a wicked man or womon, all were woorth nothing? Secondly, the Lorde hath appointed a time wherein he woulde haue our conuersion performed, which being passed, there can bee no redemption, Psalm. 95. 7. Cant. 5. 6. To day if you will heare his voice, then harden not your harts:
yet it being done of a wicked man or woman, all were worth nothing? Secondly, the Lord hath appointed a time wherein he would have our conversion performed, which being passed, there can be no redemption, Psalm. 95. 7. Cant 5. 6. To day if you will hear his voice, then harden not your hearts:
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1686
the fruitlesse tree in the Gospell had a time wherein it should beare fruite, which being omitted, without all mercy is hewed downe.
the fruitless tree in the Gospel had a time wherein it should bear fruit, which being omitted, without all mercy is hewed down.
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1687
Therefore haue you also a time, in the which if you be conuerted, then shal your death be deare in the sight of the Lord:
Therefore have you also a time, in the which if you be converted, then shall your death be deer in the sighed of the Lord:
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1688
but if you neglect this time, your bloud shall be vile in his presence.
but if you neglect this time, your blood shall be vile in his presence.
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1689
But when will you say is this time, and how shall we knowe it? Surely,
But when will you say is this time, and how shall we know it? Surely,
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1690
if a man in his last testament giue a legacie of money to his sonne or seruant,
if a man in his last Testament give a legacy of money to his son or servant,
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1691
and name not the time of the payment, the lawe doth adiudge it to bee due at the death of the testatour:
and name not the time of the payment, the law does adjudge it to be due At the death of the testator:
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1692
so the Lorde hauing set no time in his testament when thou shalt repent, either in yoong or in olde age, in the day or in the night;
so the Lord having Set no time in his Testament when thou shalt Repent, either in young or in old age, in the day or in the night;
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1693
he thereby teacheth vs that euery day, yea euery minute is appointed for our repentance, till we haue repented:
he thereby Teaches us that every day, yea every minute is appointed for our Repentance, till we have repented:
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1694
therefore how much we liue without conuersion, so much we loose; and euerie day calleth vpon vs to fulfill our fathers testament, except we be bastards.
Therefore how much we live without conversion, so much we lose; and every day calls upon us to fulfil our Father's Testament, except we be bastards.
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1695
Seeing now that the case of wicked men is so pitiles at the Lords hande, let vs see what exhortations we may gather from hence for our instruction:
Seeing now that the case of wicked men is so pitiless At the lords hand, let us see what exhortations we may gather from hence for our instruction:
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1696
and first of all let vs take that which our Sauiour hath left, Luk. 13. 24. Striue saith he, to enter in at the straite gate,
and First of all let us take that which our Saviour hath left, Luk. 13. 24. Strive Says he, to enter in At the strait gate,
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1697
for the time shall come that many shall striue and not be able to enter. Labour (I beseech you) for Religion;
for the time shall come that many shall strive and not be able to enter. Labour (I beseech you) for Religion;
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1698
for the knowledge of the Gospell; for obedience to the ministerie, that your prosperitie may be continued;
for the knowledge of the Gospel; for Obedience to the Ministry, that your Prosperity may be continued;
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1699
and your aduersitie may be relieued? What a shame is it for men of wealth & woorth, to be shut out of a noble mans gates? or rather what a shame is it that the teares and sute of a sonne being in prison or beggerly, shall not mooue his owne parents to clemencie? so shall it be with you when you shall haue mercy shut against you,
and your adversity may be relieved? What a shame is it for men of wealth & worth, to be shut out of a noble men gates? or rather what a shame is it that the tears and suit of a son being in prison or beggarly, shall not move his own Parents to clemency? so shall it be with you when you shall have mercy shut against you,
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Page 104
1700
bicause you cared not for the bloude of Christ;
Because you cared not for the blood of christ;
c-acp pn22 vvd xx p-acp dt n1 pp-f np1;
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Page 104
1701
and you shall haue your owne father by creation not once acknowledge you to be childrē,
and you shall have your own father by creation not once acknowledge you to be children,
cc pn22 vmb vhi po22 d n1 p-acp n1 xx a-acp vvi pn22 pc-acp vbi n2,
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Page 104
1702
or pitty your calamity, bicause you disobeied him: therfore now striue, that then you may enter;
or pity your calamity, Because you disobeyed him: Therefore now strive, that then you may enter;
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Page 104
1703
now obey, that then you may be receiued; now humble your selues, that then you may be lift vp;
now obey, that then you may be received; now humble your selves, that then you may be lift up;
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Page 104
1704
& let this prouoke you like an iron grate vnto the embracing of the fear of God.
& let this provoke you like an iron grate unto the embracing of the Fear of God.
cc vvb d vvi pn22 av-j dt n1 vvi p-acp dt n-vvg pp-f dt n1 pp-f np1.
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Page 104
1705
Presume not on the Lords mercie, despaire not of your owne estates, say not it is too soon,
Presume not on the lords mercy, despair not of your own estates, say not it is too soon,
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Page 104
1706
for that is impietie, yea, the houre now is:
for that is impiety, yea, the hour now is:
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Page 104
1707
thinke not it is too late, for that is blasphemie, but if now thou canst enter,
think not it is too late, for that is blasphemy, but if now thou Canst enter,
vvb xx pn31 vbz av j, c-acp d vbz n1, cc-acp cs av pns21 vm2 vvi,
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Page 104
1708
now also thou shalt be receiued.
now also thou shalt be received.
av av pns21 vm2 vbi vvn.
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Page 104
1709
Another vse heerof doth the Lorde himselfe make, Esay 17 13. That euen the same things wherein we trusted being in prosperitie, shall (if they can) deliuer vs vp when we are in aduersitie:
another use hereof does the Lord himself make, Isaiah 17 13. That even the same things wherein we trusted being in Prosperity, shall (if they can) deliver us up when we Are in adversity:
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Page 104
1710
when thou criest saith the Lorde, the things that thou hast gathered togither shall deliuer thee,
when thou Christ Says the Lord, the things that thou hast gathered together shall deliver thee,
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Page 104
1711
but the winde shall take them away; vanitie shall pull them away; but he that trusteth in me shall inherite the lande and possesse my holie mountain.
but the wind shall take them away; vanity shall pull them away; but he that Trusteth in me shall inherit the land and possess my holy mountain.
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Page 104
1712
The Lord mocketh and derideth at the wicked men, as if he should say vnto them in this sorte:
The Lord mocks and derideth At the wicked men, as if he should say unto them in this sort:
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Page 104
1713
you olde men, you haue gathered many fables; you yong men, you haue hoarded many pastimes;
you old men, you have gathered many fables; you young men, you have hoarded many pastimes;
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Page 104
1714
you women, you haue laid vp many trifles; you rich men haue encroched many purchases; you noble men haue encreased your wordly honor:
you women, you have laid up many trifles; you rich men have encroached many purchases; you noble men have increased your wordly honour:
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Page 104
1715
now call to these your gods in sicknes, in famine, in warre, in pouertie, in miserie, in death;
now call to these your God's in sickness, in famine, in war, in poverty, in misery, in death;
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Page 104
1716
but I will blow them from you, they cannot helpe you:
but I will blow them from you, they cannot help you:
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Page 104
1717
you shall onely knowe, that they which haue relied on my blessing, beleeued in my promise, delighted in my truth, they onely shall haue the earth for their possession,
you shall only know, that they which have relied on my blessing, believed in my promise, delighted in my truth, they only shall have the earth for their possession,
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Page 105
1718
and the heauens for their inheritance.
and the heavens for their inheritance.
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Page 105
1719
How foolish are men that seeke not for these things before hande, that knowe not that in their wealth they choose for their life which they must abide and cannot auoide when they are in distresse, either godlinesse which procureth their worldly ignominie,
How foolish Are men that seek not for these things before hand, that know not that in their wealth they choose for their life which they must abide and cannot avoid when they Are in distress, either godliness which procureth their worldly ignominy,
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Page 105
1720
and their heauenlie glorie, or else wickednes and vnlawfull riches, that causeth their worldly maiestie, but their euerlasting miserie.
and their heavenly glory, or Else wickedness and unlawful riches, that Causes their worldly majesty, but their everlasting misery.
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Page 105
1721
The eight Sermon. Vers. 6. For a nation commeth vpon my land, mightie and without number:
The eight Sermon. Vers. 6. For a Nation comes upon my land, mighty and without number:
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Page 105
1722
whose teeth are like the teeth of a lyon, and he hath the iawes of a great lyon.
whose teeth Are like the teeth of a Lion, and he hath the Jaws of a great Lion.
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Page 105
1723
NOw the Prophet commeth to his metaphoricall allusions, whereby sometimes hee mooueth the people, somtimes he describeth the persons, which are the workers of this calamitie,
NOw the Prophet comes to his metaphorical allusions, whereby sometime he moveth the people, sometimes he Describeth the Persons, which Are the workers of this calamity,
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Page 105
1724
as in this vers. where hee resembleth the beastes to a nation, as he doth the Pismires and conies, Prou. 30. 25. 26. Then he sheweth for the terrour of the people howe they are armed to destroy,
as in this vers. where he resembles the beasts to a Nation, as he does the Pismires and conies, Prou. 30. 25. 26. Then he shows for the terror of the people how they Are armed to destroy,
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Page 105
1725
euen as lyons with their greedie iawes and sharpe teeth, which teare in sunder whomsoeuer they meete:
even as lyons with their greedy Jaws and sharp teeth, which tear in sunder whomsoever they meet:
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Page 105
1726
neither shall they onely execute this malice vpon men, but they shall take vengeance on the vines and figge trees, stripping off the barke, breaking downe the branches,
neither shall they only execute this malice upon men, but they shall take vengeance on the vines and fig trees, stripping off the bark, breaking down the branches,
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Page 105
1727
and deuour the fruit and the body togither.
and devour the fruit and the body together.
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Page 105
1728
From hence we may first of all note, seeing he maketh these beastes infinite in number, mightie in power,
From hence we may First of all note, seeing he makes these beasts infinite in number, mighty in power,
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Page 105
1729
and a nation for pollicie and vnitie, that it is in vaine to resist the iudgements of God seeme they neuer so small:
and a Nation for policy and unity, that it is in vain to resist the Judgments of God seem they never so small:
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Page 105
1730
What coulde bee more base then to threaten the Iewes, which had so many cities,
What could be more base then to threaten the Iewes, which had so many cities,
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Page 105
1731
so many castles, so many corne fieldes, so many store-houses, and so many inhabitants to be destroied by a few grashoppers and caterpillers, which a man may treade on the ground;
so many Castles, so many corn fields, so many storehouses, and so many inhabitants to be destroyed by a few grasshoppers and caterpillars, which a man may tread on the ground;
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Page 106
1732
or phisicke or naturall meanes may driue away:
or physic or natural means may driven away:
cc n1 cc j n2 vmb vvi av:
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Page 106
1733
yet wee see in this place the spirite of God so dealeth and armeth them with sufficient power to dismay and deuoure all things.
yet we see in this place the Spirit of God so deals and armeth them with sufficient power to dismay and devour all things.
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Page 106
1734
Shall we nowe saie that anie iudgement of God is small and of no reckoning, when hee can make the vnarmed wormes to wearie the harnished souldiours? No verily,
Shall we now say that any judgement of God is small and of no reckoning, when he can make the unarmed worms to weary the harnished Soldiers? No verily,
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Page 106
1735
for he hath set his iudgements, some in the heauens, some in the earth, some in the aire,
for he hath Set his Judgments, Some in the heavens, Some in the earth, Some in the air,
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Page 106
1736
and some in the waters, that euery where we might be driuen from rebellion, and drawne from disobedience.
and Some in the waters, that every where we might be driven from rebellion, and drawn from disobedience.
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Page 106
1737
We may see in the heauens sometimes darknesse, who can remedie it? we may feele in the earth barrennesse, who can redresse it? we may smel in the aire loathsomnes, who can purge it? and a little billowe of the waters can ouerwhelme vs, who then can saue vs? For this cause Salomon Prou. 27. 12. called him a foole, that running against iudgement destroyed himselfe.
We may see in the heavens sometime darkness, who can remedy it? we may feel in the earth Barrenness, who can redress it? we may Smell in the air loathsomnes, who can purge it? and a little billow of the waters can overwhelm us, who then can save us? For this cause Solomon Prou. 27. 12. called him a fool, that running against judgement destroyed himself.
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Page 106
1738
Oh saith he, in sicknesse why should I repent, I hope the physician can remedie this,
O Says he, in sickness why should I Repent, I hope the Physician can remedy this,
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Page 106
1739
and so delaieth till it be too late.
and so delaieth till it be too late.
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Page 106
1740
If he be poore, then saith he, I will take of other mens goodes, and they shall maintaine me,
If he be poor, then Says he, I will take of other men's goods, and they shall maintain me,
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Page 106
1741
and considereth not that the gallowes are at hand:
and Considereth not that the gallows Are At hand:
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Page 106
1742
Nay that which is woorse, they see the iudgements of God against idle teachers, vnfruitfull hearers, vncleane liuers,
Nay that which is Worse, they see the Judgments of God against idle Teachers, unfruitful hearers, unclean livers,
uh-x cst r-crq vbz jc, pns32 vvb dt n2 pp-f np1 p-acp j n2, j n2, j n2,
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Page 106
1743
and intolerable blasphemers, and yet they cannot hide themselues from it.
and intolerable blasphemers, and yet they cannot hide themselves from it.
cc j n2, cc av pns32 vmbx vvi px32 p-acp pn31.
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Page 106
1744
Oh my deere brethren, we haue many iudgements in our lande, and how doe men resist them? the husbandman by plowing, the gentlemen by fining, the rich men by gayning,
O my deer brothers, we have many Judgments in our land, and how do men resist them? the husbandman by plowing, the gentlemen by fining, the rich men by gaining,
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Page 106
1745
and almost euery one by vngodly flattering:
and almost every one by ungodly flattering:
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Page 106
1746
therefore I beseech you, let vs no longer be hardened, for we doe striue against the streame,
Therefore I beseech you, let us no longer be hardened, for we do strive against the stream,
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Page 106
1747
and bid warre against the almightie;
and bid war against the almighty;
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Page 106
1748
if there be any meanes to escape them, it is by yeelding, or else assuredly we shall neuer bee eased.
if there be any means to escape them, it is by yielding, or Else assuredly we shall never be eased.
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Page 106
1749
Let vs then set our harts at rest, and neuer wage battell against the Euerlasting:
Let us then Set our hearts At rest, and never wage battle against the Everlasting:
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Page 106
1750
for he as we may reade Iob. 34. 20. and 29. 37. can easily without all might destroy the strongest, catch the wisest, ouerturne the swiftest, and confound the noblest: for he as we may read Job 34. 20. and 29. 37. can Easily without all might destroy the Strongest, catch the Wisest, overturn the swiftest, and confound the Noblest:
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Page 106
1751
why doe we then take a contrarie course, as Balaam did, which the Lorde hath not hitherto blessed? It is not in our labour to releeue vs,
why do we then take a contrary course, as balaam did, which the Lord hath not hitherto blessed? It is not in our labour to relieve us,
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1752
or in the earth to redresse vs;
or in the earth to redress us;
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Page 107
1753
it is not in our repentance or submission, but principally in the mercie of God to deliuer vs. Then I beseech and entreate by your morning and euening praier, that our harts may be plowed,
it is not in our Repentance or submission, but principally in the mercy of God to deliver us Then I beseech and entreat by your morning and evening prayer, that our hearts may be plowed,
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Page 107
1754
and then shall our barnes and garners be filled.
and then shall our Barns and garners be filled.
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Page 107
1755
Againe, why should we delay to worke our owne reconciliation, who is able to abide the angrie countenance of the Lord? for the Psalmist saith, If his wrath bee kindled but a little,
Again, why should we Delay to work our own reconciliation, who is able to abide the angry countenance of the Lord? for the Psalmist Says, If his wrath be kindled but a little,
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Page 107
1756
then blessed are they that trust in him. Oh, how infinite is his mercie towards vs, which haue so long felt his iudgements,then blessed Are they that trust in him. O, how infinite is his mercy towards us, which have so long felt his Judgments,
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Page 107
1757
and yet hath not his wrath beene kindled.
and yet hath not his wrath been kindled.
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Page 107
1758
I may feare, and all that haue any soules may feare, that all this time the coles of our transgressions are in gathering together,
I may Fear, and all that have any Souls may Fear, that all this time the coals of our transgressions Are in gathering together,
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Page 107
1759
and shortly will the Lords wrath set them on fire, and then who shall not bee burned? This is euident that wee resist the iudgements of God,
and shortly will the lords wrath Set them on fire, and then who shall not be burned? This is evident that we resist the Judgments of God,
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Page 107
1760
because we seeke not a truce with him:
Because we seek not a truce with him:
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Page 107
1761
And therefore looke shortly to be serued as the Iewes were, to haue our flies turned into lions, our wormes into beastes, our friendes into foes,
And Therefore look shortly to be served as the Iewes were, to have our flies turned into Lions, our worms into beasts, our Friends into foes,
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Page 107
1762
and these small euils which already we haue, shall be growen vnsufferable.
and these small evils which already we have, shall be grown unsufferable.
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Page 107
1763
The vses which arise from hence, is first the same that Elihu Iobs friend maketh, Iob. 37. 24. when he had reckoned vp the wonderfull iudgements and works of God, he thus concludeth, Let men therefore feare before him,
The uses which arise from hence, is First the same that Elihu Jobs friend makes, Job 37. 24. when he had reckoned up the wonderful Judgments and works of God, he thus Concludeth, Let men Therefore Fear before him,
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Page 107
1764
for he regardeth none that are wise in their owne conceites: for he Regardeth none that Are wise in their own conceits:
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Page 107
1765
Wherein he teacheth vs, that although the Lord worketh strangely in the world, and yet forbeareth to destroy vs, it is because that thereby we should learne to feare him:
Wherein he Teaches us, that although the Lord works strangely in the world, and yet forbeareth to destroy us, it is Because that thereby we should Learn to Fear him:
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Page 107
1766
for in the feare of God is all religion, and assurance of saluation. Dauid saith, it is the beginning of wisedome:
for in the Fear of God is all Religion, and assurance of salvation. David Says, it is the beginning of Wisdom:
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Page 107
1767
Peter telleth vs, it is the continuance of our adoption:Peter Telleth us, it is the Continuance of our adoption:
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Page 107
1768
and Paul saith, it is the ende of our profession, when he biddeth vs to finish vp our saluation with feare and trembling.
and Paul Says, it is the end of our profession, when he bids us to finish up our salvation with Fear and trembling.
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Page 107
1769
Then my beloued, let vs feare God, for so the word of God exhorteth, and the Lord commandeth,
Then my Beloved, let us Fear God, for so the word of God exhorteth, and the Lord commands,
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Page 108
1770
and the worlde and course of nature teacheth, Feare him not as a iudge, for then thou shalt bee condemned;
and the world and course of nature Teaches, fear him not as a judge, for then thou shalt be condemned;
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Page 108
1771
feare him not as a seruant, for then thou shalt be punished; but feare him as a father, and then thou shalt be deliuered.
Fear him not as a servant, for then thou shalt be punished; but Fear him as a father, and then thou shalt be Delivered.
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Page 108
1772
But some waxe desperate, through feeling of the Lords iudgements, and others are hardened, because they haue seene others taken, and themselues escaped:
But Some wax desperate, through feeling of the lords Judgments, and Others Are hardened, Because they have seen Others taken, and themselves escaped:
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Page 108
1773
and in our times although we haue so many causes to feare him (oh fearefull times wherein is so little feare?) we may feare this one thing,
and in our times although we have so many Causes to Fear him (o fearful times wherein is so little Fear?) we may Fear this one thing,
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Page 108
1774
least as it falleth out with a sicke man a little before his ende, he hath a lightening of his paines,
lest as it falls out with a sick man a little before his end, he hath a lightning of his pains,
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Page 108
1775
so that he feeleth himselfe voide of pangs, and then presently dieth: so now hauing so little feare after so long feare, we be suddenly destroied.
so that he feeleth himself void of pangs, and then presently Dieth: so now having so little Fear After so long Fear, we be suddenly destroyed.
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Page 108
1776
But some will say, if wee knew that the Lorde had sent it, and not appointed any meanes to redresse,
But Some will say, if we knew that the Lord had sent it, and not appointed any means to redress,
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Page 108
1777
then we would rest contented, and in the meane time we cannot choose but labour to be eased by some way or other.
then we would rest contented, and in the mean time we cannot choose but labour to be eased by Some Way or other.
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Page 108
1778
I graunt if the Lord should sounde from heauen vnto you, or send an angell to reprooue your rebellion,
I grant if the Lord should sound from heaven unto you, or send an angel to reprove your rebellion,
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Page 108
1779
then it is like you would giue ouer;
then it is like you would give over;
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Page 108
1780
but why are you not contented to knowe this by his word, that it is the punishing of your sinnes,
but why Are you not contented to know this by his word, that it is the punishing of your Sins,
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Page 108
1781
and till you doe away your sinnes, he will not doe away his iudgements.
and till you do away your Sins, he will not do away his Judgments.
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Page 108
1782
Well saide Elihu, Iob. 33. 13, 14. Why dost thou striue against God, for he doth not giue account of all his matters:
Well said Elihu, Job 33. 13, 14. Why dost thou strive against God, for he does not give account of all his matters:
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Page 108
1783
for God speaketh once or twice, and man seeth it not, then he openeth the eares of men by their corrections which he had sealed, that hee might turne them from their euill, hide their pride,
for God speaks once or twice, and man sees it not, then he Openeth the ears of men by their corrections which he had sealed, that he might turn them from their evil, hide their pride,
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Page 108
1784
and keepe their soule from the pit.
and keep their soul from the pit.
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Page 108
1785
So long therefore as we are not admonished by once or twise, wee regarde not till we bee chastened,
So long Therefore as we Are not admonished by once or twice, we regard not till we be chastened,
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Page 108
1786
and then like wretches murmur at our paines, enuie at our sufferings, and rebell at his iudgements:
and then like wretches murmur At our pains, envy At our sufferings, and rebel At his Judgments:
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Page 108
1787
wee open that which he would couer, that is our pride, and we destroy that he would saue, that is our soules;
we open that which he would cover, that is our pride, and we destroy that he would save, that is our Souls;
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Page 108
1788
then shall his weakest instruments worke our greatest calamitie.
then shall his Weakest Instruments work our greatest calamity.
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Page 108
1789
To make my vine waste, and to pill off the barke of my figge tree, to make it bare, To make my vine waste, and to pill off the bark of my fig tree, to make it bore,
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Page 109
1790
and to cast it downe, that the branches thereof be made white. and to cast it down, that the branches thereof be made white.
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Page 109
1791
Now the Prophet telleth them where this nation should conquere, that is, among the vines and figge trees, which were very common in Iudea, being the sustentation of the poore,
Now the Prophet Telleth them where this Nation should conquer, that is, among the vines and fig trees, which were very Common in Iudea, being the sustentation of the poor,
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Page 109
1792
and the delight of the wealthie:
and the delight of the wealthy:
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Page 109
1793
and these should all be broken, all bee barren, and all bee withered and left fruitlesse.
and these should all be broken, all be barren, and all be withered and left fruitless.
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Page 109
1794
From hence we may obserue this doctrine, that the fruites of the earth are destroied for the sinne of man:
From hence we may observe this Doctrine, that the fruits of the earth Are destroyed for the sin of man:
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Page 109
1795
what had these vines offended, that they should be wasted? or what had the figge trees sinned, that they should be broken downe? Surely nothing,
what had these vines offended, that they should be wasted? or what had the fig trees sinned, that they should be broken down? Surely nothing,
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Page 109
1796
but the men that vsed, or rather abused them, were the onely cause that the iuice was dried, and their sweetenesse denied them.
but the men that used, or rather abused them, were the only cause that the juice was dried, and their sweetness denied them.
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Page 109
1797
For this cause said the spirite of God by Dauid, Psal. 107 34. A fruitfull land maketh he barren for the sinnes of them that dwell therein.
For this cause said the Spirit of God by David, Psalm 107 34. A fruitful land makes he barren for the Sins of them that dwell therein.
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Page 109
1798
This is a iudgement worth the noting, that we might knowe how to amende our land when it cannot yeelde her increase, which is to compasse it with our sorrowfull harts,
This is a judgement worth the noting, that we might know how to amend our land when it cannot yield her increase, which is to compass it with our sorrowful hearts,
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Page 109
1799
and water it with the teares of our eies:
and water it with the tears of our eyes:
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Page 109
1800
And this may serue for euidence in our times, against them that thinke all is in good order,
And this may serve for evidence in our times, against them that think all is in good order,
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Page 109
1801
and there needeth no farther reformation.
and there needs no farther Reformation.
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Page 109
1802
Yes verily, the earth it selfe crieth out for a reformation, for she may say as Naomi saide to her friends, I went out full, but I returned emptie:
Yes verily, the earth it self cries out for a Reformation, for she may say as Naomi said to her Friends, I went out full, but I returned empty:
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Page 109
1803
or as Iacob saide to his sonnes, You haue robbed me of my children:
or as Iacob said to his Sons, You have robbed me of my children:
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Page 109
1804
it is wee that haue inclosed great fruit in a little storehouse, for our sinnes haue blasted it,
it is we that have enclosed great fruit in a little storehouse, for our Sins have blasted it,
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Page 109
1805
and the earth is made barren. The reasons of this doctrine are these:
and the earth is made barren. The Reasons of this Doctrine Are these:
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Page 109
1806
because there is nothing that will so mooue vs as want will, and therefore we are punished with that which goeth neerest vnto vs. Nehem. 5. 3. 4. The want of corne made the people to sell away their houses,
Because there is nothing that will so move us as want will, and Therefore we Are punished with that which Goes nearest unto us Nehemiah 5. 3. 4. The want of corn made the people to fell away their houses,
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Page 109
1807
and their lands, yea their owne children they solde to buy them bread: and their Lands, yea their own children they sold to buy them bred:
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Page 109
1808
what woulde haue made them thus seruile but famine, or what would haue greeued them so farre as this? And this selfesame complaint haue many among vs taken vp, being ready if any would giue them any money, to sell their owne children.
what would have made them thus servile but famine, or what would have grieved them so Far as this? And this selfsame complaint have many among us taken up, being ready if any would give them any money, to fell their own children.
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Page 110
1809
May not this admonish vs, that our land aboundeth with iniquitie, that is thus filled with the miserie of the poore? yes verily,
May not this admonish us, that our land Aboundeth with iniquity, that is thus filled with the misery of the poor? yes verily,
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Page 110
1810
and if it bee not speedily preuented, the richest and wealthiest shall feele it as well as the basest.
and if it be not speedily prevented, the Richest and Wealthiest shall feel it as well as the Basest.
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Page 110
1811
The prouerbe is almost verified in famine, which was woont to be in warre, that the great men make the warres,
The proverb is almost verified in famine, which was wont to be in war, that the great men make the wars,
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Page 110
1812
and the poore men beare the blowes:
and the poor men bear the blows:
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Page 110
1813
so the rich mens sinnes haue made the dearth, but the poore men liues abide the death.
so the rich men's Sins have made the dearth, but the poor men lives abide the death.
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Page 110
1814
Another reason hereof may be this, because by this meanes the best and the greatest come into miserie as well as the smallest, not so soone I graunt,
another reason hereof may be this, Because by this means the best and the greatest come into misery as well as the Smallest, not so soon I grant,
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Page 110
1815
but in continuance of time it is effected. Iere. 14. 3. The noblest send their seruants for water, but alas they returne emptie,
but in Continuance of time it is effected. Jeremiah 14. 3. The Noblest send their Servants for water, but alas they return empty,
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Page 110
1816
and couer their maisters heads with shame. and cover their masters Heads with shame.
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Page 110
1817
Therefore let vs learne what shall bee the pinching estate of the poore, when the noblest men thus wring;
Therefore let us Learn what shall be the pinching estate of the poor, when the Noblest men thus wring;
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Page 110
1818
and how are the seruants plagued, when the maisters are thus famished.
and how Are the Servants plagued, when the masters Are thus famished.
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Page 110
1819
Looke vpon it my deere brethren, for not one of you shall escape it, if this calamitie continue:
Look upon it my deer brothers, for not one of you shall escape it, if this calamity continue:
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Page 110
1820
your iewels shall bee woorth nothing, your pearle shall perish with you, your money which you haue gotten by oppressing the poore, shall rather afflict you then comfort you.
your Jewels shall be worth nothing, your pearl shall perish with you, your money which you have got by oppressing the poor, shall rather afflict you then Comfort you.
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Page 110
1821
You haue as it were in sport began to make a dearth, and it maketh you laugh inwardly, to see the coine come so fast into your cofers:
You have as it were in sport began to make a dearth, and it makes you laugh inwardly, to see the coin come so fast into your coffers:
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Page 110
1822
beware least the Lord turne it into good earnest, and laugh as hartily at you, to see the soules goe out of your bodies.
beware lest the Lord turn it into good earnest, and laugh as heartily At you, to see the Souls go out of your bodies.
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Page 110
1823
The vses which we must make of this doctrine are these:
The uses which we must make of this Doctrine Are these:
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Page 110
1824
the first is the same which the prophet exhorteth vnto, Hag. 1. 5. That euery one of vs consider our waies,
the First is the same which the Prophet exhorteth unto, Hag. 1. 5. That every one of us Consider our ways,
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Page 110
1825
since the continuance of this famine came vpon vs. Consider you rich men whether you haue not scored vp many sins, that might cause this miserie:
since the Continuance of this famine Come upon us Consider you rich men whither you have not scored up many Sins, that might cause this misery:
c-acp dt n1 pp-f d n1 vvd p-acp pno12 vvi pn22 j n2 cs pn22 vhb xx vvn a-acp d n2, cst vmd vvi d n1:
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1826
consider O yee poorer sort, whether you haue not added many vnthankfulnesses, that thus are reuenged with want.
Consider Oh ye Poorer sort, whither you have not added many vnthankfulnesses, that thus Are revenged with want.
vvb uh pn22 jc n1, cs pn22 vhb xx vvn d n2, cst av vbr vvn p-acp n1.
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Page 110
1827
Consider O you drunkardes and belly — gods, whether your appetites haue not brought this scarcitie, and your fulnesse this emptinesse:
Consider Oh you drunkards and belly — God's, whither your appetites have not brought this scarcity, and your fullness this emptiness:
np1 uh pn22 n2 cc n1 — n2, cs po22 n2 vhb xx vvn d n1, cc po22 n1 d n1:
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Page 111
1828
thinke with your selues O yoong men, if it be not likely that your costly pleasures and chargeable pastimes haue cried for a penurie on the earth,
think with your selves Oh young men, if it be not likely that your costly pleasures and chargeable pastimes have cried for a penury on the earth,
vvb p-acp po22 n2 uh j n2, cs pn31 vbb xx j cst po22 j n2 cc j n2 vhb vvn p-acp dt n1 p-acp dt n1,
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Page 111
1829
and a deere reckoning on the Lords benefites. If you finde these things, then begin a new consideration, and thinke with your selues,
and a deer reckoning on the lords benefits. If you find these things, then begin a new consideration, and think with your selves,
cc dt j-jn n-vvg p-acp dt n2 n2. cs pn22 vvb d n2, av vvb dt j n1, cc vvb p-acp po22 n2,
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1830
whether the earth crie not for vengeance, and the Lords ministers for repentance.
whither the earth cry not for vengeance, and the lords Ministers for Repentance.
cs dt n1 vvb xx p-acp n1, cc dt n2 n2 p-acp n1.
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Page 111
1831
Take vp a lamentation, and say with our selues, O Lord, it is we and our fathers house that haue caused thy heauie hand to be powred vpon vs;
Take up a lamentation, and say with our selves, Oh Lord, it is we and our Father's house that have caused thy heavy hand to be poured upon us;
vvb a-acp dt n1, cc vvb p-acp po12 n2, uh n1, pn31 vbz pns12 cc po12 ng1 n1 cst vhb vvn po21 j n1 pc-acp vbi vvn p-acp pno12;
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Page 111
1832
for our sakes haue many poore men laboured, many women sorrowed, and many children perished; we haue their blood vpon vs, and thou maist iustly require it at our hands:
for our sakes have many poor men laboured, many women sorrowed, and many children perished; we have their blood upon us, and thou Mayest justly require it At our hands:
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Page 111
1833
but pardon thou our sinnes, increase thou our repentance, remooue thou thy iudgements, and multiplie the fruites of the earth:
but pardon thou our Sins, increase thou our Repentance, remove thou thy Judgments, and multiply the fruits of the earth:
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1834
So shall you not satisfie the iniuries done, but the expectation of your brethren, and the crie of the poore that are yet liuing.
So shall you not satisfy the injuries done, but the expectation of your brothers, and the cry of the poor that Are yet living.
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1835
For assuredly, if you helpe not to beare this burden in your bodies, you shall weare it in your soules:
For assuredly, if you help not to bear this burden in your bodies, you shall wear it in your Souls:
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Page 111
1836
and if you fast not with vs in this life, you shall famish without vs in the life to come.
and if you fast not with us in this life, you shall famish without us in the life to come.
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Page 111
1837
Cōsider (I beseech you) your waies, auoide that enimie, that by your often sinning would destroy both body and soule.
Cōsider (I beseech you) your ways, avoid that enemy, that by your often sinning would destroy both body and soul.
np1 (pns11 vvb pn22) po22 n2, vvi d n1, cst p-acp po22 av vvg vmd vvi d n1 cc n1.
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Page 111
1838
Oh our dearth may be perpetuall, our griefe is immortall, your paines shall be eternall, your liberalitie but temporall, your want (if any want) but externall;
O our dearth may be perpetual, our grief is immortal, your pains shall be Eternal, your liberality but temporal, your want (if any want) but external;
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Page 111
1839
but your and our ioyes shall be continuall:
but your and our Joys shall be continual:
cc-acp po22 cc po12 n2 vmb vbi j:
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Page 111
1840
therefore consider how long we haue sinned, how little we haue amended, how much we haue transgressed,
Therefore Consider how long we have sinned, how little we have amended, how much we have transgressed,
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Page 111
1841
and how soone wee may bee confounded. Amende euery man one, then shall families be saued;
and how soon we may be confounded. Amende every man one, then shall families be saved;
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Page 111
1842
amend families, and then shall villages bee blessed; amende villages, then shall cities be cleansed; amende cities, then shall countries bee sanctified;
amend families, and then shall villages be blessed; amend villages, then shall cities be cleansed; amend cities, then shall countries be sanctified;
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Page 111
1843
amende countries, and then shall the whole world be conuerted, For the world consisteth of countries, countries of cities, cities of villages, villages of families, families of seuerall persons:
amend countries, and then shall the Whole world be converted, For the world Consisteth of countries, countries of cities, cities of villages, villages of families, families of several Persons:
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Page 111
1844
therefore if seuerall persons will amende, then all the worlde shall be amended.
Therefore if several Persons will amend, then all the world shall be amended.
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Page 112
1845
Another vse which we may make heereof shall be this, to imitate the example of the godly Iewes, Ezr. 10. 9. that is, that we weepe and tremble for the raines and vnseasonable showers, which haue brought vpon vs this lamentable and miserable dearth:
another use which we may make hereof shall be this, to imitate the Exampl of the godly Iewes, Ezra 10. 9. that is, that we weep and tremble for the reins and unseasonable showers, which have brought upon us this lamentable and miserable dearth:
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Page 112
1846
for our wet and waterie weeping times, are most like vnto them. They were in danger of the enimie, who watched but the opportunitie to ouerrun them:
for our wet and watery weeping times, Are most like unto them. They were in danger of the enemy, who watched but the opportunity to overrun them:
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Page 112
1847
so may we also feare that our enimies, which are many within vs, and mightie without vs in other countries, by these times of opportunity shal likewise aduenture to ouercome vs. They were in danger to haue their raines continued, and their dearth increased; and so also are we:
so may we also Fear that our enemies, which Are many within us, and mighty without us in other countries, by these times of opportunity shall likewise adventure to overcome us They were in danger to have their reins continued, and their dearth increased; and so also Are we:
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Page 112
1848
for as yet we haue noted and found the waters, sometimes at the bankes, sometimes ouer the shoares, somtimes in the plaine fields,
for as yet we have noted and found the waters, sometime At the banks, sometime over the shores, sometimes in the plain fields,
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Page 112
1849
and sometimes beating downe the goodly planted corne, turning the wheat into dirt, and making dung of that which should be bread.
and sometime beating down the goodly planted corn, turning the wheat into dirt, and making dung of that which should be bred.
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Page 112
1850
Therefore lament (I beseech you) and tremble euery soule among vs, in our houses talking, in our streetes walking, in our congregations praying,
Therefore lament (I beseech you) and tremble every soul among us, in our houses talking, in our streets walking, in our congregations praying,
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Page 112
1851
and in our meates eating and drinking.
and in our Meats eating and drinking.
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Page 112
1852
Let vs make our hearts sorrowfull, our teares plentifull, our liues pitifull, that the Lord may be mercifull.
Let us make our hearts sorrowful, our tears plentiful, our lives pitiful, that the Lord may be merciful.
vvb pno12 vvi po12 n2 j, po12 n2 j, po12 n2 j, cst dt n1 vmb vbi j.
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Page 112
1853
Let vs weepe, that the heauens may reioice; let vs plough our hearts, that our fieldes may be fruitfull;
Let us weep, that the heavens may rejoice; let us plough our hearts, that our fields may be fruitful;
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Page 112
1854
let vs cast away our sinnes, that wee may carrie in our stores; let vs weed our liues, that we may reap our corne:
let us cast away our Sins, that we may carry in our stores; let us weed our lives, that we may reap our corn:
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Page 112
1855
finally, in vs it lieth to recouer our plenty, therefore pray with Dauid, Psal. 144. 12, 13. that our oxen may be strong, our sheepe may encrease thousands, our children may be godly, our garners may be filled, our streetes may be ioyfull,
finally, in us it lies to recover our plenty, Therefore pray with David, Psalm 144. 12, 13. that our oxen may be strong, our sheep may increase thousands, our children may be godly, our garners may be filled, our streets may be joyful,
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Page 112
1856
and our whole nation may be thankefull.
and our Whole Nation may be thankful.
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Page 112
1857
The nienth Sermon. Vers. 8. Mourne like a virgin girded with sackcloth, for the husband of her youth.
The nienth Sermon. Vers. 8. Mourn like a Virgae girded with Sackcloth, for the husband of her youth.
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Page 113
1858
THis is the second exhortation, wherein the prophet teacheth them by a familiar example how they ought to weepe,
THis is the second exhortation, wherein the Prophet Teaches them by a familiar Exampl how they ought to weep,
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Page 113
1859
euen as a virgin lately married, or contracted mourneth for her husband, who dieth before they haue filled their hearts with loue;
even as a Virgae lately married, or contracted Mourneth for her husband, who Dieth before they have filled their hearts with love;
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Page 113
1860
so the words are an exhortation, groūded on a similitude of mourning in sackcloth for the dead;
so the words Are an exhortation, grounded on a similitude of mourning in Sackcloth for the dead;
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Page 113
1861
for so it appeareth was the auncient custome of lamentation.
for so it appears was the ancient custom of lamentation.
c-acp av pn31 vvz vbds dt j-jn n1 pp-f n1.
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Page 113
1862
From this similitude we may obserue first in this allegorie this doctrine, that our affections in heauenly things must be as passionate,
From this similitude we may observe First in this allegory this Doctrine, that our affections in heavenly things must be as passionate,
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Page 113
1863
and at the least be as earnest, as they are in earthly things.
and At the least be as earnest, as they Are in earthly things.
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1864
For thus the prophet calleth vnto them, mourne now as bitterly, and humble your soules as vnfeinedly as a yoong woman doth for the death of her first loue.
For thus the Prophet calls unto them, mourn now as bitterly, and humble your Souls as unfeignedly as a young woman does for the death of her First love.
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Page 113
1865
This our Sauiour prooueth, Luk. 16. to vers. 13. in the parable of the false and vniust steward,
This our Saviour proveth, Luk. 16. to vers. 13. in the parable of the false and unjust steward,
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Page 113
1866
how he dischargeth his office and prouideth for hereafter, willing vs to be so wise in the heauenly matters,
how he dischargeth his office and Provideth for hereafter, willing us to be so wise in the heavenly matters,
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Page 113
1867
as we are in the earthly.
as we Are in the earthly.
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Page 113
1868
So that hast thou rode long iourneys for thy profit? then thou must do the like for the Lord:
So that hast thou road long journeys for thy profit? then thou must do the like for the Lord:
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1869
hast thou spent liberally on thy wife, children, haukes, hounds, and other vanities? then thou must doe the like for the Lord:
hast thou spent liberally on thy wife, children, hawks, hounds, and other vanities? then thou must do the like for the Lord:
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Page 113
1870
hast thou watched many nights at cardes, dice, dauncing, and dalliance? thou must do as much in prayer:
hast thou watched many nights At cards, dice, dancing, and dalliance? thou must do as much in prayer:
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Page 113
1871
hast thou fasted many houres for phisick? thou must do as much for deuotion: hast thou wept bitterly and wouldest not be comforted for many daies and nights togither,
hast thou fasted many hours for physic? thou must do as much for devotion: hast thou wept bitterly and Wouldst not be comforted for many days and nights together,
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Page 113
1872
for thy wife, thy children, thy parents, thy brothers or any other? thou must doe as much for thy sinnes,
for thy wife, thy children, thy Parents, thy Brother's or any other? thou must do as much for thy Sins,
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Page 113
1873
or else as thou hast lost thy friends; so shalt thou loose thy soule:
or Else as thou hast lost thy Friends; so shalt thou lose thy soul:
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Page 113
1874
and to conclude, thou must as zealously thirst after the bloode of Christ, as euer thou lustedst after thy meate and drinke for thy body,
and to conclude, thou must as zealously thirst After the blood of christ, as ever thou lustedst After thy meat and drink for thy body,
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Page 113
1875
or as a chased hart for the water, or else thou canst hardly be saued.
or as a chased heart for the water, or Else thou Canst hardly be saved.
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Page 114
1876
The reasons of this doctrine may easily be rendered, although in truth it needeth no reason First,
The Reasons of this Doctrine may Easily be rendered, although in truth it needs no reason First,
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Page 114
1877
if we be not as earnest in heauenly, as we are in earthly things;
if we be not as earnest in heavenly, as we Are in earthly things;
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Page 114
1878
then may we be well said to bee those cursed wretches, which were prophesied of long agoe, 2. Tim. 3. 4. Louers of pleasures more then louers of God.
then may we be well said to be those cursed wretches, which were prophesied of long ago, 2. Tim. 3. 4. Lovers of pleasures more then lovers of God.
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Page 114
1879
What canst thou or darest thousay, O wicked man, that thou louest God aboue all,
What Canst thou or Darest thousay, Oh wicked man, that thou love God above all,
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Page 114
1880
and thy neighbour as thy selfe, (for this say the ignorant sort is as much as all the preachers in the world can tell them) when thou wilt do more for thy earthly master,
and thy neighbour as thy self, (for this say the ignorant sort is as much as all the Preachers in the world can tell them) when thou wilt do more for thy earthly master,
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Page 114
1881
and go farther for thy whoore, and deale more liberally amongst drunkards, and labour more painefully for a worldly trade,
and go farther for thy whore, and deal more liberally among drunkards, and labour more painfully for a worldly trade,
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Page 114
1882
and humane arte or science, then thou wilt for God, for the gospell, for the poore, and for religiō:
and humane art or science, then thou wilt for God, for the gospel, for the poor, and for Religion:
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Page 114
1883
so thou maist perswade thy selfe, but neuer any wise man will beleeue thee.
so thou Mayest persuade thy self, but never any wise man will believe thee.
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Page 114
1884
Secōdly, if we giue not as much zeale to our soules, as we do greedines to our bodies;
Secōdly, if we give not as much zeal to our Souls, as we do greediness to our bodies;
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Page 114
1885
then as Paule saith Rom. 7. 5. wee are still in the flesh, and the motions of sinne shall bring foorth fruit vnto death.
then as Paul Says Rom. 7. 5. we Are still in the Flesh, and the motions of sin shall bring forth fruit unto death.
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1886
Now if you accompt no disgrace to haue your flesh for your God, your motions of sinne for your profession,
Now if you account no disgrace to have your Flesh for your God, your motions of sin for your profession,
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1887
and the condemnation of your soules for your reward; then go on still and fill vp your measure to the brim:
and the condemnation of your Souls for your reward; then go on still and fill up your measure to the brim:
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1888
and dare the Lorde to his face, not caring for his maiestie.
and Dare the Lord to his face, not caring for his majesty.
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1889
No my beloued, I will not suffer you to go this way to heauen, as God would not suffer the Israelites to go the easiest way into Canaan,
No my Beloved, I will not suffer you to go this Way to heaven, as God would not suffer the Israelites to go the Easiest Way into Canaan,
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1890
but you must go another way farther about and safer for your passage.
but you must go Another Way farther about and safer for your passage.
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1891
Although you would raze your names out of the booke of life, as Moses would (though not for zeale,
Although you would raze your names out of the book of life, as Moses would (though not for zeal,
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1892
but for pleasure) yet you must not be suffered:
but for pleasure) yet you must not be suffered:
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1893
but rather say with Peter, 1. Pet. 4. 23. Hence forward as much time as we shall liue in the flesh, let vs liue after the will of God,
but rather say with Peter, 1. Pet. 4. 23. Hence forward as much time as we shall live in the Flesh, let us live After the will of God,
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1894
and not after the lustes of men:
and not After the lusts of men:
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1895
for it is sufficient for vs that we haue spēt the time past of our liues, walking in the lusts of the Gentiles, in wantonnes, drunkennes, lustes, gluttony, drinkings, and abhominable idolatries.
for it is sufficient for us that we have spent the time past of our lives, walking in the Lustiest of the Gentiles, in wantonness, Drunkenness, lusts, gluttony, drinkings, and abominable idolatries.
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1896
From hence we first learne that which Paul hath taught vs, Rom. 6. 19. that as we haue giuen our members to be the seruants of sin vnto vnrighteousnes:
From hence we First Learn that which Paul hath taught us, Rom. 6. 19. that as we have given our members to be the Servants of since unto unrighteousness:
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1897
so now we must giue them to be the seruants of holines vnto righteousnes.
so now we must give them to be the Servants of holiness unto righteousness.
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1898
Now let vs stir vp all the parts of our soules and bodies vnto Christian conuersion;
Now let us stir up all the parts of our Souls and bodies unto Christian conversion;
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1899
our feet must run in it, our hands must worke in it, our eies must see in it, our eares must hear it, our taste must delight in it, our affections must meditate in it, our hearts must conceiue it, our memories must remember it,
our feet must run in it, our hands must work in it, our eyes must see in it, our ears must hear it, our taste must delight in it, our affections must meditate in it, our hearts must conceive it, our memories must Remember it,
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1900
& our whole man must be spent in it:
& our Whole man must be spent in it:
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1901
we must walke soberly, we must worke righteously, we must behold chastely, we must heare diligently, we must sauour it pleasantly, we must thinke on it holily, we must receiue it reuerently,
we must walk soberly, we must work righteously, we must behold chastely, we must hear diligently, we must savour it pleasantly, we must think on it holily, we must receive it reverently,
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1902
and we must remember it perpetually. Giue vp your members (I beseech you) vnto righteousnes:
and we must Remember it perpetually. Give up your members (I beseech you) unto righteousness:
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1903
Was thy mouth made for eating and drinking, and not to speake the Lords praise? was thy heart made for the world,
Was thy Mouth made for eating and drinking, and not to speak the lords praise? was thy heart made for the world,
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1904
and thy witte to make good and thriftie bargaines, or rather for the embracing of heauenly Christ? were thy handes made to play at tables, to write well,
and thy wit to make good and thrifty bargains, or rather for the embracing of heavenly christ? were thy hands made to play At tables, to write well,
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1905
& to fight for the defence of the bodie, and not to work good works against the world to come? were thy feete created to dance a fine galliard,
& to fight for the defence of the body, and not to work good works against the world to come? were thy feet created to dance a fine galliard,
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1906
or leape a long iumpe, or runne a long race, and not rather to walke to sermons, to carrie thee to prisons,
or leap a long jump, or run a long raze, and not rather to walk to Sermons, to carry thee to prisons,
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1907
& to beare thee to the chambers of sicke persons? thou art much deceiued if thou thinke not thus.
& to bear thee to the chambers of sick Persons? thou art much deceived if thou think not thus.
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1908
Therfore now study with thy self how many parts the Lord hath giuen thee aboue many other, (not only creatures) but men also;
Therefore now study with thy self how many parts the Lord hath given thee above many other, (not only creatures) but men also;
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1909
for som are blind, lame, deaf, dumbe, weake, sicke, lunatike, foolish, and many other waies crossed;
for Some Are blind, lame, deaf, dumb, weak, sick, lunatic, foolish, and many other ways crossed;
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1910
but thou shalt finde with thy selfe that thou hast all which they want, therefore aboue them,
but thou shalt find with thy self that thou hast all which they want, Therefore above them,
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1911
yea aboue thy selfe, vse all thy parts in one seruice of God or other, whereby his name may get glory and thy soule saluation.
yea above thy self, use all thy parts in one service of God or other, whereby his name may get glory and thy soul salvation.
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1912
Another thing we may learne from hence, that now our affections bee set on heauenly things, Col. 1, 2. and the rather bicause Christ our Sauiour is there, whom we dailie looke for to appeere for our deliuerance.
another thing we may Learn from hence, that now our affections be Set on heavenly things, Col. 1, 2. and the rather Because christ our Saviour is there, whom we daily look for to appear for our deliverance.
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1913
Indeede such is our bodily estate, that wee can neuer watch ouer all our parts,
Indeed such is our bodily estate, that we can never watch over all our parts,
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1914
neither is it necessarie or requisite that we shoulde bestowe altogither so much time in praying,
neither is it necessary or requisite that we should bestow altogether so much time in praying,
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1915
and hearing, and trauailing to godly assemblies, as we do in the worldly busines, and the naturall works of this life, such as is eating, sleeping,
and hearing, and travailing to godly assemblies, as we do in the worldly business, and the natural works of this life, such as is eating, sleeping,
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1916
and such like, yea it is impossible for vs so to doe:
and such like, yea it is impossible for us so to do:
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1917
But our affections must be raised vp continually to heauen in all our actions of the worlde, that whether we eate or drinke, laugh or weepe, watch or sleepe, worke or rest, we may still be the Lords:
But our affections must be raised up continually to heaven in all our actions of the world, that whither we eat or drink, laugh or weep, watch or sleep, work or rest, we may still be the lords:
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1918
therefore haue we neede to choose out some part of our time, euery day to be emploied in this heauenly busines,
Therefore have we need to choose out Some part of our time, every day to be employed in this heavenly business,
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1919
and not to be omitted for friend or foe, sicknes or health, idlenesse or businesse, sleepe or worke, wherein we may daily shewe and continue our soules, in the Lordes presence.
and not to be omitted for friend or foe, sickness or health, idleness or business, sleep or work, wherein we may daily show and continue our Souls, in the lords presence.
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1920
Religion is the foode of the soule, therefore we neede not be alway eating, the scriptures are the testament of our father,
Religion is the food of the soul, Therefore we need not be always eating, the Scriptures Are the Testament of our father,
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1921
therefore we neede not alway be looking in them, but vse them for our assurance. By praier we talke with God as with a friend;
Therefore we need not always be looking in them, but use them for our assurance. By prayer we talk with God as with a friend;
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1922
but if wee alway conferre with a friend, and neuer cease, we shall be tedious to our selues, and odious to our friendes:
but if we always confer with a friend, and never cease, we shall be tedious to our selves, and odious to our Friends:
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1923
and yet wee must often eate, and often reade, and often pray, that wee may encrease our knowledge, remember our duties,
and yet we must often eat, and often read, and often pray, that we may increase our knowledge, Remember our duties,
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1924
and continue in friendship and fauour with the Lorde of heauen.
and continue in friendship and favour with the Lord of heaven.
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1925
Another thing which wee may obserue in these wordes is this, that it is lawfull and not contrarie to the rule of truth to make a moderate lamentation of the dead,
another thing which we may observe in these words is this, that it is lawful and not contrary to the Rule of truth to make a moderate lamentation of the dead,
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1926
as the apostle saith, 1. Cor. 15. Phil. 2. 29. For I thinke it an vnnatural and Stoicall affection not to be at all inooued,
as the apostle Says, 1. Cor. 15. Philip 2. 29. For I think it an unnatural and Stoical affection not to be At all inooued,
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1927
or not to shewe any outwarde sorrow for those whom we loued being aliue. The reasons thereof may be these;
or not to show any outward sorrow for those whom we loved being alive. The Reasons thereof may be these;
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1928
first, bicause many times they be taken away for our hurt that be aliue, Esay 57. 12. therefore in lamenting their losse we bewaile our owne liues.
First, Because many times they be taken away for our hurt that be alive, Isaiah 57. 12. Therefore in lamenting their loss we bewail our own lives.
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1929
Secondly, the Lorde sheweth it to bee a great curse, not to be lamented being dead, Ierem. 22. 18, 19. And therefore if it bee a blessing added to a good and religious life, I thinke it necessarie that we be not vnnaturall to kindred, vnkind to friends,
Secondly, the Lord shows it to be a great curse, not to be lamented being dead, Jeremiah 22. 18, 19. And Therefore if it be a blessing added to a good and religious life, I think it necessary that we be not unnatural to kindred, unkind to Friends,
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1930
and vnfriendly to neighbours, to haue our eies drie, or at the least our harts merrie at their departure.
and unfriendly to neighbours, to have our eyes dry, or At the least our hearts merry At their departure.
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1931
I might adde that death is a punishment of sinne, euen in the most righteous, and therefore it deserueth some lamentation, vnlesse wee will reioice in our owne execution.
I might add that death is a punishment of sin, even in the most righteous, and Therefore it deserves Some lamentation, unless we will rejoice in our own execution.
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1932
But this matter needeth not the blotting of much matter to vpholde it;
But this matter needs not the blotting of much matter to uphold it;
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1933
I would God there were not many thousandes more vnnaturall and vnlawfull abuses among vs then this is, although this bee too much.
I would God there were not many thousandes more unnatural and unlawful Abuses among us then this is, although this be too much.
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1934
We must learne therefore, although it be lawfull for vs to lament, yet to remember the exhortation of the Apostle 1. Thess. 4. 14. That we mourne not as men without hope;
We must Learn Therefore, although it be lawful for us to lament, yet to Remember the exhortation of the Apostle 1. Thess 4. 14. That we mourn not as men without hope;
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1935
that is, that we abuse not a lawfull thing by making it vnlawfull, as if wee our selues had our hope buried with the dead, that is, that we abuse not a lawful thing by making it unlawful, as if we our selves had our hope buried with the dead,
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1936
and therefore despaire altogither of any other such benefits from God.
and Therefore despair altogether of any other such benefits from God.
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1937
Againe, let vs also remember that which Christ saith to the women, Luk. 23. 28. That wee weepe not so much for them that be going or gone out of the world,
Again, let us also Remember that which christ Says to the women, Luk. 23. 28. That we weep not so much for them that be going or gone out of the world,
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1938
as we do for our own sinfull liues.
as we do for our own sinful lives.
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1939
And if we look well to this matter, we shall finde wee haue a great manie friendes dead, whom let vs lament that our pittifull teares may raise them vp to a righteous life.
And if we look well to this matter, we shall find we have a great many Friends dead, whom let us lament that our pitiful tears may raise them up to a righteous life.
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1940
The meate offering and the drinke offering is cut off from the house of the Lorde, the priestes the Lords ministers mourne. The meat offering and the drink offering is Cut off from the house of the Lord, the Priests the lords Ministers mourn.
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1941
Nowe the Prophet goeth to shewe more reasons to induce these people to a generall mourning:
Now the Prophet Goes to show more Reasons to induce these people to a general mourning:
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1942
first, bicause the worship of God is violated by reason of the famine, and their brethren the Lordes ministers are in mourning:
First, Because the worship of God is violated by reason of the famine, and their brothers the lords Ministers Are in mourning:
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1943
yea, the earth it selfe mourneth, for both corne and oyle and wine haue failed.
yea, the earth it self Mourneth, for both corn and oil and wine have failed.
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Page 117
1944
And therefore first of all in the cohaerence of this reason with the former exhortation, that they shoulde mourne bicause the meate offering and drinke offering are cut off from the house of God;
And Therefore First of all in the coherence of this reason with the former exhortation, that they should mourn Because the meat offering and drink offering Are Cut off from the house of God;
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(12) sermon (DIV2)
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Page 117
1945
that is, the ordinarie worship of God is abated and abolished:
that is, the ordinary worship of God is abated and abolished:
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(12) sermon (DIV2)
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Page 117
1946
the prophet doth thereby teach vs, that hee cannot bee a true and vnfeigned godlie man;
the Prophet does thereby teach us, that he cannot be a true and unfeigned godly man;
dt n1 vdz av vvb pno12, cst pns31 vmbx vbi dt j cc j j n1;
(12) sermon (DIV2)
15
Page 118
1947
nay he is not woorthie to liue in the Lordes flocke that sorroweth not the neglect of the Lordes seruice,
nay he is not worthy to live in the lords flock that sorroweth not the neglect of the lords service,
uh-x pns31 vbz xx j pc-acp vvi p-acp dt ng1 n1 cst vvz xx dt n1 pp-f dt ng1 n1,
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Page 118
1948
whether it bee by famines, warres, or sicknes, or idlenes, although the last deserueth rather to bee punished then to be lamented.
whither it be by famines, wars, or sickness, or idleness, although the last deserves rather to be punished then to be lamented.
cs pn31 vbb p-acp n2, n2, cc n1, cc n1, cs dt ord vvz av-c pc-acp vbi vvn av pc-acp vbi vvn.
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Page 118
1949
We may read this practise of or in the Israelites, 1. Sam. 7. 2. When they wanted the arke of God without which they coulde not sacrifice, they lamented it greeuously,
We may read this practice of or in the Israelites, 1. Sam. 7. 2. When they wanted the Ark of God without which they could not sacrifice, they lamented it grievously,
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Page 118
1950
for it was absent from them twentie yeeres:
for it was absent from them twentie Years:
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Page 118
1951
And this is the thing which will trie whether there be any sparke of grace within vs, to behold those times when Religiō goeth backward, declining as the sun doth toward the euening:
And this is the thing which will try whither there be any spark of grace within us, to behold those times when Religion Goes backward, declining as the sun does towards the evening:
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Page 118
1952
What hart of flint will not then shed abundance of teares? when there is no foode for the soule,
What heart of flint will not then shed abundance of tears? when there is no food for the soul,
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Page 118
1953
nor instruction for the minde, to see the churches emptied, the pulpits defaced, the faithfull scattered,
nor instruction for the mind, to see the Churches emptied, the pulpits defaced, the faithful scattered,
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Page 118
1954
and all exercises and meetings for religion vtterly abolished. Looke on it my deere brethren I beseech you, we may sorrow as Nehemiah did,
and all exercises and meetings for Religion utterly abolished. Look on it my deer brothers I beseech you, we may sorrow as Nehemiah did,
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15
Page 118
1955
bicause men do willingly suffer the Lordes building to decay:
Because men do willingly suffer the lords building to decay:
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Page 118
1956
euen in our time may we see the congregations thin with hearers, and true deuotion colde with professours:
even in our time may we see the congregations thin with hearers, and true devotion cold with professors:
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Page 118
1957
in many places preaching is put out, and pratling entreth in the roome thereof.
in many places preaching is put out, and prattling entereth in the room thereof.
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Page 118
1958
O howe wearie are the people of preaching, in all places they are hardly gathered to the churches;
O how weary Are the people of preaching, in all places they Are hardly gathered to the Churches;
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Page 118
1959
being present they are as hardly kept in their places; but when they are gone they vomite vp againe whatsoeuer they haue heard:
being present they Are as hardly kept in their places; but when they Are gone they vomit up again whatsoever they have herd:
vbg j pns32 vbr a-acp av vvn p-acp po32 n2; cc-acp c-crq pns32 vbr vvn pns32 vvi a-acp av r-crq pns32 vhb vvn:
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Page 118
1960
Wee may say of them with Augustine, Comlines is couered, shame is opened; euill getteth many beholders, but goodnes hath very hardly any hearers.
we may say of them with Augustine, Comeliness is covered, shame is opened; evil gets many beholders, but Goodness hath very hardly any hearers.
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Page 118
1961
The reasons of this doctrine are these, bicause in that time the Lorde sheweth himselfe to be an enimie, Lamen. 2. 5, 8. And who is he that will not sorrow, knowing that the Lorde is his enimie;
The Reasons of this Doctrine Are these, Because in that time the Lord shows himself to be an enemy, Lamen. 2. 5, 8. And who is he that will not sorrow, knowing that the Lord is his enemy;
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Page 118
1962
would he euer fall out so farre with his owne people, as to suffer his owne glorie to bee darkened? were it not bicause he hath kindled his wrath against them:
would he ever fallen out so Far with his own people, as to suffer his own glory to be darkened? were it not Because he hath kindled his wrath against them:
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Page 118
1963
euen as a Lorde in this worlde taketh from his seruant his office, his cognisance, and in the end turneth him out of his dores bicause he hath displeased him;
even as a Lord in this world Takes from his servant his office, his cognisance, and in the end turns him out of his doors Because he hath displeased him;
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Page 119
1964
so dealeth the Lorde with vs when he maketh men colde in his seruice, and wearie of his Gospell.
so deals the Lord with us when he makes men cold in his service, and weary of his Gospel.
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Page 119
1965
O my beloued, nowe I feare, is the Lord an enimie vnto vs when hee suffereth such abuses,
O my Beloved, now I Fear, is the Lord an enemy unto us when he suffers such Abuses,
sy po11 j-vvn, av pns11 vvb, vbz dt n1 dt n1 p-acp pno12 c-crq pns31 vvz d n2,
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Page 119
1966
and abusers of his goodnes to liue among vs. Poperie beginneth againe to growe ioyfully out of the earth in the Lordes fieldes;
and Abusers of his Goodness to live among us Popery begins again to grow joyfully out of the earth in the lords fields;
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Page 119
1967
Atheisme priuily stretcheth his selfe as the Iuie doth about the Oke: the ministerie groweth careles, the people waxeth wanton; the rich men are idle;
Atheism privily Stretcheth his self as the Ivy does about the Oak: the Ministry grows careless, the people Waxes wanton; the rich men Are idle;
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Page 119
1968
and the poore men are ignorant of the Lords seruice:
and the poor men Are ignorant of the lords service:
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(12) sermon (DIV2)
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Page 119
1969
Are not these sufficient tokens that the Lord beginneth to be an enimie vnto England? O mourne therefore as a virgin girded with sackcloth for the husbande of her youth.
are not these sufficient tokens that the Lord begins to be an enemy unto England? O mourn Therefore as a Virgae girded with Sackcloth for the husband of her youth.
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Page 119
1970
See we not how the worlde winneth vpon the possessions of the church, if we haue a vnitie, then bringeth he in securitie;
See we not how the world wins upon the possessions of the Church, if we have a unity, then brings he in security;
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(12) sermon (DIV2)
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Page 119
1971
if there be diuisions, then brocheth hee manie blasphemous heresies; if we agree among our selues, he maketh the world to hate vs;
if there be divisions, then broacheth he many blasphemous heresies; if we agree among our selves, he makes the world to hate us;
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Page 119
1972
if we please the worlde, our own brethren suspect vs; if we haue great gifts, then are we enuied;
if we please the world, our own brothers suspect us; if we have great Gifts, then Are we envied;
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Page 119
1973
if we haue but smal gifts, then are we despised; and thus with nothing are all men pleased, & the Lords busines is still deferred.
if we have but small Gifts, then Are we despised; and thus with nothing Are all men pleased, & the lords business is still deferred.
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Page 119
1974
Surely this will make the Lord fall out with vs, & be our enimie, for euerie one thinketh that his owne dislike is reason enough to be absent from the Lords presence:
Surely this will make the Lord fallen out with us, & be our enemy, for every one Thinketh that his own dislike is reason enough to be absent from the lords presence:
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Page 119
1975
And if there be anie that loue the Lorde Iesus, let them before hande sorrow that his second comming shall finde no faith on the earth.
And if there be any that love the Lord Iesus, let them before hand sorrow that his second coming shall find no faith on the earth.
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Page 119
1976
Let vs therefore cast downe our selues as the Apostle wisheth vs, Iam. 4. 9. Endure afflictions, and weepe, and sorrow;
Let us Therefore cast down our selves as the Apostle wishes us, Iam. 4. 9. Endure afflictions, and weep, and sorrow;
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Page 119
1977
let your laughter be turned into heauines, and your ioy into mourning;
let your laughter be turned into heaviness, and your joy into mourning;
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Page 119
1978
nowe is the time as Ieremie said, that we giue glorie to the Lorde before he bring darknes,
now is the time as Ieremie said, that we give glory to the Lord before he bring darkness,
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Page 119
1979
or euer our feete stumble in the darke mountaines.
or ever our feet Stumble in the dark Mountains.
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Page 119
1980
Let vs beholde as in a watch towre this enimie of the church marching neere at hande readie to fight against our saluation, to poison our faith, to abolish the Scriptures, to silence the preachers, to distract the people,
Let us behold as in a watch tower this enemy of the Church marching near At hand ready to fight against our salvation, to poison our faith, to Abolah the Scriptures, to silence the Preachers, to distract the people,
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Page 120
1981
and to roote vp againe that foundation which the Lorde hath builded.
and to root up again that Foundation which the Lord hath built.
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Page 120
1982
This let both princes and people, clergie and temporaltie lament with all speede, and without all ceasing:
This let both Princes and people, Clergy and temporalty lament with all speed, and without all ceasing:
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Page 120
1983
that the bane of Religion is alreadie receiued, and the foundation of darkenes is alreadie laide, the workemen of iniquitie are building vpon it:
that the bane of Religion is already received, and the Foundation of darkness is already laid, the workmen of iniquity Are building upon it:
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Page 120
1984
we cannot hinder, but we will pray against it;
we cannot hinder, but we will pray against it;
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Page 120
1985
we cannot roote it vp, but we wil set the fire of the Lords word to burne it;
we cannot root it up, but we will Set the fire of the lords word to burn it;
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Page 120
1986
we cannot deface it, yet we will lament it.
we cannot deface it, yet we will lament it.
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Page 120
1987
Mourne O yee elders, that your posteritie shall be thus endangered, that in your daies you haue seene the Lorde a friende,
Mourn Oh ye Elders, that your posterity shall be thus endangered, that in your days you have seen the Lord a friend,
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Page 120
1988
and an enimie to vs, that you haue suffered the decay of that which all the worlde can neuer builde, that you haue so laboured to builde your owne houses and names,
and an enemy to us, that you have suffered the decay of that which all the world can never build, that you have so laboured to build your own houses and names,
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Page 120
1989
and haue rooted vp the walles of the church. Weepe O yoong men for your selues, and for your soules:
and have rooted up the walls of the Church. Weep Oh young men for your selves, and for your Souls:
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Page 120
1990
for your liues shall smart for your pleasures;
for your lives shall smart for your pleasures;
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Page 120
1991
and I am afraide that the bloude of your harts must clense the wickednes of your times.
and I am afraid that the blood of your hearts must cleanse the wickedness of your times.
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Page 120
1992
Crie out O children, that you are deputed to haue but the reuersions of the truth, which your elders deuoured,
Cry out Oh children, that you Are deputed to have but the reversions of the truth, which your Elders devoured,
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Page 120
1993
and leaue you nothing but pay those debtes which they owe for their iniquities.
and leave you nothing but pay those debts which they owe for their iniquities.
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Page 120
1994
The meate offeringe; All the offerings which were sacrificed in the olde lawe did betoken Christ to be sacrificed for vs,The meat offering; All the offerings which were sacrificed in the old law did betoken christ to be sacrificed for us,
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Page 120
1995
vnto the which there was to be added as the Lorde commanded, Numb. 15. 4, 5, 6. a meate offering of fine meale and oyle,
unto the which there was to be added as the Lord commanded, Numb. 15. 4, 5, 6. a meat offering of fine meal and oil,
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Page 120
1996
and a drinke offering of wine, without which there was no offering, no sacrifice,:
and a drink offering of wine, without which there was no offering, no sacrifice,:
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Page 120
1997
so that in this place when he saith the meat offering and drinke offering are cut off from the house of God, he meaneth by one part the whole worship of God to be intermitted.
so that in this place when he Says the meat offering and drink offering Are Cut off from the house of God, he means by one part the Whole worship of God to be intermitted.
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Page 120
1998
Frō whence we may note this, that God hath so great regard to punish sinne, that rather then it shall escape scot free, he will discontinue his owne worship.
From whence we may note this, that God hath so great regard to Punish sin, that rather then it shall escape scot free, he will discontinue his own worship.
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Page 120
1999
More plainly men know that so long as they keepe the worship of God and the pure outward profession of true religion, no great nor generall change of state or iudgement of God shal ouerturne them;
More plainly men know that so long as they keep the worship of God and the pure outward profession of true Religion, no great nor general change of state or judgement of God shall overturn them;
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Page 121
2000
therefore the Lorde will take away his worde, his worship, his truth from among them, which are the charets of Israel,
Therefore the Lord will take away his word, his worship, his truth from among them, which Are the charets of Israel,
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Page 121
2001
and the garde of the church, that he may more freely take vengeance of our sinnes.
and the guard of the Church, that he may more freely take vengeance of our Sins.
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Page 121
2002
Thus may we read he dealt with Israell.
Thus may we read he dealt with Israel.
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Page 121
2003
Psal. 78. 60. Lam. 2. 16. Now consider I beseech you, what refuge can we haue against the Lorde,Psalm 78. 60. Lam. 2. 16. Now Consider I beseech you, what refuge can we have against the Lord,
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Page 121
2004
or what shield to couer our sinnes: why? you will saie the Lords mercie;
or what shield to cover our Sins: why? you will say the lords mercy;
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Page 121
2005
but how if mercie haue beene offered, and be refused? and so the date thereof for our good be expired.
but how if mercy have been offered, and be refused? and so the date thereof for our good be expired.
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Page 121
2006
Yet you will saie his mercie endureth for euer:
Yet you will say his mercy Endureth for ever:
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2007
but I may answere you that hee so little regardeth mercy to men, and seruice to himselfe at sometimes, that he taketh away all signe of his fauour, all tokens of his presence, all comfort of his word,
but I may answer you that he so little Regardeth mercy to men, and service to himself At sometime, that he Takes away all Signen of his favour, all tokens of his presence, all Comfort of his word,
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and commoditie by his worship, and so let vs feare in England, least we be so serued, and rather ruled:
and commodity by his worship, and so let us Fear in England, lest we be so served, and rather ruled:
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2009
and least the time come that we may say, heere stood a church, there was the Gospell preached, once we might safely professe the word of God, but now we are excluded.
and lest the time come that we may say, Here stood a Church, there was the Gospel preached, once we might safely profess the word of God, but now we Are excluded.
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The reasons of this may be these:
The Reasons of this may be these:
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first, because the people so long as they say, the temple of the Lord, the Gospell of the Lorde,
First, Because the people so long as they say, the temple of the Lord, the Gospel of the Lord,
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2012
so long they are obstinate in their sinnes, and wilfull in all manner of wickednesse, Iere. 7. 4, 3. And for this cause to take away their shroude, that they might cast away their vaine confidence, the Lorde spareth not his owne worship, to shew vnto vs, that he also will not spare our liues.
so long they Are obstinate in their Sins, and wilful in all manner of wickedness, Jeremiah 7. 4, 3. And for this cause to take away their shroud, that they might cast away their vain confidence, the Lord spares not his own worship, to show unto us, that he also will not spare our lives.
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2013
This might be vrged to the vttermost for these our times, wherein there are few that will crie, the temple or the Gospell,
This might be urged to the uttermost for these our times, wherein there Are few that will cry, the temple or the Gospel,
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but amongst those few which vrge the bare name of religion and reformation, how many are there that liue riotously,
but among those few which urge the bore name of Religion and Reformation, how many Are there that live riotously,
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2015
and walke licentiously, pitifully tronbling the world with their lustes, and the church of God with their workes:
and walk licentiously, pitifully tronbling the world with their lusts, and the Church of God with their works:
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2016
but let vs beware least both they and others cannot say the temple, but that we had religion in England.
but let us beware lest both they and Others cannot say the temple, but that we had Religion in England.
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Secondly, another reason may be this, because we take not the true course and lawfull way, to keepe the worship of God among vs. Rom. 9. 32. The Iewes (saith the Apostle) haue stumbled, and lost the law of righteousnesse,
Secondly, Another reason may be this, Because we take not the true course and lawful Way, to keep the worship of God among us Rom. 9. 32. The Iewes (Says the Apostle) have stumbled, and lost the law of righteousness,
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because they sought it not by faith: Because they sought it not by faith:
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so when the Gospell shall be offered, as to the Iewes, being not rightly receiued it is againe withdrawen, that they may say it was once among vs. I feare me my beloued, that we haue resisted the lawe of righteousnesse this way,
so when the Gospel shall be offered, as to the Iewes, being not rightly received it is again withdrawn, that they may say it was once among us I Fear me my Beloved, that we have resisted the law of righteousness this Way,
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2020
as much or woorse then the Iewes, for we haue intreaties of peace, euery one speaketh and writeth what he pleaseth, whereby some are stumbled, many are hindred, and others are discouraged;
as much or Worse then the Iewes, for we have entreaties of peace, every one speaks and Writeth what he Pleases, whereby Some Are stumbled, many Are hindered, and Others Are discouraged;
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2021
and what remaineth but that all should be vtterly turned out of the way. Now let vs come to some vse of this doctrine:
and what remains but that all should be utterly turned out of the Way. Now let us come to Some use of this Doctrine:
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2022
will the Lord so punish vs to take away his worde, his worship, and his Gospell from among vs? Verily some will say, that is our desire;
will the Lord so Punish us to take away his word, his worship, and his Gospel from among us? Verily Some will say, that is our desire;
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2023
we shall followe our pleasures more freely, delight in our sinnes more sweetely, and saue much money which we impart to religion.
we shall follow our pleasures more freely, delight in our Sins more sweetly, and save much money which we impart to Religion.
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2024
Stay a little, I pray you, how if a famine come and remooue it, as here it was? or how if the sword come and driue it from you,
Stay a little, I pray you, how if a famine come and remove it, as Here it was? or how if the sword come and driven it from you,
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2025
as it hath in other places? thinke you then to be so well eased of the Gospell,
as it hath in other places? think you then to be so well eased of the Gospel,
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2026
when you shall goe from a sweete church to a stinking prison, and in steede of a preachers reproofe, you shall endure an executioners rod.
when you shall go from a sweet Church to a stinking prison, and in steed of a Preachers reproof, you shall endure an executioners rod.
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Nay but take this with you, whensoeuer the Lordes worship is intermitted, your liues shall not last;
Nay but take this with you, whensoever the lords worship is intermitted, your lives shall not last;
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and if they doe, you shall wish rather to die.
and if they do, you shall wish rather to die.
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2029
Ierem. 6. 21. I will saith the Lord, lay stumbling blockes before you, the father and the sonne shall fall, the neighbour and the friend shall perish. Jeremiah 6. 21. I will Says the Lord, lay stumbling blocks before you, the father and the son shall fallen, the neighbour and the friend shall perish.
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Here is the calamitie which commeth by the remoouing of the Lordes worship:
Here is the calamity which comes by the removing of the lords worship:
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it costeth much blood, it bringeth much woe, it curseth many soules, it shaketh the world, darkeneth the sunne, it troubleth the waters, it maketh God mercilesse, it maketh men helplesse, it maketh the church comfortlesse:
it costeth much blood, it brings much woe, it Curseth many Souls, it shakes the world, darkeneth the sun, it Troubles the waters, it makes God merciless, it makes men helpless, it makes the Church comfortless:
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the present times smart for it, the next age weepeth for it, but the last daies shall answere for it:
the present times smart for it, the next age weeps for it, but the last days shall answer for it:
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the liuing shall be troubled, the dead shall be defiled, and they which are vnborne shall repent it;
the living shall be troubled, the dead shall be defiled, and they which Are unborn shall Repent it;
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and to conclude, if euer wee liue to see the Lordes worde and worship taken from vs, we shall haue a hell of the worlde, a wildernesse of the church, crueltie in steede of curtesie, beastlinesse in steed of humanitie,
and to conclude, if ever we live to see the lords word and worship taken from us, we shall have a hell of the world, a Wilderness of the Church, cruelty in steed of courtesy, beastliness in steed of humanity,
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2035
and all impietie in steede of christianitie. From the house of God. That is, from the publike place appointed for the worship of God.
and all impiety in steed of christianity. From the house of God. That is, from the public place appointed for the worship of God.
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2036
What then, might some say? if we cannot in the church, then we will in our houses,
What then, might Some say? if we cannot in the Church, then we will in our houses,
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2037
and we can serue God as hartily in our parlors, as we can in the temples:
and we can serve God as heartily in our parlors, as we can in the Temples:
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yet for all this (if it could be so) the prophet complaineth that it is so, I meane that the Lords house is vnfrequented.
yet for all this (if it could be so) the Prophet Complaineth that it is so, I mean that the lords house is unfrequented.
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From hence note this, that it is a greeuous iudgement of God, when the place dedicated to his seruice is not vsed thereto,
From hence note this, that it is a grievous judgement of God, when the place dedicated to his service is not used thereto,
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but lieth either waste, or else otherwise applied.
but lies either waste, or Else otherwise applied.
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2041
If men come not to the churches, as the Lorde appointed, being in prosperitie, it calleth for vengeance;
If men come not to the Churches, as the Lord appointed, being in Prosperity, it calls for vengeance;
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2042
but in aduersitie it betokeneth a iudgement.
but in adversity it Betokeneth a judgement.
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2043
Psal. 74. 8. Reuel. 2. 5. The Lord threateneth the church of Ephesus, to take away the candlesticke from them, whereby he sheweth the last and greatest plague that can come vpon a citie, which is the laying waste their congregations.Psalm 74. 8. Revel. 2. 5. The Lord threateneth the Church of Ephesus, to take away the candlestick from them, whereby he shows the last and greatest plague that can come upon a City, which is the laying waste their congregations.
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2044
The which thing I would to God I coulde driue into their harts, which make as much account of the churches as they doe of the tauernes,
The which thing I would to God I could driven into their hearts, which make as much account of the Churches as they do of the taverns,
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2045
and are as diligent to come vnto them, as the theeues to the prisons.
and Are as diligent to come unto them, as the thieves to the prisons.
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2046
Alas my brethren, what harme haue you receiued by following the Lords courtes, and assemblies of the saintes? that your presence forsaketh them;
Alas my brothers, what harm have you received by following the lords Courts, and assemblies of the Saints? that your presence Forsaketh them;
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your soules forsweareth them, and your liues are more strangers therein then Dauid was at Achis,
your Souls forsweareth them, and your lives Are more Strangers therein then David was At Achish,
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or the Pope now in England:
or the Pope now in England:
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2049
is it a iudgement to come and not to finde them, and not a plague neither to come nor to finde them? Thinke you not being gentlemen and wealthie men, whose deuotion will not abide a showre of raine, that if you missed but a childe of your owne in your house, that you could endure it,
is it a judgement to come and not to find them, and not a plague neither to come nor to find them? Think you not being gentlemen and wealthy men, whose devotion will not abide a shower of rain, that if you missed but a child of your own in your house, that you could endure it,
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2050
and not bee sorrowfull? how then shall the Lorde endure your obstinate and rebellious absence? seeing hee loueth it more deerely then a woman doth her sonne,
and not be sorrowful? how then shall the Lord endure your obstinate and rebellious absence? seeing he loves it more dearly then a woman does her son,
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2051
and therefore tendereth our presence most fatherly:
and Therefore tendereth our presence most fatherly:
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Beware least it be saide of you, they went out from vs, because they were not of vs,
Beware lest it be said of you, they went out from us, Because they were not of us,
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2053
and they that gather not with vs scatter abroad. The reasons of this doctrine may be these:
and they that gather not with us scatter abroad. The Reasons of this Doctrine may be these:
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2054
because then the name of the Lord is forgotten, Deut. 32. 18. It cannot be,
Because then the name of the Lord is forgotten, Deuteronomy 32. 18. It cannot be,
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2055
but out of sight out of minde, as the common prouerbe goeth, and therefore when the churches are not frequented,
but out of sighed out of mind, as the Common proverb Goes, and Therefore when the Churches Are not frequented,
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2056
and there is no publike remembrance of the Lords works, the Lordes name must needes be forgotten.
and there is no public remembrance of the lords works, the lords name must needs be forgotten.
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2057
We haue (I graunt) some profit by our priuate assemblies, our families; but if once the publike places be neglected, then farewell all religion.
We have (I grant) Some profit by our private assemblies, our families; but if once the public places be neglected, then farewell all Religion.
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2058
Praiest thou in thy family, do so in the church; instruct thou thy family, bring them also to the preachers:
Prayest thou in thy family, do so in the Church; instruct thou thy family, bring them also to the Preachers:
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2059
hast thou a little church in thy houshold? ioyne them also to the great church in the congregation, that there they may learne the woonderfull workes of God:
hast thou a little Church in thy household? join them also to the great Church in the congregation, that there they may Learn the wondered works of God:
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2060
for when preachers are banished, churches are emptied, congregations rased, hearing despised, the places dedicated to the Lords worship violate, keepe what order thou canst in thy family,
for when Preachers Are banished, Churches Are emptied, congregations rased, hearing despised, the places dedicated to the lords worship violate, keep what order thou Canst in thy family,
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2061
yet will religion & christianity be soone forgotten.
yet will Religion & christianity be soon forgotten.
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2062
Another reason of this doctrine may be this, because when these publique meetings & places be barred vp,
another reason of this Doctrine may be this, Because when these public meetings & places be barred up,
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2063
then there appeareth no church of God, Deut. 12. 5. 1. King 8. 29. What a calamitie is it to see the sunne darkened, the earth couered with water,
then there appears no Church of God, Deuteronomy 12. 5. 1. King 8. 29. What a calamity is it to see the sun darkened, the earth covered with water,
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2064
and the moone with clouds? So is it when the face of the church cannot be seene in the congregation, whereby men may learne how odious is their sinne which keepe away themselues,
and the moon with Clouds? So is it when the face of the Church cannot be seen in the congregation, whereby men may Learn how odious is their sin which keep away themselves,
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and their seruants from publique praying and preaching: What do they else but obscure, and put out the very church of God:
and their Servants from public praying and preaching: What do they Else but Obscure, and put out the very Church of God:
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they disgrace their owne mother, and forsake their fellow members, by putting out themselues from our meetings? How shall we accompt them of the church which com not to the church,
they disgrace their own mother, and forsake their fellow members, by putting out themselves from our meetings? How shall we account them of the Church which come not to the Church,
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or rather how shal we say that they are God his children, when they darken the spouse of Christ,
or rather how shall we say that they Are God his children, when they darken the spouse of christ,
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2068
and giue occasion to the common enimy of saluation to reioice against the godly, and aduance his banners aboue our castles.
and give occasion to the Common enemy of salvation to rejoice against the godly, and advance his banners above our Castles.
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The vses which we must make of this doctrine are these:
The uses which we must make of this Doctrine Are these:
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First, seeing it is a most grieuous plague of God to haue the churches voide of his seruice,
First, seeing it is a most grievous plague of God to have the Churches void of his service,
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then let vs runne and flocke with all diligence, vnto the cōgregation of the saints, the meetings of the godly, Isa. 2. 2, 3. This is the most assured token of the church of God,
then let us run and flock with all diligence, unto the congregation of the Saints, the meetings of the godly, Isaiah 2. 2, 3. This is the most assured token of the Church of God,
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when the people come togither to heare the word:
when the people come together to hear the word:
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and this is a comfortable argument to a mans owne soule, that in this life he was ioyned to the church militant;
and this is a comfortable argument to a men own soul, that in this life he was joined to the Church militant;
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2074
and therefore they shall be of the church triumphant.
and Therefore they shall be of the Church triumphant.
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2075
Oh how can they looke euer to come into the heauens, which in this life neuer come into the temples, nor outwardly obey the Gospell!
O how can they look ever to come into the heavens, which in this life never come into the Temples, nor outwardly obey the Gospel!
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2076
Therefore if euer you will come into ioy, and enter into euerlasting pleasures, ascend vp to the house of God, there dwelleth the Lord, you may see him;
Therefore if ever you will come into joy, and enter into everlasting pleasures, ascend up to the house of God, there dwells the Lord, you may see him;
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there soundeth his word, you may heare it; there is giuen the spirit, you may receiue it;
there soundeth his word, you may hear it; there is given the Spirit, you may receive it;
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there are gathered the godly, you may be with them; and there beginneth saluation, you may obtaine it.
there Are gathered the godly, you may be with them; and there begins salvation, you may obtain it.
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2079
If you be high, stoope downe to it; if you be base, arise vp to it;
If you be high, stoop down to it; if you be base, arise up to it;
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2080
if you be rich, ride to it; if you be strong, walke to it; if you be lame, be carried to it;
if you be rich, ride to it; if you be strong, walk to it; if you be lame, be carried to it;
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2081
if you be blinde, be leade to it; if you be sicke, long to be in it;
if you be blind, be lead to it; if you be sick, long to be in it;
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2082
and if you be old, euen there desire to die.
and if you be old, even there desire to die.
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2083
Runne (I beseech you) with speed, goe with ioy, labour with pleasure, and desire with zeale to be ioyned to your Sauiour.
Run (I beseech you) with speed, go with joy, labour with pleasure, and desire with zeal to be joined to your Saviour.
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2084
They which forsake it, God will forsake them; they which despise it, God will despise them;
They which forsake it, God will forsake them; they which despise it, God will despise them;
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2085
they which embrace it, God will receiue them.
they which embrace it, God will receive them.
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2086
Let not any thing (I beseech you) keepe you from the churches, seeing you would haue nothing keepe you from heauen.
Let not any thing (I beseech you) keep you from the Churches, seeing you would have nothing keep you from heaven.
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2087
Liue with the church, pray with the church, suffer with the church, and die with the church.
Live with the Church, pray with the Church, suffer with the Church, and die with the Church.
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As all the angels appeare before God in heauen; so must all the saints appeare before him in earth:
As all the Angels appear before God in heaven; so must all the Saints appear before him in earth:
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they which are missed, are excluded; they which are present, shall be blessed.
they which Are missed, Are excluded; they which Are present, shall be blessed.
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2090
Another vse which we must make of this doctrine, may be this, that it shall be good for vs, not only to visite the church;
another use which we must make of this Doctrine, may be this, that it shall be good for us, not only to visit the Church;
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but to continue in the assemblies with all diligence.
but to continue in the assemblies with all diligence.
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2092
Euerlasting is the commendation of Anna, Luk. 2. 37. which continued in the temple seruing God day and night:
Everlasting is the commendation of Anna, Luk. 2. 37. which continued in the temple serving God day and night:
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and so wee read Act. 20. 7. that the church continued hearing of Paul till midnight.
and so we read Act. 20. 7. that the Church continued hearing of Paul till midnight.
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2094
It is a thing most strange to see men, not onely negligent to come to the church;
It is a thing most strange to see men, not only negligent to come to the Church;
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2095
but also being present, they are impudent to depart out of the church: and who are these, but those which come seldome there;
but also being present, they Are impudent to depart out of the Church: and who Are these, but those which come seldom there;
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for by reason therof they haue least taste of spirituall hunger, and so are soone wearie of spirituall foode.
for by reason thereof they have least taste of spiritual hunger, and so Are soon weary of spiritual food.
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2097
Abide therefore in the congregation, for there is alway something behinde woorth the learning;
Abide Therefore in the congregation, for there is always something behind worth the learning;
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& when all is done, yet tarrie for the blessing, as the people did for Zacharie, Luk. 1. 21. Come (I say) with a continued diligence,
& when all is done, yet tarry for the blessing, as the people did for Zacharias, Luk. 1. 21. Come (I say) with a continued diligence,
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and omit not one time, especially vnto that church whereof thou art a member, whensoeuer praier or preaching calleth for thee.
and omit not one time, especially unto that Church whereof thou art a member, whensoever prayer or preaching calls for thee.
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Be assured of this, the oftner thou commest, the more thou delightest: and the more thou art absent, the lesse shall be thy comfort.
Be assured of this, the oftener thou Comest, the more thou delightest: and the more thou art absent, the less shall be thy Comfort.
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If thou wouldest say with Dauid, O Lord, how sweete is thy word vnto my mouth;
If thou Wouldst say with David, Oh Lord, how sweet is thy word unto my Mouth;
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thou must also first sing with him, all the day long is my study therein.
thou must also First sing with him, all the day long is my study therein.
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If woe belong to the Pastor that preacheth not the word, then also damnation belongeth to the people that heare not the worde.
If woe belong to the Pastor that Preacheth not the word, then also damnation belongeth to the people that hear not the word.
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By vse thou shalt thinke a day too little for a sermon, and a yeere too little for a praier.
By use thou shalt think a day too little for a sermon, and a year too little for a prayer.
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By continuance thy hard heart will be softened, and thy wicked life conuerted.
By Continuance thy hard heart will be softened, and thy wicked life converted.
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2106
A woman married to a stranger by familiar and daily conuersation, groweth into great loue, where was great dislike:
A woman married to a stranger by familiar and daily Conversation, grows into great love, where was great dislike:
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so shall thy soule being married to our assemblies which it abhorreth, in time to come delight in them most cheerefully, which it loathed most wickedly.
so shall thy soul being married to our assemblies which it abhorreth, in time to come delight in them most cheerfully, which it loathed most wickedly.
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The priests the Lords ministers mourne. The Priests the lords Ministers mourn.
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The better to perswade the people to lamentation, hee bringeth in the ministers to moane them;
The better to persuade the people to lamentation, he brings in the Ministers to moan them;
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shewing that their pastors and spirituall fathers were alreadie in teares, for this calamity; and therfore also they must follow them.
showing that their Pastors and spiritual Father's were already in tears, for this calamity; and Therefore also they must follow them.
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By this we may note, that the ministers are alwaies the first that come into danger.
By this we may note, that the Ministers Are always the First that come into danger.
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If there be afflictions, they are first apprehended; if there be famines, they are first oppressed;
If there be afflictions, they Are First apprehended; if there be famines, they Are First oppressed;
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and if there be warres, they are most spitefully handeled. There were seuen thousand good men in Israel:
and if there be wars, they Are most spitefully handled. There were seuen thousand good men in Israel:
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but the prophets they were slaine, and Eliah being left aboue all other, was most of all endangered, 1. King 19. 10. 11. There were many faithfull soules in Iewrie, at Christs passion;
but the Prophets they were slain, and Elijah being left above all other, was most of all endangered, 1. King 19. 10. 11. There were many faithful Souls in Jewry, At Christ passion;
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but him alone and his Apostles did the Iewes persecute & crucifie. So that hereby we may appeare to be of all men most miserable.
but him alone and his Apostles did the Iewes persecute & crucify. So that hereby we may appear to be of all men most miserable.
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2116
The world doth much enuie our honor, our liuing, and our estimation, and our names; insomuch as there is not any which hath not beene, either enriched by our demesnes, or conuerted by our sermons:
The world does much envy our honour, our living, and our estimation, and our names; insomuch as there is not any which hath not been, either enriched by our demesnes, or converted by our Sermons:
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but they holde vs in exceeding hatred.
but they hold us in exceeding hatred.
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2118
Well in this wee will saie with Ieremie, This is our portion and we will beare it.
Well in this we will say with Ieremie, This is our portion and we will bear it.
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2119
By this then let them knowe which are entred into our calling, or purpose to put on a preachers gowne, that his life must be full of danger;
By this then let them know which Are entered into our calling, or purpose to put on a Preachers gown, that his life must be full of danger;
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his danger full of crueltie, and he alwaies the foremost in any trouble:
his danger full of cruelty, and he always the foremost in any trouble:
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I will (saide the Lord) make you to be hated of all men for my names sake.
I will (said the Lord) make you to be hated of all men for my names sake.
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2122
Wouldest thou bee a minister of the Gospell, thou desirest a woorthie worke: Knowe then, if thou liue in peace, thou shalt bee enuied;
Wouldst thou be a minister of the Gospel, thou Desirest a worthy work: Know then, if thou live in peace, thou shalt be envied;
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2123
if in warre, thou shalt be derided; if thou be rich, the world will murmure at thee;
if in war, thou shalt be derided; if thou be rich, the world will murmur At thee;
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but if thou bee poore, then it will tread vpon thee: Thinkest thou to liue easilie, thou deceiuest thy selfe;
but if thou be poor, then it will tread upon thee: Thinkest thou to live Easily, thou deceivest thy self;
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2125
thinkest thou to liue in mens fauour, thou deceiuest thy soule: hopest thou for maintenance, beware of flatterie;
Thinkest thou to live in men's favour, thou deceivest thy soul: hopest thou for maintenance, beware of flattery;
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lookest thou for friendship, thou shalt receiue enimitie. Thou must bee a seruant to seruantes, thou must bee a slaue to base mindes,
Lookest thou for friendship, thou shalt receive enmity. Thou must be a servant to Servants, thou must be a slave to base minds,
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2127
and an open marke for wicked toongs. Thy owne shall be withholden; thy doctrine vpbraided; and thy life, liue thou neuer so warilie shal be endited.
and an open mark for wicked tongues. Thy own shall be withholden; thy Doctrine upbraided; and thy life, live thou never so warily shall be endited.
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2128
Wilt thou please men, thou shalt displease God; wilt thou please God, thou must displease men;
Wilt thou please men, thou shalt displease God; wilt thou please God, thou must displease men;
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if thou speake, thou shalt bee controuled; if thou bee silent, thou must be reproched; if the worlde laugh on thee, the Lord will laugh at thee;
if thou speak, thou shalt be controlled; if thou be silent, thou must be reproached; if the world laugh on thee, the Lord will laugh At thee;
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if it frowne, then thou art first in danger. The reasons why this should be so, are these:
if it frown, then thou art First in danger. The Reasons why this should be so, Are these:
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first, bicause in them the Lorde doth punish the whole people, Zech. 13. 7. I will strike the shepherd,
First, Because in them the Lord does Punish the Whole people, Zechariah 13. 7. I will strike the shepherd,
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and the sheepe shall be scattered: If the pastors be good, they are troubled for their people;and the sheep shall be scattered: If the Pastors be good, they Are troubled for their people;
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if they bee euill, they are troubled for themselues.
if they be evil, they Are troubled for themselves.
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A good man was woont to say, that of all creatures a good minister was the best,
A good man was wont to say, that of all creatures a good minister was the best,
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and a bad minister the woorst:
and a bad minister the worst:
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Therefore they are sometime troubled for the peoples cause, yea sometime by the people, as Christ died for the people,
Therefore they Are sometime troubled for the peoples cause, yea sometime by the people, as christ died for the people,
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and yet was put to death by the people:
and yet was put to death by the people:
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And the cause is good, for if the pastor let any people perish, their soules must bee required at his hande;
And the cause is good, for if the pastor let any people perish, their Souls must be required At his hand;
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so if a good pastor be molested of a bad people, not his worde but his bloude shall be reuenged on them.
so if a good pastor be molested of a bad people, not his word but his blood shall be revenged on them.
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So then we are not alway sued for our own debts, & imprisoned for our owne obligations,
So then we Are not always sued for our own debts, & imprisoned for our own obligations,
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but being pledges & hostages, or rather sureties for other, for their cause, that is, for our peoples cause are we tormēted.
but being pledges & hostages, or rather sureties for other, for their cause, that is, for our peoples cause Are we tormented.
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Againe, how fearful are those places to be considered, where it may bee saide as it was of Rachels children:
Again, how fearful Are those places to be considered, where it may be said as it was of Rachels children:
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that preachers and good pastors were and are not:
that Preachers and good Pastors were and Are not:
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you shall haue some gentleman or ruffian, or carnall companion, reioicing that he was the meanes to sende their priest packing,
you shall have Some gentleman or ruffian, or carnal Companion, rejoicing that he was the means to send their priest packing,
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and to depriue their pastor of his liuing:
and to deprive their pastor of his living:
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So did Rabsakeh bragge of his crueltie, as these wicked and damnable wretches of their impietie:
So did Rabsakeh brag of his cruelty, as these wicked and damnable wretches of their impiety:
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they haue brought the bloude of the Lordes prophets vpon their owne heades, and the heade of their neighbours,
they have brought the blood of the lords Prophets upon their own Heads, and the head of their neighbours,
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and let them assure themselues it will be reuenged.
and let them assure themselves it will be revenged.
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Another reason of this doctrine may be this, bicause if there be any perplexitie, God doth want his honour,
another reason of this Doctrine may be this, Because if there be any perplexity, God does want his honour,
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and then the ministers are filled with danger. If men be sicke, for vs they send, whereby contagion we are infected;
and then the Ministers Are filled with danger. If men be sick, for us they send, whereby contagion we Are infected;
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if men be imprisoned they come not at vs; if they be souldiers they serue the campe and not the Lorde;
if men be imprisoned they come not At us; if they be Soldiers they serve the camp and not the Lord;
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so that as Augustine saide, they cannot be the ouerthrowers of a citie, except first they ouerthrow all ciuilitie:
so that as Augustine said, they cannot be the overthrowers of a City, except First they overthrow all civility:
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So that when the Lord is abridged of his right, we must not accoūt it strange to be abridged of our libertie;
So that when the Lord is abridged of his right, we must not account it strange to be abridged of our liberty;
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we are not better then our fathers, yea then our Sauiour, who being best of al was taken before his disciples,
we Are not better then our Father's, yea then our Saviour, who being best of all was taken before his Disciples,
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as wee must bee before our flocke. The vses which come from this doctrine are these;
as we must be before our flock. The uses which come from this Doctrine Are these;
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first that wee thinke not that they alone which beare the place of God before his people, to inform them in the way of godlines shal liue in this danger,
First that we think not that they alone which bear the place of God before his people, to inform them in the Way of godliness shall live in this danger,
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or that those poople are most miserable which endure most aduersities:
or that those people Are most miserable which endure most adversities:
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but as the prophet speaketh Ier. 25. 29. If God plague the citie or person by whom his name is called vpon,
but as the Prophet speaks Jeremiah 25. 29. If God plague the City or person by whom his name is called upon,
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howe shall other men thinke to goe free? nay, rather then that should be so, his sword (saith the prophet) shal destroy al the inhabitants of the earth.
how shall other men think to go free? nay, rather then that should be so, his sword (Says the Prophet) shall destroy all the inhabitants of the earth.
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Thinke not that your estate who are gentlemen or rich men, or secular men, or peraduenture carnall men for all this, is better then the spirituall mans calling;
Think not that your estate who Are gentlemen or rich men, or secular men, or Peradventure carnal men for all this, is better then the spiritual men calling;
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if it go not well with vs, how can it euer long continue well with you? no verilie;
if it go not well with us, how can it ever long continue well with you? no verily;
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no more then when the captaine wanteth his pay, the souldiers are well satisfied.
no more then when the captain Wants his pay, the Soldiers Are well satisfied.
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Looke vpon the whole course of the world, & you shal find them to be most wretched that are most secure;
Look upon the Whole course of the world, & you shall find them to be most wretched that Are most secure;
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& most damnable that liue in smallest danger. Most wicked Iulianistes scoffe at the ministerie bicause they are contemned of the greater sort,
& most damnable that live in Smallest danger. Most wicked Julianists scoff At the Ministry Because they Are contemned of the greater sort,
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and they say, they must laie load on the cleargie, bicause they teach other men to be patient:
and they say, they must lay load on the Clergy, Because they teach other men to be patient:
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but if this were a good reason, then might seruants set their masters to labour bicause they exhort them to diligence.
but if this were a good reason, then might Servants Set their Masters to labour Because they exhort them to diligence.
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Howe vniust is it that wee which are borne to miserie for the peoples sake,
Howe unjust is it that we which Are born to misery for the peoples sake,
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& for the Lordes sake, shoulde haue our miserie to bee encreased as it were by our owne children whom wee haue fostered in the church? Go on you scoffers and most accursed Atheists,
& for the lords sake, should have our misery to be increased as it were by our own children whom we have fostered in the Church? Go on you scoffers and most accursed Atheists,
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when we are in sorrow, yee liue in ioy; when wee are reuiled, you are regarded;
when we Are in sorrow, ye live in joy; when we Are reviled, you Are regarded;
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when we are impouerished, you are enriched; and therefore when we are in danger, you shall be in damnation.
when we Are impoverished, you Are enriched; and Therefore when we Are in danger, you shall be in damnation.
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Another vse which we must make heereof is this, that we must not auoide the ministerie bicause it is full of danger, no more then men auoide the sea bicause it is full of rockes;
another use which we must make hereof is this, that we must not avoid the Ministry Because it is full of danger, no more then men avoid the sea Because it is full of Rocks;
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or else abandon husbandrie bicause it is full of labour.
or Else abandon Husbandry Because it is full of labour.
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The crowne of a good minister is inestimable, as Paul sheweth 2. Timoth. 4. 8. From hence foorth there is laide vp for mee a crowne of righteousnesse, which the Lorde the iust iudge will giue vnto me:
The crown of a good minister is inestimable, as Paul shows 2. Timothy 4. 8. From hence forth there is laid up for me a crown of righteousness, which the Lord the just judge will give unto me:
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If men will weare and winne this crowne, they must first fight that good fight which the Apostle speaketh of in the former verses.
If men will wear and win this crown, they must First fight that good fight which the Apostle speaks of in the former Verses.
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So that nowe let vs reason our case in this manner;
So that now let us reason our case in this manner;
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wee are of all men most miserable, our bodies are weake, our studies are tedious, our labours are greeuous, our liues are odious, our welfare is dangerous,
we Are of all men most miserable, our bodies Are weak, our studies Are tedious, our labours Are grievous, our lives Are odious, our welfare is dangerous,
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and before all wee goe to the wall:
and before all we go to the wall:
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Who would bee a minister to endure all these? Nobles will scorne him, the gentrie will abase him, rich men will enuie him,
Who would be a minister to endure all these? Nobles will scorn him, the gentry will abase him, rich men will envy him,
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and the poore must speake against them:
and the poor must speak against them:
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he must eate their leauings, he must weare that they refuse, he must abide that which they offer,
he must eat their leavings, he must wear that they refuse, he must abide that which they offer,
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and hee must mourne when they are ioyfull.
and he must mourn when they Are joyful.
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Oh be not discouraged, but come into the Lords haruest speedily, thy health shall be encreased, thy paines shall be well paied, thy pouertie shall be enriched,
O be not discouraged, but come into the lords harvest speedily, thy health shall be increased, thy pains shall be well paid, thy poverty shall be enriched,
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and thy reprochfull ignominie shall be turned into crowns of glorie:
and thy reproachful ignominy shall be turned into crowns of glory:
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thy teares shall be sweeter then wine, thy want shall be more tolerable then wealth, thy labour shall bee more easie then pleasure,
thy tears shall be Sweeten then wine, thy want shall be more tolerable then wealth, thy labour shall be more easy then pleasure,
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and thy death shall be more acceptable then life:
and thy death shall be more acceptable then life:
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feare not to take vpon thee a ministers calling, euill words are but winde, euill men are but chaffe, euill wealth is but rust, euill ioy is but sinne,
Fear not to take upon thee a Ministers calling, evil words Are but wind, evil men Are but chaff, evil wealth is but rust, evil joy is but sin,
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and another calling is but base.
and Another calling is but base.
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Christ triumpheth in thee, 2. Cor. 2. 14. thou shalt reioice in thy flocke, 1. Thess. 2. 19. and the world shall be subdued by thy word, Ierem. 1. 19, 20. the actes of God shall be in our mouth,
christ Triumpheth in thee, 2. Cor. 2. 14. thou shalt rejoice in thy flock, 1. Thess 2. 19. and the world shall be subdued by thy word, Jeremiah 1. 19, 20. the acts of God shall be in our Mouth,
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and a two edged sworde in our handes, to pronounce sentence against kings, and iudgement against angels.
and a two edged sword in our hands, to pronounce sentence against Kings, and judgement against Angels.
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The tenth Sermon. Vers. 10. The field is wasted: the land mourneth: for the corne is destroyed:
The tenth Sermon. Vers. 10. The field is wasted: the land Mourneth: for the corn is destroyed:
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the new wine is dried vp, and the oyle is decayed.
the new wine is dried up, and the oil is decayed.
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NOw the prophet sheweth the cause of that doctrine in the former verse, why the worship of God was laide waste,
NOw the Prophet shows the cause of that Doctrine in the former verse, why the worship of God was laid waste,
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because the field is wasted, and the land mourneth that it is barren; the corne, wine, and oyle are all destroied.
Because the field is wasted, and the land Mourneth that it is barren; the corn, wine, and oil Are all destroyed.
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The which thing being so, out of this verse we first of all note, that God giueth vs these fruites of the earth to worship his maiestie therewithall, Psal. 67. 6, 7. So that men must turne themselues,
The which thing being so, out of this verse we First of all note, that God gives us these fruits of the earth to worship his majesty therewithal, Psalm 67. 6, 7. So that men must turn themselves,
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and looke vpon all the creatures of God, which will tell them to their face they must serue God the better for them:
and look upon all the creatures of God, which will tell them to their face they must serve God the better for them:
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what groweth in thy field which singeth not this song, the naturall herbe, the planted corne, grasse growing, foode for cattell,
what grows in thy field which sings not this song, the natural herb, the planted corn, grass growing, food for cattle,
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and all other things teach vs more earnestly to serue the Lorde.
and all other things teach us more earnestly to serve the Lord.
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And for this cause ought we onely to possesse them, for assuredly if men doe couet after much lande and many fieldes,
And for this cause ought we only to possess them, for assuredly if men do covet After much land and many fields,
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and plant much corne and many fruites, onely that themselues may haue much to serue them being aliue,
and plant much corn and many fruits, only that themselves may have much to serve them being alive,
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and leaue much for their children being dead, they are those that the Lorde threateneth a woe vnto by the prophet.
and leave much for their children being dead, they Are those that the Lord threateneth a woe unto by the Prophet.
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They haue not these things for the Lorde, but these things haue seised on their harts for the diuell:
They have not these things for the Lord, but these things have seized on their hearts for the Devil:
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vse therefore thy wealth not to liue in pleasure, but in religion; not in pride, but in godlinesse;
use Therefore thy wealth not to live in pleasure, but in Religion; not in pride, but in godliness;
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not in honour of men, but in the crosse of Christ.
not in honour of men, but in the cross of christ.
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And as an olde man hath his staffe to stay him from falling, because he is weake:
And as an old man hath his staff to stay him from falling, Because he is weak:
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so doe thou possesse those to put thee in minde of the maker: Because thou art forgetfull, let thine inheritance remember thee of heauen;
so do thou possess those to put thee in mind of the maker: Because thou art forgetful, let thine inheritance Remember thee of heaven;
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let thy purchase remember thee of regeneration; let thy fruites remember thee of thy life; let thy haruest remember thee of thy death;
let thy purchase Remember thee of regeneration; let thy fruits Remember thee of thy life; let thy harvest Remember thee of thy death;
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let thy store remember thy soule, and let all remember thy poore brother. The reasons of this doctrine are these:
let thy store Remember thy soul, and let all Remember thy poor brother. The Reasons of this Doctrine Are these:
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first, because the most prophane and wicked idolaters, Iere. 4. 17, 18, 19. thinke that the onely cause of multiplying the fruites of the earth, is for the worship of God;
First, Because the most profane and wicked Idolaters, Jeremiah 4. 17, 18, 19. think that the only cause of multiplying the fruits of the earth, is for the worship of God;
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and therefore who but Atheists can denie the same vnto him, for he onely it is that maketh them to growe, and blesseth all our stores:
and Therefore who but Atheists can deny the same unto him, for he only it is that makes them to grow, and Blesses all our stores:
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and therefore most vnthankfull wretches are wee, if for all we should render him none againe.
and Therefore most unthankful wretches Are we, if for all we should render him none again.
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And this is much to be feared, that the little regard which is had hereof in our land, is the onely cause why our former yeeres haue brought forth no greater plentie:
And this is much to be feared, that the little regard which is had hereof in our land, is the only cause why our former Years have brought forth no greater plenty:
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for if we generally regarde the multitude, we shall finde that those which haue the greatest fieldes, the largest barnes, the widest patrimonies,
for if we generally regard the multitude, we shall find that those which have the greatest fields, the Largest Barns, the Widest patrimonies,
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and most store of riches, haue and do make most bolde with the Lord, and come least into his presence.
and most store of riches, have and do make most bold with the Lord, and come least into his presence.
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Another reason of this doctrine may be this:
another reason of this Doctrine may be this:
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because these benefites are the promised blessings to them that loue him, Deut. 28. 1, 2, 3. which ought euermore to put vs in minde of our loue to God, that we might loue him more and more,
Because these benefits Are the promised blessings to them that love him, Deuteronomy 28. 1, 2, 3. which ought evermore to put us in mind of our love to God, that we might love him more and more,
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and so receiue of him more and more abundantly:
and so receive of him more and more abundantly:
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let vs I beseech you, consider our estate, and not fall away from our first loue;
let us I beseech you, Consider our estate, and not fallen away from our First love;
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for seeing we haue had in former times greater plentie then now we haue, let vs knowe for certaintie, that our store is lesse, because our loue is lesse.
for seeing we have had in former times greater plenty then now we have, let us know for certainty, that our store is less, Because our love is less.
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When the Gospell came first among vs, how ioyfully did we followe it, and how diligently heare it, in so much as the preachers being but few, we would haue giuen them our owne eies (if it had beene possible) to doe them good;
When the Gospel Come First among us, how joyfully did we follow it, and how diligently hear it, in so much as the Preachers being but few, we would have given them our own eyes (if it had been possible) to do them good;
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but now we are as wearie of them as the Israelites were of Moses, when they would haue stoned him:
but now we Are as weary of them as the Israelites were of Moses, when they would have stoned him:
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and therefore then were we filled with loue, and with plentie; but now we are emptied of godly care, and plagued with mortall want.
and Therefore then were we filled with love, and with plenty; but now we Are emptied of godly care, and plagued with Mortal want.
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The vses which arise from the consideration of this point are these:
The uses which arise from the consideration of this point Are these:
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first, that we desire of the Lorde to haue pitie and care for our lande which is wasted,
First, that we desire of the Lord to have pity and care for our land which is wasted,
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and to cast his eies to our poore and penurious time offamine and dearth.
and to cast his eyes to our poor and penurious time offamine and dearth.
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Deut. 11. 12. For alas our miserie groweth so great and incurable euery day more & more, that we haue great cause to feare least his long suffering turne into wrath,Deuteronomy 11. 12. For alas our misery grows so great and incurable every day more & more, that we have great cause to Fear lest his long suffering turn into wrath,
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and our pinching famine into death.
and our pinching famine into death.
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Who hath beene cast downe throughly not for a day, but for a yeere in this occasion? surely few or none,
Who hath been cast down thoroughly not for a day, but for a year in this occasion? surely few or none,
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and therefore is the Lorde as a stranger among vs, and as one that tarrieth but for a night.
and Therefore is the Lord as a stranger among us, and as one that tarrieth but for a night.
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O my deere brethren, let vs at the length yet learne the true and right way to remedie our euill,
O my deer brothers, let us At the length yet Learn the true and right Way to remedy our evil,
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and to encrease againe the fruites of the earth;
and to increase again the fruits of the earth;
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how haue our pastures beene drowned, our medowes ouerflowed, our corne blasted, and our tilled lande made barren, insomuch as we may see,
how have our pastures been drowned, our meadows overflowed, our corn blasted, and our tilled land made barren, insomuch as we may see,
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or might not long since haue seene, how the hils and mountaines wept foorth whole streames of water for their barrennesse:
or might not long since have seen, how the hills and Mountains wept forth Whole streams of water for their Barrenness:
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Let vs followe their example, and be ruled by their line to doe the like for it,
Let us follow their Exampl, and be ruled by their line to do the like for it,
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as it hath done for vs. It is not we see in the planter or in the waterer,
as it hath done for us It is not we see in the planter or in the waterer,
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but in the Lorde that giueth encrease of him;
but in the Lord that gives increase of him;
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let vs entreate this blessing that his hande may bee staied in time before all bee left destitute,
let us entreat this blessing that his hand may be stayed in time before all be left destitute,
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and the face of our countrey like the lande of Sodom; let vs labour in praier as we haue done in tillage;
and the face of our country like the land of Sodom; let us labour in prayer as we have done in tillage;
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let vs bestowe as much cost in supplication to pacifie our glorious God, as we haue done in husbandrie to amende our barren lande:
let us bestow as much cost in supplication to pacify our glorious God, as we have done in Husbandry to amend our barren land:
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if he say but the worde, all shall bee remedied.
if he say but the word, all shall be remedied.
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Oh, let vs powre foorth wordes, and liues, and harts, and soules, that this may bee remooued. Another vse heereof:
O, let us pour forth words, and lives, and hearts, and Souls, that this may be removed. another use hereof:
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seeing these creatures, as great crops of corne, large fieldes, and other things, must onely serue vs that wee may serue God,
seeing these creatures, as great crops of corn, large fields, and other things, must only serve us that we may serve God,
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then how fearefull a thing is it to abuse any of these, whereby both the worship and workmanship of God are defaced,
then how fearful a thing is it to abuse any of these, whereby both the worship and workmanship of God Are defaced,
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therfore the holy Ghost admonisheth Rom. 14. 20. that we destroy not the work of God for meates sake.
Therefore the holy Ghost Admonisheth Rom. 14. 20. that we destroy not the work of God for Meats sake.
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Some surfet in their abundance to their death, other disfigure the good shape of their bodies through pride and vanitie, such as are yoong gallants and gentlewomen,
some surfeit in their abundance to their death, other disfigure the good shape of their bodies through pride and vanity, such as Are young gallants and gentlewomen,
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and the more they haue receiued, the more they haue abused;
and the more they have received, the more they have abused;
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some in their ease and idlenes are growne like tunnes in compasse, being vnfit for labour, vnprofitable to any goodnes, and vnwoorthy of any blessinges.
Some in their ease and idleness Are grown like tons in compass, being unfit for labour, unprofitable to any Goodness, and unworthy of any blessings.
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The labouring mans estate is much to be commended, though it be poore yet it is happie:
The labouring men estate is much to be commended, though it be poor yet it is happy:
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he is an image of Adam created to worke, he is an image of God created in righteousnes,
he is an image of Adam created to work, he is an image of God created in righteousness,
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and the image of Christ created for calamitie, his health is maintained by labour, his bodie is refreshed with rest, his minde is renewed with religion,
and the image of christ created for calamity, his health is maintained by labour, his body is refreshed with rest, his mind is renewed with Religion,
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and his life is studious of the Lordes worship:
and his life is studious of the lords worship:
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his hungry morsels make him more thankefull to God then the great delicates of the rich;
his hungry morsels make him more thankful to God then the great delicates of the rich;
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his bare bread and water or small drinke giue him more healthie nourishment, then the fowles and dainties of the other;
his bore bred and water or small drink give him more healthy nourishment, then the fowls and dainties of the other;
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his life is wearied with labour, his minde is prepared for God, and his soule is readie for rest:
his life is wearied with labour, his mind is prepared for God, and his soul is ready for rest:
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Let vs all liue in this trauaile that we may die in this manner, let vs keepe vnder our bodies and lustes,
Let us all live in this travail that we may die in this manner, let us keep under our bodies and lusts,
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as we refraine a yoong colte, and let moe bridles of abstinencie and sinceritie curbe shorter all our pleasure and vanitie.
as we refrain a young colt, and let more bridles of abstinency and sincerity curb shorter all our pleasure and vanity.
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Another doctrine which we may gather out of this verse, may be this, that seeing the creatures of God do call vpon vs to worship him,
another Doctrine which we may gather out of this verse, may be this, that seeing the creatures of God do call upon us to worship him,
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and therefore they be helpers vnto vs therein, wee gather that our worship of God in this life cannot possiblie bee absolute and perfect:
and Therefore they be helpers unto us therein, we gather that our worship of God in this life cannot possibly be absolute and perfect:
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that wee shoulde bee alway like affected and obserue time, place, order and zeale in our religion;
that we should be always like affected and observe time, place, order and zeal in our Religion;
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for heere wee see that the worship of God was violated, bicause the fruites of the earth ceased;
for Here we see that the worship of God was violated, Because the fruits of the earth ceased;
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our knowledge is obscured by naturall ignorance, our time is omitted through sorrow, sickenes, care, and worldly busines;
our knowledge is obscured by natural ignorance, our time is omitted through sorrow, sickness, care, and worldly business;
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our harts are hindered through feare, loue, ioy, pleasure, vanitie, and temptation, and a thousand other waies shall wee finde that all we can doe in the Lordes seruice is but in part as Paul prooueth, 1. Cor. 13. 9, 10. How wicked are the bragges of them that boast of their vprightnes, whereby they serue the Lorde, thinking that there is nothing but of themselues they bee able to performe it.
our hearts Are hindered through Fear, love, joy, pleasure, vanity, and temptation, and a thousand other ways shall we find that all we can do in the lords service is but in part as Paul proveth, 1. Cor. 13. 9, 10. How wicked Are the brags of them that boast of their uprightness, whereby they serve the Lord, thinking that there is nothing but of themselves they be able to perform it.
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But wee must know that the greatest doctor, the learnedest preacher, and the painfullest hearer cannot comprehende,
But we must know that the greatest Doctor, the Learnedest preacher, and the painfullest hearer cannot comprehend,
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or teach, or learne whatsoeuer is requisite to our saluation, no not the whole church of God togither:
or teach, or Learn whatsoever is requisite to our salvation, no not the Whole Church of God together:
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so that if you looke vpon all that is to be done of a faithfull man, you shall finde many vnwilling and ineuitable slippes and falles in the purest obedience of all men.
so that if you look upon all that is to be done of a faithful man, you shall find many unwilling and inevitable slips and falls in the Purest Obedience of all men.
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The church of God hath felt and complained of this miserie in all ages:
The Church of God hath felt and complained of this misery in all ages:
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that she coulde neither doe as she woulde, nor performe what she ought to the Lordes obedience.
that she could neither do as she would, nor perform what she ought to the lords Obedience.
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For if we be rich and neuer so godly, then wealth hindreth vs; if wee be poore, want oppresseth vs;
For if we be rich and never so godly, then wealth hindereth us; if we be poor, want Oppresses us;
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if wee be magistrates, gouernmēt doth let vs;
if we be Magistrates, government does let us;
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& if we be seruants, worldly obedience doth staie vs. So that as it cannot be,
& if we be Servants, worldly Obedience does stay us So that as it cannot be,
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but that in the purest corne there will growe some weedes, so in our holiest worship of God, there will appeere some wantes:
but that in the Purest corn there will grow Some weeds, so in our Holiest worship of God, there will appear Some Wants:
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Dauid coulde not worship when he was at Gath, and the saints of God although they haue willing mindes, want powre and meanes to accomplish their desire.David could not worship when he was At Gaza, and the Saints of God although they have willing minds, want pour and means to accomplish their desire.
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And therefore let vs not bragge, but confesse as our Sauiour saith in the Gospel: when we haue preached our whole life long, & praied with neuer so entire affection,
And Therefore let us not brag, but confess as our Saviour Says in the Gospel: when we have preached our Whole life long, & prayed with never so entire affection,
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and laboured with neuer so great diligence in the kingdome, that wee are vnprofitable seruants, hauing left moe things behinde which we ought to haue done.
and laboured with never so great diligence in the Kingdom, that we Are unprofitable Servants, having left more things behind which we ought to have done.
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The reasons of this doctrine are these:
The Reasons of this Doctrine Are these:
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first, bicause that we shoulde neuer leaue of labour more, and to encrease farther and farther so long as wee liue in this worlde,
First, Because that we should never leave of labour more, and to increase farther and farther so long as we live in this world,
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as the Apostle saide of himselfe, Phil. 3. 13. The which lesson I woulde to God were oftener learned,
as the Apostle said of himself, Philip 3. 13. The which Lesson I would to God were oftener learned,
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and better followed in our daies, wherein men thinke if they haue done a little seruice on the Sabbaoth day, they holde themselues contented for the whole weeke following;
and better followed in our days, wherein men think if they have done a little service on the Sabbaoth day, they hold themselves contented for the Whole Week following;
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and hauing gotten a little knowledge of the common profession, they are satisfied and trauaile for no more.
and having got a little knowledge of the Common profession, they Are satisfied and travail for no more.
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Oh howe strange is it that men are neuer satisfied, and haue their fill of any thing, saue onely of religion, the which presently cloyeth them,
O how strange is it that men Are never satisfied, and have their fill of any thing, save only of Religion, the which presently cloyeth them,
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2280
bicause they thinke it is no part of their dutie to bestowe their daily labour in some part of godlinesse.
Because they think it is no part of their duty to bestow their daily labour in Some part of godliness.
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I knowe this doctrine will please them well;
I know this Doctrine will please them well;
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that no man can worship God perfectly, and therefore they will worship him sparingly and coldly:
that no man can worship God perfectly, and Therefore they will worship him sparingly and coldly:
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But they must knowe that there is not any man, which hath his perfect health, and yet he liueth and mooueth and groweth in stature;
But they must know that there is not any man, which hath his perfect health, and yet he lives and moveth and grows in stature;
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so there is not any mans religion absolute, yet it must striue & labour for perfection,
so there is not any men Religion absolute, yet it must strive & labour for perfection,
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as a sicke man doth for health.
as a sick man does for health.
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Another reason of this doctrine is this, that considering our imperfection, through the sinne of our natures, we should more earnestly desire to bee with Christ, Philip. 1. 23. for he that is wearie and cannot goe as hee woulde,
another reason of this Doctrine is this, that considering our imperfection, through the sin of our nature's, we should more earnestly desire to be with christ, Philip. 1. 23. for he that is weary and cannot go as he would,
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yet he hath this in his wish, to desire the perfection of the worship of God.
yet he hath this in his wish, to desire the perfection of the worship of God.
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Whereby we may note that there is not any thing that may mooue vs to loue the being in the world, the world it selfe wil hate thee,
Whereby we may note that there is not any thing that may move us to love the being in the world, the world it self will hate thee,
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if thou be a Christian why shouldest thou desire to liue therein? thou canst not knowe the maiestie of God, thou shalt not feele the loue of Christ,
if thou be a Christian why Shouldst thou desire to live therein? thou Canst not know the majesty of God, thou shalt not feel the love of christ,
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and thou canst not enioy the end of the faith.
and thou Canst not enjoy the end of the faith.
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If thou wouldest haue the wish of Dauid, to liue and to declare the works of God,
If thou Wouldst have the wish of David, to live and to declare the works of God,
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yet it shall be better to die that thou maiest liue in the glorie of God.
yet it shall be better to die that thou Mayest live in the glory of God.
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In this life thou art sometimes sicke, carefull, heauie, hated, oppressed, enuied, and hast but a little comfort of God,
In this life thou art sometime sick, careful, heavy, hated, oppressed, envied, and hast but a little Comfort of God,
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because thou canst not professe him but a little, therefore desire the other, where friendes and ioies,
Because thou Canst not profess him but a little, Therefore desire the other, where Friends and Joys,
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and health, and loue, and peace, and comfort shall be euerlasting, and they worship most absolute without sinne or ceasing.
and health, and love, and peace, and Comfort shall be everlasting, and they worship most absolute without sin or ceasing.
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The vses which arise of this doctrine are these: first, that although we can neuer be absolute in this life in God his worship,
The uses which arise of this Doctrine Are these: First, that although we can never be absolute in this life in God his worship,
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but we shal haue as many lets as we haue howres, yet let vs not cease to lament them, and to desire their absence:
but we shall have as many lets as we have hours, yet let us not cease to lament them, and to desire their absence:
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when Dauid had beene long absent from the place of the Lords seruice, he cried out, saying:
when David had been long absent from the place of the lords service, he cried out, saying:
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How long shall I dwell with Mesech, and be constrained to abide in the tents of Kedar? why might not Dauid thinke that it was not his fault but his enimies rage, that did constraine him to that neglect,How long shall I dwell with Mesech, and be constrained to abide in the tents of Kedar? why might not David think that it was not his fault but his enemies rage, that did constrain him to that neglect,
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because he was banished from his people? Indeede it is apparant, he knew it well enough,
Because he was banished from his people? Indeed it is apparent, he knew it well enough,
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yet least he should be contented with his miserie, he calleth to God for a remedie:
yet lest he should be contented with his misery, he calls to God for a remedy:
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so although we dwell in sinne, and liue in a thousand wants of bodies and soules,
so although we dwell in sin, and live in a thousand Wants of bodies and Souls,
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2303
because they cannot be remooued in this life, yet let vs not rest contented herewith, but lament this mischiefe:
Because they cannot be removed in this life, yet let us not rest contented herewith, but lament this mischief:
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that we must so doe, and desire a speedie release.
that we must so do, and desire a speedy release.
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Art thou lodged in thy chamber through sicknesse, or banished from the companie of the faithfull through persecution,
Art thou lodged in thy chamber through sickness, or banished from the company of the faithful through persecution,
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or kept away by imprisonment, or hindered by hard parents or maisters, or molested through pinching pouertie? all which thou canst not auoide,
or kept away by imprisonment, or hindered by hard Parents or masters, or molested through pinching poverty? all which thou Canst not avoid,
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yet that the Lord may knowe, and that thy soule may liue, desire to bee eased of this burden.
yet that the Lord may know, and that thy soul may live, desire to be eased of this burden.
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Thinke not that thou shalt bee excused, if thou canst not come and worship as thou oughtest,
Think not that thou shalt be excused, if thou Canst not come and worship as thou Ought,
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but will the thing thou canst not performe, and thinke it long till thy bondage be at libertie, thy want be supplied,
but will the thing thou Canst not perform, and think it long till thy bondage be At liberty, thy want be supplied,
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and thy soule remooued from thy bodie, that thou maist see God, and loue him, and liue with him, and praise him for euer and euer.
and thy soul removed from thy body, that thou Mayest see God, and love him, and live with him, and praise him for ever and ever.
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Art thou a Christian, and hast thou not greater cause to wish for heauen, then Dauid had for Ierusalem? and if you haue,
Art thou a Christian, and hast thou not greater cause to wish for heaven, then David had for Ierusalem? and if you have,
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then pray with as great zeale, that thy will may be turned into action, thy lets into helpes, thy wants into supplies, thy soule into pietie,
then pray with as great zeal, that thy will may be turned into actium, thy lets into helps, thy Wants into supplies, thy soul into piety,
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and all thy worship into sinceritie.
and all thy worship into sincerity.
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Another vse may be this, that men doe not any thing the lesse esteeme of the worship of God,
another use may be this, that men do not any thing the less esteem of the worship of God,
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because they haue hearde that it is but temporall.
Because they have heard that it is but temporal.
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O this were accursed that a sicke man should be lesse regarded because he is sicke,
O this were accursed that a sick man should be less regarded Because he is sick,
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and not rather be the more attended! shall a sonne despise his owne father because he is poore? this were iniquitie;
and not rather be the more attended! shall a son despise his own father Because he is poor? this were iniquity;
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and so is it a greater abhomination, that men should lesse serue the Lord, because the greatest measure is imperfect.
and so is it a greater abomination, that men should less serve the Lord, Because the greatest measure is imperfect.
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Although Dauid might not builde the temple, yet he prouided wherewithall to do it: and so although thou canst not loue God as thou wouldest, and as thou oughtest;
Although David might not build the temple, yet he provided wherewithal to do it: and so although thou Canst not love God as thou Wouldst, and as thou Ought;
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yet loue him as thou canst, and as farre as thou art able: be not discouraged, because thou art not able to goe through with religion;
yet love him as thou Canst, and as Far as thou art able: be not discouraged, Because thou art not able to go through with Religion;
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for if thou haue any religion, knowe thou that the least things of God are greater then the greatest of the world;
for if thou have any Religion, know thou that the least things of God Are greater then the greatest of the world;
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and the weakest things of God are stronger then the strongest of men. Honour them that haue the giftes of God in them, although they be imperfect;
and the Weakest things of God Are Stronger then the Strongest of men. Honour them that have the Gifts of God in them, although they be imperfect;
cc dt js n2 pp-f np1 vbr jc cs dt js pp-f n2. n1 pno32 cst vhb dt n2 pp-f np1 p-acp pno32, cs pns32 vbb j;
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for who despiseth a crased peece of gold? or who throweth out of doores a broken siluer pot? and therefore who but a mad man would lightly regarde the small graces of God in men? But alas, it is the miserie of our time, wherein religion is measured by wealth,
for who despises a crazed piece of gold? or who throweth out of doors a broken silver pot? and Therefore who but a mad man would lightly regard the small graces of God in men? But alas, it is the misery of our time, wherein Religion is measured by wealth,
p-acp r-crq vvz dt j-vvn n1 pp-f n1? cc q-crq vvz av pp-f n2 dt j-vvn n1 n1? cc av q-crq p-acp dt j n1 vmd av-j vvi dt j n2 pp-f np1 p-acp n2? p-acp uh, pn31 vbz dt n1 pp-f po12 n1, c-crq n1 vbz vvn p-acp n1,
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and deuotion by outward shewes, and the giftes of the spirite by worldly professions; so that if men liue neuer so vprightly, and yet be poore;
and devotion by outward shows, and the Gifts of the Spirit by worldly professions; so that if men live never so uprightly, and yet be poor;
cc n1 p-acp j n2, cc dt n2 pp-f dt n1 p-acp j n2; av cst cs n2 vvb av av av-j, cc av vbi j;
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or teach neuer so diligently, and yet be not famous; and pray neuer so feruently, and yet be not a flatterer;
or teach never so diligently, and yet be not famous; and pray never so fervently, and yet be not a flatterer;
cc vvb av av av-j, cc av vbb xx j; cc vvb av av av-j, cc av vbb xx dt n1;
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or write neuer so excellently, and yet reprooue sinne: he is no more accounted then a base and common professour.
or write never so excellently, and yet reprove sin: he is no more accounted then a base and Common professor.
cc vvb av av av-j, cc av vvi n1: pns31 vbz av-dx av-dc vvn cs dt j cc j n1.
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Men will not studie religion, because they say the doctors can neuer knowe all things, and therefore they will knowe nothing:
Men will not study Religion, Because they say the Doctors can never know all things, and Therefore they will know nothing:
np1 vmb xx vvi n1, c-acp pns32 vvb dt n2 vmb av-x vvi d n2, cc av pns32 vmb vvi pix:
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but if none should studie phisicke, but he that would cure all diseases; sicknesse would quickly ouerthrowe vs:
but if none should study physic, but he that would cure all diseases; sickness would quickly overthrown us:
cc-acp cs pi vmd vvi n1, cc-acp pns31 cst vmd vvi d n2; n1 vmd av-j vvi pno12:
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and if men follow not religion, because they cannot know euerie mysterie, the diuell will speedily ouercome their soules.
and if men follow not Religion, Because they cannot know every mystery, the Devil will speedily overcome their Souls.
cc cs n2 vvb xx n1, c-acp pns32 vmbx vvi d n1, dt n1 vmb av-j vvi po32 n2.
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Be ye ashamed O ye husbandmen: Be you ashamed Oh you husbandmen:
vbb pn22 j uh pn22 n2:
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howle O ye vine dressers, for the wheate and for the barly, because the haruest of the field is perished. Now he commeth to the particular persons that dresseth the earth, howl Oh you vine dressers, for the wheat and for the Barley, Because the harvest of the field is perished. Now he comes to the particular Persons that dresseth the earth,
vvb uh pn22 n1 n2, p-acp dt n1 cc p-acp dt n1, c-acp dt n1 pp-f dt n1 vbz vvn. av pns31 vvz p-acp dt j n2 cst vvz dt n1,
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and the fruites thereof, bidding them to bee ashamed to see their cunning faile, their labour lost, their price receiued in vaine,
and the fruits thereof, bidding them to be ashamed to see their cunning fail, their labour lost, their price received in vain,
cc dt n2 av, vvg pno32 pc-acp vbi j pc-acp vvi po32 j-jn n1, po32 n1 vvn, po32 n1 vvn p-acp j,
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because all was destroied whereabout they were imploied.
Because all was destroyed whereabout they were employed.
c-acp d vbds vvn c-crq pns32 vbdr vvn.
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From hence we may note, that seeing the prophet calleth to these husbandmen, it is our dutie that are of the ministerie to speake the word and rebuke sinne,
From hence we may note, that seeing the Prophet calls to these husbandmen, it is our duty that Are of the Ministry to speak the word and rebuke sin,
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and exhort euery kinde of profession vnto religion: The princes, the nobles, the rich, the poore, the husbandmen, the artificers, and the seruingmen,
and exhort every kind of profession unto Religion: The Princes, the Nobles, the rich, the poor, the husbandmen, the artificers, and the Servingmen,
cc vvi d n1 pp-f n1 p-acp n1: dt n2, dt n2-j, dt j, dt j, dt n2, dt n2, cc dt n2,
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and the gentlemen must all be exhorted, and rebuked by the voice of a preacher.
and the gentlemen must all be exhorted, and rebuked by the voice of a preacher.
cc dt n2 vmb d vbi vvn, cc vvd p-acp dt n1 pp-f dt n1.
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And this was the most singular comfort that Paul receiued by his labour, Actes 20. 31. That they all coulde beare him witnesse, that hee had not ceased daye nor night, to admonish euery man of life eternall:
And this was the most singular Comfort that Paul received by his labour, Acts 20. 31. That they all could bear him witness, that he had not ceased day nor night, to admonish every man of life Eternal:
cc d vbds dt av-ds j n1 cst np1 vvn p-acp po31 n1, n2 crd crd cst pns32 d vmd vvi pno31 vvi, cst pns31 vhd xx vvn n1 ccx n1, pc-acp vvi d n1 pp-f n1 j:
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wherein wee see that the paines of a minister are infinite, that must not feare any mans person,
wherein we see that the pains of a minister Are infinite, that must not Fear any men person,
c-crq pns12 vvb cst dt n2 pp-f dt n1 vbr j, cst vmb xx vvi d ng1 n1,
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nor spare any mans profession, nor loue any mans sinnes, nor bee silent at any mans iniuries,
nor spare any men profession, nor love any men Sins, nor be silent At any men injuries,
ccx vvi d ng1 n1, ccx vvi d ng1 n2, ccx vbb j p-acp d ng1 n2,
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nor bee controuled for any iust offence by him rebuked.
nor be controlled for any just offence by him rebuked.
ccx vbi vvn p-acp d j n1 p-acp pno31 vvd.
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Looke I say, to the labours of watchmen in the Lordes house, hee warneth them by chiding saith Aug. he instructeth them by preaching, he prepareth them by admonition, he hath a calling from God to warrant him, from the word to enconrage him, from the spirit to inflame him,
Look I say, to the labours of watchmen in the lords house, he warneth them by chiding Says Aug. he Instructeth them by preaching, he Prepareth them by admonition, he hath a calling from God to warrant him, from the word to enconrage him, from the Spirit to inflame him,
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and from his conscience to comfort him.
and from his conscience to Comfort him.
cc p-acp po31 n1 pc-acp vvi pno31.
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He must rebuke the rage of great men, the folly of old men, the vanitie of yoong men, the deceit of crafts men, the trade of husbandmen, the idlenes of seruingmen, the wantonnes of women,
He must rebuke the rage of great men, the folly of old men, the vanity of young men, the deceit of crafts men, the trade of husbandmen, the idleness of Servingmen, the wantonness of women,
pns31 vmb vvi dt n1 pp-f j n2, dt n1 pp-f j n2, dt n1 pp-f j n2, dt n1 pp-f ng1 n2, dt n1 pp-f n2, dt n1 pp-f n2, dt n1 pp-f n2,
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and the sinnes of all men, that by wounding them with the word of God, both they and he might escape the iudgement of God.
and the Sins of all men, that by wounding them with the word of God, both they and he might escape the judgement of God.
cc dt n2 pp-f d n2, cst p-acp vvg pno32 p-acp dt n1 pp-f np1, av-d pns32 cc pns31 vmd vvi dt n1 pp-f np1.
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The reasons of this doctrine may bee these, First because as Paul saith in the forenamed place, ver. 26. 27. that by this means they are free from the blood of all men:
The Reasons of this Doctrine may be these, First Because as Paul Says in the forenamed place, ver. 26. 27. that by this means they Are free from the blood of all men:
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And we know that the blood of a poore husbandman, will staine as much as the blood of the greatest prince in the world.
And we know that the blood of a poor husbandman, will stain as much as the blood of the greatest Prince in the world.
cc pns12 vvb cst dt n1 pp-f dt j n1, vmb vvi p-acp d c-acp dt n1 pp-f dt js n1 p-acp dt n1.
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But euermore when I haue occasion to talke of the bloode of men which is committed to the preachers,
But evermore when I have occasion to talk of the blood of men which is committed to the Preachers,
p-acp av c-crq pns11 vhb n1 pc-acp vvi pp-f dt n1 pp-f n2 r-crq vbz vvn p-acp dt n2,
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and shall bee againe required at our hands: me thinkes that the blood and life, and hearts and soules should tremble hereat:
and shall be again required At our hands: me thinks that the blood and life, and hearts and Souls should tremble hereat:
cc vmb vbi av vvn p-acp po12 n2: pno11 vvz d dt n1 cc n1, cc n2 cc n2 vmd vvi av:
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the minister for his charge, the people for their danger.
the minister for his charge, the people for their danger.
dt n1 p-acp po31 n1, dt n1 p-acp po32 n1.
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The captaine doth answere for the body of a man, the factor for his masters wealth, the scholler for his learning, the man for his seruice,
The captain does answer for the body of a man, the factor for his Masters wealth, the scholar for his learning, the man for his service,
dt n1 vdz vvi p-acp dt n1 pp-f dt n1, dt n1 p-acp po31 ng1 n1, dt n1 p-acp po31 n1, dt n1 p-acp po31 n1,
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and the noble man for his princes affaires: but the minister must answere for the peoples sinnes.
and the noble man for his Princes affairs: but the minister must answer for the peoples Sins.
cc dt j n1 p-acp po31 n2 n2: cc-acp dt n1 vmb vvi p-acp dt ng1 n2.
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Againe, what is the danger to keepe thy soule? is it not committed to a man? hath it not all the diuels in hell to lay siege vnto it? and yet wil not men come to their pastors to haue their soules fed being hungrie; nor yet cured being sicke; nor yet salued, being wounded; nor yet defended, being besieged;
Again, what is the danger to keep thy soul? is it not committed to a man? hath it not all the Devils in hell to lay siege unto it? and yet will not men come to their Pastors to have their Souls fed being hungry; nor yet cured being sick; nor yet salved, being wounded; nor yet defended, being besieged;
av, q-crq vbz dt n1 pc-acp vvi po21 n1? vbz pn31 xx vvn p-acp dt n1? vhz pn31 xx d dt n2 p-acp n1 pc-acp vvi n1 p-acp pn31? cc av vmb xx n2 vvn p-acp po32 n2 pc-acp vhi po32 n2 vvn vbg j; ccx av vvn vbg j; ccx av vvn, vbg vvn; ccx av vvd, vbg vvn;
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nor yet to be saued, although they be like to bee damned.
nor yet to be saved, although they be like to be damned.
ccx av pc-acp vbi vvn, cs pns32 vbb j pc-acp vbi vvn.
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Another reason of this is because our commission must stretch it selfe as far as Christes redemption, who is an aduocate for all men, that is, for all sorts of men:
another reason of this is Because our commission must stretch it self as Far as Christ's redemption, who is an advocate for all men, that is, for all sorts of men:
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and therefore it is most requisite that we speake to all kinds of men, that so they may come to the knowledge of redemption.
and Therefore it is most requisite that we speak to all Kinds of men, that so they may come to the knowledge of redemption.
cc av pn31 vbz av-ds j cst pns12 vvb p-acp d n2 pp-f n2, cst av pns32 vmb vvi p-acp dt n1 pp-f n1.
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Wouldest thou then be exempted from comming to sermons? then thou must also be exempted from comming to saluation.
Wouldst thou then be exempted from coming to Sermons? then thou must also be exempted from coming to salvation.
vmd2 pns21 av vbi vvn p-acp vvg p-acp n2? cs pns21 vmb av vbi vvn p-acp vvg p-acp n1.
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Is it hard vnto thee and intolerable, that the word of God shall restraine thy pleasures? then shall it be harder for thee to haue the blood of Christ to annoint thy soule from hell.
Is it hard unto thee and intolerable, that the word of God shall restrain thy pleasures? then shall it be harder for thee to have the blood of christ to anoint thy soul from hell.
vbz pn31 j p-acp pno21 cc j, cst dt n1 pp-f np1 vmb vvi po21 n2? av vmb pn31 vbi jc p-acp pno21 pc-acp vhi dt n1 pp-f np1 pc-acp vvi po21 n1 p-acp n1.
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Would not all men come to the kingdom of heauen? then wil I open vnto them the gate of the Lord,
Would not all men come to the Kingdom of heaven? then will I open unto them the gate of the Lord,
vmd xx d n2 vvb p-acp dt n1 pp-f n1? av vmb pns11 vvi p-acp pno32 dt n1 pp-f dt n1,
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and tell you that obedience to the ministerie is the way, and the righteous will enter therein.
and tell you that Obedience to the Ministry is the Way, and the righteous will enter therein.
cc vvb pn22 d n1 p-acp dt n1 vbz dt n1, cc dt j vmb vvi av.
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The vses which come of this doctrine are these:
The uses which come of this Doctrine Are these:
dt n2 r-crq vvb pp-f d n1 vbr d:
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First, seeing that all men must receiue the word of the minister, that the ministers flatter not the people,
First, seeing that all men must receive the word of the minister, that the Ministers flatter not the people,
ord, vvg cst d n2 vmb vvi dt n1 pp-f dt n1, cst dt n2 vvb xx dt n1,
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and conceale not the iudgements of God from their sinnes, Prou. 24. 24. 25. The Lord promised pleasure to them that rebuked the sinne of the wicked,
and conceal not the Judgments of God from their Sins, Prou. 24. 24. 25. The Lord promised pleasure to them that rebuked the sin of the wicked,
cc vvb xx dt n2 pp-f np1 p-acp po32 n2, np1 crd crd crd dt n1 vvd n1 p-acp pno32 cst vvd dt n1 pp-f dt j,
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and the blessing of goodnes shall bee vpon them. What is the hope of the Lords workman, we haue already declared.
and the blessing of Goodness shall be upon them. What is the hope of the lords workman, we have already declared.
cc dt n1 pp-f n1 vmb vbi p-acp pno32. q-crq vbz dt n1 pp-f dt n2 n1, pns12 vhb av vvn.
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But now let me exhort and be exhorted vnto this necessarie doctrine:
But now let me exhort and be exhorted unto this necessary Doctrine:
p-acp av vvb pno11 vvi cc vbi vvn p-acp d j n1:
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I know that since the world grew to a multitude, and the church to a monarchie, the great men haue euer enuied the rebukers of sinne, I meane the ministerie,
I know that since the world grew to a multitude, and the Church to a monarchy, the great men have ever envied the rebukers of sin, I mean the Ministry,
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bicause they liued in greater sinnes themselues: and this is the cause why reproofes are so hardly endured;
Because they lived in greater Sins themselves: and this is the cause why reproofs Are so hardly endured;
c-acp pns32 vvd p-acp jc n2 px32: cc d vbz dt n1 c-crq n2 vbr av av vvn;
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that although we speake but generally against a particular sinne, yet some or other who is gauled with the conscience thereof, will accuse vs for ayming at him,
that although we speak but generally against a particular sin, yet Some or other who is Galled with the conscience thereof, will accuse us for aiming At him,
cst cs pns12 vvb cc-acp av-j p-acp dt j n1, av d cc n-jn r-crq vbz j p-acp dt n1 av, vmb vvi pno12 p-acp vvg p-acp pno31,
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and peraduenture threaten vs mortall hatred:
and Peradventure threaten us Mortal hatred:
cc av vvb pno12 j-jn n1:
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this was not so in the primitiue church, 1. Cor. 14. 24. 25. but rather men obeyed gladly, then threatned maliciously;
this was not so in the primitive Church, 1. Cor. 14. 24. 25. but rather men obeyed gladly, then threatened maliciously;
d vbds xx av p-acp dt j n1, crd np1 crd crd crd p-acp av-c n2 vvd av-j, av vvd av-j;
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but so it is in our church, and therefore are the ministery afraid in many places to preach the word, least they should offend.
but so it is in our Church, and Therefore Are the Ministry afraid in many places to preach the word, lest they should offend.
cc-acp av pn31 vbz p-acp po12 n1, cc av vbr dt n1 j p-acp d n2 pc-acp vvi dt n1, cs pns32 vmd vvi.
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But harken my deere brethren, feare them not, for it shal come on vs that the Lord threatned Ieremie: If we spare his word, he will confounde vs in their presence.
But harken my deer brothers, Fear them not, for it shall come on us that the Lord threatened Ieremie: If we spare his word, he will confound us in their presence.
cc-acp vvb po11 j-jn n2, vvb pno32 xx, c-acp pn31 vmb vvi p-acp pno12 d dt n1 vvd np1: cs pns12 vvb po31 n1, pns31 vmb vvi pno12 p-acp po32 n1.
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What is there in them that we should feare? they are but men in nature, so are we;
What is there in them that we should Fear? they Are but men in nature, so Are we;
q-crq vbz a-acp p-acp pno32 cst pns12 vmd vvi? pns32 vbr p-acp n2 p-acp n1, av vbr pns12;
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they are many in number, so are we; they haue the world, we haue the word:
they Are many in number, so Are we; they have the world, we have the word:
pns32 vbr d p-acp n1, av vbr pns12; pns32 vhb dt n1, pns12 vhb dt n1:
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they touch but our names or our bodies, our soules are the Lords: they cannot accuse vs iustly of sinne, but themselues;
they touch but our names or our bodies, our Souls Are the lords: they cannot accuse us justly of sin, but themselves;
pns32 vvb p-acp po12 n2 cc po12 n2, po12 n2 vbr dt n2: pns32 vmbx vvi pno12 av-j pp-f n1, cc-acp px32;
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they cannot worke their will, but the Lords will; their wrath is nothing to the Lordes wrath;
they cannot work their will, but the lords will; their wrath is nothing to the lords wrath;
pns32 vmbx vvi po32 n1, cc-acp dt n2 vmb; po32 n1 vbz pix p-acp dt ng1 n1;
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shall we silence the word, because they loue it not? Beloued, haue not mens persons in admiration:
shall we silence the word, Because they love it not? beloved, have not men's Persons in admiration:
vmb pns12 vvi dt n1, c-acp pns32 vvb pn31 xx? j-vvn, vhb xx ng2 n2 p-acp n1:
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the word of God is not bound though we be imprisoned; that cannot be hurt, though we be blamed;
the word of God is not bound though we be imprisoned; that cannot be hurt, though we be blamed;
dt n1 pp-f np1 vbz xx vvn c-acp pns12 vbb vvn; d vmbx vbi vvn, cs pns12 vbb vvn;
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our soules cannot be touched, though our bodies be martyred.
our Souls cannot be touched, though our bodies be martyred.
po12 n2 vmbx vbi vvn, cs po12 n2 vbb vvn.
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Let vs wish with Luther that God would make vs woorthie to die for his word.
Let us wish with Luther that God would make us worthy to die for his word.
vvb pno12 vvi p-acp np1 cst np1 vmd vvi pno12 j pc-acp vvi p-acp po31 n1.
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Another vse of this doctrine, is that the people of all sorts must heare the worde of the minister:
another use of this Doctrine, is that the people of all sorts must hear the word of the minister:
j-jn n1 pp-f d n1, vbz d dt n1 pp-f d n2 vmb vvi dt n1 pp-f dt n1:
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let them take heed that they beare the rebukes of sin for the Lord. Hos. 4. 4. cōplaineth of the desperate estate of the people;
let them take heed that they bear the rebukes of since for the Lord. Hos. 4. 4. Complaineth of the desperate estate of the people;
vvb pno32 vvi n1 cst pns32 vvb dt n2 pp-f n1 p-acp dt n1. np1 crd crd vvz pp-f dt j n1 pp-f dt n1;
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for he saide, they rebuked the prophet.
for he said, they rebuked the Prophet.
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This is the sin of England, for there are among vs that will teach wise men, and themselues being fooles;
This is the since of England, for there Are among us that will teach wise men, and themselves being Fools;
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2384
they will controule learned men, themselues being ignorant; they will sohoole preachers, yet they cannot heare;
they will control learned men, themselves being ignorant; they will sohoole Preachers, yet they cannot hear;
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2385
they will rule magistrates, themselues being subiects; and they will seeme to doe all things, being able to doe nothing.
they will Rule Magistrates, themselves being Subjects; and they will seem to do all things, being able to do nothing.
pns32 vmb vvi n2, px32 vbg ng1-jn; cc pns32 vmb vvi pc-acp vdi d n2, vbg j pc-acp vdi pix.
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2386
But this is the point woorthie to be stoode vpon, they will reprooue the minister of the Gospell:
But this is the point worthy to be stood upon, they will reprove the minister of the Gospel:
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2387
If they suspect vs, they condemne vs; if there be but an vncertaine rumour, they make it a certaine sclander;
If they suspect us, they condemn us; if there be but an uncertain rumour, they make it a certain slander;
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2388
so that our life, our liuings, our doctrine, our calling, and all our preaching is contemned by them:
so that our life, our livings, our Doctrine, our calling, and all our preaching is contemned by them:
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Our life to be idle, our liuings to be too great, our doctrine to be suspitious, our calling to be burdensome,
Our life to be idle, our livings to be too great, our Doctrine to be suspicious, our calling to be burdensome,
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2390
and our preaching to be onely for a worldly respect. Oh incurable, vndurable mischiefe!
and our preaching to be only for a worldly respect. O incurable, undurable mischief!
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2391
why do men at once set Christ to schoole, teach God to be wise, refuse the Gospels gouernment,
why do men At once Set christ to school, teach God to be wise, refuse the Gospels government,
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2392
and choose the tyranny of sinne? Why do they rebuke vs? and yet thinke they do well:
and choose the tyranny of sin? Why do they rebuke us? and yet think they do well:
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2393
if the rod of magistrates light on vs for our sinnes, let vs abide it;
if the rod of Magistrates Light on us for our Sins, let us abide it;
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but to let euery drunkard and ruffian, and seruingman, and euery base companion to crow against the Gospell and our calling, let vs neuer abide.
but to let every drunkard and ruffian, and Serving man, and every base Companion to crow against the Gospel and our calling, let us never abide.
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2395
They hate vs because they loue sinne; they loue liberty, because they abhorre discipline; they regard not the ministery, because they regard not God;
They hate us Because they love sin; they love liberty, Because they abhor discipline; they regard not the Ministry, Because they regard not God;
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2396
and therefore looke for a present and speedie calamitie: for since that base fellowes became ministers, base fellowes haue regarded none:
and Therefore look for a present and speedy calamity: for since that base Fellows became Ministers, base Fellows have regarded none:
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2397
so that now we may preach out our hearts, and pray out our soules, and weepe out our eies;
so that now we may preach out our hearts, and pray out our Souls, and weep out our eyes;
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2398
yet we shall receiue nothing but scoffes and scornes, rebuke and scander, for our labor.
yet we shall receive nothing but scoffs and scorns, rebuke and scander, for our labour.
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2399
Weepe and howle: hauing bidden them to be ashamed, now he biddeth them to bee sorrowfull:Weep and howl: having bidden them to be ashamed, now he bids them to be sorrowful:
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for well hee knew that their hope and health was lost when their corne and fruites were destroyed, wherein they trusted more then in GOD.
for well he knew that their hope and health was lost when their corn and fruits were destroyed, wherein they trusted more then in GOD.
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2401
And from hence wee may obserue, that if the worshippe of God bee once decaied, there is not any so desperately wicked or dissolute,
And from hence we may observe, that if the worship of God be once decayed, there is not any so desperately wicked or dissolute,
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2402
but he shall smart for them;
but he shall smart for them;
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we may say, Esay 9. 10, 11, 12. That the wicked make great bragges, if they were depriued of preaching the word:
we may say, Isaiah 9. 10, 11, 12. That the wicked make great brags, if they were deprived of preaching the word:
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2404
they say they would turne brickes into hewen stone, and tymber into Cedar trees:
they say they would turn bricks into hewn stone, and timber into Cedar trees:
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2405
but the Lorde telleth them that their enimies shall beset them, and he will cut off both honorable and taile.
but the Lord Telleth them that their enemies shall beset them, and he will Cut off both honourable and tail.
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2406
So is the course of his iudgement, that when hee hath taken away his worship, which is a helmet of proofe to keepe his wrath from vs,
So is the course of his judgement, that when he hath taken away his worship, which is a helmet of proof to keep his wrath from us,
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2407
then he sendeth greatest calamitie, when we thinke we shall liue in greatest securitie. The filthie Sodomites thought that they were well when Lot was gone from among them,
then he sends greatest calamity, when we think we shall live in greatest security. The filthy Sodomites Thought that they were well when Lot was gone from among them,
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2408
but there followed presently fire and brimstone from heauen.
but there followed presently fire and brimstone from heaven.
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2409
By this our gallants may perceiue, that if the Gospell be in the wrath of God translated from our countrey, their brauerie and pride,
By this our gallants may perceive, that if the Gospel be in the wrath of God translated from our country, their bravery and pride,
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2410
and wealth, and prosperitie shall be ouerturned into perpetuall miserie. They thinke it a burden intollerable to liue vnder the checke heereof:
and wealth, and Prosperity shall be overturned into perpetual misery. They think it a burden intolerable to live under the check hereof:
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2411
but let them know that the little finger of humane tyrannie, shall bee heauier on them then the loines and body of all christianitie.
but let them know that the little finger of humane tyranny, shall be Heavier on them then the loins and body of all christianity.
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2412
Oh, how do men deceiue themselues with sweete promises of great and incredible ease, which they shall reape by the abasing of the ministerie, by the decay of good men,
O, how do men deceive themselves with sweet promises of great and incredible ease, which they shall reap by the abasing of the Ministry, by the decay of good men,
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2413
and the abandoning of all goodnes, when they shall haue libertie to commit any kinde of sinne.
and the abandoning of all Goodness, when they shall have liberty to commit any kind of sin.
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2414
O miserable wretches (saith one) to whom it is lawfull to do wickedly!
O miserable wretches (Says one) to whom it is lawful to do wickedly!
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2415
surely you shall come out of a little brooke and runne headlong into the maine sea.
surely you shall come out of a little brook and run headlong into the main sea.
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2416
The reason of this doctrine is this, bicause the wicked shoulde knowe that all goodnesse which they receiue, is for the Gospels and godly mens sake, Prou. 11. 11. there is not any thing in the worlde which the godly haue not a title vnto, insomuch as all the wicked men are but vsurpers of the goods and landes,
The reason of this Doctrine is this, Because the wicked should know that all Goodness which they receive, is for the Gospels and godly men's sake, Prou. 11. 11. there is not any thing in the world which the godly have not a title unto, insomuch as all the wicked men Are but usurper's of the goods and Lands,
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2417
and wealth and dignities they enioy, so long as a godly man is liuing.
and wealth and dignities they enjoy, so long as a godly man is living.
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2418
The worlde is a bodie, religion is the soule thereof, which being remooued is dead and fit for nothing.
The world is a body, Religion is the soul thereof, which being removed is dead and fit for nothing.
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2419
The worlde is a building, and the worship is the pillar & postes thereof, which being remooued it must needes fall,
The world is a building, and the worship is the pillar & posts thereof, which being removed it must needs fallen,
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2420
as the house wherein Sampson slewe the Philistines:
as the house wherein Sampson slew the philistines:
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2421
So that it is most plaine, that when our knowledge is turned to ignorance, and the preachers of the worde of God cease to speake in the name of God,
So that it is most plain, that when our knowledge is turned to ignorance, and the Preachers of the word of God cease to speak in the name of God,
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2422
and when the Gospell is banished from our lande, and there bee a free libertie to doe what they list:
and when the Gospel is banished from our land, and there be a free liberty to do what they list:
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2423
then I saie will the heauens threaten destruction, the mindes of men shall be made blinde, their vnderstanding shall bee taken from them,
then I say will the heavens threaten destruction, the minds of men shall be made blind, their understanding shall be taken from them,
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2424
and they shall liue as other people do without God his word, to be slaues to their enimies, drudges to their labours, beastes in their liues, enimies to God, haters of good things, and diuels by their death.
and they shall live as other people do without God his word, to be slaves to their enemies, drudges to their labours, beasts in their lives, enemies to God, haters of good things, and Devils by their death.
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The vses which commeth from this doctrine, is first of all, that wee labour with speede to amende those things which are amisse among vs:
The uses which comes from this Doctrine, is First of all, that we labour with speed to amend those things which Are amiss among us:
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2426
for else that iudgement which the Lorde once threatened to the Ephesian church, Reuel. 2. 5. shall take holde,
for Else that judgement which the Lord once threatened to the Ephesian Church, Revel. 2. 5. shall take hold,
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2427
namely, that the Lord will take away his candlesticke from vs: if the light bee gone, we shal liue in darknes;
namely, that the Lord will take away his candlestick from us: if the Light be gone, we shall live in darkness;
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2428
if the word be gone, we shall liue in blindnes; if God his worship be taken from vs, wee shall die in miserie.
if the word be gone, we shall live in blindness; if God his worship be taken from us, we shall die in misery.
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2429
This onely is the meate, which if wee want will consume vs:
This only is the meat, which if we want will consume us:
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2430
it is a sworde, and if it bee not in our handes it will wounde vs;
it is a sword, and if it be not in our hands it will wound us;
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2431
it is a scepter, which if the king of heauen holde not foorth, we shall be condemned:
it is a sceptre, which if the King of heaven hold not forth, we shall be condemned:
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2432
Feare the want of the Lords worship, for if it goe from vs, then he will depart;
fear the want of the lords worship, for if it go from us, then he will depart;
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2433
if he depart, then our prosperitie will cease, and there shall not be a man aliue which will not desire to die.
if he depart, then our Prosperity will cease, and there shall not be a man alive which will not desire to die.
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2434
Consider I beseech you, if you haue enioyed great possessions, & goodly landes, faire houses, & many friends, delicate liues, and many children;
Consider I beseech you, if you have enjoyed great possessions, & goodly Lands, fair houses, & many Friends, delicate lives, and many children;
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2435
but in one night thy aduersarie stealeth away thy euidence whereby thou holdest thy lande,
but in one night thy adversary steals away thy evidence whereby thou holdest thy land,
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2436
and then thou art turned out of possession, thy landes are taken from thee, thy friendes forsake thee, thy children crie on thee,
and then thou art turned out of possession, thy Lands Are taken from thee, thy Friends forsake thee, thy children cry on thee,
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2437
and thou bee constrained either to harde labour or vnlawfull beggerie;
and thou be constrained either to harden labour or unlawful beggary;
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2438
how wouldest thou take it, but wish for a thousande deathes to bee deliuered from this shame:
how Wouldst thou take it, but wish for a thousande deaths to be Delivered from this shame:
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2439
So shall it bee with thee in the Gospell, which is the euidence of thy peace, thy health, thy landes, thy ioy, and the kingdome of heauen;
So shall it be with thee in the Gospel, which is the evidence of thy peace, thy health, thy Lands, thy joy, and the Kingdom of heaven;
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2440
the which being taken from thee, thou canst neuer enioy any of these: then thou shalt weepe without comfort, sorrowe without hope, liue without ioy, die without peace, and be damned without mercie.
the which being taken from thee, thou Canst never enjoy any of these: then thou shalt weep without Comfort, sorrow without hope, live without joy, die without peace, and be damned without mercy.
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2441
Oh, whose heart is not cleaued asunder to thinke vpon the danger of his soule? Loue the Gospell, that it may tarrie with vs;
O, whose heart is not cleaved asunder to think upon the danger of his soul? Love the Gospel, that it may tarry with us;
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2442
beleeue it, that we may liue in it; receiue it, that we may reioice in it;
believe it, that we may live in it; receive it, that we may rejoice in it;
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2443
professe it, that we may die in it, professe I saie, for his owne sake and for nothing else:
profess it, that we may die in it, profess I say, for his own sake and for nothing Else:
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2444
let thy eies see it, thy eare heare it, thy toong speake it, thy heart regard it, thy feete walke in it, that thy hande may worke in it thy owne saluation.
let thy eyes see it, thy ear hear it, thy tongue speak it, thy heart regard it, thy feet walk in it, that thy hand may work in it thy own salvation.
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Let vs amende that which is amisse, and repent least all be taken from vs,
Let us amend that which is amiss, and Repent lest all be taken from us,
vvb pno12 vvi d r-crq vbz av, cc vvb cs d vbb vvn p-acp pno12,
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least our enimies reioice in our houses, least our women lament in the streets, our children cry in the fields, our old men lie in the graues,
lest our enemies rejoice in our houses, lest our women lament in the streets, our children cry in the fields, our old men lie in the graves,
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and all men die in desperation.
and all men die in desperation.
cc d n2 vvi p-acp n1.
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Let vs therefore to auoide all this mischiefe receiue that exhortation, 1. Thess. 2. 12. that euery one that nowe liueth in our English dominion, in the daies of our most peaceable Salomon: Walke woorthy of this vocation whereunto they are called.
Let us Therefore to avoid all this mischief receive that exhortation, 1. Thess 2. 12. that every one that now lives in our English dominion, in the days of our most peaceable Solomon: Walk worthy of this vocation whereunto they Are called.
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If the Lorde shoulde require any great thing of vs, ought we not to doe it, seeing wee owe vnto him our owne selues, much more ought we to walke like christians, seeing we professe christianitie.
If the Lord should require any great thing of us, ought we not to do it, seeing we owe unto him our own selves, much more ought we to walk like Christians, seeing we profess christianity.
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Walke we must, and not stande still as the idle doe, we must be woorthy of our places,
Walk we must, and not stand still as the idle doe, we must be worthy of our places,
n1 pns12 vmb, cc xx vvi av c-acp dt j n1, pns12 vmb vbi j pp-f po12 n2,
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and not onely fill the roome as an image doth at a feast, as our carnall Gospellers do:
and not only fill the room as an image does At a feast, as our carnal Evangelists do:
cc xx av-j vvi dt n1 p-acp dt n1 vdz p-acp dt n1, c-acp po12 j n2 vdb:
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and called we must be, and not refuse to come, as the greatest part in our age doth.
and called we must be, and not refuse to come, as the greatest part in our age does.
cc vvd pns12 vmb vbi, cc xx vvi pc-acp vvi, c-acp dt js n1 p-acp po12 n1 vdz.
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The Gospell is the sunne, let vs looke on it; it is the wedding garment, let vs weare it;
The Gospel is the sun, let us look on it; it is the wedding garment, let us wear it;
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it is the day, let vs worke in it; it is the salte of the worlde, let vs taste it;
it is the day, let us work in it; it is the salt of the world, let us taste it;
pn31 vbz dt n1, vvb pno12 vvi p-acp pn31; pn31 vbz dt n1 pp-f dt n1, vvb pno12 vvi pn31;
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it is the way to saluation, let vs trauaile in it; it is the life of all thinges, let vs liue in it.
it is the Way to salvation, let us travail in it; it is the life of all things, let us live in it.
pn31 vbz dt n1 p-acp n1, vvb pno12 vvi p-acp pn31; pn31 vbz dt n1 pp-f d n2, vvb pno12 vvi p-acp pn31.
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Oh therefore you which are called, refuse not to come; you which are liuing, lengthen your daies:
O Therefore you which Are called, refuse not to come; you which Are living, lengthen your days:
uh av pn22 r-crq vbr vvn, vvb xx pc-acp vvi; pn22 r-crq vbr vvg, vvi po22 n2:
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you which can see, beholde the miseries of your ioy; and you which haue legges to walke withall, bodies to liue withall; space to returne; time to repent; leasure to practise;
you which can see, behold the misery's of your joy; and you which have legs to walk withal, bodies to live withal; Molle to return; time to Repent; leisure to practise;
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soules to saue, or any grace of God within you; walke woorthie of saluation. You must not walke as other doe, for Christ is our patterne:
Souls to save, or any grace of God within you; walk worthy of salvation. You must not walk as other doe, for christ is our pattern:
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you must not walke as the most doe, for the flocke of God is little; you must not walke as you haue done, for you must bee newe creatures:
you must not walk as the most do, for the flock of God is little; you must not walk as you have done, for you must be new creatures:
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Walke in knowledge, for that will make you wise; walke in faith, for that will make you zealous;
Walk in knowledge, for that will make you wise; walk in faith, for that will make you zealous;
vvb p-acp n1, p-acp d vmb vvi pn22 j; vvb p-acp n1, p-acp d vmb vvi pn22 j;
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walke in loue, that will make you Christians; walke in cleannesse, that will make you saints;
walk in love, that will make you Christians; walk in cleanness, that will make you Saints;
vvb p-acp n1, cst vmb vvi pn22 np1; vvb p-acp n1, cst vmb vvi pn22 n2;
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and walke in patience, for that will giue you the Lords kingdome.
and walk in patience, for that will give you the lords Kingdom.
cc vvb p-acp n1, p-acp d vmb vvi pn22 dt ng1 n1.
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2463
Be shod with preparation of the Gospell of peace, and let your strength bee encreased to goe on, from step to step, from vertue to vertue, from teare to teare, from trouble to trouble, from day to day,
Be shod with preparation of the Gospel of peace, and let your strength be increased to go on, from step to step, from virtue to virtue, from tear to tear, from trouble to trouble, from day to day,
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and from the death of this life, to the life of this death, for the Lords praise in his truth to our ioy in his kingdome.
and from the death of this life, to the life of this death, for the lords praise in his truth to our joy in his Kingdom.
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The eleuenth Sermon. Vers. 12. The vine is dried vp, and the figge tree is decaied:
The Eleventh Sermon. Vers. 12. The vine is dried up, and the fig tree is decayed:
dt ord n1. np1 crd dt n1 vbz vvn a-acp, cc dt n1 n1 vbz vvn:
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the pomegranate tree, and the apple tree, euen all the trees of the field are withered:
the pomegranate tree, and the apple tree, even all the trees of the field Are withered:
dt n1 n1, cc dt n1 n1, av d dt n2 pp-f dt n1 vbr vvn:
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surely the ioy is withered away from the sonnes of men.
surely the joy is withered away from the Sons of men.
av-j dt n1 vbz vvn av p-acp dt n2 pp-f n2.
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THe prophet oftentimes, as we may see, telleth them one thing, the destruction and ouerthrowe of the fruits of their land, in the same words:
THe Prophet oftentimes, as we may see, Telleth them one thing, the destruction and overthrown of the fruits of their land, in the same words:
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and therfore groundeth still the same exhortation, bidding them weepe and howle, mourne and lament,
and Therefore groundeth still the same exhortation, bidding them weep and howl, mourn and lament,
cc av vvz av dt d n1, vvg pno32 vvi cc vvi, n1 cc vvi,
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2470
as if either he tooke pleasure to sing such mournefull songs, or else to shewe vnto them that the sorrowes of their harts must recouer the plentie of the land.
as if either he took pleasure to sing such mournful songs, or Else to show unto them that the sorrows of their hearts must recover the plenty of the land.
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And in dwelling thus long in the Lords iudgements, and their repentance, he teacheth vs how necessarie a thing it is to stand long on a good text,
And in Dwelling thus long in the lords Judgments, and their Repentance, he Teaches us how necessary a thing it is to stand long on a good text,
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and neuer to be wearie of a good matter, although it be bitter to the taste of our harts.
and never to be weary of a good matter, although it be bitter to the taste of our hearts.
cc av-x pc-acp vbi j pp-f dt j n1, cs pn31 vbb j p-acp dt n1 pp-f po12 n2.
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2473
It is a common thing in the word of God to repeate one thing often;
It is a Common thing in the word of God to repeat one thing often;
pn31 vbz dt j n1 p-acp dt n1 pp-f np1 pc-acp vvi crd n1 av;
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and therefore Paul desireth of the Corinthians, that it should not be greeuous to heare the same things often:
and Therefore Paul Desires of the Corinthians, that it should not be grievous to hear the same things often:
cc av np1 vvz pp-f dt njp2, cst pn31 vmd xx vbi j pc-acp vvi dt d n2 av:
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for we are of this nature, that many things we vnderstand not, many things we remember not, sometimes we giue that to a naturall cause, which belongeth to a diuine iudgement,
for we Are of this nature, that many things we understand not, many things we Remember not, sometime we give that to a natural cause, which belongeth to a divine judgement,
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2476
and most times we little regarde the heauenly oracles; for all these often repetitions are most necessarie.
and most times we little regard the heavenly oracles; for all these often repetitions Are most necessary.
cc ds n2 po12 j n1 dt j n2; p-acp d d av n2 vbr av-ds j.
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And let vs with often repetition, ioine some shew of earnest affection, as Paul doth Phil. 3. 18. where he saith, of those things I haue tolde you often,
And let us with often repetition, join Some show of earnest affection, as Paul does Philip 3. 18. where he Says, of those things I have told you often,
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and now tell you weeping, &c. Many words, and many repetitions without notes of singular passion, are or at least may seeme to bee friuolous;
and now tell you weeping, etc. Many words, and many repetitions without notes of singular passion, Are or At least may seem to be frivolous;
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and therefore let this be the exercise of religious minds, when they are driuen to vse againe those admonitions which they once vsed, that their words shew their meaning, their iterations testifie their earnestnesse,
and Therefore let this be the exercise of religious minds, when they Are driven to use again those admonitions which they once used, that their words show their meaning, their iterations testify their earnestness,
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and signes of griefe and sorrowe expresse their affection: thus this prophet hath told his minde by word, and vrged the matter by repetition,
and Signs of grief and sorrow express their affection: thus this Prophet hath told his mind by word, and urged the matter by repetition,
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and confirmed the thing by outward tokens. In this 12. verse he bringeth in al other things which groweth on the earth,
and confirmed the thing by outward tokens. In this 12. verse he brings in all other things which grows on the earth,
cc vvd dt n1 p-acp j n2. p-acp d crd n1 pns31 vvz p-acp d j-jn n2 r-crq vvz p-acp dt n1,
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2482
when hee nameth all the trees of the fielde, and more especially the apple tree, the pomegranate tree, and the palme tree:
when he names all the trees of the field, and more especially the apple tree, the pomegranate tree, and the palm tree:
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whereby hee noteth, that not onely those creatures which were good for nourishment were taken away, that the people should haue no refuge in worldly confidence;
whereby he notes, that not only those creatures which were good for nourishment were taken away, that the people should have no refuge in worldly confidence;
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but also that the outward ornaments of the earth, as the ground-growinggrasse, the tall springing-trees, which serued for comfort onely were destroied. Whereby in generall we obserue:
but also that the outward Ornament of the earth, as the ground-growinggrasse, the tall springing-trees, which served for Comfort only were destroyed. Whereby in general we observe:
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that there is not any thing so glorious or so comfortable, which the Lord hath created in the world,
that there is not any thing so glorious or so comfortable, which the Lord hath created in the world,
cst pc-acp vbz xx d n1 av j cc av j, r-crq dt n1 vhz vvn p-acp dt n1,
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but for the sinne of man he will destroy the same, as the prophet sheweth at large, Zeph. 1. 13, 17. If the earth were all golde,
but for the sin of man he will destroy the same, as the Prophet shows At large, Zephaniah 1. 13, 17. If the earth were all gold,
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and the grasse were all pearle, and the trees were all siluer, the fieldes were full of corne;
and the grass were all pearl, and the trees were all silver, the fields were full of corn;
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yet would not the Lord spare any for all this.
yet would not the Lord spare any for all this.
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Oh my deere brethren, it is not the growing corne, nor the springing grasse, nor the goodly trees,
O my deer brothers, it is not the growing corn, nor the springing grass, nor the goodly trees,
uh po11 j-jn n2, pn31 vbz xx dt j-vvg n1, ccx dt j-vvg n1, ccx dt j n2,
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2490
nor the stately towers, nor the walled cities, nor the pleasant apples, or the beautifull abundance of the world, that can stay the wrath of God from falling on vs;
nor the stately towers, nor the walled cities, nor the pleasant Apples, or the beautiful abundance of the world, that can stay the wrath of God from falling on us;
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2491
the horse saueth not in battell, the armour defendeth not in fight, and riches cannot redeeme a soule:
the horse Saveth not in battle, the armour defendeth not in fight, and riches cannot Redeem a soul:
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God which made all is not mooued with any thing saue onely with righteousnesse and obedience,
God which made all is not moved with any thing save only with righteousness and Obedience,
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and to take vengeance of our disobedience he ouerturneth and ouerthroweth all. The reasons of this doctrine are these:
and to take vengeance of our disobedience he overturneth and Overthroweth all. The Reasons of this Doctrine Are these:
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first, because he setteth more by his word then by all the works of his hands, Matt. 24. 35. the works of God can but shew him,
First, Because he sets more by his word then by all the works of his hands, Matt. 24. 35. the works of God can but show him,
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but the word of God teacheth vs to come to him:
but the word of God Teaches us to come to him:
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2496
and therefore seeing he careth for our saluation more then for the preseruation of any of his creatures, he will not spare them because they shew his glorie,
and Therefore seeing he Careth for our salvation more then for the preservation of any of his creatures, he will not spare them Because they show his glory,
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or giue vs nourishment, but all things shall be confounded for the sinne of man.
or give us nourishment, but all things shall be confounded for the sin of man.
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Another reason is, because for sinne he spared not the angels, 2. Pet. 2. 4. and therefore he will not spare the lesser creatures:
another reason is, Because for sin he spared not the Angels, 2. Pet. 2. 4. and Therefore he will not spare the lesser creatures:
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for the angels are the most glorious creatures of the world, who sinning against God in the beginning, were cast downe from heauen into eternall torments.
for the Angels Are the most glorious creatures of the world, who sinning against God in the beginning, were cast down from heaven into Eternal torments.
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Oh this should much terrifie vs, which are lower then the angels, viler then the creatures,
O this should much terrify us, which Are lower then the Angels, Viler then the creatures,
uh d vmd d vvi pno12, r-crq vbr jc cs dt n2, jc cs dt n2,
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2501
and more woorthie of death then all the works of God are of corruption:
and more worthy of death then all the works of God Are of corruption:
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that al the world for our sinne and sake should be euery day in danger of destruction.
that all the world for our sin and sake should be every day in danger of destruction.
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And seeing the angels being in heauen, found no place of mercie but present banishment and euerlasting fire,
And seeing the Angels being in heaven, found no place of mercy but present banishment and everlasting fire,
np1 vvg dt n2 vbg p-acp n1, vvd dx n1 pp-f n1 p-acp j n1 cc j n1,
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2504
how should we come into heauen with our sinnes, or thinke to escape on the earth? seeing the Lorde is as powerfull and wrathfull beneath among men,
how should we come into heaven with our Sins, or think to escape on the earth? seeing the Lord is as powerful and wrathful beneath among men,
q-crq vmd pns12 vvi p-acp n1 p-acp po12 n2, cc vvb pc-acp vvi p-acp dt n1? vvg dt n1 vbz a-acp j cc j p-acp p-acp n2,
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as he is aboue among angels. The vses which arise from this doctrine are these:
as he is above among Angels. The uses which arise from this Doctrine Are these:
c-acp pns31 vbz a-acp p-acp n2. dt n2 r-crq vvb p-acp d n1 vbr d:
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first, as we might hereby gather an excellent argument to enforce the irefull wrath of God:
First, as we might hereby gather an excellent argument to enforce the ireful wrath of God:
ord, c-acp pns12 vmd av vvb dt j n1 pc-acp vvi dt j n1 pp-f np1:
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so may we also learne by this, how miserable is the estate of worldy men, which trust in the things of this life, which shall be all destroied.
so may we also Learn by this, how miserable is the estate of worldy men, which trust in the things of this life, which shall be all destroyed.
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Deut. 28. 52, 63. What do men that satisfie their lustes, that gather their wealth, that enlarge their dominions,Deuteronomy 28. 52, 63. What do men that satisfy their lusts, that gather their wealth, that enlarge their Dominions,
np1 crd crd, crd q-crq vdb n2 cst vvb po32 n2, cst vvb po32 n1, cst vvb po32 n2,
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and other worldly things, as building of faire houses, leauing monuments of their names to posteritie? but heape vp a great deale of dry wood for the wrath of God to consume them.
and other worldly things, as building of fair houses, leaving monuments of their names to posterity? but heap up a great deal of dry wood for the wrath of God to consume them.
cc j-jn j n2, c-acp vvg pp-f j n2, vvg n2 pp-f po32 n2 p-acp n1? cc-acp vvb a-acp dt j n1 pp-f j n1 p-acp dt n1 pp-f np1 pc-acp vvi pno32.
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Take them from their desire, you take them from their god; pul them from their profits, and you pull them from heauen:
Take them from their desire, you take them from their god; pull them from their profits, and you pull them from heaven:
vvb pno32 p-acp po32 n1, pn22 vvb pno32 p-acp po32 n1; vvi pno32 p-acp po32 n2, cc pn22 vvb pno32 p-acp n1:
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but the wealth which they haue gained shoulde serue their turnes, and their posterities in this life, and afterward bee consumed.
but the wealth which they have gained should serve their turns, and their Posterities in this life, and afterwards be consumed.
cc-acp dt n1 r-crq pns32 vhb vvn vmd vvi po32 n2, cc po32 n2 p-acp d n1, cc av vbi vvn.
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This were but a tolerable estate, and to be endured:
This were but a tolerable estate, and to be endured:
d vbdr p-acp dt j n1, cc pc-acp vbi vvn:
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but alas the rust of that which they hoorded, the crie of that they misgayned, the riot of that which they haue wickedly consumed shall torment their liues in another worlde.
but alas the rust of that which they hoarded, the cry of that they misgayned, the riot of that which they have wickedly consumed shall torment their lives in Another world.
cc-acp uh dt n1 pp-f d r-crq pns32 j-vvn, dt n1 pp-f cst pns32 vvd, dt n1 pp-f d r-crq pns32 vhb av-j vvn vmb vvi po32 n2 p-acp j-jn n1.
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Why doest thou worship thy goods in louing them more then God, bicause thou thinkest on thē more then on him? and why dost thou trauaile for this worlde and the thinges thereof, with so insatiable and greedy desire? for if thou gaine them, thou gainest more burthens to thy life,
Why dost thou worship thy goods in loving them more then God, Because thou Thinkest on them more then on him? and why dost thou travail for this world and the things thereof, with so insatiable and greedy desire? for if thou gain them, thou gainest more burdens to thy life,
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and more woe to thy soule; if thou haue them, thou canst not long keepe them;
and more woe to thy soul; if thou have them, thou Canst not long keep them;
cc dc n1 p-acp po21 n1; cs pns21 vhi pno32, pns21 vm2 xx av-j vvi pno32;
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for death will part them and thee in sunder, or vengeance will take them out of thy handes.
for death will part them and thee in sunder, or vengeance will take them out of thy hands.
c-acp n1 vmb vvi pno32 cc pno21 p-acp av, cc n1 vmb vvi pno32 av pp-f po21 n2.
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Oh tell me I beseech you, which care for your parts and portions in this life, what benefite haue you by louing them? nothing but feare to loose them:
O tell me I beseech you, which care for your parts and portions in this life, what benefit have you by loving them? nothing but Fear to lose them:
uh vvb pno11 pns11 vvb pn22, r-crq vvb p-acp po22 n2 cc n2 p-acp d n1, r-crq n1 vhb pn22 p-acp vvg pno32? pix cc-acp n1 pc-acp vvi pno32:
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what profite commeth by enioying them? nothing but labour to keep thē:
what profit comes by enjoying them? nothing but labour to keep them:
r-crq n1 vvz p-acp vvg pno32? pix cc-acp n1 pc-acp vvi pno32:
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what hurt is there by wanting them? nothing but a poore life and a peaceable death:
what hurt is there by wanting them? nothing but a poor life and a peaceable death:
r-crq n1 vbz a-acp p-acp vvg pno32? pix p-acp dt j n1 cc dt j n1:
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the loue of these is the losse of heauen, and the lacke of these is the loue of God.
the love of these is the loss of heaven, and the lack of these is the love of God.
dt n1 pp-f d vbz dt n1 pp-f n1, cc dt n1 pp-f d vbz dt n1 pp-f np1.
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Another vse which euerie one euen the wicked must make heereof, is the same which the Lorde exhorteth the Edomites vnto, Esay 21. 14. Seeing their vines,
another use which every one even the wicked must make hereof, is the same which the Lord exhorteth the Edomites unto, Isaiah 21. 14. Seeing their vines,
j-jn n1 q-crq d pi av-j dt j vmb vvi av, vbz dt d r-crq dt n1 vvz dt n2 p-acp, np1 crd crd vvg po32 n2,
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and fruits, and corne, and all other things shall come to an ende, and be taken awaie with the wrath of God:
and fruits, and corn, and all other things shall come to an end, and be taken away with the wrath of God:
cc n2, cc n1, cc d j-jn n2 vmb vvi p-acp dt n1, cc vbi vvn av p-acp dt n1 pp-f np1:
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therefore let euery one that hath them, giue them to the thirstie for drinke, to the hungrie for meate, to the naked for cloth,
Therefore let every one that hath them, give them to the thirsty for drink, to the hungry for meat, to the naked for cloth,
av vvb d pi cst vhz pno32, vvb pno32 p-acp dt j p-acp n1, p-acp dt j p-acp n1, p-acp dt j p-acp n1,
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and to the poore for maintenance.
and to the poor for maintenance.
cc p-acp dt j p-acp n1.
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Oh, consider what is our dutie, while as yet there is a little corne, and comfort to our lande;
O, Consider what is our duty, while as yet there is a little corn, and Comfort to our land;
uh, vvb r-crq vbz po12 n1, cs c-acp av pc-acp vbz dt j n1, cc vvi p-acp po12 n1;
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and deale with it as one woulde deale with his owne body, for anone it shall be taken by violence:
and deal with it as one would deal with his own body, for anon it shall be taken by violence:
cc vvi p-acp pn31 p-acp pi vmd vvi p-acp po31 d n1, c-acp av pn31 vmb vbi vvn p-acp n1:
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therefore nowe bestowe for deuotion, if wee tarrie but a little, vengeance will take them and vs:
Therefore now bestow for devotion, if we tarry but a little, vengeance will take them and us:
av av vvi p-acp n1, cs pns12 vvi p-acp dt j, n1 vmb vvi pno32 cc pno12:
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therefore let charitie dispende them, what what are they but earth? if we deliuer not them, to earth shall they come againe:
Therefore let charity dispend them, what what Are they but earth? if we deliver not them, to earth shall they come again:
av vvb n1 vvi pno32, r-crq q-crq vbr pns32 p-acp n1? cs pns12 vvb xx pno32, p-acp n1 vmb pns32 vvi av:
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Now they haue force to succour our liues, and if we spende them not well, anone they will haue powre to subuert and condemne our soules.
Now they have force to succour our lives, and if we spend them not well, anon they will have pour to subvert and condemn our Souls.
av pns32 vhb n1 pc-acp vvi po12 n2, cc cs pns12 vvb pno32 xx av, av pns32 vmb vhi n1 pc-acp vvi cc vvi po12 n2.
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Howe is ioy withered from the sonnes of men: Nowe hee complaineth what this want hath wrought, when he saith;How is joy withered from the Sons of men: Now he Complaineth what this want hath wrought, when he Says;
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that ioy is withered away as mowen grasse doth from his greenenesse; so this from the sonnes of men, that is, the people of the lande:
that joy is withered away as mowen grass does from his greenness; so this from the Sons of men, that is, the people of the land:
d n1 vbz vvn av c-acp vvn n1 vdz p-acp po31 n1; av d p-acp dt n2 pp-f n2, cst vbz, dt n1 pp-f dt n1:
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For we cannot bee ignorant that of all times of the yeere, there was most sweete singing and pleasant sporting at the time of haruest,
For we cannot be ignorant that of all times of the year, there was most sweet singing and pleasant sporting At the time of harvest,
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as we reade Esay 9. 5. bicause that then were the fruits reaped, and comfort receiued of men;
as we read Isaiah 9. 5. Because that then were the fruits reaped, and Comfort received of men;
c-acp pns12 vvb np1 crd crd c-acp d av vbdr dt n2 vvd, cc n1 vvn pp-f n2;
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but when these were destroyed, their vines had no grapes, their trees had no apples, and their fieldes had no corne:
but when these were destroyed, their vines had no grapes, their trees had no Apples, and their fields had no corn:
cc-acp c-crq d vbdr vvn, po32 n2 vhd dx n2, po32 n2 vhd dx n2, cc po32 n2 vhd dx n1:
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then I say was their mirth laide aside into most solitarie and sorrowfull mourning.
then I say was their mirth laid aside into most solitary and sorrowful mourning.
av pns11 vvb vbds po32 n1 vvd av p-acp ds j cc j n1.
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By these words note that the want of worldly comfort, and the feeling of worldly and carnall sorrowe is a great and fearefull iudgement of God, Deut. 28. 63. If men see no ioy in their children,
By these words note that the want of worldly Comfort, and the feeling of worldly and carnal sorrow is a great and fearful judgement of God, Deuteronomy 28. 63. If men see no joy in their children,
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or comfort in their possessions, or profite by their labour, but in all these they are made more heauie and solitarie;
or Comfort in their possessions, or profit by their labour, but in all these they Are made more heavy and solitary;
cc vvi p-acp po32 n2, cc vvi p-acp po32 n1, cc-acp p-acp d d pns32 vbr vvn av-dc j cc j;
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and the Lorde taketh from them a cheerefull countenance;
and the Lord Takes from them a cheerful countenance;
cc dt n1 vvz p-acp pno32 dt j n1;
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nay, if the fruites of the earth bee destroied, (as heere they were) so that there be none,
nay, if the fruits of the earth be destroyed, (as Here they were) so that there be none,
uh-x, cs dt n2 pp-f dt n1 vbi vvn, (c-acp av pns32 vbdr) av cst pc-acp vbi pix,
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euen then I say, although there be none occasion of ioy but all of sorrowe to be tormented with griefe,
even then I say, although there be none occasion of joy but all of sorrow to be tormented with grief,
av cs pns11 vvb, cs pc-acp vbi pi n1 pp-f n1 p-acp d pp-f n1 pc-acp vbi vvn p-acp n1,
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bicause we haue not to supplie our liues, is fearefull in the sight of God. We cannot (I grant) but sorrow, when we haue none occasion ofioy:
Because we have not to supply our lives, is fearful in the sighed of God. We cannot (I grant) but sorrow, when we have none occasion ofioy:
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but yet we ought to make our griefe a godly sorrowe, and the feare of famine to be the feare of condemnation:
but yet we ought to make our grief a godly sorrow, and the Fear of famine to be the Fear of condemnation:
cc-acp av pns12 vmd pc-acp vvi po12 n1 dt j n1, cc dt n1 pp-f n1 pc-acp vbi dt n1 pp-f n1:
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for this shoulde we weepe, that howsoeuer these thinges goe with vs in this life, the other may be certaine in the life to come.
for this should we weep, that howsoever these things go with us in this life, the other may be certain in the life to come.
c-acp d vmd pns12 vvi, cst c-acp d n2 vvb p-acp pno12 p-acp d n1, dt n-jn vmb vbi j p-acp dt n1 pc-acp vvi.
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The reasons of this doctrine are these; First, bicause it causeth death. 2. Cor. 7. 7. 10. Worldly sorrow causeth death:
The Reasons of this Doctrine Are these; First, Because it Causes death. 2. Cor. 7. 7. 10. Worldly sorrow Causes death:
dt n2 pp-f d n1 vbr d; ord, c-acp pn31 vvz n1. crd np1 crd crd crd j n1 vvz n1:
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for as the fire wasteth the woode, and the sunne consumeth the frost, so doth carnall care eate vp the life of man. for as the fire wastes the wood, and the sun consumeth the frost, so does carnal care eat up the life of man.
p-acp p-acp dt n1 vvz dt n1, cc dt n1 vvz dt n1, av vdz j n1 vvi a-acp dt n1 pp-f n1.
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Somtimes these sorrowfull worldlings are raging with enuie, sometimes ouercome with malice, and many times at their wits ende through couetousnesse:
Sometimes these sorrowful worldlings Are raging with envy, sometime overcome with malice, and many times At their wits end through covetousness:
av d j n2 vbr vvg p-acp n1, av vvn p-acp n1, cc d n2 p-acp po32 n2 vvi p-acp n1:
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so that the beautifull waxe pale therwith, the lustie and strong man is weakned, they which were pleasant are heauie,
so that the beautiful wax pale therewith, the lusty and strong man is weakened, they which were pleasant Are heavy,
av cst dt j n1 j av, dt j cc j n1 vbz vvn, pns32 r-crq vbdr j vbr j,
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and they which seemed godly are made wicked. This worldly sorrowe made Achitophell that wise man to hang himselfe;
and they which seemed godly Are made wicked. This worldly sorrow made Achitophel that wise man to hang himself;
cc pns32 r-crq vvd j vbr vvn j. d j n1 vvn np1 cst j n1 pc-acp vvi px31;
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and Saule that strong man to kill himselfe; and Zimrie that wicked king to burne himselfe:
and Saule that strong man to kill himself; and Zimrie that wicked King to burn himself:
cc np1 cst j n1 pc-acp vvi px31; cc np1 cst j n1 pc-acp vvi px31:
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for the Lorde suffered many to fall into it, that they might despaire of his mercie,
for the Lord suffered many to fallen into it, that they might despair of his mercy,
p-acp dt n1 vvd d pc-acp vvi p-acp pn31, cst pns32 vmd vvi pp-f po31 n1,
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and be excluded from his kingdome.
and be excluded from his Kingdom.
cc vbi vvn p-acp po31 n1.
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Oh therefore, whosoeuer will shewe any care of his owne soule, or any account of Christes woundes, let him meddle little in worldly businesse:
O Therefore, whosoever will show any care of his own soul, or any account of Christ's wounds, let him meddle little in worldly business:
uh av, r-crq vmb vvi d n1 pp-f po31 d n1, cc d n1 pp-f npg1 n2, vvb pno31 vvi av-j p-acp j n1:
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keepe in the boundes of thy vocation, and range not into much dealing, and many trades and occupations,
keep in the bounds of thy vocation, and range not into much dealing, and many trades and occupations,
vvb p-acp dt n2 pp-f po21 n1, cc vvb xx p-acp d n-vvg, cc d n2 cc n2,
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for thou dost but thrust thy soule into danger:
for thou dost but thrust thy soul into danger:
c-acp pns21 vd2 p-acp vvi po21 n1 p-acp n1:
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and a thousande to one but thou wilt repent in teares & bloud, thy ouerreaching policie.
and a thousande to one but thou wilt Repent in tears & blood, thy overreaching policy.
cc dt crd p-acp crd p-acp pns21 vm2 vvi p-acp n2 cc n1, po21 n-vvg n1.
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Another reason of this doctrine is, bicause it is a deere, and not the least blessing of God, to reioyce in thy possessions, be they small or great, Eccle. 5. 8. and therefore, it is not the least curse of God to be troubled and tormoiled therewith.
another reason of this Doctrine is, Because it is a deer, and not the least blessing of God, to rejoice in thy possessions, be they small or great, Eccle. 5. 8. and Therefore, it is not the least curse of God to be troubled and tormoiled therewith.
j-jn n1 pp-f d n1 vbz, c-acp pn31 vbz dt j-jn, cc xx dt ds n1 pp-f np1, pc-acp vvi p-acp po21 n2, vbb pns32 j cc j, np1 crd crd cc av, pn31 vbz xx dt ds n1 pp-f np1 pc-acp vbi vvn cc vvn av.
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What beast being in a good pasture doth not reioyce in it;
What beast being in a good pasture does not rejoice in it;
q-crq n1 vbg p-acp dt j n1 vdz xx vvi p-acp pn31;
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or what birde hauing but a twigge to sit on, doth not sing in the sunny mornings of the spring? and wilt thou being a man or woman bee woorse then birde or beast? not to reioyce in the blessings of God towardes thee.
or what bird having but a twig to fit on, does not sing in the sunny morning's of the spring? and wilt thou being a man or woman be Worse then bird or beast? not to rejoice in the blessings of God towards thee.
cc r-crq n1 vhg p-acp dt n1 pc-acp vvi a-acp, vdz xx vvi p-acp dt j n2 pp-f dt n1? cc vm2 pns21 vbg dt n1 cc n1 vbb jc cs n1 cc n1? xx pc-acp vvi p-acp dt n2 pp-f np1 p-acp pno21.
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Augustine telleth of one Paulinus, that when hee had lost all his goods, hee was so farre from being sorrowfull, that this was his praier, O Lord thou knowest where all my goods are treasured: Augustine Telleth of one Paulinus, that when he had lost all his goods, he was so Far from being sorrowful, that this was his prayer, Oh Lord thou Knowest where all my goods Are treasured:
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2560
Take not then to heart euery worldly crosse;
Take not then to heart every worldly cross;
vvb xx av p-acp n1 d j n1;
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2561
art thou a husbandman, and hast lost thy corne? art thou a merchant, and hast suffered shipwracke? art thou a trauailer,
art thou a husbandman, and hast lost thy corn? art thou a merchant, and hast suffered shipwreck? art thou a traveler,
vb2r pns21 dt n1, cc vh2 vvn po21 n1? vb2r pns21 dt n1, cc vh2 vvn n1? vb2r pns21 dt n1,
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and hast beene spoiled by robbers? art thou a widowe, and hast lost both husbande and wealth? yet take not sorrowe to thy hart, sleepe from thy eies, peace from thy life, beautie from thy face, nor comfort from thy soule.
and hast been spoiled by robbers? art thou a widow, and hast lost both husband and wealth? yet take not sorrow to thy heart, sleep from thy eyes, peace from thy life, beauty from thy face, nor Comfort from thy soul.
cc vh2 vbn vvn p-acp n2? vb2r pns21 dt n1, cc vh2 vvn d n1 cc n1? av vvb xx n1 p-acp po21 n1, vvb p-acp po21 n2, n1 p-acp po21 n1, n1 p-acp po21 n1, ccx n1 p-acp po21 n1.
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From hence wee learne to make many profitable vses, whereof this may be one, that seeing worldly and carnall sorrowe is such a wofull iudgement of God,
From hence we Learn to make many profitable uses, whereof this may be one, that seeing worldly and carnal sorrow is such a woeful judgement of God,
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therefore most miserable is the estate of worldly wicked men:
Therefore most miserable is the estate of worldly wicked men:
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if they pray in it they cannot be heard, Esay 16. 12. If they will embrace the Gospell, the worlde will not let them,
if they pray in it they cannot be herd, Isaiah 16. 12. If they will embrace the Gospel, the world will not let them,
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and therefore this sorrowe doth torment them, Luk. 18. 23. Oh, where wil they now become? Good men being sorrowfull are comforted by praier, Lamen. 5. but euill men although they vse the same wordes,
and Therefore this sorrow does torment them, Luk. 18. 23. O, where will they now become? Good men being sorrowful Are comforted by prayer, Lamen. 5. but evil men although they use the same words,
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and lift vp their voices and weepe, and woulde teare their heartes out of their breastes,
and lift up their voices and weep, and would tear their hearts out of their breasts,
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and giue as much to God for ioy, as the diuell would haue giuen Christ for worship;
and give as much to God for joy, as the Devil would have given christ for worship;
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yet their worme shall euer gnaw them, and ioy shall neuer come at thē: though they change their mindes as Laban did Iacobs wages, to encrease his flocke;
yet their worm shall ever gnaw them, and joy shall never come At them: though they change their minds as Laban did Iacobs wages, to increase his flock;
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yet shall they still decrease, and not preuaile as Labans did;
yet shall they still decrease, and not prevail as Labans did;
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if they thinke as the Syrians did, that the hilles be not for them, and therefore they will descend into the valleyes, there euen there also shall they be destroied.
if they think as the Syrians did, that the hills be not for them, and Therefore they will descend into the valleys, there even there also shall they be destroyed.
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Consider this I beseech you, who in this world minde nothing but ioy, and feare nothing but sorrow,
Consider this I beseech you, who in this world mind nothing but joy, and Fear nothing but sorrow,
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and thinke that your feare shall come vpon you.
and think that your Fear shall come upon you.
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Doe you imagine that your wealth shall continue your mirth? no, no, said Salomon, that is but vanitie and vexation of spirite:
Do you imagine that your wealth shall continue your mirth? no, no, said Solomon, that is but vanity and vexation of Spirit:
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or doe you suppose that your harts are Stoicall, made of stones, and therefore nothing shall dismay you,
or do you suppose that your hearts Are Stoical, made of stones, and Therefore nothing shall dismay you,
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but you will take all things without griefe? oh consider that God shall bring this iudgement vpon you for other sinnes:
but you will take all things without grief? o Consider that God shall bring this judgement upon you for other Sins:
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there is no counsell against the almightie.
there is no counsel against the almighty.
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What will you nowe do? and where can you hide your selues, that God may not finde you? cannot he which made a hard rocke a running streame, strike also your harde harts,
What will you now do? and where can you hide your selves, that God may not find you? cannot he which made a hard rock a running stream, strike also your harden hearts,
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and make your liues and eies as full of teares and sorrowes, as the wildernesse flowes full of water? Yes, yes, with no labour shall he,
and make your lives and eyes as full of tears and sorrows, as the Wilderness flows full of water? Yes, yes, with no labour shall he,
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and will he plague your liues, encrease your pangs, multiplie your sorrowes, cast downe your comforts:
and will he plague your lives, increase your pangs, multiply your sorrows, cast down your comforts:
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and therefore cast away your euill conditions.
and Therefore cast away your evil conditions.
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Another vse may be this, that we take no thought or vexing care for the things of this life.
another use may be this, that we take no Thought or vexing care for the things of this life.
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Luc. 12. 23, 34. Our Sauiour Christ which was the richest that euer was, became the poorest that euer coulde bee;Luke 12. 23, 34. Our Saviour christ which was the Richest that ever was, became the Poorest that ever could be;
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and therefore giueth this counsell, that wee take not thought for foode or raiment:
and Therefore gives this counsel, that we take not Thought for food or raiment:
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who should take care if the poore take not care? and yet our Sauiour a poore man, biddeth both poore and rich, not to vexe themselues for these earthly commodities.
who should take care if the poor take not care? and yet our Saviour a poor man, bids both poor and rich, not to vex themselves for these earthly commodities.
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Relie therefore vpon the word of our Sauiour, I am sure thou wilt trust him, when he said, I came to saue sinners:
Rely Therefore upon the word of our Saviour, I am sure thou wilt trust him, when he said, I Come to save Sinners:
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and thou wilt beleeue him when he said, he was the sonne of God;
and thou wilt believe him when he said, he was the son of God;
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therefore doe not distrust him in his promise, but take no thought for thy life, especially such a care as should bee a hinderance vnto thee in thy spirituall duties.
Therefore do not distrust him in his promise, but take no Thought for thy life, especially such a care as should be a hindrance unto thee in thy spiritual duties.
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Why dost thou labour when thou shouldest pray? why dost thou trauell when thou shouldest heare? why doest thou wearie thy bodie,
Why dost thou labour when thou Shouldst pray? why dost thou travel when thou Shouldst hear? why dost thou weary thy body,
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when thou shouldest rest thy soule in the sweete armes and woundes of a mercifull Sauiour? If God doe but breath on thy labour, it consumeth it;
when thou Shouldst rest thy soul in the sweet arms and wounds of a merciful Saviour? If God do but breath on thy labour, it consumeth it;
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if he curse the worke of thy hands it vanisheth; and when it is gone, where is thy labour and trauell, and worke and ioy,
if he curse the work of thy hands it Vanishes; and when it is gone, where is thy labour and travel, and work and joy,
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and comfort and hope, but all in the fire. Followe therefore thy labour with godlinesse, and follow godlinesse with labour, ioyne these two together,
and Comfort and hope, but all in the fire. Follow Therefore thy labour with godliness, and follow godliness with labour, join these two together,
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as Simeon and Iudah ioined to driue the Canaanites out of the lande, Iudg. 1. 7, 8. and so shall not Canaan but heauen be thy sure resting rode and euer abiding inheritance.
as Simeon and Iudah joined to driven the Canaanites out of the land, Judges 1. 7, 8. and so shall not Canaan but heaven be thy sure resting road and ever abiding inheritance.
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Let not rich men lay vp too much, and buy and sell all for gaines:
Let not rich men lay up too much, and buy and fell all for gains:
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why you haue learned a meane in religion, and will you neuer learne a meane in riches? oh that your riches were godlinesse,
why you have learned a mean in Religion, and will you never Learn a mean in riches? o that your riches were godliness,
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and godlinesse your riches, that your labour which is now but lost, might bee bestowed on that foode and wealth,
and godliness your riches, that your labour which is now but lost, might be bestowed on that food and wealth,
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and land and life which neuer shall end.
and land and life which never shall end.
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Another doctrine which ariseth out of these wordes, when hee saith that ioy is parted or withered from the sonnes of men is this, whereby hee giueth them to vnderstand, that those which will not humble themselues, shall be humbled whether they will or no.
another Doctrine which arises out of these words, when he Says that joy is parted or withered from the Sons of men is this, whereby he gives them to understand, that those which will not humble themselves, shall be humbled whither they will or no.
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The nature of man being plentifully stored with all manner of benefites, neuer thinketh of a day of vengeance,
The nature of man being plentifully stored with all manner of benefits, never Thinketh of a day of vengeance,
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but imagineth that his peaceable estate shall bee for euer:
but imagineth that his peaceable estate shall be for ever:
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therefore the Lord willing to shewe vs our vaine hope, and transitorie fading pleasures, taketh away from vs those comfortes which wee were woont to receiue by the vse of his blessings,
Therefore the Lord willing to show us our vain hope, and transitory fading pleasures, Takes away from us those comforts which we were wont to receive by the use of his blessings,
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and changeth our merrie daies into sorrowfull destinies.
and changes our merry days into sorrowful destinies.
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We haue a notable example hereof in Dan. 5. 3, 6, 22, 23. Belshazzar that proude Babylonian king, cared not for the miserable captiuitie wherein he detained the people of Israel, there was no conscience of his sinne, no pitie on his prisoners, no feare of the Lordes maiestie, no thought of true humilitie,
We have a notable Exampl hereof in Dan. 5. 3, 6, 22, 23. Belshazzar that proud Babylonian King, cared not for the miserable captivity wherein he detained the people of Israel, there was no conscience of his sin, no pity on his Prisoners, no Fear of the lords majesty, no Thought of true humility,
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but all to maintaine the pride of a prince; and therefore harken what befell him.
but all to maintain the pride of a Prince; and Therefore harken what befell him.
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At that time when he was at his banket, in the middest of his ruffe with all earthly delights, the hand of God appeered,
At that time when he was At his banquet, in the midst of his ruff with all earthly delights, the hand of God appeared,
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and wrote on the wall the sentence of his depriuation;
and wrote on the wall the sentence of his deprivation;
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and this was because hee had not humbled himselfe before in the time of his prosperitie;
and this was Because he had not humbled himself before in the time of his Prosperity;
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and then followed a fearefull hart, a sorrowfull soule, an vnquiet minde, and a miserable ende:
and then followed a fearful heart, a sorrowful soul, an unquiet mind, and a miserable end:
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Euen so if we cast not downe our selues before aduersitie come, trouble shall come and cast downe vs. Harken vnto this you rich men and women, in this world;
Even so if we cast not down our selves before adversity come, trouble shall come and cast down us Harken unto this you rich men and women, in this world;
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say not to your selues, that you will be merrie while you may; but rather be sorrie while you may be ioyfull:
say not to your selves, that you will be merry while you may; but rather be sorry while you may be joyful:
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nowe fast while you haue abundance; now pray while you are in health; now weepe while God may be entreated;
now fast while you have abundance; now pray while you Are in health; now weep while God may be entreated;
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and now afflict your soules while your comfort remaineth:
and now afflict your Souls while your Comfort remains:
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for surely if you continue in your pleasant possessions and worldly disports, will you nill you the Lord will humble you.
for surely if you continue in your pleasant possessions and worldly disports, will you nill you the Lord will humble you.
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And were you not better to weepe for your sinnes in your prosperitie, then to weepe in aduersitie for the losse of children, of goods,
And were you not better to weep for your Sins in your Prosperity, then to weep in adversity for the loss of children, of goods,
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or health, or houses, or wiues, or husbandes, or friends, or libertie, or foode, or raiment,
or health, or houses, or wives, or Husbands, or Friends, or liberty, or food, or raiment,
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or death, and not be comforted:
or death, and not be comforted:
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remember what the prophet heere saith, that ioy shall be withered from you in the daies of worldly aduersitie.
Remember what the Prophet Here Says, that joy shall be withered from you in the days of worldly adversity.
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The reasons of this doctrine may bee these:
The Reasons of this Doctrine may be these:
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first, because they are not moued at the troubles of others, Amos. 6. 6. If men looke to themselues they shall see that their estate is neuer so secure, First, Because they Are not moved At the Troubles of Others, Amos. 6. 6. If men look to themselves they shall see that their estate is never so secure,
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but that there is left vnto them one iust cause or other to lament bitterly;
but that there is left unto them one just cause or other to lament bitterly;
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yet if they finde none in themselues, let them looke on other, and mourne for the affliction of Ioseph: The church of God is neuer freed from inward and outward troubles,
yet if they find none in themselves, let them look on other, and mourn for the affliction of Ioseph: The Church of God is never freed from inward and outward Troubles,
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and therefore euer hath occasion of inwarde or outwarde lamentation.
and Therefore ever hath occasion of inward or outward lamentation.
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Now seeing that we should mourne with them that mourne, let vs weepe with the saintes of God that suffer (although wee suffer not,) that being made partakers of their afflictions, we may also bee made partakers of their glorie.
Now seeing that we should mourn with them that mourn, let us weep with the Saints of God that suffer (although we suffer not,) that being made partakers of their afflictions, we may also be made partakers of their glory.
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It is a token of an vnmercifull hart, that doth not looke on the crie of a beast,
It is a token of an unmerciful heart, that does not look on the cry of a beast,
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and helpe an vnreasonable creature from his oppressour:
and help an unreasonable creature from his oppressor:
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howe much more vnmercifull are wicked men, which will not bee mooued at the lamentable teares of godly men? He that stoppeth his eare at the crie of the poore, shall crie himselfe and not be heard:
how much more unmerciful Are wicked men, which will not be moved At the lamentable tears of godly men? He that stoppeth his ear At the cry of the poor, shall cry himself and not be herd:
c-crq av-d av-dc j vbr j n2, r-crq vmb xx vbi vvn p-acp dt j n2 pp-f j n2? pns31 cst vvz po31 n1 p-acp dt n1 pp-f dt j, vmb vvi px31 cc xx vbi vvn:
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In like maner those which will not be humbled for their owne sinnes & dangers belonging to them,
In like manner those which will not be humbled for their own Sins & dangers belonging to them,
p-acp j n1 d r-crq vmb xx vbi vvn p-acp po32 d n2 cc n2 vvg p-acp pno32,
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nor for the pittifull oppression of good and godly men, they shall come into vnauoidable mischiefes,
nor for the pitiful oppression of good and godly men, they shall come into unavoidable mischiefs,
ccx p-acp dt j n1 pp-f j cc j n2, pns32 vmb vvi p-acp j n2,
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bicause they were not mooued in prosperitie: for the righteous (saith Salomon) shall come out of trouble;
Because they were not moved in Prosperity: for the righteous (Says Solomon) shall come out of trouble;
c-acp pns32 vbdr xx vvn p-acp n1: c-acp dt j (vvz np1) vmb vvi av pp-f n1;
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but the wicked shall come in his steade.
but the wicked shall come in his stead.
cc-acp dt j vmb vvi p-acp po31 n1.
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Another reason is because men which haue fat and hard harts, do not onely liue in their pride;
another reason is Because men which have fat and hard hearts, do not only live in their pride;
j-jn n1 vbz p-acp n2 r-crq vhb j cc j n2, vdb xx av-j vvi p-acp po32 n1;
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but also desire to draw other into miserie, Psal. 137. 2. 8. The Edomites that reioyced,
but also desire to draw other into misery, Psalm 137. 2. 8. The Edomites that rejoiced,
cc-acp av vvb pc-acp vvi j-jn p-acp n1, np1 crd crd crd dt n2 cst vvd,
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and encreased the calamitie of the people of God, are destinated to eternall and most assured aduersities:
and increased the calamity of the people of God, Are destinated to Eternal and most assured adversities:
cc vvd dt n1 pp-f dt n1 pp-f np1, vbr vvn p-acp j cc av-ds j-vvn n2:
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wherein we may see that if men do not winne themselues to the church, they ioyne themselues to the enimies:
wherein we may see that if men do not win themselves to the Church, they join themselves to the enemies:
c-crq pns12 vmb vvi cst cs n2 vdb xx vvi px32 p-acp dt n1, pns32 vvb px32 p-acp dt n2:
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if they take not part with the repentant, they take part with the vnrepentant:
if they take not part with the repentant, they take part with the unrepentant:
cs pns32 vvb xx vvi p-acp dt j, pns32 vvb n1 p-acp dt j:
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For if we be not possessed with goodnes, of necessitie wee must bee professed in euill.
For if we be not possessed with Goodness, of necessity we must be professed in evil.
c-acp cs pns12 vbb xx vvn p-acp n1, pp-f n1 pns12 vmb vbi vvn p-acp j-jn.
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Oh therefore seeing we cannot walke in any meane betwixt faith and infidelitie, religion and Atheisme;
O Therefore seeing we cannot walk in any mean betwixt faith and infidelity, Religion and Atheism;
uh av vvg pns12 vmbx vvi p-acp d j p-acp n1 cc n1, n1 cc n1;
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let vs speedily resort to the bande and army of Iesus Christ:
let us speedily resort to the band and army of Iesus christ:
vvb pno12 av-j vvi p-acp dt n1 cc n1 pp-f np1 np1:
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for if he finde vs not among his souldiers, he will take vs for his enimies,
for if he find us not among his Soldiers, he will take us for his enemies,
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although we fight not against him;
although we fight not against him;
cs pns12 vvb xx p-acp pno31;
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and if we ioine not with the armie of God, the diuell will take vs vp for to be of the companie of accursed creatures.
and if we join not with the army of God, the Devil will take us up for to be of the company of accursed creatures.
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The vses which arise from this doctrine are these, first let vs iudge our selues, that wee be not iudged of the Lord, 1. Cor. 11. 31. If our estate be so miserable that we cannot auoide iudgement;
The uses which arise from this Doctrine Are these, First let us judge our selves, that we be not judged of the Lord, 1. Cor. 11. 31. If our estate be so miserable that we cannot avoid judgement;
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yet the Lord hath shewed vs a meane to mitigate our extremitie: if we be but our owne iudges.
yet the Lord hath showed us a mean to mitigate our extremity: if we be but our own judges.
av dt n1 vhz vvn pno12 dt j pc-acp vvi po12 n1: cs pns12 vbb p-acp po12 d n2.
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Abigaijl by condemning her husbands hardnes, pacified Dauids wrath, and saued her whole family from the sword of vengeance:Abigail by condemning her Husbands hardness, pacified David wrath, and saved her Whole family from the sword of vengeance:
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And the Syrians by putting halters on their necks, & comming willingly to the king of Israell, saued all their liues.
And the Syrians by putting halters on their necks, & coming willingly to the King of Israel, saved all their lives.
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Oh with whom haue we to do, with meeke king Dauid, or with mercifull Ahab? No, no,
O with whom have we to do, with meek King David, or with merciful Ahab? No, no,
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but with the father of vs all, who is king of heauen and earth, whose loue towarde vs is more tender then the loue of a mother,
but with the father of us all, who is King of heaven and earth, whose love toward us is more tender then the love of a mother,
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and more sure then the faith of a friende, and more kinde then the bande of the married.
and more sure then the faith of a friend, and more kind then the band of the married.
cc av-dc j cs dt n1 pp-f dt n1, cc av-dc j cs dt n1 pp-f dt j-vvn.
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Let vs therefore be Abigaijles, by offering our liues and our wealth, accusing our selues and our natures vnto the Lord of hostes:
Let us Therefore be Abigaijles, by offering our lives and our wealth, accusing our selves and our nature's unto the Lord of hosts:
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and then will he blesse vs as Dauid blessed Abigaile, yea and marrie vs to his owne selfe.
and then will he bless us as David blessed Abigail, yea and marry us to his own self.
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Arise out of your resting places, and goe with ful store to appease the wrath of God:
Arise out of your resting places, and go with full store to appease the wrath of God:
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if you stay till he come vnto you, what shall be your ende? Oh what shall be your destruction? Now accuse your birth (though it be noble) as stayned with sinne, accuse your life (though it be christian) as defiled with the diuell, accuse your wordes (though they be humble) as sauouring of euill,
if you stay till he come unto you, what shall be your end? O what shall be your destruction? Now accuse your birth (though it be noble) as stained with sin, accuse your life (though it be christian) as defiled with the Devil, accuse your words (though they be humble) as savouring of evil,
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and condemne your workes (though they haue beene charitable) as desiring death eternall. Iudge your selues worthie of all shame, because of pride;
and condemn your works (though they have been charitable) as desiring death Eternal. Judge your selves worthy of all shame, Because of pride;
cc vvb po22 n2 (cs pns32 vhb vbn j) p-acp vvg n1 j. n1 po22 n2 j pp-f d n1, c-acp pp-f n1;
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accompt your selues woorthie of all sorrow, because of mirth: esteeme your selues lesse then all creatures, because of death;
account your selves worthy of all sorrow, Because of mirth: esteem your selves less then all creatures, Because of death;
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and professe your selues woorse then all men, because of sinne. Say of your nature that it is Sathans bondslaue:
and profess your selves Worse then all men, Because of sin. Say of your nature that it is Satan's bondslave:
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say of your beautie, that it is the glasse of iniquitie: say of your strength, that it is the power to euill:
say of your beauty, that it is the glass of iniquity: say of your strength, that it is the power to evil:
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say of your youth, that it is the time of sorrow: say of your wealth, they are the prouokers of licentiousnes;
say of your youth, that it is the time of sorrow: say of your wealth, they Are the provokers of licentiousness;
vvb pp-f po22 n1, cst pn31 vbz dt n1 pp-f n1: vvb pp-f po22 n1, pns32 vbr dt n2 pp-f n1;
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and say of the world, it is the bed of danger.
and say of the world, it is the Bed of danger.
cc vvb pp-f dt n1, pn31 vbz dt n1 pp-f n1.
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What shall I say more vnto you? Was not Christ made accursed for vs? that we might know that we are cursed for our selues.
What shall I say more unto you? Was not christ made accursed for us? that we might know that we Are cursed for our selves.
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Then think how your eies are cursed beholding vanitie; your eares are cursed, hearing falshood; your toongs are cursed, speaking lies;
Then think how your eyes Are cursed beholding vanity; your ears Are cursed, hearing falsehood; your tongues Are cursed, speaking lies;
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your legges are cursed, running to euill; your armes cursed, touching pleasures; your children cursed, borne in sinne:
your legs Are cursed, running to evil; your arms cursed, touching pleasures; your children cursed, born in sin:
po22 n2 vbr vvn, vvg p-acp j-jn; po22 n2 vvn, vvg n2; po22 n2 vvn, vvn p-acp n1:
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yea thinke all accursed, that your soules be not cursed in another world.
yea think all accursed, that your Souls be not cursed in Another world.
uh vvb d j-vvn, cst po22 n2 vbb xx vvn p-acp j-jn n1.
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Another vse of this doctrine may serue to reprooue their securitie, that thinke it is lawfull for them to be mery while they may,
another use of this Doctrine may serve to reprove their security, that think it is lawful for them to be merry while they may,
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and neuer to enter into the house of mourning, till their mirth and ioy departeth from them;
and never to enter into the house of mourning, till their mirth and joy departeth from them;
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and from hence it commeth, that they put far away from them the day of wrath.
and from hence it comes, that they put Far away from them the day of wrath.
cc p-acp av pn31 vvz, cst pns32 vvd av-j av p-acp pno32 dt n1 pp-f n1.
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Amo. 6. 3. Children are suffered to be wanton because their yeeres are tender: youth is permitted to bee licentious, because their age is lustie:Amo 6. 3. Children Are suffered to be wanton Because their Years Are tender: youth is permitted to be licentious, Because their age is lusty:
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rich men are mooued with vanitie, because it is their portion: poore men accustomed with folly, because they liue in want;
rich men Are moved with vanity, Because it is their portion: poor men accustomed with folly, Because they live in want;
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and old men drowned in one kinde of superstition or other, because they are neere their graues.
and old men drowned in one kind of Superstition or other, Because they Are near their graves.
cc j n2 vvn p-acp crd n1 pp-f n1 cc n-jn, c-acp pns32 vbr av-j po32 n2.
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Oh would not this grieue the heart of man, to see so many, so great,
O would not this grieve the heart of man, to see so many, so great,
uh vmd xx d vvi dt n1 pp-f n1, pc-acp vvi av d, av j,
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so aged, so wealthie, so tender to abhorre all mortification, and the sorrowfull way to life;
so aged, so wealthy, so tender to abhor all mortification, and the sorrowful Way to life;
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but to embrance all condemnation, and the ioyfull high way to hell fire.
but to embrance all condemnation, and the joyful high Way to hell fire.
cc-acp pc-acp vvb d n1, cc dt j j n1 p-acp n1 n1.
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Know you not that ease slayeth the foolish, and the restie oxe is prepared for the slaughter? why then do you thirst still for more pleasure,
Know you not that ease slays the foolish, and the resty ox is prepared for the slaughter? why then do you thirst still for more pleasure,
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and hunger after more vanitie? Man must not liue by bread onely, which maketh him full fedde, and thorough fat;
and hunger After more vanity? Man must not live by bred only, which makes him full fed, and through fat;
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but by the word of God which maketh him many times to fast, being sweeter then his meate,
but by the word of God which makes him many times to fast, being Sweeten then his meat,
cc-acp p-acp dt n1 pp-f np1 r-crq vvz pno31 d n2 pc-acp vvi, vbg jc cs po31 n1,
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and many times to be leane, being safer then his health.
and many times to be lean, being safer then his health.
cc d n2 pc-acp vbi j, vbg jc cs po31 n1.
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Who is he that accounteth not abstinence a God preseruatiue for health, and labour an earnest procurer of a good life:
Who is he that accounteth not abstinence a God preservative for health, and labour an earnest procurer of a good life:
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euen so there is none, but must thinke that it is most necessarie for health, and most wholesome for life many times;
even so there is none, but must think that it is most necessary for health, and most wholesome for life many times;
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yea, (if it can be) most times to cast away ioy, to put away pastime, to depart from mirth, to stop thy eares from musick,
yea, (if it can be) most times to cast away joy, to put away pastime, to depart from mirth, to stop thy ears from music,
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and thy heart from laughter, giuing ouer foolish and vnlawfull iesting, merie and pleasant friends and companions,
and thy heart from laughter, giving over foolish and unlawful jesting, merry and pleasant Friends and Sodales,
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and so enter into a deepe consideration of thy sinnes, and dangers and troubles, and life and death, that it may worke an exceeding lamentation for all thy sinnes.
and so enter into a deep consideration of thy Sins, and dangers and Troubles, and life and death, that it may work an exceeding lamentation for all thy Sins.
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Remember Moses, which forsooke the court of all Pharaohs disports, to liue among his poore brethren, which daily laboured in making bricke, gathering staw,
remember Moses, which forsook the court of all Pharaohs disports, to live among his poor brothers, which daily laboured in making brick, gathering staw,
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and bearing many a heauy burthen:
and bearing many a heavy burden:
cc vvg d dt j n1:
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and so if we should be exercised in a voluntarie and willing submission vnto teares and weeping, sorrowes and lamenting crosses, and enduring afflictions;
and so if we should be exercised in a voluntary and willing submission unto tears and weeping, sorrows and lamenting Crosses, and enduring afflictions;
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we shall kill the hearts of many sinnes, and stop the breath of many euils, and auoide the danger of many troubles.
we shall kill the hearts of many Sins, and stop the breath of many evils, and avoid the danger of many Troubles.
pns12 vmb vvi dt n2 pp-f d n2, cc vvi dt n1 pp-f d n2-jn, cc vvi dt n1 pp-f d n2.
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Better it is, saith Peter, to suffer for well dooings, then for euill:
Better it is, Says Peter, to suffer for well doings, then for evil:
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now when in the feare of God we chastice our selues, we suffer for well doing;
now when in the Fear of God we chastise our selves, we suffer for well doing;
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but if we tarrie till famine, or warre, or sickenes, or pouertie, or age, or death,
but if we tarry till famine, or war, or sickness, or poverty, or age, or death,
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then we suffer for our sins; as a thiefe, or murtherer for his robbing and killing.
then we suffer for our Sins; as a thief, or murderer for his robbing and killing.
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The twelfth Sermon. Vers. 13. Girde your selues and lament, yee priestes: howle yee ministers of the altar, &c.
The twelfth Sermon. Vers. 13. Girde your selves and lament, ye Priests: howl ye Ministers of the altar, etc.
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THe exhortations to the people being finished, the prophet goeth on to the priestes and giueth them a speciall direction,
THe exhortations to the people being finished, the Prophet Goes on to the Priests and gives them a special direction,
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how to behaue themselues in this time of dearth and famine.
how to behave themselves in this time of dearth and famine.
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And this part as hath bin alreadie declared, is contayned in this chap. and in the second wherein he putteth thē in mind of their duties, which may be reduced to these generall heads, & particular members.
And this part as hath been already declared, is contained in this chap. and in the second wherein he putteth them in mind of their duties, which may be reduced to these general Heads, & particular members.
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First, he exhorteth them to a farther humiliation, & giueth reason for the same, vers. 13. as that they should be girded with sackcloth vnto lamentation:
First, he exhorteth them to a farther humiliation, & gives reason for the same, vers. 13. as that they should be girded with Sackcloth unto lamentation:
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Secondly, that they should bee all night long in sorrowing for the same, afterward in this chapter he biddeth them sanctifie a fast, vers. 14. and in the second chapter, vers. 1. he biddeth them shew the people their woefull danger.
Secondly, that they should be all night long in sorrowing for the same, afterwards in this chapter he bids them sanctify a fast, vers. 14. and in the second chapter, vers. 1. he bids them show the people their woeful danger.
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For the fast he telleth them how it should bee solemnized, namely with all the people in the house of God:
For the fast he Telleth them how it should be solemnized, namely with all the people in the house of God:
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Secondly, with praier, and the forme or example to pray by, is described, vers. 15. and so to the end of the chapter.
Secondly, with prayer, and the Form or Exampl to pray by, is described, vers. 15. and so to the end of the chapter.
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First, when he calleth vnto the priests to be farther humbled, whom alreadie he had said to be mourning and lamenting for this matter, vers. 9. hee thereby giueth vs to vnderstand, that there are none so forward in any good action,
First, when he calls unto the Priests to be farther humbled, whom already he had said to be mourning and lamenting for this matter, vers. 9. he thereby gives us to understand, that there Are none so forward in any good actium,
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but they haue neede of a farther prouocation, and may receiue good instruction, to proceed in their godly enterprise.
but they have need of a farther provocation, and may receive good instruction, to proceed in their godly enterprise.
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For this cause the Apostle, 2. Peter 1. 12. telleth the faithfull in his time, that he would neuer be negligent to put them in minde of their duetie,
For this cause the Apostle, 2. Peter 1. 12. Telleth the faithful in his time, that he would never be negligent to put them in mind of their duty,
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although they had knowledge and were confirmed in the truth.
although they had knowledge and were confirmed in the truth.
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The which thing may reprooue many in our daies, which will not abide any wholesome word of exhortation:
The which thing may reprove many in our days, which will not abide any wholesome word of exhortation:
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especially there are in the ministerie, those which hauing rare gifts and great learning, and therefore despise both men and meanes, which shall any way put them in minde of their duetie;
especially there Are in the Ministry, those which having rare Gifts and great learning, and Therefore despise both men and means, which shall any Way put them in mind of their duty;
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thinking it a disgrace to their persons if any of the inferiour sort shall note vnto them their slips and infirmities.
thinking it a disgrace to their Persons if any of the inferior sort shall note unto them their slips and infirmities.
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But Peter had more modestie which easily yeelded to the reproofe of Paul. Would God that men were as much ashamed to commit euill or omit goodnes,
But Peter had more modesty which Easily yielded to the reproof of Paul. Would God that men were as much ashamed to commit evil or omit Goodness,
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as they are to be blamed for any default:
as they Are to be blamed for any default:
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and it were to bee wished that they would as hardly abide the temptation of their enimie the diuell;
and it were to be wished that they would as hardly abide the temptation of their enemy the Devil;
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as they will the reprehension of their most christian friends.
as they will the reprehension of their most christian Friends.
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Againe, we haue many which haue a little shew of religion, and an vnprofitable forme of seruing God, the which thinke all knowledge is lapped in their braines,
Again, we have many which have a little show of Religion, and an unprofitable Form of serving God, the which think all knowledge is lapped in their brains,
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and all holines practised in their liues;
and all holiness practised in their lives;
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and therefore they despise sermons and preachers, reading and hearing, conuersion and repentance, and will say flatly they haue enough alreadie,
and Therefore they despise Sermons and Preachers, reading and hearing, conversion and Repentance, and will say flatly they have enough already,
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and therefore will receiue no more. Against those let the exhortation of this Prophet, and the example of these priests preuaile;
and Therefore will receive no more. Against those let the exhortation of this Prophet, and the Exampl of these Priests prevail;
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that they may both either shame them for their folly, or reclaime them for their stubbornnes.
that they may both either shame them for their folly, or reclaim them for their stubbornness.
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The reasons of this doctrine are these, First because it is a true token, that we are the Lords when we are exhorted to farther righteousnes, Ioh. 15. 3. so that on the other side it is a fearefull signe that wee are none of his,
The Reasons of this Doctrine Are these, First Because it is a true token, that we Are the lords when we Are exhorted to farther righteousness, John 15. 3. so that on the other side it is a fearful Signen that we Are none of his,
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when we stop our eares and harden our hearts, against the exhortations of the godly ministers:
when we stop our ears and harden our hearts, against the exhortations of the godly Ministers:
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wherfore let them which with Peter and Iohn would haue heauen to be on the earth,
Wherefore let them which with Peter and John would have heaven to be on the earth,
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and make a dwelling for their faith on a worldly mount, instead of heauēly Sion:
and make a Dwelling for their faith on a worldly mount, instead of heavenly Sion:
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let them I say, know that as the desire of the apostles could not be performed in this life so in this life although they haue clymed vp neuer so great hils of knowledge,
let them I say, know that as the desire of the Apostles could not be performed in this life so in this life although they have climb up never so great hills of knowledge,
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and secret hidden mysteries, and haue seene the graces of God as plainely, as they sawe Elias and Moses: yet must they come downe againe,
and secret hidden Mysteres, and have seen the graces of God as plainly, as they saw Elias and Moses: yet must they come down again,
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and labour to goe further before they come to heauen.
and labour to go further before they come to heaven.
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But me thinkes the earnest consideration of this point, should make vs all more earnestly to thirst after our spirituall gaine of godlines,
But me thinks the earnest consideration of this point, should make us all more earnestly to thirst After our spiritual gain of godliness,
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and neuer to giue ouer till all our vices are remooued, all our vncleannes purged, and all our wickednes forgotten.
and never to give over till all our vices Are removed, all our uncleanness purged, and all our wickedness forgotten.
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Doe we not see how the earth after one showre of raine, thirsteth for another? and so following euery yeere;
Do we not see how the earth After one shower of rain, Thirsteth for Another? and so following every year;
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euen so exhortations and reprehensions are like showres of raine, to make our hearts to beare fruit:
even so exhortations and reprehensions Are like showers of rain, to make our hearts to bear fruit:
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the which wee should desire for the loue of more holines, as the earth desireth for the encrease of more fruitfulnes.
the which we should desire for the love of more holiness, as the earth Desires for the increase of more fruitfulness.
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Another reason is, because it is a notable assurance vnto a mans soule when he beareth exhortation,
another reason is, Because it is a notable assurance unto a men soul when he bears exhortation,
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& increaseth in knowledge, that he hath tasted of the goodnes and grace of God, 1. Pet. 2. 3. A yoong childe tasting his mothers milke, groweth thereby:
& increases in knowledge, that he hath tasted of the Goodness and grace of God, 1. Pet. 2. 3. A young child tasting his mother's milk, grows thereby:
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a sicke man tasting his phisitions potion, is strengthened thereby, and desireth more phisicke, and more meat;
a sick man tasting his Physicians potion, is strengthened thereby, and Desires more physic, and more meat;
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and therefore if wee can desire to bee more righteous, more holy, more faithfull, more zealous,
and Therefore if we can desire to be more righteous, more holy, more faithful, more zealous,
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and more carefull of good things: we may be assured that our soules are in good and perfect health.
and more careful of good things: we may be assured that our Souls Are in good and perfect health.
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But alas how many faile herein which taste, but finde no relish in the graces of God,
But alas how many fail herein which taste, but find no relish in the graces of God,
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and suffer the most wholesome foode of their soules to perish in their stomacks:
and suffer the most wholesome food of their Souls to perish in their stomachs:
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they had rather eate the grasse of their own gathering, then the meat of the Lords prouiding.
they had rather eat the grass of their own gathering, then the meat of the lords providing.
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Stolne bread is swete vnto them, that is, that which is forbidden them they delight in;
Stolen bred is sweet unto them, that is, that which is forbidden them they delight in;
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but that which is commaunded and allowed them, they cannot away with:
but that which is commanded and allowed them, they cannot away with:
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they loue better to liue in one forbidden sinne, then to liue in a thousand commanded and authorized vertues.
they love better to live in one forbidden sin, then to live in a thousand commanded and authorized Virtues.
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From this doctrine we may make these vses, First seeing there is none so holy and so good in this world,
From this Doctrine we may make these uses, First seeing there is none so holy and so good in this world,
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but he hath neede of more holines and goodnes:
but he hath need of more holiness and Goodness:
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then it followeth that it is a most wretched thing to goe backeward, and to cease from being righteous;
then it follows that it is a most wretched thing to go backward, and to cease from being righteous;
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for this cause the blessed seruant of God exhorted, Reuel. 22, 11. Let him which is righteous be righteous still;
for this cause the blessed servant of God exhorted, Revel. 22, 11. Let him which is righteous be righteous still;
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shew therefore if thou haue euer obtayned any mercie of God in the knowledge of the Gospell, retaine the same for euermore.
show Therefore if thou have ever obtained any mercy of God in the knowledge of the Gospel, retain the same for evermore.
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If euer thou haddest any dislike of prophannesse, any hatred of euill, any conscience of goodnes, and any desire of mortification;
If ever thou Hadst any dislike of profaneness, any hatred of evil, any conscience of Goodness, and any desire of mortification;
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that thou diddest euer abhor vaine sports, foolish words, wicked works, vnprofitable members, godles companions, and truthlesse superstitions, continue so minded for euermore:
that thou didst ever abhor vain sports, foolish words, wicked works, unprofitable members, godless Sodales, and truthless superstitions, continue so minded for evermore:
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but as thou hast beene iust, so abide righteous. The sheepe once blacke or white, neuer chaungeth colour;
but as thou hast been just, so abide righteous. The sheep once black or white, never changeth colour;
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the vessell once seasoned, neuer looseth sweetnes; and the soule once sanctified, neuer forsaketh holines.
the vessel once seasoned, never loses sweetness; and the soul once sanctified, never Forsaketh holiness.
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Be not vnsauourie salt, be not vnstedfast winde, be not a foolish builder, and be not a cursed backeslider.
Be not unsavoury salt, be not unsteadfast wind, be not a foolish builder, and be not a cursed backeslider.
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Call not the truth once beloued, into question, but fight for it as for life: receiue not the filthines once banished, but flye from it as from death.
Call not the truth once Beloved, into question, but fight for it as for life: receive not the filthiness once banished, but fly from it as from death.
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Loue not that sinne which once thou hatedst, least all other sinnes become suiters for thy soule.
Love not that sin which once thou hatedst, lest all other Sins become Suitors for thy soul.
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Goe out of vanitie and ignorance, and hypocrisie, and securitie, as Lot went out of Sodome,
Go out of vanity and ignorance, and hypocrisy, and security, as Lot went out of Sodom,
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and neuer looke so much as backe vpon them. Destroy vtterly the citie and dwelling of Sathan in thy soule, as Ioshua destroyed Ierico,
and never look so much as back upon them. Destroy utterly the City and Dwelling of Sathan in thy soul, as Ioshua destroyed Jericho,
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and curse them that builde it againe: follow all the examples of all the godly; Paule once conuerted, neuer reuoked;
and curse them that build it again: follow all the Examples of all the godly; Paul once converted, never revoked;
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Peter once strengthened, neuer more halted; Onesimus once reconciled to his master, neuer ranne from him any more.Peter once strengthened, never more halted; Onesimus once reconciled to his master, never ran from him any more.
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And so seeing thou canst say I haue heard sermons, I haue loued prayer, I haue harboured the saintes, I haue hated dauncing, tabling, carding, vsuring, swearing, lying, stealing, and all other abhominations:
And so seeing thou Canst say I have herd Sermons, I have loved prayer, I have Harboured the Saints, I have hated dancing, tabling, carding, vsuring, swearing, lying, stealing, and all other abominations:
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oh wallow not againe in that filthy mire but continue righteous to the end. Alas, alas, as the eies of man cannot weepe enough, for the backesliders;
o wallow not again in that filthy mire but continue righteous to the end. Alas, alas, as the eyes of man cannot weep enough, for the backsliders;
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so the toong of man cannot speake enough of their accursed apostasie:
so the tongue of man cannot speak enough of their accursed apostasy:
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some fall to pouertie, some to securitie, some to vanitie, some to open impiety, som into heresie, some into schisme, some into the world, some into the flesh,
Some fallen to poverty, Some to security, Some to vanity, Some to open impiety, Some into heresy, Some into Schism, Some into the world, Some into the Flesh,
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and all of these into hel:
and all of these into hell:
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and thus they goe away as Gedeons souldiers which were at the first 21000. but in the end they were but 300. Might Rahel weepe bicause Herod kilde her children,
and thus they go away as Gedeons Soldiers which were At the First 21000. but in the end they were but 300. Might Rachel weep Because Herod killed her children,
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and may not the church weepe because the diuell killeth her children? Well, woe be to him for his malice,
and may not the Church weep Because the Devil kills her children? Well, woe be to him for his malice,
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and woe be to them for their backsliding.
and woe be to them for their backsliding.
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Secondly, seeing wee all neede encouragement vnto good things, let vs not onely bee exhorted but assured, that the presence of God shall assist vs. When Zerubabel and Iehoshua were stirred by the prophet to finish the temple of God, the Lorde promised his presence to assist them, Hag. 2. 5. and his spirite to remaine with them:
Secondly, seeing we all need encouragement unto good things, let us not only be exhorted but assured, that the presence of God shall assist us When Zerubbabel and Joshua were stirred by the Prophet to finish the temple of God, the Lord promised his presence to assist them, Hag. 2. 5. and his Spirit to remain with them:
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Now marke who are exhorted, but the prince or chiefe gouernour, and the priest or chiefe bishop,
Now mark who Are exhorted, but the Prince or chief governor, and the priest or chief bishop,
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and all the people of the land:
and all the people of the land:
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let vs not therefore feare to enter into a farther reformation of our selues, and doubt nothing but the Lord shall finish our buildings.
let us not Therefore Fear to enter into a farther Reformation of our selves, and doubt nothing but the Lord shall finish our buildings.
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We are not Babel and the builders thereof, what neede wee feare confusion? we are not Saul, what neede we despaire of victorie? we are not Achitophel, we will not distrust our counsell:
We Are not Babel and the Builders thereof, what need we Fear confusion? we Are not Saul, what need we despair of victory? we Are not Ahithophel, we will not distrust our counsel:
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we are not Iudas, why should we vndoe our selues for our sinnes? If we haue deferred our repentance and amendment,
we Are not Iudas, why should we undo our selves for our Sins? If we have deferred our Repentance and amendment,
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and ran away from God as Ionah did, yet being called againe, let vs goe boldly to the Niniueh of our owne soules,
and ran away from God as Jonah did, yet being called again, let us go boldly to the Nineveh of our own Souls,
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and preach the fearefull curse of God against sinne.
and preach the fearful curse of God against sin.
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The Lord came to Abraham in the plaine of Mamre sitting in his tent, and there promised him a sonne:
The Lord Come to Abraham in the plain of Mamre sitting in his tent, and there promised him a son:
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why should we not be perswaded, that when we are in meditating on any goodnesse,
why should we not be persuaded, that when we Are in meditating on any Goodness,
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and louing any rightcousnesse, and aduenturing any holy businesse, but the Lorde will come vnto vs and promise vs life eternall.
and loving any righteousness, and adventuring any holy business, but the Lord will come unto us and promise us life Eternal.
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Therefore my deere brethren and sisters, aduenture farre for the religion of your soules, and knowe that he shall goe with you to helpe you to your wish:
Therefore my deer brothers and Sisters, adventure Far for the Religion of your Souls, and know that he shall go with you to help you to your wish:
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feare not any power, for he is omnipotent; nor any enimie, for he is your shield;
Fear not any power, for he is omnipotent; nor any enemy, for he is your shield;
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nor any subtiltie, for he is your wisedome; nor any want, for he is your sufficiencie;
nor any subtlety, for he is your Wisdom; nor any want, for he is your sufficiency;
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nor any constancie, for hee neuer changeth; nor any death, for he is your life.
nor any constancy, for he never changes; nor any death, for he is your life.
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Beleeue that you cannot conceiue, vnderstand that you cannot see, beare that burden which he giueth you, abide that sorrow that he sendeth you,
Believe that you cannot conceive, understand that you cannot see, bear that burden which he gives you, abide that sorrow that he sends you,
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and practise that gospell which hee hath taught you.
and practise that gospel which he hath taught you.
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Pray for repentance, and faith, and knowledge, and zeale, and obedience, and holinesse, and life eternall:
prey for Repentance, and faith, and knowledge, and zeal, and Obedience, and holiness, and life Eternal:
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for the Lord is in thine owne soule, and feare not, he will giue it thee.
for the Lord is in thine own soul, and Fear not, he will give it thee.
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Girde your selues. Againe out of these wordes, wherein the prophet biddeth the priestes to be girded to lamentation, that is, to be throughly prepared,Gird your selves. Again out of these words, wherein the Prophet bids the Priests to be girded to lamentation, that is, to be thoroughly prepared,
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and to put on sackcloth, that is, all outward and inward testimonie of sorrow, and to lie all night before the Lord, that is, to endure any paine and labour to be reconciled to God.
and to put on Sackcloth, that is, all outward and inward testimony of sorrow, and to lie all night before the Lord, that is, to endure any pain and labour to be reconciled to God.
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Out of the which I might note as many doctrines as words:
Out of the which I might note as many doctrines as words:
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as first that vpon good counsell and godly meditation, men must come to lament their miseries before God;
as First that upon good counsel and godly meditation, men must come to lament their misery's before God;
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not rashly nor rauingly, nor furiously, but with a godly preparation.
not rashly nor ravingly, nor furiously, but with a godly preparation.
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Againe, that the ministers in any common danger must more earnestly be humbled then any other.
Again, that the Ministers in any Common danger must more earnestly be humbled then any other.
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Againe, seeing he calleth for such sorrow and such continuance thereof, he thereby noteth, that if God be once angrie, we must vse all meanes that can bee found to appease him,
Again, seeing he calls for such sorrow and such Continuance thereof, he thereby notes, that if God be once angry, we must use all means that can be found to appease him,
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though it cost our sweetest health, and our deerest blood.
though it cost our Sweetest health, and our dearest blood.
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But I will specially obserue this doctrine, that all both minister and people when they come to entreate for the remoouing of the Lord hand, must be sure that they be throughly humbled, Nehem. 1. 4. their cause must be well pondered and weighed, their mindes must bee well prepared and perswaded, their liues must be most zealously reformed,
But I will specially observe this Doctrine, that all both minister and people when they come to entreat for the removing of the Lord hand, must be sure that they be thoroughly humbled, Nehemiah 1. 4. their cause must be well pondered and weighed, their minds must be well prepared and persuaded, their lives must be most zealously reformed,
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and their continuance in their humiliation must be most instantly and inuiolably obserued.
and their Continuance in their humiliation must be most instantly and inviolably observed.
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I haue obserued a great defect in the humiliation of many in the time of our late calamities of famine,
I have observed a great defect in the humiliation of many in the time of our late calamities of famine,
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and warre, and plague, when we were cast downe before the Lord.
and war, and plague, when we were cast down before the Lord.
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For men would come to these exercises, from tauernes and alehouses, from shops & other busines, no otherwise prepared then at another common time:
For men would come to these exercises, from taverns and Alehouses, from shops & other business, no otherwise prepared then At Another Common time:
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againe, the notes of their pride in apparell, and all brauerie & fond expences they brought with them,
again, the notes of their pride in apparel, and all bravery & found expenses they brought with them,
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and came more like plaiers then mourners into the Lords house; and also they were quickly wearie, for some would neuer tarrie till the end:
and Come more like players then mourners into the lords house; and also they were quickly weary, for Some would never tarry till the end:
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and other if they once came, they neuer came more. And surely these were too euident signes, that wee were not throughly humbled;
and other if they once Come, they never Come more. And surely these were too evident Signs, that we were not thoroughly humbled;
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and therefore no maruell though the plague preuailed on so many, and the famine hath continued so long.
and Therefore no marvel though the plague prevailed on so many, and the famine hath continued so long.
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Oh that therefore this exhortation of the prophet might worke a newe and often remembrance of vnfained humilitie before the Lord,
O that Therefore this exhortation of the Prophet might work a new and often remembrance of unfeigned humility before the Lord,
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when wee euer meete againe about the like occasion: and this I would haue practised both in priuate and publike humiliation.
when we ever meet again about the like occasion: and this I would have practised both in private and public humiliation.
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The reasons that may mooue vs vnto this dutie to be throughly humbled, are these:
The Reasons that may move us unto this duty to be thoroughly humbled, Are these:
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first, because the Lorde will not looke on our aduersitie, without this perfect and absolute contrition.
First, Because the Lord will not look on our adversity, without this perfect and absolute contrition.
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Isa. 58. 3. for he then especially looketh to the inwarde disposition of euery soule, to see who they be which tremble at his word and iudgements;Isaiah 58. 3. for he then especially looks to the inward disposition of every soul, to see who they be which tremble At his word and Judgments;
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and they which then will not nor cannot, there is little hope of grace and goodnesse in them.
and they which then will not nor cannot, there is little hope of grace and Goodness in them.
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The heathen king of Niniueh and all his subiects had that conscience, when the Lord sounded their destruction by the prophet Ionah; Ahab mourned when he heard the words of Elijah the prophet;
The heathen King of Nineveh and all his Subjects had that conscience, when the Lord sounded their destruction by the Prophet Jonah; Ahab mourned when he herd the words of Elijah the Prophet;
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and when God speaketh to the Assyrians and Moabites, he biddeth them come downe into the dust and ashes to lament their miseries.
and when God speaks to the Assyrians and Moabites, he bids them come down into the dust and Ashes to lament their misery's.
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Alas why doe I rehearse either precepts or examples to mooue men vnto this which they would not doe,
Alas why do I rehearse either Precepts or Examples to move men unto this which they would not do,
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for if their owne liues and bloud, and soules will not prouoke them hereunto, other mens waies will not perswade them:
for if their own lives and blood, and Souls will not provoke them hereunto, other men's ways will not persuade them:
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yet let them thus consider, that it will greeue them more to loose this their counterfeite humilitie,
yet let them thus Consider, that it will grieve them more to lose this their counterfeit humility,
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as the Iewes doe in the forenamed place, when they shall say, we fasted, we praied, we trauelled,
as the Iewes do in the forenamed place, when they shall say, we fasted, we prayed, we traveled,
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and we desired to iustifie our soules;
and we desired to justify our Souls;
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and yet their fast shall be as vanitie, their praier abhomination, and their comming into the Lords presence,
and yet their fast shall be as vanity, their prayer abomination, and their coming into the lords presence,
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like his which had no wedding garment, and therefore was hee, and so shall they bee cast into vtter darknesse.
like his which had no wedding garment, and Therefore was he, and so shall they be cast into utter darkness.
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Another reason is this, because that those iudgements which call for this humiliation, must teach vs righteousnesse, Esa. 26. 9. and so we encrease in righteousnesse, as we exceede in humilitie;
another reason is this, Because that those Judgments which call for this humiliation, must teach us righteousness, Isaiah 26. 9. and so we increase in righteousness, as we exceed in humility;
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and for this cause we must know, that the more religion a man hath, the more humble he is,
and for this cause we must know, that the more Religion a man hath, the more humble he is,
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and the more hee saith hee encreaseth in goodnesse, the more he must studie to shew it outwardly.
and the more he Says he increases in Goodness, the more he must study to show it outwardly.
cc dt av-dc pns31 vvz pns31 vvz p-acp n1, dt av-dc pns31 vmb vvi pc-acp vvi pn31 av-j.
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As for those which thinke they serue God well enough, when they neither pray with their toongs,
As for those which think they serve God well enough, when they neither pray with their tongues,
p-acp p-acp d r-crq vvb pns32 vvb np1 av av-d, c-crq pns32 d vvb p-acp po32 n2,
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2815
nor bende with their knees, nor vncouer their heads, nor mooue out of their houses, I leaue them to their fancies,
nor bend with their knees, nor uncover their Heads, nor move out of their houses, I leave them to their fancies,
ccx vvi p-acp po32 n2, ccx vvi po32 n2, ccx vvi av pp-f po32 n2, pns11 vvb pno32 p-acp po32 n2,
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& let euery beast & bird of the aire confute their fancies:
& let every beast & bird of the air confute their fancies:
cc vvb d n1 cc n1 pp-f dt n1 vvi po32 n2:
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2817
for the Lord which hath assigned euery member his office, will haue euery one to execute it himselfe.
for the Lord which hath assigned every member his office, will have every one to execute it himself.
c-acp dt n1 r-crq vhz vvn d n1 po31 n1, vmb vhi d pi pc-acp vvi pn31 px31.
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2818
The vses which offer themselues by the consideration of this point, are these, seeing we must bee throughly humbled,
The uses which offer themselves by the consideration of this point, Are these, seeing we must be thoroughly humbled,
dt n2 r-crq vvb px32 p-acp dt n1 pp-f d n1, vbr d, vvg pns12 vmb vbi av-j vvn,
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2819
therefore let vs auoide all manner of idlenesse in this worship of God, Iam. 2. 19. when we are once perswaded of this point, we shall not onely lende an eare to this businesse,
Therefore let us avoid all manner of idleness in this worship of God, Iam. 2. 19. when we Are once persuaded of this point, we shall not only lend an ear to this business,
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but thinke all time too little that we spend not herein.
but think all time too little that we spend not herein.
cc-acp vvb d n1 av j cst pns12 vvb xx av.
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2821
The poore saintes of God in that forenamed place, crie in the night watches, as these priestes which lay all night in lamentation:
The poor Saints of God in that forenamed place, cry in the night watches, as these Priests which lay all night in lamentation:
dt j n2 pp-f np1 p-acp d j-vvn n1, vvb p-acp dt n1 vvz, c-acp d n2 r-crq vvd d n1 p-acp n1:
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and so when the feare of the Lords wrath and the conscience of our owne dangers doe once meete together,
and so when the Fear of the lords wrath and the conscience of our own dangers do once meet together,
cc av c-crq dt n1 pp-f dt n2 n1 cc dt n1 pp-f po12 d n2 vdb a-acp vvi av,
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then there is not any thing that will bee so acceptable to vs as praier.
then there is not any thing that will be so acceptable to us as prayer.
av pc-acp vbz xx d n1 cst vmb vbi av j p-acp pno12 p-acp n1.
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This feare will driue from vs our sleepe, as the windes driue away the cloudes, the sicke man will sit vp, the olde man will holde vp his hands, the weake man will stand for his life, the woman will weepe without ceasing,
This Fear will driven from us our sleep, as the winds driven away the Clouds, the sick man will fit up, the old man will hold up his hands, the weak man will stand for his life, the woman will weep without ceasing,
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and euery one so touched will auoide all worldly actions;
and every one so touched will avoid all worldly actions;
cc d crd av vvn vmb vvi d j n2;
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2826
then will, or rather then must the rich man forsake his counting house, the farmer leaue his plough, the seruant auoide his rest, the labourer neglect his meate,
then will, or rather then must the rich man forsake his counting house, the Farmer leave his plough, the servant avoid his rest, the labourer neglect his meat,
av vmb, cc av-c cs zz dt j n1 vvi po31 vvg n1, dt n1 vvb po31 n1, dt n1 vvi po31 n1, dt n1 vvb po31 n1,
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and the drowsie person hold vp his eies.
and the drowsy person hold up his eyes.
cc dt j n1 vvb a-acp po31 n2.
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2828
All the Apostles slept till the high priestes seruants came to take our Sauiour, but then they awaked & fled for their liues;
All the Apostles slept till the high Priests Servants Come to take our Saviour, but then they awaked & fled for their lives;
av-d dt n2 vvd p-acp dt j n2 n2 vvd pc-acp vvi po12 n1, cc-acp cs pns32 vvd cc vvn p-acp po32 n2;
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but why did they not wake before in praier, that thē they might haue slept without danger? oh let vs therefore come both great & small, to appeere in the Lords presence with al diligence:
but why did they not wake before in prayer, that them they might have slept without danger? o let us Therefore come both great & small, to appear in the lords presence with all diligence:
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let not any long iourney, any lack of prouision, any loue of ease, any losse of health make vs idle.
let not any long journey, any lack of provision, any love of ease, any loss of health make us idle.
vvb xx d j n1, d n1 pp-f n1, d n1 pp-f n1, d n1 pp-f n1 vvb pno12 j.
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2831
Rise early to praier, watch late to lament, sleepe little, that thou maist spende the more time to gaine thy soules health.
Rise early to prayer, watch late to lament, sleep little, that thou Mayest spend the more time to gain thy Souls health.
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2832
In the day we labour for our bodies, in the night let vs labour for our soules.
In the day we labour for our bodies, in the night let us labour for our Souls.
p-acp dt n1 pns12 vvb p-acp po12 n2, p-acp dt n1 vvb pno12 vvi p-acp po12 n2.
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2833
My soule (saith Dauid) thinketh on thee in the night watches:
My soul (Says David) Thinketh on thee in the night watches:
po11 n1 (vvz np1) vvz p-acp pno21 p-acp dt n1 vvz:
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2834
and so let our soules thinke on the Lord, when other thinke on their rest and their pleasure.
and so let our Souls think on the Lord, when other think on their rest and their pleasure.
cc av vvb po12 n2 vvb p-acp dt n1, c-crq j-jn vvb p-acp po32 n1 cc po32 n1.
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2835
Another vse which commeth by this consideration is this, that seeing we must be throughly humbled,
another use which comes by this consideration is this, that seeing we must be thoroughly humbled,
j-jn vvi r-crq vvz p-acp d n1 vbz d, cst vvg pns12 vmb vbi av-j vvn,
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or not at all, let vs take for our example the paterne of them that mourne for the dead,
or not At all, let us take for our Exampl the pattern of them that mourn for the dead,
cc xx p-acp d, vvb pno12 vvi p-acp po12 n1 dt n1 pp-f pno32 d vvi p-acp dt j,
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2837
as the prophet exhorteth, Ierem. 6. 26. How many are the teares of them which loose their louing husbands, their tender children, and their loyal friendes;
as the Prophet exhorteth, Jeremiah 6. 26. How many Are the tears of them which lose their loving Husbands, their tender children, and their loyal Friends;
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2838
Iacob for feare of this said before hand, it woulde make his hoare head goe downe into the graue.Iacob for Fear of this said before hand, it would make his hoar head go down into the graven.
np1 p-acp n1 pp-f d vvd p-acp n1, pn31 vmd vvi po31 j n1 vvi a-acp p-acp dt n1.
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2839
But so slight is the mourning of many among vs, that they neither wette their cheekes for their sinnes,
But so slight is the mourning of many among us, that they neither wet their cheeks for their Sins,
p-acp av j vbz dt n1 pp-f d p-acp pno12, cst pns32 dx vvi po32 n2 p-acp po32 n2,
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nor yet would willingly depart with this life, for the enioying of the life to come.
nor yet would willingly depart with this life, for the enjoying of the life to come.
ccx av vmd av-j vvi p-acp d n1, p-acp dt n-vvg pp-f dt n1 pc-acp vvi.
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2841
Surely this is woorthy to be noted in them which earnestly lament the dead, that they desire to be with them;
Surely this is worthy to be noted in them which earnestly lament the dead, that they desire to be with them;
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2842
so let vs desire to be free of this feare of death and sinne, with the death of our sinnes and liues:
so let us desire to be free of this Fear of death and sin, with the death of our Sins and lives:
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2843
let vs so bitterly bewaile our time, as we may be most willing to change our life,
let us so bitterly bewail our time, as we may be most willing to change our life,
vvb pno12 av av-j vvi po12 n1, c-acp pns12 vmb vbi av-ds j pc-acp vvi po12 n1,
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2844
for no other cause then to cease from sinne.
for no other cause then to cease from sin.
c-acp dx j-jn n1 av pc-acp vvi p-acp n1.
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2845
The Israelites bewailed Moses thirtie daies together, and let vs with great and long continuance, mourne not for Moses who is in heauen,
The Israelites bewailed Moses thirtie days together, and let us with great and long Continuance, mourn not for Moses who is in heaven,
dt np2 vvd np1 crd n2 av, cc vvb pno12 p-acp j cc j n1, vvi xx p-acp np1 r-crq vbz p-acp n1,
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2846
but for our selues who would be in heauen.
but for our selves who would be in heaven.
cc-acp p-acp po12 n2 r-crq vmd vbi p-acp n1.
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2847
When Naomy bid her daughters Ruth and Orpah goe backe into Moab, they wept at her words:
When Naomy bid her daughters Ruth and Orpah go back into Moab, they wept At her words:
c-crq j vvb po31 ng1 n1 cc np1 vvb av p-acp np1, pns32 vvd p-acp po31 n2:
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2848
if they were so vnwilling to liue in Moab, and to depart with Naomi; why are not wee as vnwilling to liue in this world,
if they were so unwilling to live in Moab, and to depart with Naomi; why Are not we as unwilling to live in this world,
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2849
and to depart with Christ, seeing he is our head, and we his members;
and to depart with christ, seeing he is our head, and we his members;
cc pc-acp vvi p-acp np1, vvg pns31 vbz po12 n1, cc pns12 po31 n2;
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2850
we must goe to him, and he may not come to vs? let vs therefore by his example endure many sorrowes and great dangers, that we may be more willing to leaue this life.
we must go to him, and he may not come to us? let us Therefore by his Exampl endure many sorrows and great dangers, that we may be more willing to leave this life.
pns12 vmb vvi p-acp pno31, cc pns31 vmb xx vvi p-acp pno12? vvb pno12 av p-acp po31 n1 vvi d n2 cc j n2, cst pns12 vmb vbi av-dc j pc-acp vvi d n1.
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2851
The theefe inclosed in the prison ceaseth from stealing;
The thief enclosed in the prison ceases from stealing;
dt n1 vvn p-acp dt n1 vvz p-acp vvg;
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2852
and when wee are closed in iaile of many griefes, and clogged with the irons of many crosses,
and when we Are closed in jail of many griefs, and clogged with the irons of many Crosses,
cc c-crq pns12 vbr vvn p-acp n1 pp-f d n2, cc vvn p-acp dt n2 pp-f d n2,
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2853
then let vs know that we cease from many externall and internall abhominations. Yee ministers of my God.
then let us know that we cease from many external and internal abominations. Ye Ministers of my God.
av vvb pno12 vvi cst pns12 vvb p-acp d j cc j n2. pn22 n2 pp-f po11 n1.
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In this that hee calleth the priestes which serued at the altar, the ministers of God:
In this that he calls the Priests which served At the altar, the Ministers of God:
p-acp d cst pns31 vvz dt n2 r-crq vvd p-acp dt n1, dt n2 pp-f np1:
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2855
he thereby giueth vs to vnderstand whose possession are the ministers, namely and onely the Lords, Num. 3. 12. The Lord challengeth the tribe of Leui to himselfe, to be his peculiar and royall priesthood:
he thereby gives us to understand whose possession Are the Ministers, namely and only the lords, Num. 3. 12. The Lord Challengeth the tribe of Levi to himself, to be his peculiar and royal priesthood:
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2856
and the Apostle willeth the Corinthians that they should so thinke of him, as of the minister of God,
and the Apostle wills the Corinthians that they should so think of him, as of the minister of God,
cc dt n1 vvz dt njp2 cst pns32 vmd av vvi pp-f pno31, c-acp pp-f dt n1 pp-f np1,
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2857
and disposer of the secrets of his kingdome:
and disposer of the secrets of his Kingdom:
cc n1 pp-f dt n2-jn pp-f po31 n1:
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2858
and therefore writing to the Galathians, hee telleth them hee is not by man, nor by the will of man, but of God.
and Therefore writing to the Galatians, he Telleth them he is not by man, nor by the will of man, but of God.
cc av vvg p-acp dt np2, pns31 vvz pno32 pns31 vbz xx p-acp n1, ccx p-acp dt n1 pp-f n1, cc-acp pp-f np1.
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2859
Once in steede of the appointed ministerie were the first borne of euery familie, and they sacrificed and none else;
Once in steed of the appointed Ministry were the First born of every family, and they sacrificed and none Else;
a-acp p-acp n1 pp-f dt j-vvn n1 vbdr dt ord vvn pp-f d n1, cc pns32 vvd cc pix av;
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but they altered, and it came to one tribe, and they also were abrogated;
but they altered, and it Come to one tribe, and they also were abrogated;
cc-acp pns32 vvd, cc pn31 vvd p-acp crd n1, cc pns32 av vbdr vvn;
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2861
and so it came to men approoued in the church, who are deemed the speciall portion of the Lord in this world.
and so it Come to men approved in the Church, who Are deemed the special portion of the Lord in this world.
cc av pn31 vvd p-acp n2 vvn p-acp dt n1, r-crq vbr vvn dt j n1 pp-f dt n1 p-acp d n1.
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2862
And surely if the seruants of Salomon, were blessed that hearde his wisedome, and waited in his court, they are much more blessed which waite in the Lords house,
And surely if the Servants of Solomon, were blessed that heard his Wisdom, and waited in his court, they Are much more blessed which wait in the lords house,
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and heare and see the secrets of the kingdome of heauen.
and hear and see the secrets of the Kingdom of heaven.
cc vvi cc vvi dt n2-jn pp-f dt n1 pp-f n1.
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2864
It is therefore a most fearefull thing to aduance any vnto this to bee the Lords seruant, who is not woorthy to sit in the chaire of Moses; and there is no reason why they shoulde minister in the church which are not woorthie to be the porters of the doore.
It is Therefore a most fearful thing to advance any unto this to be the lords servant, who is not worthy to fit in the chair of Moses; and there is no reason why they should minister in the Church which Are not worthy to be the porters of the door.
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Surely the prophanenes of many in these places is so great and so damnable, that besides the iniuries done to Christ, many run headlong into hell, thorough the euill example of their pastours.
Surely the profaneness of many in these places is so great and so damnable, that beside the injuries done to christ, many run headlong into hell, through the evil Exampl of their Pastors.
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2866
The Lords seruants followe their maister in holinesse, and not the world in lewdnesse; they looke to the soules, but these waite for the fleeces;
The lords Servants follow their master in holiness, and not the world in Lewdness; they look to the Souls, but these wait for the fleeces;
dt n2 n2 vvb po32 n1 p-acp n1, cc xx dt n1 p-acp n1; pns32 vvb p-acp dt n2, cc-acp d n1 p-acp dt n2;
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2867
they preach vpon conscience, these doe it for fashion;
they preach upon conscience, these do it for fashion;
pns32 vvb p-acp n1, d vdb pn31 p-acp n1;
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2868
they preach onely the truth, but these bring the fire of poetrie, philosophie, and such like to the altar of God:
they preach only the truth, but these bring the fire of poetry, philosophie, and such like to the altar of God:
pns32 vvb av-j dt n1, cc-acp d vvb dt n1 pp-f n1, fw-fr, cc d av-j p-acp dt n1 pp-f np1:
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2869
to conclude, they bee the helpers vnto faith, but these quench their owne giftes, and keepe other from pure knowledge.
to conclude, they be the helpers unto faith, but these quench their own Gifts, and keep other from pure knowledge.
pc-acp vvi, pns32 vbb dt n2 p-acp n1, cc-acp d vvb po32 d n2, cc vvi j-jn p-acp j n1.
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2870
The reasons are these, because the whole life of the minister must be onely exercised in spirituall & heauenly matters, Act. 6. 2. 4. The apostles would consent to nothing which was not consonant to their ministerie,
The Reasons Are these, Because the Whole life of the minister must be only exercised in spiritual & heavenly matters, Act. 6. 2. 4. The Apostles would consent to nothing which was not consonant to their Ministry,
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2871
or that might any waies hinder the same:
or that might any ways hinder the same:
cc cst vmd d n2 vvi dt d:
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2872
And for this cause the Lord hath so prouided, that they should be exempted from all worldly businesse,
And for this cause the Lord hath so provided, that they should be exempted from all worldly business,
cc p-acp d n1 dt n1 vhz av vvn, cst pns32 vmd vbi vvn p-acp d j n1,
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2873
and receiue their maintenance from other, not onely for themselues, but for their children and families.
and receive their maintenance from other, not only for themselves, but for their children and families.
cc vvi po32 n1 p-acp n-jn, xx av-j p-acp px32, cc-acp p-acp po32 n2 cc n2.
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2874
The which thing considered would aduertise a number of vs, that wee which warre should not entangle our selues with the things of this life;
The which thing considered would advertise a number of us, that we which war should not entangle our selves with the things of this life;
dt r-crq n1 vvd vmd vvi dt n1 pp-f pno12, cst pns12 r-crq n1 vmd xx vvi po12 n2 p-acp dt n2 pp-f d n1;
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2875
we should neuer giue ouer our seruice, for that is nothing else but to forsake God;
we should never give over our service, for that is nothing Else but to forsake God;
pns12 vmd av-x vvi p-acp po12 n1, p-acp d vbz pix av cc-acp pc-acp vvi np1;
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2876
wee must neuer cause our sinnes to make vs be thrust out of the ministerie, for that will exclude vs from heauen:
we must never cause our Sins to make us be thrust out of the Ministry, for that will exclude us from heaven:
pns12 vmb av-x vvi po12 n2 pc-acp vvi pno12 vbi vvn av pp-f dt n1, p-acp d vmb vvi pno12 p-acp n1:
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2877
wee must neuer bee idle and vnprofitable seruants in our ministerie, for that will worke our curse;
we must never be idle and unprofitable Servants in our Ministry, for that will work our curse;
pns12 vmb av-x vbi j cc j-u n2 p-acp po12 n1, p-acp d vmb vvi po12 n1;
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and wee must neuer be wearie of our places, for that will weaken and lessen our giftes.
and we must never be weary of our places, for that will weaken and lessen our Gifts.
cc pns12 vmb av-x vbi j pp-f po12 n2, p-acp d vmb vvi cc vvi po12 n2.
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But alas once there might come no rasor on the ministers heads, but now adaies heads and beards and all are powled:
But alas once there might come no razor on the Ministers Heads, but now adais Heads and beards and all Are powled:
p-acp uh c-acp a-acp vmd vvi dx n1 p-acp dt n2 n2, cc-acp av av n2 cc n2 cc d vbr vvn:
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2880
if wee shoulde not nowe looke to our owne maintenance, wee might soone want sustenaunce,
if we should not now look to our own maintenance, we might soon want sustenance,
cs pns12 vmd xx av vvi p-acp po12 d n1, pns12 vmd av vvi n1,
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2881
and our children are easily suffered to begge, though their parents haue well deserued of the Church of God.
and our children Are Easily suffered to beg, though their Parents have well deserved of the Church of God.
cc po12 n2 vbr av-j vvn pc-acp vvi, cs po32 n2 vhb av vvn pp-f dt n1 pp-f np1.
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2882
Another reason is, because none may offer them any violence, but the Lorde accounteth it his owne, Exod. 16. 8. and hee saith by the prophet Dauid, Touch not mine annointed,
another reason is, Because none may offer them any violence, but the Lord accounteth it his own, Exod 16. 8. and he Says by the Prophet David, Touch not mine anointed,
j-jn n1 vbz, c-acp pix vmb vvi pno32 d n1, p-acp dt n1 vvz pn31 po31 d, np1 crd crd cc pns31 vvz p-acp dt n1 np1, vvb xx po11 vvd,
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2883
and doe my prophets no harme.
and do my Prophets no harm.
cc vdb po11 n2 dx n1.
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2884
How desperate is the case of all men, who are daily by wordes and deedes reuiling the ministers of the gospell,
How desperate is the case of all men, who Are daily by words and Deeds reviling the Ministers of the gospel,
q-crq j vbz dt n1 pp-f d n2, r-crq vbr av-j p-acp n2 cc n2 vvg dt n2 pp-f dt n1,
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2885
and thinke themselues happy if they can giue a priest a deadly blowe by their enuenomed toong.
and think themselves happy if they can give a priest a deadly blow by their envenomed tongue.
cc vvi px32 j cs pns32 vmb vvi dt n1 dt j n1 p-acp po32 j-vvn n1.
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2886
Truely I will say our owne sinnes were the cause of all this; yet if the kisse of Iudas was so mortally punished, these mens (not kisses,
Truly I will say our own Sins were the cause of all this; yet if the kiss of Iudas was so mortally punished, these men's (not Kisses,
av-j pns11 vmb vvi po12 d n2 vbdr dt n1 pp-f d d; av cs dt n1 pp-f np1 vbds av av-jn vvn, d ng2 (xx n2,
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2887
but wounds, not with lips but with toongs and hands) shall neuer escape vnrewarded:
but wounds, not with lips but with tongues and hands) shall never escape unrewarded:
cc-acp n2, xx p-acp n2 cc-acp p-acp n2 cc n2) vmb av-x vvi j:
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for as by their toongs they haue killed vs, so the Lord with his toong shall condemne them.
for as by their tongues they have killed us, so the Lord with his tongue shall condemn them.
c-acp c-acp p-acp po32 n2 pns32 vhb vvn pno12, av dt n1 p-acp po31 n1 vmb vvi pno32.
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From hence let vs of the ministerie learne our dutie, which is, seeing we are the Lordes owne seruants, let vs labour to present euerie man perfect in Iesus Christ, Col. 1. 28. there is no seruant,
From hence let us of the Ministry Learn our duty, which is, seeing we Are the lords own Servants, let us labour to present every man perfect in Iesus christ, Col. 1. 28. there is no servant,
p-acp av vvb pno12 pp-f dt n1 vvb po12 n1, r-crq vbz, vvg pns12 vbr dt n2 d n2, vvb pno12 vvi pc-acp vvi d n1 j p-acp np1 np1, np1 crd crd a-acp vbz dx n1,
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but he desireth not onely to do much worke, but that hee may present it faire and beautifull to his masters viewe:
but he Desires not only to do much work, but that he may present it fair and beautiful to his Masters view:
cc-acp pns31 vvz xx av-j pc-acp vdi d n1, cc-acp cst pns31 vmb vvi pn31 j cc j p-acp po31 ng1 n1:
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this is our labour to bring many soules and saints to the Lorde of glory.
this is our labour to bring many Souls and Saints to the Lord of glory.
d vbz po12 n1 pc-acp vvi d n2 cc n2 p-acp dt n1 pp-f n1.
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2892
Abraham sending his seruant to fetch a wife for Isaac his sonne, he brought him godlie and beautifull Rebecah: wee are the Lordes seruants,Abraham sending his servant to fetch a wife for Isaac his son, he brought him godly and beautiful Rebecca: we Are the lords Servants,
np1 vvg po31 n1 pc-acp vvi dt n1 p-acp np1 po31 n1, pns31 vvd pno31 j cc j np1: pns12 vbr dt n2 n2,
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and wee are sent to fetch a wife for Iesus Christ the sonne of God;
and we Are sent to fetch a wife for Iesus christ the son of God;
cc pns12 vbr vvn pc-acp vvi dt n1 p-acp np1 np1 dt n1 pp-f np1;
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2894
oh let vs be as faithfull vnto God the father, and to Iesus Christ, as that seruant was to Abraham and Isaac; let vs doe our message with diligence, let vs execute our charge with praier, let vs giue them the golden bracelets of God his truth,
o let us be as faithful unto God the father, and to Iesus christ, as that servant was to Abraham and Isaac; let us do our message with diligence, let us execute our charge with prayer, let us give them the golden bracelets of God his truth,
uh vvb pno12 vbi a-acp j p-acp np1 dt n1, cc p-acp np1 np1, c-acp cst n1 vbds p-acp np1 cc np1; vvb pno12 vdi po12 n1 p-acp n1, vvb pno12 vvi po12 n1 p-acp n1, vvb pno12 vvi pno32 dt j n2 pp-f np1 po31 n1,
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2895
and let vs with all speede and haste returne againe to him that sent vs. When Iacobs sonnes went into Egypt, Iudah promised him to bring Beniamin againe,
and let us with all speed and haste return again to him that sent us When Iacobs Sons went into Egypt, Iudah promised him to bring Benjamin again,
cc vvb pno12 p-acp d n1 cc n1 vvi av p-acp pno31 cst vvd pno12 c-crq npg1 n2 vvd p-acp np1, np1 vvd pno31 pc-acp vvi np1 av,
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if he woulde let him go, or else he shoulde slaie his owne two sonnes;
if he would let him go, or Else he should slay his own two Sons;
cs pns31 vmd vvi pno31 vvi, cc av pns31 vmd vvi po31 d crd n2;
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2897
and so if wee bring not againe to the Lorde his beloued children, he will slaie our bodies and soules for euer and euer,
and so if we bring not again to the Lord his Beloved children, he will slay our bodies and Souls for ever and ever,
cc av cs pns12 vvb xx av p-acp dt n1 po31 j-vvn n2, pns31 vmb vvi po12 n2 cc n2 p-acp av cc av,
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2898
for at our hands will he require them.
for At our hands will he require them.
c-acp p-acp po12 n2 vmb pns31 vvi pno32.
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2899
Come on therefore my deere and holy annointed brethren, we haue the leading of God his children, wee haue the keeping of Christs Queene, we haue the tillage of the Lords corne, we haue the vse of the Lords treasure,
Come on Therefore my deer and holy anointed brothers, we have the leading of God his children, we have the keeping of Christ Queen, we have the tillage of the lords corn, we have the use of the lords treasure,
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& we haue the price of our Sauiours bloud: if we loose his childrē, he wil slay ours;
& we have the price of our Saviour's blood: if we lose his children, he will slay ours;
cc pns12 vhb dt n1 pp-f po12 ng1 n1: cs pns12 vvb po31 n2, pns31 vmb vvi png12;
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2901
if we defile his wife, he wil curse vs; if we neglect his husbādry, he will spoile ours;
if we defile his wife, he will curse us; if we neglect his Husbandry, he will spoil ours;
cs pns12 vvb po31 n1, pns31 vmb vvi pno12; cs pns12 vvb po31 n1, pns31 vmb vvi png12;
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2902
if we waste his treasure, he wil sel vs to perpetuall bondage; and if we spill our Sauiours bloud, he shall condemne our bloud, body, and soule.
if we waste his treasure, he will sell us to perpetual bondage; and if we spill our Saviour's blood, he shall condemn our blood, body, and soul.
cs pns12 vvb po31 n1, pns31 vmb vvd pno12 p-acp j n1; cc cs pns12 vvb po12 ng1 n1, pns31 vmb vvi po12 n1, n1, cc n1.
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2903
Oh therfore let vs be instāt in preaching, holy in liuing, earnest in praier, zealous in exhortatiō, & careful in admonition;
O Therefore let us be instant in preaching, holy in living, earnest in prayer, zealous in exhortation, & careful in admonition;
uh av vvb pno12 vbi j-jn p-acp vvg, j p-acp vvg, j p-acp n1, j p-acp n1, cc j p-acp n1;
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2904
instructing the children, correcting the youth, and comforting the aged:
instructing the children, correcting the youth, and comforting the aged:
vvg dt n2, vvg dt n1, cc vvg dt j-vvn:
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2905
that as Iacob returned with many more soules out of Syria into Canaan, then hee brought;
that as Iacob returned with many more Souls out of Syria into Canaan, then he brought;
cst c-acp np1 vvn p-acp d dc n2 av pp-f np1 p-acp np1, cs pns31 vvd;
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2906
so may wee come with many soules out of this world into the world to come.
so may we come with many Souls out of this world into the world to come.
av vmb pns12 vvb p-acp d n2 av pp-f d n1 p-acp dt n1 pc-acp vvi.
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2907
Another vse shall be for the people, that considering wee be the Lordes owne seruants,
another use shall be for the people, that considering we be the lords own Servants,
j-jn n1 vmb vbi p-acp dt n1, cst vvg pns12 vbb dt n2 d n2,
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2908
and therefore open and shut the priuie chamber doore which leadeth vnto him, and to vs is committed the building of the church:
and Therefore open and shut the privy chamber door which leads unto him, and to us is committed the building of the Church:
cc av j cc vvi dt j n1 n1 r-crq vvz p-acp pno31, cc p-acp pno12 vbz vvn dt n-vvg pp-f dt n1:
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2909
then as the Apostle exhorteth you Ephes. 4. 11, 14. that ye giue heed to them whom the Lorde sendeth you for spirituall guides:
then as the Apostle exhorteth you Ephesians 4. 11, 14. that you give heed to them whom the Lord sends you for spiritual guides:
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2910
direct not your praiers to Angels and saints in heauen, for they haue not the keeping of the Lordes workes;
Direct not your Prayers to Angels and Saints in heaven, for they have not the keeping of the lords works;
vvb xx po22 n2 p-acp n2 cc n2 p-acp n1, c-acp pns32 vhb xx dt n-vvg pp-f dt ng1 n2;
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2911
but the ministers which be aliue are the priuie counsellers to the Lordes maiestie, whom if you will not beleeue,
but the Ministers which be alive Are the privy Counsellers to the lords majesty, whom if you will not believe,
cc-acp dt n2 r-crq vbb j vbr dt j n2 p-acp dt ng1 n1, ro-crq cs pn22 vmb xx vvi,
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2912
neither can you beleeue, though an angell come from heauen vnto you.
neither can you believe, though an angel come from heaven unto you.
dx vmb pn22 vvi, cs dt n1 vvb p-acp n1 p-acp pn22.
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2913
And therefore as all the people were wonte to waite for the comming out of the priest, that hee might blesse them;
And Therefore as all the people were wont to wait for the coming out of the priest, that he might bless them;
cc av c-acp d dt n1 vbdr j pc-acp vvi p-acp dt n-vvg av pp-f dt n1, cst pns31 vmd vvi pno32;
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2914
so do you all euermore, waite for the blessing, and mercy, and grace, and counsell, and loue of God to come from them to you.
so do you all evermore, wait for the blessing, and mercy, and grace, and counsel, and love of God to come from them to you.
av vdb pn22 d av, vvb p-acp dt n1, cc n1, cc n1, cc n1, cc n1 pp-f np1 pc-acp vvi p-acp pno32 p-acp pn22.
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2915
As the Lorde turneth the bloude of a woman into milke for the nourishment of hir childe,
As the Lord turns the blood of a woman into milk for the nourishment of his child,
p-acp dt n1 vvz dt n1 pp-f dt n1 p-acp n1 p-acp dt n1 pp-f png31 n1,
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2916
so doth hee turne our wordes, and gifts, and knowledge, and learning, and studie, and life to be the nourishment of you his church.
so does he turn our words, and Gifts, and knowledge, and learning, and study, and life to be the nourishment of you his Church.
av vdz pns31 vvi po12 n2, cc n2, cc n1, cc n1, cc n1, cc n1 pc-acp vbi dt n1 pp-f pn22 po31 n1.
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2917
Come to vs for comfort and instruction, and edification, and saluation;
Come to us for Comfort and instruction, and edification, and salvation;
np1 p-acp pno12 p-acp n1 cc n1, cc n1, cc n1;
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2918
you are the Lordes housholde, we are his stewards, come to vs for your meate of soule, and wages of life.
you Are the lords household, we Are his Stewards, come to us for your meat of soul, and wages of life.
pn22 vbr dt ng1 n1, pns12 vbr po31 n2, vvb p-acp pno12 p-acp po22 n1 pp-f n1, cc n2 pp-f n1.
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2919
When Adam came againe to God hee receiued the promise of life; when the creatures came to Noahs arke, hee kept them from the floude;
When Adam Come again to God he received the promise of life; when the creatures Come to Noahs Ark, he kept them from the flood;
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2920
when the Egyptians came to Ioseph, he saued them from famine; and when the people came to heare Christ preach, he relieued their fainting:
when the egyptians Come to Ioseph, he saved them from famine; and when the people Come to hear christ preach, he relieved their fainting:
c-crq dt njp2 vvd p-acp np1, pns31 vvd pno32 p-acp n1; cc c-crq dt n1 vvd pc-acp vvi np1 vvi, pns31 vvd po32 j-vvg:
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2921
Come you likewise to the ministerie, they will giue you the promises, open vnto you the kingdome, deliuer you the corne,
Come you likewise to the Ministry, they will give you the promises, open unto you the Kingdom, deliver you the corn,
vvb pn22 av p-acp dt n1, pns32 vmb vvi pn22 dt n2, j p-acp pn22 dt n1, vvb pn22 dt n1,
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2922
and satisfie your soules most plentifully, that you shall neuer faint till you come to the euerlasting abiding place.
and satisfy your Souls most plentifully, that you shall never faint till you come to the everlasting abiding place.
cc vvi po22 n2 av-ds av-j, cst pn22 vmb av-x vvi c-acp pn22 vvb p-acp dt j j-vvg n1.
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2923
Except the priestes had stoode in the riuer of Iorden, the children of Israell coulde neuer haue passed ouer:
Except the Priests had stood in the river of Jordan, the children of Israel could never have passed over:
j dt n2 vhd vvn p-acp dt n1 pp-f n1, dt n2 pp-f np1 vmd av-x vhi vvn a-acp:
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2924
euen so wee stande in the troubles of this world, to keepe them from you, else you shoulde neuer come into Canaan:
even so we stand in the Troubles of this world, to keep them from you, Else you should never come into Canaan:
av av pns12 vvb p-acp dt n2 pp-f d n1, pc-acp vvi pno32 p-acp pn22, av pn22 vmd av-x vvi p-acp np1:
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2925
Oh therefore come while wee stande and beare the Lordes arke, or else the waters of heresie and Atheisme will come againe:
O Therefore come while we stand and bear the lords Ark, or Else the waters of heresy and Atheism will come again:
uh av vvb cs pns12 vvb cc vvi dt ng1 n1, cc av dt n2 pp-f n1 cc n1 vmb vvi av:
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2926
and then farewell your hope, your health, and your saluation.
and then farewell your hope, your health, and your salvation.
cc av n1 po22 n1, po22 n1, cc po22 n1.
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2927
The xiij. Sermon. Verse. 14. Sanctifie a fast: call a solemne assemblie:
The xiij. Sermon. Verse. 14. Sanctify a fast: call a solemn assembly:
dt crd. n1. n1. crd vvb dt n1: vvb dt j n1:
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2928
gather the elders and all the inhabitants of the lande into the house of the Lorde your God, and crie vnto the Lorde.
gather the Elders and all the inhabitants of the land into the house of the Lord your God, and cry unto the Lord.
vvb dt n2-jn cc d dt n2 pp-f dt n1 p-acp dt n1 pp-f dt n1 po22 n1, cc vvi p-acp dt n1.
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2929
THat is, call and prepare a fast, to the which some may say;
THat is, call and prepare a fast, to the which Some may say;
cst vbz, vvb cc vvi dt n1, p-acp dt r-crq d vmb vvi;
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2930
that they might well enough fast, seeing their meat & corne was alreadie withered, and they had more need to seek to saue their liues,
that they might well enough fast, seeing their meat & corn was already withered, and they had more need to seek to save their lives,
cst pns32 vmd av av-d av-j, vvg po32 n1 cc n1 vbds av vvn, cc pns32 vhd av-dc n1 pc-acp vvi pc-acp vvi po32 n2,
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2931
then to go to fast & to endanger themselues farther. Vnto which I answere, that the forenamed calamitie was but prophetically foretold:
then to go to fast & to endanger themselves farther. Unto which I answer, that the forenamed calamity was but prophetically foretold:
cs pc-acp vvi pc-acp vvi cc pc-acp vvi px32 av-jc. p-acp r-crq pns11 vvb, cst dt j-vvn n1 vbds cc-acp av-j vvn:
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2932
& therefore as yet there was not such want, but only it shoulde bee if they repented not.
& Therefore as yet there was not such want, but only it should be if they repented not.
cc av c-acp av a-acp vbds xx d n1, cc-acp av-j pn31 vmd vbi cs pns32 vvd xx.
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2933
Hee biddeth them prepare a fast, that is, a general humiliation for all the people, wherein shoulde bee nothing but mourning and abstinence,
He bids them prepare a fast, that is, a general humiliation for all the people, wherein should be nothing but mourning and abstinence,
pns31 vvz pno32 vvi dt n1, cst vbz, dt j n1 p-acp d dt n1, q-crq vmd vbi pix p-acp n1 cc n1,
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2934
and this kinde of fast is a great and good part of the worship of God.
and this kind of fast is a great and good part of the worship of God.
cc d n1 pp-f n1 vbz dt j cc j n1 pp-f dt n1 pp-f np1.
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2935
Esay 58. 13. Therefore from hence wee obserue that God taketh occasion by threatning of his wrath against vs, to mooue vs to worship him more earnestly,Isaiah 58. 13. Therefore from hence we observe that God Takes occasion by threatening of his wrath against us, to move us to worship him more earnestly,
np1 crd crd av p-acp av pns12 vvb cst np1 vvz n1 p-acp vvg pp-f po31 n1 p-acp pno12, pc-acp vvi pno12 pc-acp vvi pno31 av-dc av-j,
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2936
so wee may see Iudg. 20. 26, 27. when the Israelites in a good cause, had beene ouercome of the Beniamites,
so we may see Judges 20. 26, 27. when the Israelites in a good cause, had been overcome of the Benjaminites,
av pns12 vmb vvi np1 crd crd, crd c-crq dt np2 p-acp dt j n1, vhd vbn vvn pp-f dt np2,
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2937
and lost the liues of many braue men, it mooued them againe to goe to humble themselues before the Lorde, with fasting and bitter weeping, and lamentation.
and lost the lives of many brave men, it moved them again to go to humble themselves before the Lord, with fasting and bitter weeping, and lamentation.
cc vvd dt n2 pp-f d j n2, pn31 vvd pno32 av pc-acp vvi pc-acp vvi px32 p-acp dt n1, p-acp vvg cc j n-vvg, cc n1.
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2938
And surely this seemeth to be the continual course of the Lords dooing in the church, that as the grounde is plowed that it might yeelde more fruite:
And surely this seems to be the continual course of the lords doing in the Church, that as the ground is plowed that it might yield more fruit:
cc av-j d vvz pc-acp vbi dt j n1 pp-f dt n2 vdg p-acp dt n1, cst p-acp dt n1 vbz vvn cst pn31 vmd vvi dc n1:
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2939
so the church is afflicted that it may giue him more worship. Wee are for the most part like the disciples which knew not howe to fast,
so the Church is afflicted that it may give him more worship. we Are for the most part like the Disciples which knew not how to fast,
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or to afflict themselues till Christ was taken from them, and then they fasted, Mark. 2. 20. So when wee are either generallie molested, or particularly endangered;
or to afflict themselves till christ was taken from them, and then they fasted, Mark. 2. 20. So when we Are either generally molested, or particularly endangered;
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howe doe we cleaue to the churches, and turne ouer the bibles, and runne ouer the worde? but in times of more ease wee are more idle,
how do we cleave to the Churches, and turn over the Bibles, and run over the word? but in times of more ease we Are more idle,
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and take libertie of sinning, when wee feele the greatest liberalitie of our Sauiour. If wee haue no other cause to reioice in our pouertie, and sicknesse, and infamie,
and take liberty of sinning, when we feel the greatest liberality of our Saviour. If we have no other cause to rejoice in our poverty, and sickness, and infamy,
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and danger, and hunger, and famme, and all our tribulation, then this that we are by them better fitted for the Lordes seruice;
and danger, and hunger, and famme, and all our tribulation, then this that we Are by them better fitted for the lords service;
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yet let this make vs clap our harts and hands that we may any waie glorifie our creator.
yet let this make us clap our hearts and hands that we may any Way Glorify our creator.
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And as the Israelites were as willing to fight with the Canaanites, as to possesse their lande:
And as the Israelites were as willing to fight with the Canaanites, as to possess their land:
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so let vs bee as willing to fight with manie troubles, as to possesse many pleasures.
so let us be as willing to fight with many Troubles, as to possess many pleasures.
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The reasons of this doctrine are these, bicause such kinde of miseries lamented by such kinde of worship, doth turne away our captiuitie,
The Reasons of this Doctrine Are these, Because such kind of misery's lamented by such kind of worship, does turn away our captivity,
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and appease the Lordes wrath, Lament. 2. 14. and therefore wee may take great comfort in the forewarning of our miseries, seeing we may be prepared therby against all danger to auoide all wrath;
and appease the lords wrath, Lament. 2. 14. and Therefore we may take great Comfort in the forewarning of our misery's, seeing we may be prepared thereby against all danger to avoid all wrath;
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if the Lorde did not by the ministerie of his worde humble vs, we shoulde euer be subiect to mortall confusion, and immortall condemnation.
if the Lord did not by the Ministry of his word humble us, we should ever be Subject to Mortal confusion, and immortal condemnation.
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But so hee ordereth all things in his church, that as the ouerflowing Nilus maketh the earth more fertill;
But so he Ordereth all things in his Church, that as the overflowing Nilus makes the earth more fertile;
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so the floudes of troubles going ouer the bodies and liues of his members, maketh them more peaceable:
so the floods of Troubles going over the bodies and lives of his members, makes them more peaceable:
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once the disease purged, the bodie is well quieted, and once the pride of our sinne and natures scoured and rubbed awaie, the soule is more strengthened.
once the disease purged, the body is well quieted, and once the pride of our sin and nature's scoured and rubbed away, the soul is more strengthened.
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Another reason is bicause that the Lorde will haue that thinge worke the good of his church, which worketh the desperation of infidels,
another reason is Because that the Lord will have that thing work the good of his Church, which works the desperation of Infidels,
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for wicked men in their troubles are at their wits ende, as wee may see Mich. 4. 5. so was it in Cain and Edom, and the Egyptians,
for wicked men in their Troubles Are At their wits end, as we may see Mich. 4. 5. so was it in Cain and Edom, and the egyptians,
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and Saule, and Herod, which all perished through affliction.
and Saule, and Herod, which all perished through affliction.
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The nature of the wicked is like iron which will neuer swimme though it be neuer so little,
The nature of the wicked is like iron which will never swim though it be never so little,
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except it be nailed to some woode or other substance:
except it be nailed to Some wood or other substance:
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so the wicked being banished from the godly they fall downe and sticke fast in an vnresistable mire of afflictions:
so the wicked being banished from the godly they fallen down and stick fast in an unresistable mire of afflictions:
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so that wee may see, as the crosse of Christ was the life of the church,
so that we may see, as the cross of christ was the life of the Church,
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but the death of the diuell;
but the death of the Devil;
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so are many other crosses the life of the Lordes deare children, but the death of his despitefull enimies.
so Are many other Crosses the life of the lords deer children, but the death of his despiteful enemies.
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The vses which come from this doctrine are these:
The uses which come from this Doctrine Are these:
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First, seeing wee are by our affections stirred vp to serue the Lorde, let vs keepe our soules in continuall chastisement, that we may continually be mindfull of the Lordes seruice, 1. Peter 4. 7. Those which lie in garrisons although they seldome fight,
First, seeing we Are by our affections stirred up to serve the Lord, let us keep our Souls in continual chastisement, that we may continually be mindful of the lords service, 1. Peter 4. 7. Those which lie in garrisons although they seldom fight,
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yet euery day they discipline and traine their souldiers;
yet every day they discipline and train their Soldiers;
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so although wee seldome lie vnder great danger of exceeding slaughter, yet let vs continue our soules in correction and obedience.
so although we seldom lie under great danger of exceeding slaughter, yet let us continue our Souls in correction and Obedience.
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If Dauid had alway vsed this, he had not so easilie forgotten himselfe, and brought Vrijah to death, and himselfe into filthie adulterie:
If David had always used this, he had not so Easily forgotten himself, and brought Virjah to death, and himself into filthy adultery:
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Euen so the want of this priuate chastisement, and continuall afflicting of our soules for our sinnes maketh vs wanton in wealth, proude in prosperitie, presumptuous in health,
Even so the want of this private chastisement, and continual afflicting of our Souls for our Sins makes us wanton in wealth, proud in Prosperity, presumptuous in health,
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and often subiect to sathans temptations.
and often Subject to satan's temptations.
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Afflictions may rightly bee compared to a hedge, which hath thornes on both sides, so that that which is within cannot come out,
Afflictions may rightly be compared to a hedge, which hath thorns on both sides, so that that which is within cannot come out,
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and that which is without cannot come in:
and that which is without cannot come in:
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in like manner when our liues are hedged with troubles, the good thinges which are in our soules cannot goe out of vs,
in like manner when our lives Are hedged with Troubles, the good things which Are in our Souls cannot go out of us,
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and the euill thinges which are without vs cannot come into vs. Weepe often for thy sins that thou maiest alway bee sorrowfull, pray often for thy amendement, that thou maiest still bee penitent.
and the evil things which Are without us cannot come into us Weep often for thy Sins that thou Mayest always be sorrowful, pray often for thy amendment, that thou Mayest still be penitent.
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Thinke manie times on thy later ende, that thou maiest neuer bee arrogant, so shalt thou saue thy selfe from many euils,
Think many times on thy later end, that thou Mayest never be arrogant, so shalt thou save thy self from many evils,
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and gaine thy conscience great peace, and procure thy soule euerlasting blessednes:
and gain thy conscience great peace, and procure thy soul everlasting blessedness:
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for if this life bee contrary to the life to come, then it followeth that as there shall bee neuer ceasing ioy, for the ceasing of sinne;
for if this life be contrary to the life to come, then it follows that as there shall be never ceasing joy, for the ceasing of sin;
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so heere ought to be a neuer ending sorrow for the continuance of sinne.
so Here ought to be a never ending sorrow for the Continuance of sin.
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Another vse which commeth of this doctrine is, seeing our euils make vs more fit to serue God,
another use which comes of this Doctrine is, seeing our evils make us more fit to serve God,
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then is it a miserable thing to be made more vnfit to serue him through tribulations,
then is it a miserable thing to be made more unfit to serve him through tribulations,
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when mens harts die in them for feare of the Lordes hand, as Nabals did when he feared Dauids comming:
when men's hearts die in them for Fear of the lords hand, as Nabals did when he feared David coming:
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or when men growe desperate seeking vnlawfull meanes to be rid of their miseries, as the Iewes did, Esay 30. 16. and therefore the Lorde threatneth them that they shall flie as they determined,
or when men grow desperate seeking unlawful means to be rid of their misery's, as the Iewes did, Isaiah 30. 16. and Therefore the Lord threatens them that they shall fly as they determined,
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and they shall ride on horses as they appointed, but their enimies shoulde ride faster to ouertake and ouerthrowe them.
and they shall ride on Horses as they appointed, but their enemies should ride faster to overtake and overthrown them.
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I haue obserued the constitution of many men, and I founde them like the seafaring marriners, whose life is a continuall death;
I have observed the constitution of many men, and I found them like the seafaring Mariners, whose life is a continual death;
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and yet they are more open contemners, and more obstinate enimies to all manner of goodnes then are other men:
and yet they Are more open contemners, and more obstinate enemies to all manner of Goodness then Are other men:
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and so those whose estate is poorest, whose liues are most slauish, hauing the prisons for their dwellings,
and so those whose estate is Poorest, whose lives Are most slavish, having the prisons for their dwellings,
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and continuallie destitute of meate and all kinde of necessaries, none more wicked then these, or more carelesse of any good thing.
and continually destitute of meat and all kind of necessaries, none more wicked then these, or more careless of any good thing.
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But to let those passe, there are many that haue escaped dangerous sicknes, pyning famine, the fearefull hande of warre and cruell death, which seemed before their eies vnauoidable;
But to let those pass, there Are many that have escaped dangerous sickness, pining famine, the fearful hand of war and cruel death, which seemed before their eyes unavoidable;
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and yet remaine desperately wicked still, and runne to their owne vomit and wallow in their loathsome myre of sinne;
and yet remain desperately wicked still, and run to their own vomit and wallow in their loathsome mire of sin;
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these are they which are at a league with death and couenant with hell, they hope to escape as well as other,
these Are they which Are At a league with death and Covenant with hell, they hope to escape as well as other,
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and while they be in the world why should they not liue merrily, although they goe to hell for it afterwarde.
and while they be in the world why should they not live merrily, although they go to hell for it afterward.
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Seeing they are so carelesse of their owne welfare, who shoulde take care for them;
Seeing they Are so careless of their own welfare, who should take care for them;
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and seeing the fearefull hande of God will not winne them, the labour of vs his ministers shall neuer perswade them.
and seeing the fearful hand of God will not win them, the labour of us his Ministers shall never persuade them.
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Out of this vers. I might obserue vnto you that the pastours are not to proclaime fastings without singular warrant either from God himselfe,
Out of this vers. I might observe unto you that the Pastors Are not to proclaim Fastings without singular warrant either from God himself,
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or else from them that ought to direct them heerein.
or Else from them that ought to Direct them herein.
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Againe, I might obserue that the people must come at the voice or call of their spirituall fathers, and pastours;
Again, I might observe that the people must come At the voice or call of their spiritual Father's, and Pastors;
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also that publique fasting ought to be done in the publike congregation, for that time being.
also that public fasting ought to be done in the public congregation, for that time being.
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But wee will proceede to the next wordes, where the prophet telleth them what they shoulde doe nowe when they were assembled togither in the fast, that is, they must cry on the Lorde, meaning they shoulde humble themselues by praier.
But we will proceed to the next words, where the Prophet Telleth them what they should do now when they were assembled together in the fast, that is, they must cry on the Lord, meaning they should humble themselves by prayer.
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And from hence obserue that fasting is nothing woorth without praier, Esay 58. 3. Luke 18. 11. The common people doe imagine that when they cease from eating,
And from hence observe that fasting is nothing worth without prayer, Isaiah 58. 3. Luke 18. 11. The Common people do imagine that when they cease from eating,
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and punish their bodies with a daies abstinence, that they doe vnto God high seruice.
and Punish their bodies with a days abstinence, that they do unto God high service.
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Indeed it is lawfull for the preseruation of their health so to doe, but for a diuine seruice or worke of religion, they must not account it.
Indeed it is lawful for the preservation of their health so to do, but for a divine service or work of Religion, they must not account it.
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But this custome sprang vp from the perswasion of poperie, which doe not onely account this kinde of abstinence a meritorious worke;
But this custom sprang up from the persuasion of popery, which do not only account this kind of abstinence a meritorious work;
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but also if men eate not flesh, although they aboūd in al other delicates, with great store of daintie wines and strong drinke;
but also if men eat not Flesh, although they abound in all other delicates, with great store of dainty wines and strong drink;
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yet doe they obserue a druine fast to the Lorde, although they neuer make anie conscience of praier,
yet do they observe a druine fast to the Lord, although they never make any conscience of prayer,
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and doe not so much as blesse their meate and drinke they receiue. Therefore let all good Christians bee carefull to auoide in their fasts, ignorance and superstition,
and do not so much as bless their meat and drink they receive. Therefore let all good Christians be careful to avoid in their fasts, ignorance and Superstition,
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and let them either ioine praier with their fasting, or else neuer reckon it for a worke of religion.
and let them either join prayer with their fasting, or Else never reckon it for a work of Religion.
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The reasons of this doctrine are these:
The Reasons of this Doctrine Are these:
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First, bicause God doth not except vs for meate, 1. Cor. 8. 8. that is, with the Lorde if wee eate or eate not, wee haue neither the more or lesse,
First, Because God does not except us for meat, 1. Cor. 8. 8. that is, with the Lord if we eat or eat not, we have neither the more or less,
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and therefore bare abstinence is not any part of religion.
and Therefore bore abstinence is not any part of Religion.
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But if the ordinarie taking of our meates and drink must be sanctified by praier, which is a meere ciuill thing,
But if the ordinary taking of our Meats and drink must be sanctified by prayer, which is a mere civil thing,
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then much more the not receiuing either of meate and drinke for a religious cause must be consecrated by praier.
then much more the not receiving either of meat and drink for a religious cause must be consecrated by prayer.
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One saide well, that those which place any part of God his seruice in their meate, they doe verie neere make their bellie their God:
One said well, that those which place any part of God his service in their meat, they do very near make their belly their God:
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Yet though meate and drinke doth not make vs either the better or the woorse to God warde;
Yet though meat and drink does not make us either the better or the Worse to God ward;
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yet we must remember that heerby is not giuen vs any liberty to liue in gluttonie or drunkennes, no more then to sterue and pine vp our soules voluntarilie,
yet we must Remember that hereby is not given us any liberty to live in gluttony or Drunkenness, no more then to starve and pine up our Souls voluntarily,
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but hee meaneth in the moderate vse or neglect heer••f.
but he means in the moderate use or neglect heer••f.
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Another reason is, bicause God neuer commanded any such fast, nor allowed it, as wee may see in all the course of the Scriptures:
another reason is, Because God never commanded any such fast, nor allowed it, as we may see in all the course of the Scriptures:
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where euermore there was ioyned with fasting publike and most earnest praier and lamentation, why then shoulde wee vse that in the Lordes seruice which hee neuer spake of;
where evermore there was joined with fasting public and most earnest prayer and lamentation, why then should we use that in the lords service which he never spoke of;
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and why should we frame that of our selues, which he reprobateth? truely euery plant which he hath not planted, shall be pulled vp by the rootes,
and why should we frame that of our selves, which he reprobateth? truly every plant which he hath not planted, shall be pulled up by the roots,
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and therefore in vaine should we worship him, following the traditions of men: liue in the obedience of the Gospell, for that shall bring vs to life;
and Therefore in vain should we worship him, following the traditions of men: live in the Obedience of the Gospel, for that shall bring us to life;
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and whatsoeuer we do more we either performe for curiositie, to finde fault with that which is done;
and whatsoever we do more we either perform for curiosity, to find fault with that which is done;
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or else for vanitie to search into that which is forbidden.
or Else for vanity to search into that which is forbidden.
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From hence let vs learne to lead most christian liues which is to serue the Lord with fastings and praiers,
From hence let us Learn to led most christian lives which is to serve the Lord with Fastings and Prayers,
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after the example of the ancient godly beloued saints of God, as Anna, Luk. 2. 37. and the Apostle Paul, 2. Cor. 11. 27 both men and women haue liued in this kind of abstinence, and religious seruice of God.
After the Exampl of the ancient godly Beloved Saints of God, as Anna, Luk. 2. 37. and the Apostle Paul, 2. Cor. 11. 27 both men and women have lived in this kind of abstinence, and religious service of God.
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But alas we haue among vs thousands which would thinke they receiued great iniurie, if they be not accounted as good christians as Paul and Anna, which neuer in all their life did so much as fast and pray one whole day togither in their priuate houses.
But alas we have among us thousands which would think they received great injury, if they be not accounted as good Christians as Paul and Anna, which never in all their life did so much as fast and pray one Whole day together in their private houses.
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I cannot tell what nimblenes and ioyfulnes, they finde in themselues to the seruice of God:
I cannot tell what nimbleness and ioyfulnes, they find in themselves to the service of God:
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but I am sure that there haue beene, and now are others of another iudgement, which without this exercise of praier and fasting, grow many times heauie and so dull in the practise of their profession, that they thinke that the spirit of God is departed from them.
but I am sure that there have been, and now Are Others of Another judgement, which without this exercise of prayer and fasting, grow many times heavy and so dull in the practice of their profession, that they think that the Spirit of God is departed from them.
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And when they haue renewed this exercise, they finde themselues againe more ripe and sharpe and readie in any kinde of goodnes.
And when they have renewed this exercise, they find themselves again more ripe and sharp and ready in any kind of Goodness.
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Alas, what practise of repentance is there in them, that are strangers in this action? it is a simple sorrow for sinne, that taketh not away one daies stomacke from meate,
Alas, what practice of Repentance is there in them, that Are Strangers in this actium? it is a simple sorrow for sin, that Takes not away one days stomach from meat,
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and causeth not the soule to hunger more after reconciliation, then after a worldly recreation.
and Causes not the soul to hunger more After reconciliation, then After a worldly recreation.
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Therefore fast often and pray much, so shalt thou be like the godly, neuer be wearie of this practise,
Therefore fast often and pray much, so shalt thou be like the godly, never be weary of this practice,
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except thou be wearie of christianitie:
except thou be weary of christianity:
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and as thy sinnes encrease, so let thy mortification bee enlarged, that thou maist make more castles in thy soule to defende thee,
and as thy Sins increase, so let thy mortification be enlarged, that thou Mayest make more Castles in thy soul to defend thee,
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then the diuell doth engines to annoy thee.
then the Devil does Engines to annoy thee.
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Another vse is, that wee absent not our selues from those solemne and appointed kinde of fasts, 1. Sam. 7. 6. all Israell came to obserue this before the Lord in Mizpeh,
another use is, that we absent not our selves from those solemn and appointed kind of fasts, 1. Sam. 7. 6. all Israel Come to observe this before the Lord in Mizpeh,
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and so continued till Samuel sent them home againe.
and so continued till Samuel sent them home again.
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If euer it be needfull that the congregation should be great, then it is most requisite to be enlarged,
If ever it be needful that the congregation should be great, then it is most requisite to be enlarged,
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when occasion of lamentation is offered: that as many mens voices made the Lord to spare the Niniuites;
when occasion of lamentation is offered: that as many men's voices made the Lord to spare the Niniuites;
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so many may cause him to reuerse his iudgements from vs. For truely as in war against an enimie hauing muaded our countrey, we are ingenerall to lift vp our handes against him to driue him from vs:
so many may cause him to reverse his Judgments from us For truly as in war against an enemy having muaded our country, we Are ingenerall to lift up our hands against him to driven him from us:
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so ought we being endangered by the hande of God to put on euerie one his complete armour of righteousnes, that euery mans heart and voice may be lifted vp to stay his heauy hand from vs. How do men neglect this thing which thinke it in vaine to serue God,
so ought we being endangered by the hand of God to put on every one his complete armour of righteousness, that every men heart and voice may be lifted up to stay his heavy hand from us How do men neglect this thing which think it in vain to serve God,
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and therefore though they know other men to be most busie in lamenting for their calamities;
and Therefore though they know other men to be most busy in lamenting for their calamities;
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yet they forsake not their tauerns, their shops, their counting houses, their husbandries, their marriages, and other their paltries:
yet they forsake not their taverns, their shops, their counting houses, their husbandries, their marriages, and other their paltries:
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when as the sworde is as neere them as their garments, yet they dread not the same:
when as the sword is as near them as their garments, yet they dread not the same:
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and so as before they neglected the graces of God;
and so as before they neglected the graces of God;
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so now they abuse the long suffering of God, making their latter ende woorse then their beginning,
so now they abuse the long suffering of God, making their latter end Worse then their beginning,
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like the old world which would not beleeue, though they saw Noah enter into the arke,
like the old world which would not believe, though they saw Noah enter into the Ark,
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and so the flood came and destroyed them all:
and so the flood Come and destroyed them all:
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and so shall it doe with those except God enlarge his mercies and they cast away their stubburnnes.
and so shall it do with those except God enlarge his Mercies and they cast away their stubburnnes.
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Alas, alas, for the day of the Lord is at hand, and it commeth as a destruction from the Almightie. Alas, alas, for the day of the Lord is At hand, and it comes as a destruction from the Almighty.
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Now are we come to the praier, which by the mercifull assistance of God his heauenly spirit we will most briefly and effectually handle:
Now Are we come to the prayer, which by the merciful assistance of God his heavenly Spirit we will most briefly and effectually handle:
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First therefore, the method which the holy prophet vseth, is to be obserued;
First Therefore, the method which the holy Prophet uses, is to be observed;
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wherein he lamenteth generally, vers 15. and then particularly the meanes or causes of their destruction.
wherein he lamenteth generally, vers 15. and then particularly the means or Causes of their destruction.
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In this verse he generally toucheth all the calamitie, when he calleth it the day of the Lord, the dread and conscience whereof maketh him most yearnefully and pitifully to crie out, Alas, alas.
In this verse he generally touches all the calamity, when he calls it the day of the Lord, the dread and conscience whereof makes him most yearnefully and pitifully to cry out, Alas, alas.
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Where first of all commeth to our consideration this doctrine, that good men do sorrow and mourne for the Lords iudgement before it commeth:
Where First of all comes to our consideration this Doctrine, that good men do sorrow and mourn for the lords judgement before it comes:
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as this Prophet which sayeth the cause of his teares to bee this, because the day of the Lord is at hand:
as this Prophet which Saith the cause of his tears to be this, Because the day of the Lord is At hand:
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so we may read did Elishah, 2. King 8. 10. when Hazael came vnto him and he had annointed him king of Syria, it is said that he wept;
so we may read did Elishah, 2. King 8. 10. when hazael Come unto him and he had anointed him King of Syria, it is said that he wept;
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and Hazael asked him why he wept:
and hazael asked him why he wept:
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to whom he answered, bicause it grieued him to thinke what he should do to Israell;
to whom he answered, Because it grieved him to think what he should do to Israel;
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for hee should set their strong cities on fire, and slay their yoong men with the sword,
for he should Set their strong cities on fire, and slay their young men with the sword,
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and dash their infants against the stones, and rende in peeces their women with childe.
and dash their Infants against the stones, and rend in Pieces their women with child.
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Was not this a sufficient medicine to looke on, and to make a heart of brasse to burst foorth into many teares? For I thinke none considering such a destruction in his countrey,
Was not this a sufficient medicine to look on, and to make a heart of brass to burst forth into many tears? For I think none considering such a destruction in his country,
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but he will weepe for it bitterly.
but he will weep for it bitterly.
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It is enough many thinke, to sigh when they be sore, and then to weepe when they bee in paine;
It is enough many think, to sighs when they be soar, and then to weep when they be in pain;
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and why should they torment themselues before they feele the miserie? Yea rather why dost thou reason thus against thy God? Thinke on the daies of miserie that are comming,
and why should they torment themselves before they feel the misery? Yea rather why dost thou reason thus against thy God? Think on the days of misery that Are coming,
cc q-crq vmd pns32 vvi px32 p-acp pns32 vvb dt n1? uh av-c uh-crq vd2 pns21 vvi av p-acp po21 n1? vvb p-acp dt n2 pp-f n1 cst vbr vvg,
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and doe as these prophets, breake foorth into abundance of lamentation: to thinke how our towres shall be plough lands;
and do as these Prophets, break forth into abundance of lamentation: to think how our towers shall be plough Lands;
cc vdb c-acp d n2, vvb av p-acp n1 pp-f n1: pc-acp vvi c-crq po12 n2 vmb vbi n1 n2;
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our treasures shall be in other mens coffers; our coastly buildings be razed in an instant;
our treasures shall be in other men's coffers; our coastly buildings be razed in an instant;
po12 n2 vmb vbi p-acp j-jn ng2 n2; po12 j n2 vbb vvn p-acp dt n-jn;
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our riuers shall runne with blood; our children shall be the pray of souldiers, and our wiues bee most cruelly murthered.
our Rivers shall run with blood; our children shall be the prey of Soldiers, and our wives be most cruelly murdered.
po12 n2 vmb vvi p-acp n1; po12 n2 vmb vbi dt n1 pp-f n2, cc po12 n2 vbb av-ds av-j vvn.
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Oh that men before these daies could lament for the same;
O that men before these days could lament for the same;
uh cst n2 p-acp d n2 vmd vvi p-acp dt d;
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yea although their eies should neuer see it, yet let them weepe for them that shal feele it.
yea although their eyes should never see it, yet let them weep for them that shall feel it.
uh cs po32 n2 vmd av-x vvi pn31, av vvb pno32 vvi p-acp pno32 cst vmb vvi pn31.
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The reasons of this doctrine are these:
The Reasons of this Doctrine Are these:
dt n2 pp-f d n1 vbr d:
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first, because they reape this profit by the forewarning of God, Iere. 4. 18 19. if God of his great goodnes open the destruction of any people or citie to any of his welbeloued sonnes;
First, Because they reap this profit by the forewarning of God, Jeremiah 4. 18 19. if God of his great Goodness open the destruction of any people or City to any of his well-beloved Sons;
ord, c-acp pns32 vvb d n1 p-acp dt n-vvg pp-f np1, np1 crd crd crd cs np1 pp-f po31 j n1 vvi dt n1 pp-f d n1 cc n1 p-acp d pp-f po31 j n2;
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they are presently astonished men and swallowed vp in many sorrowes:
they Are presently astonished men and swallowed up in many sorrows:
pns32 vbr av-j vvn n2 cc vvn a-acp p-acp d n2:
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but wicked men although they bee neuer so often admonished, yet they remaine wicked and obstinate still.
but wicked men although they be never so often admonished, yet they remain wicked and obstinate still.
cc-acp j n2 cs pns32 vbb av-x av av vvn, av pns32 vvb j cc j av.
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Oh what a blessing is a soft and beleeuing heart, which doth not onely receiue the wordes of God for truth,
O what a blessing is a soft and believing heart, which does not only receive the words of God for truth,
uh r-crq dt n1 vbz dt j cc vvg n1, r-crq vdz xx av-j vvi dt n2 pp-f np1 p-acp n1,
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but is presently affected as if they felt the iudgements! When Elijah had told Ahab of God his vengeance against him;
but is presently affected as if they felt the Judgments! When Elijah had told Ahab of God his vengeance against him;
cc-acp vbz av-j vvn c-acp cs pns32 vvd dt n2! c-crq np1 vhd vvn np1 pp-f np1 po31 n1 p-acp pno31;
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then Ahab wept and fasted, and the Lord spared him his time:
then Ahab wept and fasted, and the Lord spared him his time:
av np1 vvd cc vvd, cc dt n1 vvd pno31 po31 n1:
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so I doubt not but there be many which hauing heard the trumpe of God his iudgement in the mouthes of the Lords preachers, they haue wept bitterly,
so I doubt not but there be many which having herd the trump of God his judgement in the mouths of the lords Preachers, they have wept bitterly,
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and I thinke the Lord will spare vs for their time:
and I think the Lord will spare us for their time:
cc pns11 vvb dt n1 vmb vvi pno12 p-acp po32 n1:
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but take heed least the godly be deminished, and no man consider it, least our destruction be the more sudden;
but take heed lest the godly be diminished, and no man Consider it, lest our destruction be the more sudden;
cc-acp vvb n1 cs dt j vbi vvn, cc dx n1 vvi pn31, cs po12 n1 vbi dt av-dc j;
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and lift vp more voices of weepings at the voices of preachers, that more time may bee graunted vs to be freed from vengeance.
and lift up more voices of weepings At the voices of Preachers, that more time may be granted us to be freed from vengeance.
cc vvb a-acp dc n2 pp-f n2-vvg p-acp dt n2 pp-f n2, cst dc n1 vmb vbi vvn pno12 pc-acp vbi vvn p-acp n1.
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Another reason is, because good men although they bee assured of themselues;
another reason is, Because good men although they be assured of themselves;
j-jn n1 vbz, c-acp j n2 cs pns32 vbb vvn pp-f px32;
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yet it grieueth them to thinke how the wicked shal be destroyed, Luke 19. 41. Our Sauiour there weepeth for Ierusalem, which should be laide euen with the ground. yet it grieves them to think how the wicked shall be destroyed, Lycia 19. 41. Our Saviour there weeps for Ierusalem, which should be laid even with the ground.
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A good man is euer mercifull euen to the most vile and wretchedst creatures in the world;
A good man is ever merciful even to the most vile and wretchedest creatures in the world;
dt j n1 vbz av j av p-acp dt av-ds j cc js n2 p-acp dt n1;
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and therefore it goeth to their harts to heare and see, consider and thinke vpon, how heapes and multitudes of men shall go to confusion.
and Therefore it Goes to their hearts to hear and see, Consider and think upon, how heaps and Multitudes of men shall go to confusion.
cc av pn31 vvz p-acp po32 n2 pc-acp vvi cc vvi, vvb cc vvi p-acp, c-crq n2 cc n2 pp-f n2 vmb vvi p-acp n1.
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3082
Some would thinke that it is no reason to sorrowe for other men, but rather let other men sorow for themselues.
some would think that it is no reason to sorrow for other men, but rather let other men sorrow for themselves.
d vmd vvi cst pn31 vbz dx n1 p-acp n1 p-acp j-jn n2, cc-acp av-c vvb j-jn n2 n1 p-acp px32.
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But Samuel, whose teares and praiers came many times before the Lorde for Saule, will answere them,
But Samuel, whose tears and Prayers Come many times before the Lord for Saule, will answer them,
p-acp np1, rg-crq n2 cc n2 vvd d n2 p-acp dt n1 p-acp np1, vmb vvi pno32,
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and instruct them to be carefull for other mens saluation: as Ioab appointed his armie, that if he were too weake, Abishai should helpe him;
and instruct them to be careful for other men's salvation: as Ioab appointed his army, that if he were too weak, Abishai should help him;
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and if Abishai were too weake, Ioab woulde helpe him:
and if Abishai were too weak, Ioab would help him:
cc cs np1 vbdr av j, np1 vmd vvi pno31:
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3086
so must we labour to helpe one another which seeme weake, although we know some shall go to wracke.
so must we labour to help one Another which seem weak, although we know Some shall go to wrack.
av vmb pns12 vvi pc-acp vvi pi n-jn r-crq vvz j, cs pns12 vvb d vmb vvi p-acp n1.
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The vses that offer thēselues to our consideration out of this doctrine are these:
The uses that offer themselves to our consideration out of this Doctrine Are these:
dt n2 cst vvi px32 p-acp po12 n1 av pp-f d n1 vbr d:
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3088
First, seeing that it is the part of a good man to sorrow at the foreknowledge of any calamity, let vs receiue that exhortation of the Lord, Ier. 6. 8. that we be instructed whē the Lord threateneth vs,
First, seeing that it is the part of a good man to sorrow At the foreknowledge of any calamity, let us receive that exhortation of the Lord, Jeremiah 6. 8. that we be instructed when the Lord threateneth us,
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3089
or else as he there saith;
or Else as he there Says;
cc av c-acp pns31 a-acp vvz;
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His soule shal depart from vs & leaue vs desolate as a land that none inhabiteth.
His soul shall depart from us & leave us desolate as a land that none Inhabiteth.
po31 n1 vmb vvi p-acp pno12 cc vvb pno12 j p-acp dt n1 cst pix vvz.
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3091
And I would to God my countrey men of England would learne this instructiō at the mouth of God, that whereas there is none of graue or greene yeeres but they haue had many tokens,
And I would to God my country men of England would Learn this instruction At the Mouth of God, that whereas there is none of graven or green Years but they have had many tokens,
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3092
and heard many thunderbolts of wrath drawn from the neuer vncertaine word of God, and from the extraordinarie course of manifolde iudgements which we haue felt these late yeres, that now we being inuited to this mourning feast, we al com, & not one stay behind.
and herd many thunderbolts of wrath drawn from the never uncertain word of God, and from the extraordinary course of manifold Judgments which we have felt these late Years, that now we being invited to this mourning feast, we all come, & not one stay behind.
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3093
Oh therfore receiue this instructiō, before the lords soule go away from our nation:
O Therefore receive this instruction, before the Lords soul go away from our Nation:
uh av vvi d n1, p-acp dt n2 n1 vvb av p-acp po12 n1:
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3094
I bid you not leaue of your callings, nor cast away your garments, nor put away your welth, nor forsake your life;
I bid you not leave of your callings, nor cast away your garments, nor put away your wealth, nor forsake your life;
pns11 vvb pn22 xx vvi pp-f po22 n2, ccx vvd av po22 n2, ccx vvi av po22 n1, ccx vvb po22 n1;
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3095
but cast away vaine mirth, idle talke, wicked hope, & wretched behauiour: leaue your sins to the diuel frō whence they came;
but cast away vain mirth, idle talk, wicked hope, & wretched behaviour: leave your Sins to the Devil from whence they Come;
cc-acp vvd av j n1, j n1, j n1, cc j n1: vvb po22 n2 p-acp dt n1 p-acp c-crq pns32 vvd;
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& giue thy soule to the Lord frō whence it came.
& give thy soul to the Lord from whence it Come.
cc vvb po21 n1 p-acp dt n1 p-acp c-crq pn31 vvd.
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3097
Elisha did but require of Naaman to go into the riuer seuen times & he shuld be clean, which his seruants tolde him was but a small thing:Elisha did but require of Naaman to go into the river seuen times & he should be clean, which his Servants told him was but a small thing:
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3098
so we require you but to wash your souls with the water of your eies, and you shal be as free from death as Naaman was from the leprosie.
so we require you but to wash your Souls with the water of your eyes, and you shall be as free from death as Naaman was from the leprosy.
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But why should I need to instruct you, are you not minded like Ieremie, that of himselfe desired riuers of teares to weep for his people:
But why should I need to instruct you, Are you not minded like Ieremie, that of himself desired Rivers of tears to weep for his people:
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3100
so be you not backward, but of your own accord, so that you may plese the lord, desire that you were al teares to lamēt throughly the miseries of the world.
so be you not backward, but of your own accord, so that you may please the lord, desire that you were all tears to lament thoroughly the misery's of the world.
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Oh lament with speed & tarrie not, or else it wil be too late whē you shal see before your eies the litle infants quartred; the aged persons mangled; the cruell heathens aduanced; the poore christians dying; the aire thundering; the earth quaking vnder you;
O lament with speed & tarry not, or Else it will be too late when you shall see before your eyes the little Infants quartered; the aged Persons mangled; the cruel Heathens advanced; the poor Christians dying; the air thundering; the earth quaking under you;
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and the cloudes rayning downe fire and vengeance.
and the Clouds raining down fire and vengeance.
cc dt n2 vvg a-acp n1 cc n1.
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3103
Another vse is this, that we be so minded at the hearing of the Lordes iudgements,
another use is this, that we be so minded At the hearing of the lords Judgments,
j-jn n1 vbz d, cst pns12 vbb av vvn p-acp dt n-vvg pp-f dt ng1 n2,
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3104
as if they were presently to be executed:
as if they were presently to be executed:
c-acp cs pns32 vbdr av-j pc-acp vbi vvn:
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3105
It was a great fault in the Israelites, that whensoeuer the prophet spake any thing to them, they presently thought and saide;
It was a great fault in the Israelites, that whensoever the Prophet spoke any thing to them, they presently Thought and said;
pn31 vbds dt j n1 p-acp dt np2, cst c-crq dt n1 vvd d n1 p-acp pno32, pns32 av-j vvd cc vvd;
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3106
this shall not bee yet, it will be a good while before it come to passe,
this shall not be yet, it will be a good while before it come to pass,
d vmb xx vbi av, pn31 vmb vbi dt j n1 p-acp pn31 vvb pc-acp vvi,
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3107
and we neede not care, for wee may bee dead and gone out of the way ere this bee fulfilled, Ezech. 12. 27. 28. but the Lorde rebuketh that follie,
and we need not care, for we may be dead and gone out of the Way ere this be fulfilled, Ezekiel 12. 27. 28. but the Lord Rebuketh that folly,
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3108
and biddeth the prophet tell them that it shall bee shortly performed.
and bids the Prophet tell them that it shall be shortly performed.
cc vvz dt n1 vvb pno32 cst pn31 vmb vbi av-j vvn.
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3109
And so the like rage possesseth the heades and braines of many in our daies, which although they knowe that it is true that is tolde them of a destruction;
And so the like rage Possesses the Heads and brains of many in our days, which although they know that it is true that is told them of a destruction;
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3110
yet euery one thinketh it shall not be this yeere, nor in our Queenes daies,
yet every one Thinketh it shall not be this year, nor in our Queens days,
av d pi vvz pn31 vmb xx vbi d n1, ccx p-acp po12 ng1 n2,
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3111
nor so long as the Gospell remaineth, and therefore they will possesse al their vanity, rather then be humbled.
nor so long as the Gospel remains, and Therefore they will possess all their vanity, rather then be humbled.
ccx av av-j c-acp dt n1 vvz, cc av pns32 vmb vvi d po32 n1, av-c cs vbi vvn.
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3112
But this ought not to beso;
But this ought not to beso;
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3113
yea rather hasten out of this securitie as Lot out of Sodom, and the Israelites out of Egypt:
yea rather hasten out of this security as Lot out of Sodom, and the Israelites out of Egypt:
uh av-c vvb av pp-f d n1 c-acp n1 av pp-f np1, cc dt np2 av pp-f np1:
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3114
that thou maiest escape it whensoeuer it commeth.
that thou Mayest escape it whensoever it comes.
cst pns21 vm2 vvi pn31 c-crq pn31 vvz.
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3115
It is better with the wise virgines to be readie an houre or two, or three too soone,
It is better with the wise Virgins to be ready an hour or two, or three too soon,
pn31 vbz jc p-acp dt j n2 pc-acp vbi j dt n1 cc crd, cc crd av av,
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3116
then with the foolish to tarrie a quarter of an howre too late.
then with the foolish to tarry a quarter of an hour too late.
av p-acp dt j pc-acp vvi dt n1 pp-f dt n1 av av-j.
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3117
Therefore admit the danger bee not as yet, yet bicause wee are nowe warned, let vs now be prepared:
Therefore admit the danger be not as yet, yet Because we Are now warned, let us now be prepared:
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3118
shall we not make as great account of the Lords louing mercie, as of our owne health? yes, yes, my beloued,
shall we not make as great account of the lords loving mercy, as of our own health? yes, yes, my Beloved,
vmb pns12 xx vvi c-acp j n1 pp-f dt n2 vvg n1, c-acp pp-f po12 d n1? uh, uh, po11 j-vvn,
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3119
and therefore let vs arise to lamentation, bicause the Lord calleth for it, although there were no danger following after.
and Therefore let us arise to lamentation, Because the Lord calls for it, although there were no danger following After.
cc av vvb pno12 vvi p-acp n1, c-acp dt n1 vvz p-acp pn31, cs pc-acp vbdr dx n1 vvg p-acp.
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3120
But wee are like the disciples which coulde not watch but sleepe, euen then when Christ was in most danger,
But we Are like the Disciples which could not watch but sleep, even then when christ was in most danger,
cc-acp pns12 vbr av-j dt n2 r-crq vmd xx vvi p-acp n1, av av c-crq np1 vbds p-acp ds n1,
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3121
although our Sauiour did manie times awake them, till at length the enimie came vpon them,
although our Saviour did many times awake them, till At length the enemy Come upon them,
cs po12 n1 vdd d n2 vvb pno32, c-acp p-acp n1 dt n1 vvd p-acp pno32,
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3122
and they were all driuen to forsake Christ: so I praie God our like securitie bee not with the like danger awakened;
and they were all driven to forsake christ: so I pray God our like security be not with the like danger awakened;
cc pns32 vbdr d vvn pc-acp vvi np1: av pns11 vvb np1 po12 j n1 vbi xx p-acp dt j n1 vvn;
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3123
for I feare if the mercifull voice of a Sauiour will not mooue vs, the terrible crie,
for I Fear if the merciful voice of a Saviour will not move us, the terrible cry,
c-acp pns11 vvb cs dt j n1 pp-f dt n1 vmb xx vvi pno12, dt j n1,
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3124
and swordes of enimies will amaze vs. As a destruction: In these wordes is the general cause of the lamentation described,
and swords of enemies will amaze us As a destruction: In these words is the general cause of the lamentation described,
cc n2 pp-f n2 vmb vvi pno12 p-acp dt n1: p-acp d n2 vbz dt j n1 pp-f dt n1 vvn,
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3125
bicause the Lords wrath is kindled to make a destruction:
Because the lords wrath is kindled to make a destruction:
c-acp dt n2 n1 vbz vvn pc-acp vvi dt n1:
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3126
Wherein there is to bee noted, that nothing doth so much feare and terrifie good men,
Wherein there is to be noted, that nothing does so much Fear and terrify good men,
c-crq pc-acp vbz pc-acp vbi vvn, cst pix vdz av av-d vvi cc vvi j n2,
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as the anger of God, Deuter. 9. 17, 18. When Moses perceiued that God was angrie, hee fell downe flat on his face and besought God,
as the anger of God, Deuter 9. 17, 18. When Moses perceived that God was angry, he fell down flat on his face and besought God,
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neither eating nor drinking for fortie daies and nights togither:
neither eating nor drinking for fortie days and nights together:
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was not their feare great that made this good man to aduenture his life by so long fasting,
was not their Fear great that made this good man to adventure his life by so long fasting,
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and his soule by desiring to bee razed out of the booke of life? yes verily,
and his soul by desiring to be razed out of the book of life? yes verily,
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for the anger of the Lord mooued him more, then if he had seene all the worlde on fire about his eares.
for the anger of the Lord moved him more, then if he had seen all the world on fire about his ears.
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But carnall Gospellers and carelesse Atheists, as they thinke it a farre more lesse matter to please God then to please man:
But carnal Evangelists and careless Atheists, as they think it a Far more less matter to please God then to please man:
p-acp j n2 cc j n2, c-acp pns32 vvb pn31 dt av-j av-dc dc n1 pc-acp vvi np1 av pc-acp vvi n1:
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so they deeme it a lesse matter to haue God angry with them, then the prince or some great rich men that may hinder their worldly estimation.
so they deem it a less matter to have God angry with them, then the Prince or Some great rich men that may hinder their worldly estimation.
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Alas, alas, if Saule were fearefull to a thousande, Dauid was to tenne thousande;
Alas, alas, if Saule were fearful to a thousande, David was to tenne thousande;
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and if worldly men may a little terrifie the flesh, the God of the worlde may infinitelie plague the spirite.
and if worldly men may a little terrify the Flesh, the God of the world may infinitely plague the Spirit.
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Therefore put on this affection, that we may knowe what to thinke of the wrath of God:
Therefore put on this affection, that we may know what to think of the wrath of God:
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if the anger of a prince be the messenger of death, much more is the wrath of God the herauld of condemnation.
if the anger of a Prince be the Messenger of death, much more is the wrath of God the herald of condemnation.
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When Assuerus was angrie, presently Hamans face was couered, and he carried to execution; woulde not Haman giue all his possessions to haue retained the fauour of the king:
When Assuerus was angry, presently Hamans face was covered, and he carried to execution; would not Haman give all his possessions to have retained the favour of the King:
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so likewise, aduenture any thing rather then to stirre vp the coales of the Lordes wrath, by which thou thy selfe and all thy neighbours shall be burned without mercy.
so likewise, adventure any thing rather then to stir up the coals of the lords wrath, by which thou thy self and all thy neighbours shall be burned without mercy.
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Oh therefore studie to knowe howe to auoide his displeasure, and to retaine his louing countenance,
O Therefore study to know how to avoid his displeasure, and to retain his loving countenance,
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and let not the loue of any sinne so bewitch thee, that thou procure his vengeance in working thy desire.
and let not the love of any sin so bewitch thee, that thou procure his vengeance in working thy desire.
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The reasons of this doctrine are these:
The Reasons of this Doctrine Are these:
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First, bicause none can bee an intercessour or a friende to God being angrie. 1. Sam. 2. 25. that is, there is not anie mortall man that can doe any such a pleasure as to staie the Lords wrath from falling on him, First, Because none can be an intercessor or a friend to God being angry. 1. Sam. 2. 25. that is, there is not any Mortal man that can do any such a pleasure as to stay the lords wrath from falling on him,
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or that may bee able to stande in the gap of the Lordes wrath.
or that may be able to stand in the gap of the lords wrath.
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The which consideration might most effectually admonish all our presumptuous companions, which thinke that the Lord is pinned to their sleeues;
The which consideration might most effectually admonish all our presumptuous Sodales, which think that the Lord is pinned to their sleeves;
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imagining him to be such a childe as might bee lost with an apple and wonne with a trifle againe:
imagining him to be such a child as might be lost with an apple and won with a trifle again:
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but they shall finde it a farre more heauie matter, when no offers of gold, no intreaties offriends, no teares of greefe;
but they shall find it a Far more heavy matter, when no offers of gold, no entreaties offriends, no tears of grief;
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no nor yet the fruit or blood of their bodies shal pacifie or recompence him for their sins.
no nor yet the fruit or blood of their bodies shall pacify or recompense him for their Sins.
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This ought to make vs account highly of the mediation & intercessiō of Christ, and not to tread vnder our feete his glorious blood shedding, after we be once reconciled.
This ought to make us account highly of the mediation & Intercession of christ, and not to tread under our feet his glorious blood shedding, After we be once reconciled.
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Another reason is, because it is a most fearefull thing to fall into the handes of the liuing God, Heb. 10. 31. such a fearefull thing as passeth all vnderstanding,
another reason is, Because it is a most fearful thing to fallen into the hands of the living God, Hebrew 10. 31. such a fearful thing as passes all understanding,
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and therefore who but mad men will run too farre into this danger.
and Therefore who but mad men will run too Far into this danger.
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Although Dauid chose rather to fall into the hands of God then men, because he was well assured, the iudgement was but a fatherly correction, and not a reuenging punishment;
Although David chosen rather to fallen into the hands of God then men, Because he was well assured, the judgement was but a fatherly correction, and not a revenging punishment;
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yet we must know that he knew that it would bee but a corporall or bodily death:
yet we must know that he knew that it would be but a corporal or bodily death:
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but we are not assured of halfe so much, yea happie were we if the wrath of God did but reach to our bodies,
but we Are not assured of half so much, yea happy were we if the wrath of God did but reach to our bodies,
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and that he would be satisfied for our sinnes; if we lost our children, and wealth, and friendes, and health, and life;
and that he would be satisfied for our Sins; if we lost our children, and wealth, and Friends, and health, and life;
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or that if we could endure all worldly tortures to bring vs to death, therewith he would bee contented:
or that if we could endure all worldly tortures to bring us to death, therewith he would be contented:
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but it is yet a more fearefull thing, when we are subiect to all these;
but it is yet a more fearful thing, when we Are Subject to all these;
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and more also to leade an endlesse and easelesse life, in the euer burning and neuer dying flames of hell.
and more also to lead an endless and easeless life, in the ever burning and never dying flames of hell.
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The vses which wee must make of this doctrine are these:
The uses which we must make of this Doctrine Are these:
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first, that wee learne to feare none of them that kill the body, but onely him that is able to cast both bodie and soule into the fire of hell, Mat. 10. 28. But I know euerie one will subscribe vnto me,
First, that we Learn to Fear none of them that kill the body, but only him that is able to cast both body and soul into the fire of hell, Mathew 10. 28. But I know every one will subscribe unto me,
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and say that they feare him aboue all, when as this feare is such a weake dampe, that it putteth not foorth any sinnes;
and say that they Fear him above all, when as this Fear is such a weak damp, that it putteth not forth any Sins;
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and it holdeth as much godlinesse in their harts, as a sieue will holde water in the open aire.
and it holds as much godliness in their hearts, as a sieve will hold water in the open air.
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Moses was afraide of a serpent, and it made him run away:Moses was afraid of a serpent, and it made him run away:
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what feare is this that possesseth our gospellers mindes, that will not cause them to be as much afraide of the sting of sinne,
what Fear is this that Possesses our Evangelists minds, that will not cause them to be as much afraid of the sting of sin,
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as Moses was of the sting of the serpent? Ioseph saide, for the feare of God he could not commit follie with his lady:
as Moses was of the sting of the serpent? Ioseph said, for the Fear of God he could not commit folly with his lady:
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and if the feare of God had any rooting in your harts, you could not leade such licentious liues as you doe.
and if the Fear of God had any rooting in your hearts, you could not lead such licentious lives as you do.
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The Israelites were afraide to sacrifice a sheepe in Egypt, because it was abhomination to the Egyptians:
The Israelites were afraid to sacrifice a sheep in Egypt, Because it was abomination to the egyptians:
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but you are not afraide to offer your filthy, deadly, and abhominable lustes to the Lord,
but you Are not afraid to offer your filthy, deadly, and abominable lusts to the Lord,
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although they be abhomination to his maiestie; yea although there bee an vnmeasurable iudgement hanging ouer your heads.
although they be abomination to his majesty; yea although there be an unmeasurable judgement hanging over your Heads.
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Therefore feare the Lord that must rule you, and the iudge that must trie you, and the sauiour that must keepe you;
Therefore Fear the Lord that must Rule you, and the judge that must try you, and the Saviour that must keep you;
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or else you shall feele the deadly paine that shall torment you.
or Else you shall feel the deadly pain that shall torment you.
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The poore woman that came before Salomon, would rather depart with her childe to her neighbour,
The poor woman that Come before Solomon, would rather depart with her child to her neighbour,
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then suffer it to be diuided in sunder:
then suffer it to be divided in sunder:
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but how much more deere it is to haue your soules cut in sunder, & feare you not this? Therefore with all speede looke vnto the Lorde as humbly as petitioners;
but how much more deer it is to have your Souls Cut in sunder, & Fear you not this? Therefore with all speed look unto the Lord as humbly as petitioners;
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pray vnto him, as mournfully as prisoners; tremble at him, as fearfully as the hill of Sinai;
pray unto him, as mournfully as Prisoners; tremble At him, as fearfully as the hill of Sinai;
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fall downe before him, as lowe as Daniel; melt at his anger, as the waxe before the sunne.
fallen down before him, as low as daniel; melt At his anger, as the wax before the sun.
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Another vse is, that we alway keepe our confidence in the Lord, for if his wrath be but a little kindled,
another use is, that we always keep our confidence in the Lord, for if his wrath be but a little kindled,
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then are they blessed that put their trust in him, Psal. 2. 11. Balaam feared God,
then Are they blessed that put their trust in him, Psalm 2. 11. balaam feared God,
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yet because his faith and confidence was not in the Lord, he was slaine among the other enimies of God:
yet Because his faith and confidence was not in the Lord, he was slain among the other enemies of God:
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therefore let me now take occasion to exhort all your harts to a sure confidence in the Lorde,
Therefore let me now take occasion to exhort all your hearts to a sure confidence in the Lord,
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because his wrath shall neuer touch those which put their trust in him.
Because his wrath shall never touch those which put their trust in him.
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It is saide, Psal. 99. 4. that Moses and Aaron and Samuel put their trust in God, and he deliuered them.
It is said, Psalm 99. 4. that Moses and Aaron and Samuel put their trust in God, and he Delivered them.
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This was such a trust as was exercised with all Christian vertues, the which you must ioyne with them,
This was such a trust as was exercised with all Christian Virtues, the which you must join with them,
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or else you cannot enioy it:
or Else you cannot enjoy it:
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Forsake your selues, imbrace the Lord, loue not the worlde, and desire Christes kingdome, and then you trust in the Lorde;
Forsake your selves, embrace the Lord, love not the world, and desire Christ's Kingdom, and then you trust in the Lord;
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confirme your harts with patience, beautifie your minds with knowledge, reforme your affections by repentance, and amende your liues by the whole Gospell of God;
confirm your hearts with patience, beautify your minds with knowledge, reform your affections by Repentance, and amend your lives by the Whole Gospel of God;
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and then shall the Lord say you haue trusted in him.
and then shall the Lord say you have trusted in him.
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Oh then blessed shall you be, for although the world be drowned, you shall bee saued;
O then blessed shall you be, for although the world be drowned, you shall be saved;
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although the citie be burned, you shall bee deliuered; although the people be captiuated, you shall be enlarged;
although the City be burned, you shall be Delivered; although the people be captivated, you shall be enlarged;
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and although the earth be cursed, yet you shall be blessed. If sicknesse weare thy body, and anguish vexe thy soule, and trouble oppresse thy life,
and although the earth be cursed, yet you shall be blessed. If sickness wear thy body, and anguish vex thy soul, and trouble oppress thy life,
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and losses catch away thy goodes, and enimies spoile thy children, and death doe ende thy daies:
and losses catch away thy goods, and enemies spoil thy children, and death do end thy days:
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yet shall not the wrath of God consume thy ioyes. What wouldest thou haue more? if God hate thee not, hee loueth thee;
yet shall not the wrath of God consume thy Joys. What Wouldst thou have more? if God hate thee not, he loves thee;
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if hee loue thee, he will keepe thee; if he keepe thee, danger shall not oppresse thee;
if he love thee, he will keep thee; if he keep thee, danger shall not oppress thee;
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if thou be not oppressed, then art thou blessed; and if thou be blessed, be sure thou shalt be saued.
if thou be not oppressed, then art thou blessed; and if thou be blessed, be sure thou shalt be saved.
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The xiiij. Sermon. Vers. 16. And ioy and gladnesse is cut off from the house of our God.
The xiiij. Sermon. Vers. 16. And joy and gladness is Cut off from the house of our God.
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COncerning the former words of this verse we haue spoken in the verse before:
Concerning the former words of this verse we have spoken in the verse before:
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and now to the next following, where the prophet telleth them, or rather the Lord, that now men could take no delight,
and now to the next following, where the Prophet Telleth them, or rather the Lord, that now men could take no delight,
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nor ioy in the outward seruice of his maiestie:
nor joy in the outward service of his majesty:
ccx n1 p-acp dt j n1 pp-f po31 n1:
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which was a most lamentable thing when one should come into the house of God, where was woont to be most sweete melodie in the harts and voices of men, like vnto another paradise:
which was a most lamentable thing when one should come into the house of God, where was wont to be most sweet melody in the hearts and voices of men, like unto Another paradise:
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now he should finde it full of teares, and cries, and yelling, and sorrowes, and euery one ashamed to shewe his face for griefe, this doth the prophet offer to the consideration of God.
now he should find it full of tears, and cries, and yelling, and sorrows, and every one ashamed to show his face for grief, this does the Prophet offer to the consideration of God.
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Whereby we will note this, that the seruice of God must be performed with ioy and delight, Deut. 16. 11. I meane the ordinarie seruice and worship of God:
Whereby we will note this, that the service of God must be performed with joy and delight, Deuteronomy 16. 11. I mean the ordinary service and worship of God:
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But in our daies we may almost complaine as this prophet doth, that ioy is parted from the house of our God, men come almost as willingly to the churches,
But in our days we may almost complain as this Prophet does, that joy is parted from the house of our God, men come almost as willingly to the Churches,
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as some goe to execution, and tarrie as ioyfully before the preacher to heare the sermon,
as Some go to execution, and tarry as joyfully before the preacher to hear the sermon,
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as other doe before the iudge to heare the sentence. When we are at our praier, they are at their books;
as other doe before the judge to hear the sentence. When we Are At our prayer, they Are At their books;
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when we are at our preaching, they are at their sleepe; when we are at our psalmes, they are in the tauernes.
when we Are At our preaching, they Are At their sleep; when we Are At our psalms, they Are in the taverns.
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Maruell you not to see the ioy of these men in the worship of God,
Marvel you not to see the joy of these men in the worship of God,
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vnto whome the church is a iaile, the minister is a keeper, the Lord is a iudge, themselues are the prisoners,
unto whom the Church is a jail, the minister is a keeper, the Lord is a judge, themselves Are the Prisoners,
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and their zeales are as ioyfull to them as little ease:
and their zeals Are as joyful to them as little ease:
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yet for all this we will reioice in the Lorde our God, and account one day spent in his courtes better then a thousande spent else where.
yet for all this we will rejoice in the Lord our God, and account one day spent in his Courts better then a thousande spent Else where.
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And as Dauid reioyced to see other men goe, so will we reioice when our number is increased,
And as David rejoiced to see other men go, so will we rejoice when our number is increased,
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when our voices are aduaunced, and our Lord Iesus magnified. The reasons of this doctrine are these:
when our voices Are advanced, and our Lord Iesus magnified. The Reasons of this Doctrine Are these:
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first, because this ioy in the seruice of God is a token of the presence of God his spirite in the harts of men, Rom. 14. 17. so on the other side when men are lumpish and heauie in this worship and heauenly businesse, it is a token they like not the matter,
First, Because this joy in the service of God is a token of the presence of God his Spirit in the hearts of men, Rom. 14. 17. so on the other side when men Are lumpish and heavy in this worship and heavenly business, it is a token they like not the matter,
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but are hindered and blinded by the spirit of malice.
but Are hindered and blinded by the Spirit of malice.
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Shall we then say that they are all giuen to the diuell, who haue not beene baptised into the Lords spirit,
Shall we then say that they Are all given to the Devil, who have not been baptised into the lords Spirit,
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and possessed with a delight in the Lordes seruice? then must wee say that all hard harted misers, wicked minded ruffians, fickle brained yoonglings,
and possessed with a delight in the lords service? then must we say that all hard hearted misers, wicked minded ruffians, fickle brained Younglings,
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and wind-wauering women, which had rather be playing with their loues, or their children, or else be disporting in brauerie and wantonnesse,
and wind-wavering women, which had rather be playing with their loves, or their children, or Else be disporting in bravery and wantonness,
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or bee mumbling a few Paternosters of old angels, or new stuffed barnes, then yeeld their eares, their hart, their soule, their minde,
or be mumbling a few Paternosters of old Angels, or new stuffed Barns, then yield their ears, their heart, their soul, their mind,
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and their whole man to the Lordes most needefull and blessed businesse: oh wretched men thus possessed by those that rather ought to be possessed by them!
and their Whole man to the lords most needful and blessed business: o wretched men thus possessed by those that rather ought to be possessed by them!
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Another reason is, because this delight in this worke is the very ende and fruite of the gospell. 1. Iohn. 1. 4. My brethren (saith Iohn) I write vnto you that your ioy may be full:
another reason is, Because this delight in this work is the very end and fruit of the gospel. 1. John. 1. 4. My brothers (Says John) I write unto you that your joy may be full:
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that is, that you may reioice in all things, as in meate, for there is the Lords hand;
that is, that you may rejoice in all things, as in meat, for there is the lords hand;
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in apparell, for there is his prouidence; in health, for there is his goodnesse; in sicknesse, for there is his mercie;
in apparel, for there is his providence; in health, for there is his Goodness; in sickness, for there is his mercy;
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in your houses, for they are his tabernacles; and in his church, for there is his seruice.
in your houses, for they Are his Tabernacles; and in his Church, for there is his service.
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A pagan, a heathen, an infidell, a Iew, a papist, or any other enimie of Christ, can come to our assemblies,
A pagan, a heathen, an infidel, a Iew, a papist, or any other enemy of christ, can come to our assemblies,
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and with a minde readie to vomite vp whatsoeuer they heare, attende to their greefe, what is there done,
and with a mind ready to vomit up whatsoever they hear, attend to their grief, what is there done,
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as many among vs doe, and yet be neuer the better:
as many among us doe, and yet be never the better:
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therefore bee you better then these, and let your righteousnesses exceede theirs, or else you shall neuer reioice in his euerlasting kingdome.
Therefore be you better then these, and let your Righteousness exceed theirs, or Else you shall never rejoice in his everlasting Kingdom.
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The vses which come of this doctrine are these:
The uses which come of this Doctrine Are these:
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first, that whatsoeuer we doe in the Lords house, let vs do it cheerefully, & of an vpright and peaceable minde, that we say of our selues,
First, that whatsoever we do in the lords house, let us do it cheerfully, & of an upright and peaceable mind, that we say of our selves,
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as Dauid, and Christ of them, Psal. 69. 9. The zeale of thy house hath eaten mee vp:
as David, and christ of them, Psalm 69. 9. The zeal of thy house hath eaten me up:
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so of zeale let vs doe euery thing that wee doe;
so of zeal let us do every thing that we do;
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for as reason must measure all matters in humane and worldly affaires, so must zeale season all things in spirituall and diuine matters.
for as reason must measure all matters in humane and worldly affairs, so must zeal season all things in spiritual and divine matters.
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Zeale is like the loue of Iacob to Rahel; it thinketh no frost too cold, nor any raine too dangerous, nor any snowe too great, nor any heate so vehement,
Zeal is like the love of Iacob to Rachel; it Thinketh no frost too cold, nor any rain too dangerous, nor any snow too great, nor any heat so vehement,
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nor any sunne so parching, but he endureth it for the loue of a woman.
nor any sun so parching, but he Endureth it for the love of a woman.
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What, shall Iacob loue a faire face, better then a Christian loues a glorious Sauiour? oh no, no,
What, shall Iacob love a fair face, better then a Christian loves a glorious Saviour? o no, no,
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but let our loue be deerer then the loue of a woman:
but let our love be Dearer then the love of a woman:
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and let vs all say, and that all with Marie the mother of Christ, My soule reioiceth in God my Sauiour.
and let us all say, and that all with Marry the mother of christ, My soul Rejoiceth in God my Saviour.
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But oh where and of whome shall I complaine, that haue not beene eaten vp with zeale, no nor bitten therewith,
But o where and of whom shall I complain, that have not been eaten up with zeal, no nor bitten therewith,
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or that which is lesse, it hath not licked their soules, nor kissed their liues:
or that which is less, it hath not licked their Souls, nor kissed their lives:
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that is, they haue neither beene iealous nor zealous for the Lorde of hostes sake? for themselues, they care not what God is;
that is, they have neither been jealous nor zealous for the Lord of hosts sake? for themselves, they care not what God is;
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for other, they care not what their soules bee; and for all, they care not what hell shall be;
for other, they care not what their Souls be; and for all, they care not what hell shall be;
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they are not earnestly righteous, nor obstinately wicked, but openly indifferent, and that is no body in religion:
they Are not earnestly righteous, nor obstinately wicked, but openly indifferent, and that is no body in Religion:
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they mourne not when other sorrow; they reioice not when other laugh; they stirre not when other are mooued, and they feele not when other are afflicted.
they mourn not when other sorrow; they rejoice not when other laugh; they stir not when other Are moved, and they feel not when other Are afflicted.
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How zealous I beseech you, are they, when they haue beene colde in the heate of the day,
How zealous I beseech you, Are they, when they have been cold in the heat of the day,
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and neuer sweate one drop in the worke of Christ, or wept one teare in the cause of Christ.
and never sweat one drop in the work of christ, or wept one tear in the cause of christ.
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Another vse is this, that seeing we must be carefull to worship God with ioy, let vs then pray for the peace of the church, whereby there may be no mourning within our pallaces, Psal. 122. 6. I graunt our sacrifices to God are as acceptable when our reioicing is banished in any common aduersitie,
another use is this, that seeing we must be careful to worship God with joy, let us then pray for the peace of the Church, whereby there may be no mourning within our palaces, Psalm 122. 6. I grant our Sacrifices to God Are as acceptable when our rejoicing is banished in any Common adversity,
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when wee humble our selues by praier and fasting, as when in times of greater prosperitie and securitie, we are lifted vp with thankesgiuing;
when we humble our selves by prayer and fasting, as when in times of greater Prosperity and security, we Are lifted up with thanksgiving;
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yet this is better for the church, and equall to the Lord.
yet this is better for the Church, and equal to the Lord.
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Therefore let vs most carefully commend Ierusalems peace, and euerie member thereof to the Lords tuition:
Therefore let us most carefully commend Ierusalems peace, and every member thereof to the lords tuition:
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pray for it with an earnest desire (I say) to obtaine, and an vnwearied labour till thou hast atchieued.
pray for it with an earnest desire (I say) to obtain, and an unwearied labour till thou hast achieved.
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To abate but Dauids thirst, three of his men aduentured their liues, being but onely to satisfie the kings minde:
To abate but David thirst, three of his men adventured their lives, being but only to satisfy the Kings mind:
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who was Dauid, but a member of the church? and therefore if they would doe so much for one, let vs doe more for all the church together, that her thirst may be satified, and her ease be procured.
who was David, but a member of the Church? and Therefore if they would do so much for one, let us do more for all the Church together, that her thirst may be satified, and her ease be procured.
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Oh therefore how happie is our age wherein we liue! for the church hath peace abundantly, and our basest things are become very honourable:
O Therefore how happy is our age wherein we live! for the Church hath peace abundantly, and our Basest things Are become very honourable:
uh av c-crq j vbz po12 n1 c-crq pns12 vvb! p-acp dt n1 vhz n1 av-j, cc po12 js n2 vbr vvn av j:
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the blood which other haue shed for the same, doe we enioy, and they by filthie prisons haue purchased for vs, most pleasant houses:
the blood which other have shed for the same, do we enjoy, and they by filthy prisons have purchased for us, most pleasant houses:
dt n1 r-crq j-jn vhb vvn p-acp dt d, vdb pns12 vvi, cc pns32 p-acp j n2 vhb vvn p-acp pno12, av-ds j n2:
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O England, be not wearie of thy well doing, least the Lord be wearie of thee;
Oh England, be not weary of thy well doing, lest the Lord be weary of thee;
uh np1, vbb xx j pp-f po21 av vdg, cs dt n1 vbb j pp-f pno21;
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be not vnthankfull for thy peace, least the bond there of be strooke in sunder; be not proud of thy benefites, least thou be stripped of thy ornaments;
be not unthankful for thy peace, lest the bound there of be struck in sunder; be not proud of thy benefits, lest thou be stripped of thy Ornament;
vbb xx j p-acp po21 n1, cs dt n1 a-acp pp-f vbi vvn p-acp av; vbb xx j pp-f po21 n2, cs pns21 vbb vvn pp-f po21 n2;
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be not secure in thy glorie, least thou be stirred vp to greater labour:
be not secure in thy glory, lest thou be stirred up to greater labour:
vbb xx j p-acp po21 n1, cs pns21 vbb vvn a-acp p-acp jc n1:
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but pray, the father with the sonne, the mother with the daughter, the lorde with the seruant, the mistresse with the maide, the maister with the familie, the rich with the poore,
but pray, the father with the son, the mother with the daughter, the lord with the servant, the mistress with the maid, the master with the family, the rich with the poor,
cc-acp vvb, dt n1 p-acp dt n1, dt n1 p-acp dt n1, dt n1 p-acp dt n1, dt n1 p-acp dt n1, dt n1 p-acp dt n1, dt j p-acp dt j,
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and men with women and little children, peace be within our wals, and prosperitie within our dwellings.
and men with women and little children, peace be within our walls, and Prosperity within our dwellings.
cc n2 p-acp n2 cc j n2, n1 vbb p-acp po12 n2, cc n1 p-acp po12 n2.
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The seede is rotten vnder the clods: the garners are destroied: the barnes are broken downe, for the corne is withered. The seed is rotten under the clods: the garners Are destroyed: the Barns Are broken down, for the corn is withered.
dt n1 vbz vvn p-acp dt n2: dt n2 vbr vvn: dt n2 vbr vvn a-acp, p-acp dt n1 vbz vvn.
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It seemeth that these men being somewhat touched with want one •eere, yet they comforted vp themselues with their husbandrie and tillage, thinking the next yeere woulde make amends for all:
It seems that these men being somewhat touched with want one •eere, yet they comforted up themselves with their Husbandry and tillage, thinking the next year would make amends for all:
pn31 vvz cst d n2 vbg av vvn p-acp n1 crd n1, av pns32 vvd a-acp px32 p-acp po32 n1 cc n1, vvg dt ord n1 vmd vvi n2 p-acp d:
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like as we haue seene in our lande these times of dearth, for men haue yeere by yeere sowed and plowed, loosing both seede and crop notwithstanding all their labour,
like as we have seen in our land these times of dearth, for men have year by year sowed and plowed, losing both seed and crop notwithstanding all their labour,
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as these husbandmen here doe, thinking that whether God will or not, they will make things cheaper and plentie againe, but all is in vaine:
as these husbandmen Here do, thinking that whither God will or not, they will make things cheaper and plenty again, but all is in vain:
c-acp d n2 av vdb, vvg cst cs np1 vmb cc xx, pns32 vmb vvi n2 jc cc n1 av, cc-acp d vbz p-acp j:
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For if they sowe, it rotteth in the ground, if they keepe, the houses fall vpon it;
For if they sow, it rotteth in the ground, if they keep, the houses fallen upon it;
c-acp cs pns32 vvi, pn31 vvz p-acp dt n1, cs pns32 vvb, dt n2 vvb p-acp pn31;
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if they eate, they spende their store; and if they spende, then will shortly their liues be ended.
if they eat, they spend their store; and if they spend, then will shortly their lives be ended.
cs pns32 vvb, pns32 vvb po32 n1; cc cs pns32 vvb, av vmb av-j po32 n2 vbb vvn.
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By these wordes we may obserue, that it is in vaine by any naturall meanes to seeke to doe away the Lords hande.
By these words we may observe, that it is in vain by any natural means to seek to do away the lords hand.
p-acp d n2 pns12 vmb vvi, cst pn31 vbz p-acp j p-acp d j n2 p-acp vvb pc-acp vdi av dt n2 n1.
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Hag. 1. 6. The people of Israel being in some perplexitie, they sowed, and eared,Hag. 1. 6. The people of Israel being in Some perplexity, they sowed, and eared,
np1 crd crd dt n1 pp-f np1 vbg p-acp d n1, pns32 vvd, cc vvn,
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and planted, and laboured to bee releeued, but alas the prophet telleth them, that he wasted their seede, he bloweth on their store,
and planted, and laboured to be relieved, but alas the Prophet Telleth them, that he wasted their seed, he blows on their store,
cc vvn, cc vvd pc-acp vbi vvn, cc-acp uh dt n1 vvz pno32, cst pns31 vvd po32 n1, pns31 vvz p-acp po32 n1,
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and the labourer putteth his wages into a broken bagge.
and the labourer putteth his wages into a broken bag.
cc dt n1 vvz po31 n2 p-acp dt j-vvn n1.
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What, had hee no pittie on the poore labouring man, that worketh for a groate or sixe pence a day? but hee must consume that also, yea verily:
What, had he no pity on the poor labouring man, that works for a groat or sixe pence a day? but he must consume that also, yea verily:
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for the Lorde must bee serued as well by the poore countrie man as the rich citizen:
for the Lord must be served as well by the poor country man as the rich citizen:
c-acp dt n1 vmb vbi vvn a-acp av p-acp dt j n1 n1 p-acp dt j n1:
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and therefore curseth as well the gettings of the one, as the gaines of the other.
and Therefore Curseth as well the gettings of the one, as the gains of the other.
cc av vvz a-acp av dt n2-vvg pp-f dt crd, c-acp dt n2 pp-f dt j-jn.
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But what shall I say vnto you, shall I bid you not till the earth,
But what shall I say unto you, shall I bid you not till the earth,
p-acp q-crq vmb pns11 vvi p-acp pn22, vmb pns11 vvi pn22 xx p-acp dt n1,
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or not sowe your corne? no verily, but plow vp your harts, and cast in the seede of regeneration;
or not sow your corn? no verily, but blow up your hearts, and cast in the seed of regeneration;
cc xx vvi po22 n1? uh-dx av-j, cc-acp vvi a-acp po22 n2, cc vvd p-acp dt n1 pp-f n1;
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and then plow vp your land, and cast in your seede of sustentation.
and then blow up your land, and cast in your seed of sustentation.
cc av vvi a-acp po22 n1, cc vvd p-acp po22 n1 pp-f n1.
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How shal the corne grow in your fields, when vertue will not growe in your soules? Therefore labour not in vaine, it is not in all our plowing or planting,
How shall the corn grow in your fields, when virtue will not grow in your Souls? Therefore labour not in vain, it is not in all our plowing or planting,
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or sowing, or reaping, or working, to helpe our selues, but in the Lords blessings:
or sowing, or reaping, or working, to help our selves, but in the lords blessings:
cc vvg, cc vvg, cc vvg, pc-acp vvi po12 n2, cc-acp p-acp dt n2 n2:
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who will then blesse the earth, when we haue washed away the curse of our soules by repentance;
who will then bless the earth, when we have washed away the curse of our Souls by Repentance;
r-crq vmb av vvi dt n1, c-crq pns12 vhb vvn av dt n1 pp-f po12 n2 p-acp n1;
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for nature cannot helpe no more then Balaam coulde curse. The reasons of this doctrine are these:
for nature cannot help no more then balaam could curse. The Reasons of this Doctrine Are these:
p-acp n1 vmbx vvi av-dx av-dc cs np1 vmd vvi. dt n2 pp-f d n1 vbr d:
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bicause nature it selfe, as a creature of God is subiect to the curse of God,
Because nature it self, as a creature of God is Subject to the curse of God,
c-acp n1 pn31 n1, c-acp dt n1 pp-f np1 vbz j-jn p-acp dt n1 pp-f np1,
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as wee may see in all the storie of Egypt, and also Isay 28. 22. where the Lorde threatneth to bring a consumption vpon the whole earth;
as we may see in all the story of Egypt, and also Saiah 28. 22. where the Lord threatens to bring a consumption upon the Whole earth;
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meaning the whole course of nature:
meaning the Whole course of nature:
vvg dt j-jn n1 pp-f n1:
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that hee can as easilie curse them as it were by sicknesse, as men are vndone by consumption.
that he can as Easily curse them as it were by sickness, as men Are undone by consumption.
cst pns31 vmb a-acp av-j vvi pno32 p-acp pn31 vbdr p-acp n1, c-acp n2 vbr vvn p-acp n1.
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And verily I thinke, when I looke into the specials, I see as Dauid saith; All thinges come to an ende, but the lawe of God is exceeding large:
And verily I think, when I look into the specials, I see as David Says; All things come to an end, but the law of God is exceeding large:
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The heauens waxe olde, the earth groweth barren, the golde is but dust; the pearles come to nothing;
The heavens wax old, the earth grows barren, the gold is but dust; the Pearls come to nothing;
dt ng1 n1 j, dt n1 vvz j, dt n1 vbz p-acp n1; dt n2 vvb p-acp pix;
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and all creatures saith Paul are subiect to vanitie.
and all creatures Says Paul Are Subject to vanity.
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What is then the studie of nature, but the studie of vanitie? Yea how vainely are their daies spent which are alwaies in the bellie of Philosophie and Poetrie,
What is then the study of nature, but the study of vanity? Yea how vainly Are their days spent which Are always in the belly of Philosophy and Poetry,
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and humanitie, not thinking diuinitie to bee woorthie of their fine wits, which they say is the refuge of fooles? but if their studie bee vaine, then are their wits vaine:
and humanity, not thinking divinity to be worthy of their fine wits, which they say is the refuge of Fools? but if their study be vain, then Are their wits vain:
cc n1, xx vvg n1 pc-acp vbi j pp-f po32 j n2, r-crq pns32 vvb vbz dt n1 pp-f n2? cc-acp cs po32 n1 vbb j, av vbr po32 n2 j:
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and therefore of them it may bee saide;
and Therefore of them it may be said;
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in seeking to become wise they are made fooles, Rom. 1. Another reason is, bicause there is no other way to life,
in seeking to become wise they Are made Fools, Rom. 1. another reason is, Because there is no other Way to life,
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but conuersion to the Lorde, Hos. 5. 15. Heere is the remedie for our landes, to make the earth furitfull;
but conversion to the Lord, Hos. 5. 15. Here is the remedy for our Lands, to make the earth furitfull;
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not in dunging and compassing it, but if wee can turne our selues to God,
not in dunging and compassing it, but if we can turn our selves to God,
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then let vs cast from vs our pleasant sinnes to rot in the earth, and water our newe sowed corne with teares of our eies:
then let us cast from us our pleasant Sins to rot in the earth, and water our new sowed corn with tears of our eyes:
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Then shall the earth yeelde hir increase, and God euen our God shall giue vs his blessing. Then shall the earth yield his increase, and God even our God shall give us his blessing.
av vmb dt n1 vvb png31 n1, cc np1 av po12 np1 vmb vvi pno12 po31 n1.
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Balaams asse woulde not goe for all his beating, til Balaam had spoken with God and promised more obedience:Balaams Ass would not go for all his beating, till balaam had spoken with God and promised more Obedience:
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euen so the earth will not bee fruitefull for all our cutting of it, and mending it,
even so the earth will not be fruitful for all our cutting of it, and mending it,
av av dt n1 vmb xx vbi j p-acp d po12 j-vvg pp-f pn31, cc vvg pn31,
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and poking it, vntill we be returned vn to the Lorde, and confesse our follies, and promise a newe life.
and poking it, until we be returned vn to the Lord, and confess our follies, and promise a new life.
cc vvg pn31, c-acp pns12 vbb vvn zz p-acp dt n1, cc vvb po12 n2, cc vvb dt j n1.
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Oh, let husbandmen heare this, and learne to liue heereafter; or else their worship is like to the sacrifice of Cain, which the Lorde refused.
O, let husbandmen hear this, and Learn to live hereafter; or Else their worship is like to the sacrifice of Cain, which the Lord refused.
uh, vvb n2 vvi d, cc vvb pc-acp vvi av; cc av po32 n1 vbz av-j p-acp dt n1 pp-f np1, r-crq dt n1 vvd.
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The vses which we must make of this doctrine are these; First, that we put no trust or confidence in any earthly or worldly things:
The uses which we must make of this Doctrine Are these; First, that we put no trust or confidence in any earthly or worldly things:
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for seeing these cannot deliuer vs from any little iudgement, then let vs learne to trust in the Lords powre, Esay 31. 1. It is but follie to trust in kings, for they are but men;
for seeing these cannot deliver us from any little judgement, then let us Learn to trust in the lords pour, Isaiah 31. 1. It is but folly to trust in Kings, for they Are but men;
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it is but sinne to trust in castles, for they are but earth and stones; it is but madnes to trust in multitudes, for they are but flesh;
it is but sin to trust in Castles, for they Are but earth and stones; it is but madness to trust in Multitudes, for they Are but Flesh;
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and it is but idolatrie to trust in wealth, for it is but vanitie: therefore it must needes bee best to trust in the Lord.
and it is but idolatry to trust in wealth, for it is but vanity: Therefore it must needs be best to trust in the Lord.
cc pn31 vbz p-acp n1 pc-acp vvi p-acp n1, c-acp pn31 vbz p-acp n1: av pn31 vmb av vbi js pc-acp vvi p-acp dt n1.
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Art thou afflicted, praie vnto him; art thou distressed, runne vnto him; art thou in danger, looke vnto him;
Art thou afflicted, pray unto him; art thou distressed, run unto him; art thou in danger, look unto him;
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and art thou a liuing soule, let him bee thy strength and thy defender? The heauens cannot bende to helpe, the earth cannot rise to succour thee;
and art thou a living soul, let him be thy strength and thy defender? The heavens cannot bend to help, the earth cannot rise to succour thee;
cc vb2r pns21 dt j-vvg n1, vvb pno31 vbi po21 n1 cc po21 n1? dt n2 vmbx vvi pc-acp vvi, dt n1 vmbx vvi pc-acp vvi pno21;
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the waters cannot flowe to receiue, and the cloudes cannot fall to couer thee. But heere is thy helpe, the Lorde can bowe the heauens and com to thee,
the waters cannot flow to receive, and the Clouds cannot fallen to cover thee. But Here is thy help, the Lord can bow the heavens and come to thee,
dt n2 vmbx vvi pc-acp vvi, cc dt n2 vmbx vvi pc-acp vvi pno21. p-acp av vbz po21 n1, dt n1 vmb vvi dt n2 cc vvi p-acp pno21,
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& exalt the earth to rescue thee;
& exalt the earth to rescue thee;
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open the way for the waters to saue thee, and let the cloudes come downe to take thee into heauen,
open the Way for the waters to save thee, and let the Clouds come down to take thee into heaven,
vvb dt n1 p-acp dt n2 pc-acp vvi pno21, cc vvb dt n2 vvb a-acp pc-acp vvi pno21 p-acp n1,
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as once he did Christ, and at the latter day shall doe all his elect.
as once he did christ, and At the latter day shall do all his elect.
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Oh therefore cast not away the hope of your calling, thy christian profession, thy holie religion,
O Therefore cast not away the hope of your calling, thy christian profession, thy holy Religion,
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and thy hope of saluation, for prince or magistrate, friende or father, heauen or earth, man or angell;
and thy hope of salvation, for Prince or magistrate, friend or father, heaven or earth, man or angel;
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much lesse be not terrified by any enimies which come with fire and sworde to worke thy desolation:
much less be not terrified by any enemies which come with fire and sword to work thy desolation:
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Craue not their helpe, trust not in their strength, feare not their rage, and distrust not thy God:
Crave not their help, trust not in their strength, Fear not their rage, and distrust not thy God:
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but in warre let him fight for thee; in sicknes let him heale thee; in famine let him feede thee;
but in war let him fight for thee; in sickness let him heal thee; in famine let him feed thee;
cc-acp p-acp n1 vvb pno31 vvi p-acp pno21; p-acp n1 vvb pno31 vvi pno21; p-acp n1 vvb pno31 vvi pno21;
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and in death he shall receiue thee; for it is better to trust in God, then to put confidence in princes.
and in death he shall receive thee; for it is better to trust in God, then to put confidence in Princes.
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Another vse is this, seeing wee cannot auoide any of the Lordes iudgements by nature or naturall meanes,
another use is this, seeing we cannot avoid any of the lords Judgments by nature or natural means,
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then it also followeth that wee cannot escape out of that great iudgement of condemnation by any naturall vertue or worldly meanes:
then it also follows that we cannot escape out of that great judgement of condemnation by any natural virtue or worldly means:
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but wee must all by nature remaine the children of wrath, Ephes. 2. 3. Whereby wee must take occasion to lament not onely the weakenes,
but we must all by nature remain the children of wrath, Ephesians 2. 3. Whereby we must take occasion to lament not only the weakness,
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but also the filthinesse of our nature; which bringeth into the worlde that euill which it cannot auoide.
but also the filthiness of our nature; which brings into the world that evil which it cannot avoid.
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Oh how much are wee bounde to our blessed Sauiour that hath deliuered vs from the wrath to come!
O how much Are we bound to our blessed Saviour that hath Delivered us from the wrath to come!
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I might also out of this verse note vnto you, that God his wrath shall not onely extende to the liues of men,
I might also out of this verse note unto you, that God his wrath shall not only extend to the lives of men,
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or those thinges which concerne their necessarie maintenance in this worlde, but also to euerie part of their possessions as this prophet speaketh,
or those things which concern their necessary maintenance in this world, but also to every part of their possessions as this Prophet speaks,
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euen their barns and houses, as we may see Esay. 6. 11. Luke 21. 4. 5. And good reason,
even their Barns and houses, as we may see Isaiah. 6. 11. Luke 21. 4. 5. And good reason,
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for as worldly men for their owne pleasures do pul down many times both houses & barnes,
for as worldly men for their own pleasures do pull down many times both houses & Barns,
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as we may see of the worldly man in the Gospell, Luke 12. so may the Lorde for his pleasure doe the like.
as we may see of the worldly man in the Gospel, Lycia 12. so may the Lord for his pleasure do the like.
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Againe, these thinges do make vs to be proude, euen our buildings and aedifices, as wee may see in Nebuchadnezzar, and also Iehoijakim, Ierem. 21. 16. And therefore let vs knowe that the Lord in his iust iudgement will cast downe all these as hee saith, Amos 3. 14. 15. And if he left not one stone vpon another where the temple stoode;
Again, these things do make us to be proud, even our buildings and aedifices, as we may see in Nebuchadnezzar, and also Jehoiakim, Jeremiah 21. 16. And Therefore let us know that the Lord in his just judgement will cast down all these as he Says, Amos 3. 14. 15. And if he left not one stone upon Another where the temple stood;
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much lesse will he suffer houses of extortion & oppression, and gaming, and whooring, and other filthines to haue any place to stande in.
much less will he suffer houses of extortion & oppression, and gaming, and whoring, and other filthiness to have any place to stand in.
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Againe, seeing we may heere see what are our worldly buildinges; let vs learne to laie vp our treasures in heauen, which shall neuer bee destroied,
Again, seeing we may Here see what Are our worldly buildings; let us Learn to lay up our treasures in heaven, which shall never be destroyed,
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and lay a good foundation against the worlde to come.
and lay a good Foundation against the world to come.
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How did the beastes mourne? the heardes of cattle pine away, bicause they haue no pastures, How did the beasts mourn? the herds of cattle pine away, Because they have no pastures,
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and the flockes of sheepe are destroied. and the flocks of sheep Are destroyed.
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Nowe he commeth to the most pittifull out crie of other creatures, for as the corne coulde not growe, no more coulde the grasse, Now he comes to the most pitiful out cry of other creatures, for as the corn could not grow, no more could the grass,
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and one misery doth not commonly come alone;
and one misery does not commonly come alone;
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and if wee well looke vnto this matter, wee shal finde great matter lie hid here in.
and if we well look unto this matter, we shall find great matter lie hid Here in.
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For it cannot be that beastes shoulde be faultie or sinfull before the Lorde, why then (although guiltles) are they thus tormented? & why did not the people make a hand with them, to eate them? and so to saue their liues that waies.
For it cannot be that beasts should be faulty or sinful before the Lord, why then (although guiltless) Are they thus tormented? & why did not the people make a hand with them, to eat them? and so to save their lives that ways.
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Vvnto which I answere, that the people would not kil all their tame beasts, bicause some they must keepe for store, other for their labour, and manie for offering;
Vvnto which I answer, that the people would not kill all their tame beasts, Because Some they must keep for store, other for their labour, and many for offering;
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which although it now ceased, by reason of the wante of corne, yet they hoped would shortlie come to passe againe as appeereth by their tillage.
which although it now ceased, by reason of the want of corn, yet they hoped would shortly come to pass again as appeareth by their tillage.
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As for the other, the beastes are punished for mans cause which is the doctrine of this verse, 1. Sam. 15. 3. Zep. 1. 3. euen for our sakes are they pined,
As for the other, the beasts Are punished for men cause which is the Doctrine of this verse, 1. Sam. 15. 3. Zep. 1. 3. even for our sakes Are they pined,
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and fatted, beaten and brused, because of the sinnes which we haue committed: All the men in the world could not beare their owne plague;
and fatted, beaten and Bruised, Because of the Sins which we have committed: All the men in the world could not bear their own plague;
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but the innocent and harmelesse beastes must helpe out with the matter.
but the innocent and harmless beasts must help out with the matter.
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The consideration of this may shew vnto vs, the verie originall of the rebellion of some beastes.
The consideration of this may show unto us, the very original of the rebellion of Some beasts.
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For there was not alway eminitie betwixt man serpents, and lyons and beares, and wolfes and tygers, and such like;
For there was not always eminitie betwixt man Serpents, and lyons and bears, and wolves and tigers, and such like;
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for at the first they were all subiect:
for At the First they were all Subject:
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but now in reuenge of their miseries which for our sakes they endure, they kill and spoile,
but now in revenge of their misery's which for our sakes they endure, they kill and spoil,
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and teare vs in peeces where euer they meete vs;
and tear us in Pieces where ever they meet us;
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yea the beare as we know will especially ayme at the woman with childe, that they may rende the yoong babe out of the mothers wombe,
yea the bear as we know will especially aim At the woman with child, that they may rend the young babe out of the mother's womb,
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and so slay it before it be able to hurt:
and so slay it before it be able to hurt:
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and I would God we could vse the same wisedome in the slaughter of our sinnes to cut them off while they be yoong.
and I would God we could use the same Wisdom in the slaughter of our Sins to Cut them off while they be young.
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The reasons of this doctrine are these, because they are subiect to vanitie, Rom. 8. 20. vnder hope for the deliuerance:
The Reasons of this Doctrine Are these, Because they Are Subject to vanity, Rom. 8. 20. under hope for the deliverance:
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for the which they all haue a certaine voice in their kinde knowen to the Lord, whereby they desire a finall restitution.
for the which they all have a certain voice in their kind known to the Lord, whereby they desire a final restitution.
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And verily if this be a reason why they should desire a deliuerance, because some of them shall remaine immortall:
And verily if this be a reason why they should desire a deliverance, Because Some of them shall remain immortal:
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it ought much more to stirre vp the minds of christians, because (not some) but all of them shal for euer liue with God:
it ought much more to stir up the minds of Christians, Because (not Some) but all of them shall for ever live with God:
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And surely if the children of tho bride chamber desire the marriage day; much more ought the bridegroome and bride themselues.
And surely if the children of tho bride chamber desire the marriage day; much more ought the bridegroom and bride themselves.
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Againe, seeing beasts lament their vanitie because of corruption:
Again, seeing beasts lament their vanity Because of corruption:
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howe much more woorse then beasts are wicked and prophane men, which will not lament their iniquitie, because of condemnation:
how much more Worse then beasts Are wicked and profane men, which will not lament their iniquity, Because of condemnation:
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and also how vily are some bewitched by the craft of the diuell which forget,
and also how vily Are Some bewitched by the craft of the Devil which forget,
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and call into question another life, when as the verie bruit beasts by nature acknowledge the same.
and call into question Another life, when as the very bruit beasts by nature acknowledge the same.
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Another reason is, because this doth most notably aggrauate the sinne of man, and might humble them throughly for the same, Ios. 6. 17. 21. for would not I pray you, this strike any man to the heart, to heare all the beasts of the field togither,
another reason is, Because this does most notably aggravate the sin of man, and might humble them thoroughly for the same, Ios. 6. 17. 21. for would not I pray you, this strike any man to the heart, to hear all the beasts of the field together,
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as the buls bellowing, the oxen lowing, the calues bleating, the lyons roaring, the wolfes howling, the dogs barking, the horses neighing, the Asses braying, the beares crying,
as the Bulls bellowing, the oxen lowing, the calves bleating, the lyons roaring, the wolves howling, the Dogs barking, the Horses neighing, the Asses braying, the bears crying,
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and so all other in their kinde and out of kinde, calling in the eares of God for vengeance against man? This will surely amaze the strongest, and dismay the mightiest;
and so all other in their kind and out of kind, calling in the ears of God for vengeance against man? This will surely amaze the Strongest, and dismay the Mightiest;
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and therefore it wil driue men to weigh their sinnes diligently:
and Therefore it will driven men to weigh their Sins diligently:
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for God knowing that our deafnes wuld be so great, that the voice of mā should not be heard, hath made euery beast and bird,
for God knowing that our deafness would be so great, that the voice of man should not be herd, hath made every beast and bird,
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yea the very thunder to awake vs. The vses which come of this doctrine are these, first, that we fall into a particular cause why this mutinie of creatures and outcries of all beasts should be sent, which the prophet teacheth vs, Hose. 4. 2. 3. to be swearing,
yea the very thunder to awake us The uses which come of this Doctrine Are these, First, that we fallen into a particular cause why this mutiny of creatures and Outcries of all beasts should be sent, which the Prophet Teaches us, Hose. 4. 2. 3. to be swearing,
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and lying, and stealing, and killing, and whooring, and such like: for which things, he saith, shall come a generall mourning of man and beastes.
and lying, and stealing, and killing, and whoring, and such like: for which things, he Says, shall come a general mourning of man and beasts.
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Surely wee haue as great cause to feare this hellish yelling, and confusion, as euer had any nation in the world: for swearing is counted brauerie; lying, policy; stealing, honest shifting; killing, manhood and valour; and whooring a pleasant pastime. And thus blood toucheth blood:
Surely we have as great cause to Fear this hellish yelling, and confusion, as ever had any Nation in the world: for swearing is counted bravery; lying, policy; stealing, honest shifting; killing, manhood and valour; and whoring a pleasant pastime. And thus blood touches blood:
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for the poore haue mourned at home and abroade, by famine and warre; and the rich shall follow after, when all the confusion shall follow them.
for the poor have mourned At home and abroad, by famine and war; and the rich shall follow After, when all the confusion shall follow them.
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Againe, let vs learne to pitie the poore creatures of God, which for our sakes are thus endangered, liuing vnder tedious labour,
Again, let us Learn to pity the poor creatures of God, which for our sakes Are thus endangered, living under tedious labour,
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and dying vnder the cruell butcher, Ion. 4. 11. The Lord spared them and Niniueh for their sakes.
and dying under the cruel butcher, Ion. 4. 11. The Lord spared them and Nineveh for their sakes.
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Mercie is a thing much loued of the Lord:
Mercy is a thing much loved of the Lord:
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and surely we are to vse it, not onely towards our beasts in their labour, that we tire not them too much;
and surely we Are to use it, not only towards our beasts in their labour, that we tire not them too much;
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but also in their meate that we feede them sufficiently: for in this place we see they will complaine.
but also in their meat that we feed them sufficiently: for in this place we see they will complain.
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Yea moreouer let vs not be too vnmercifull in their slaughter, and kill not for wantonnes, the old and yoong.
Yea moreover let us not be too unmerciful in their slaughter, and kill not for wantonness, the old and young.
uh av vvb pno12 xx vbi av j p-acp po32 n1, cc vvb xx p-acp n1, dt j cc j.
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And also I cannot see how it should be lawfull to set them togither by the eares,
And also I cannot see how it should be lawful to Set them together by the ears,
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as beares, and buls, and dogs, and such like, seeing they rent one another for our sinnes:
as bears, and Bulls, and Dogs, and such like, seeing they rend one Another for our Sins:
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and therefore none can make sport of their fighting, but they also make sport of sinning.
and Therefore none can make sport of their fighting, but they also make sport of sinning.
cc av pix vmb vvi n1 pp-f po32 n-vvg, cc-acp pns32 av vvi n1 pp-f vvg.
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Againe out of this verse, where the cattle are saide to mourne, we may note that famine is the greatest punishment of sinne in this life;
Again out of this verse, where the cattle Are said to mourn, we may note that famine is the greatest punishment of sin in this life;
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for other calamities they feele not and care not for:
for other calamities they feel not and care not for:
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and for this do the godly so confesse Lam. 4. 9. that better is the estate of them that die by the sword,
and for this do the godly so confess Lam. 4. 9. that better is the estate of them that die by the sword,
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then of those that perish by famine: and they giue reasons thereof.
then of those that perish by famine: and they give Reasons thereof.
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First because all other punishments are not so tedious, but they are dispatched in an instant:
First Because all other punishments Are not so tedious, but they Are dispatched in an instant:
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onely famine is like hell, where euery part is pained, a man being alway dying and yet neuer dead.
only famine is like hell, where every part is pained, a man being always dying and yet never dead.
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Againe by famine God striketh and taketh away the fruits of the earth, which hee doth not in other things although men and cattle perish;
Again by famine God striketh and Takes away the fruits of the earth, which he does not in other things although men and cattle perish;
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yet who rageth against other creatures? The vses which we might make of this if we would stand in it, are these:
yet who rages against other creatures? The uses which we might make of this if we would stand in it, Are these:
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First that we learne how neere we are to a famine, for the Lord threatneth Ezch. 4. 16. that he will bring a famine,
First that we Learn how near we Are to a famine, for the Lord threatens Ezekiel 4. 16. that he will bring a famine,
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and make them eate their bread by weight, and drinke their water by measure, and do both in griefe:
and make them eat their bred by weight, and drink their water by measure, and do both in grief:
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and surely this is the verie case of the poore, for they haue day by day had an ounce or two,
and surely this is the very case of the poor, for they have day by day had an ounce or two,
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or three of bread, and men remaine vnmercifull.
or three of bred, and men remain unmerciful.
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Againe, let vs at the verie beginning of our dearth turne vnto the Lord, or else the Lord shall withhold all things from vs, Amos. 4. 6. Let him not complaine of vs as he did of that people;
Again, let us At the very beginning of our dearth turn unto the Lord, or Else the Lord shall withhold all things from us, Amos. 4. 6. Let him not complain of us as he did of that people;
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that notwithstanding many iudgments, yet they would not turne vnto him: for if famine be so extreme, that men and beastes and all creatures perish thereat;
that notwithstanding many Judgments, yet they would not turn unto him: for if famine be so extreme, that men and beasts and all creatures perish thereat;
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oh turne thy soule vnto the Lord thy God, for why should we work the death of men, the destruction of beasts and the desolation of all the fruits of the earth?
o turn thy soul unto the Lord thy God, for why should we work the death of men, the destruction of beasts and the desolation of all the fruits of the earth?
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The xv. Sermon. Vers. 19. O Lord to thee will I crie:
The xv. Sermon. Vers. 19. O Lord to thee will I cry:
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for the fire hath deuoured the pastures of the wildernes, and the flame hath burnt vp all the trees of the fields.
for the fire hath devoured the pastures of the Wilderness, and the flame hath burned up all the trees of the fields.
c-acp dt n1 vhz vvn dt n2 pp-f dt n1, cc dt n1 vhz vvn a-acp d dt n2 pp-f dt n2.
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NOw the Prophet commeth to his particular complaint and praier grounded vpon good reasons and calling vpon the name of God:
NOw the Prophet comes to his particular complaint and prayer grounded upon good Reasons and calling upon the name of God:
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for in the former verse we heard onely a complaint without mention of the Lords name,
for in the former verse we herd only a complaint without mention of the lords name,
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and now seeing hee bringeth in a praier also:
and now seeing he brings in a prayer also:
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we must note that we euer adde praiers to our complaints, Ios. 7. 7, 8, 9. Mich. 7. 6, 7. art thou grieued for the sinnes of other men,
we must note that we ever add Prayers to our complaints, Ios. 7. 7, 8, 9. Mich. 7. 6, 7. art thou grieved for the Sins of other men,
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or for the miseries of the world, and dost breake foorth into wordes for the same? Then turne thy complaint into praier,
or for the misery's of the world, and dost break forth into words for the same? Then turn thy complaint into prayer,
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or else it is but a murmuring against God, as we may see in Moses and Aaron: for it is by praier we make our sorrowfull hearts knowen to God,
or Else it is but a murmuring against God, as we may see in Moses and Aaron: for it is by prayer we make our sorrowful hearts known to God,
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and can enter into the Lords priuie chamber.
and can enter into the lords privy chamber.
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This duety also we may see neglected in our time, for men were neuer more apt to complaine of the hardnes of the time;
This duty also we may see neglected in our time, for men were never more apt to complain of the hardness of the time;
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of the wickednes of the world; of the want of corne; of the feare of warre;
of the wickedness of the world; of the want of corn; of the Fear of war;
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of the power of the rich; and of the prosperitie of the proude:
of the power of the rich; and of the Prosperity of the proud:
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but they are but words, for they turne not themselues to praier, to shew God of the matter as they ought to do.
but they Are but words, for they turn not themselves to prayer, to show God of the matter as they ought to do.
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Know therefore my deere brethren, that God hath left vs in this world, as he left Iobs seruants,
Know Therefore my deer brothers, that God hath left us in this world, as he left Jobs Servants,
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for still one of them came to tell his master what had happened:
for still one of them Come to tell his master what had happened:
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so we must often vse to pray and to complaine on our selues, and on other men:
so we must often use to pray and to complain on our selves, and on other men:
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for if we confesse our sins God is faithfull, that hee will pardon them; but if wee iudge not our selues, wee shall bee iudged of GOD.
for if we confess our Sins God is faithful, that he will pardon them; but if we judge not our selves, we shall be judged of GOD.
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The reasons of this doctrine are these:
The Reasons of this Doctrine Are these:
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first, because God forgetteth not the complaintes of the poore, Psal. 9. 11. 12. meaning of them that pray vnto him, otherwise hee remembreth no more the poore mans enuie, then the rich mans quarrell;
First, Because God forgetteth not the complaints of the poor, Psalm 9. 11. 12. meaning of them that pray unto him, otherwise he Remember no more the poor men envy, then the rich men quarrel;
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therefore let this stirre vs vp, to make our complaint in praier, as we reade Ezechiah did, Isa. 37. when Rabsakeh had blasphemed on the name of God.
Therefore let this stir us up, to make our complaint in prayer, as we read Hezekiah did, Isaiah 37. when Rabsakeh had blasphemed on the name of God.
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Oh that men were as ready to pray as they bee to complaine, for they can easily multiply many words to accuse other men,
O that men were as ready to pray as they be to complain, for they can Easily multiply many words to accuse other men,
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and they might as easily finde wordes and matter to complaine vnto God:
and they might as Easily find words and matter to complain unto God:
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for as an inferiour subiect must alway sue to his prince by petition, so must wee alway make knowen all our desires vnto God by supplication.
for as an inferior Subject must always sue to his Prince by petition, so must we always make known all our Desires unto God by supplication.
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Againe, when men doe onely complaine of this or that want without praier, they tempt God,
Again, when men do only complain of this or that want without prayer, they tempt God,
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as wee may see Num. 11. 4. Therefore if we will obtaine any thing at the Lords hande to our good, let vs aske by praier:
as we may see Num. 11. 4. Therefore if we will obtain any thing At the lords hand to our good, let us ask by prayer:
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for although we murmur for raine and drouth, and peace and wealth, and such like, and God giue it to vs as he gaue the Israelites quailes;
for although we murmur for rain and drouth, and peace and wealth, and such like, and God give it to us as he gave the Israelites quails;
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yet we were better want it, for it shall in the end turne to our discomfort, as theirs did.
yet we were better want it, for it shall in the end turn to our discomfort, as theirs did.
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Let vs from hence learne to aske of God without murmuring or grudging at our owne estate,
Let us from hence Learn to ask of God without murmuring or grudging At our own estate,
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or the Lords hand, Hos. 7. 14, 15. for the Lorde will complaine as fast on vs, as we complaine to him.
or the lords hand, Hos. 7. 14, 15. for the Lord will complain as fast on us, as we complain to him.
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Hast thou any suite to the Lord, that thou wouldest obtaine of him? say not, oh that I had such a thing;
Hast thou any suit to the Lord, that thou Wouldst obtain of him? say not, o that I had such a thing;
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or thus, thou O God, maist giue me such a benefite;
or thus, thou O God, Mayest give me such a benefit;
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or thus, surely if God doe not heare me, I would I had neuer beene borne;
or thus, surely if God do not hear me, I would I had never been born;
cc av, av-j cs np1 vdb xx vvi pno11, pns11 vmd pns11 vhd av-x vbn vvn;
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or thus, if God bee able let him doe this for mee: for all this is but tempting and mocking of the Lordes power and mercie:
or thus, if God be able let him do this for me: for all this is but tempting and mocking of the lords power and mercy:
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But goe to the Lorde with all humilitie, cast downe thy knees and hart, tell him of thy vnwoorthinesse, and accuse thy selfe throughly;
But go to the Lord with all humility, cast down thy knees and heart, tell him of thy unworthiness, and accuse thy self thoroughly;
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remember him of his promises in the gospell, for that must bee the foundation of praier;
Remember him of his promises in the gospel, for that must be the Foundation of prayer;
vvb pno31 pp-f po31 n2 p-acp dt n1, p-acp d vmb vbi dt n1 pp-f n1;
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3424
then open thy wants, and desire such a remedie as God himselfe shall like of;
then open thy Wants, and desire such a remedy as God himself shall like of;
av vvb po21 n2, cc vvb d dt n1 c-acp np1 px31 vmb vvi pp-f;
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and lastly, praise him for all thy former benefites, and then if thou want thy will, it shall be most good for thee:
and lastly, praise him for all thy former benefits, and then if thou want thy will, it shall be most good for thee:
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if thou obtaine thy wil, thanke him hartily againe; and vse it for the Lordes glorie.
if thou obtain thy will, thank him heartily again; and use it for the lords glory.
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Another vse is this, that if complainers without praying be odious in the Lords sight,
another use is this, that if complainers without praying be odious in the lords sighed,
j-jn n1 vbz d, cst cs n2 p-acp vvg vbi j p-acp dt n2 n1,
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3428
although the cause bee indifferent, then much more are those that neuer pray but for vnlawfull and filthie things, that they might bestowe them on their lustes,
although the cause be indifferent, then much more Are those that never pray but for unlawful and filthy things, that they might bestow them on their lusts,
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as the Apostle saith, Iam. 4. 2, 3. They desire health of body, to wallowe in vanitie;
as the Apostle Says, Iam. 4. 2, 3. They desire health of body, to wallow in vanity;
c-acp dt n1 vvz, np1 crd crd, crd pns32 vvb n1 pp-f n1, pc-acp vvb p-acp n1;
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3430
they craue many children, to hoorde vp euill gotten goodes, and to rob the poore;
they crave many children, to hoorde up evil got goods, and to rob the poor;
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3431
they pray for riches, that they may raigne ouer other men at their pleasure, and liue in sinne without controllment;
they pray for riches, that they may Reign over other men At their pleasure, and live in sin without controlment;
pns32 vvb p-acp n2, cst pns32 vmb vvi p-acp j-jn n2 p-acp po32 n1, cc vvi p-acp n1 p-acp n1;
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3432
they aske for marriages to abuse them in lust, and finally they pollute all things that come in their hands or harts:
they ask for marriages to abuse them in lust, and finally they pollute all things that come in their hands or hearts:
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in their outwarde profession they doe but serue the time, and therefore their inward constitution cannot bee very holy.
in their outward profession they do but serve the time, and Therefore their inward constitution cannot be very holy.
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3434
I am perswaded that a great sort would be ashamed, to let men heare those things that they continually and immodestly desire in the presence of God.
I am persuaded that a great sort would be ashamed, to let men hear those things that they continually and immodestly desire in the presence of God.
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3435
Aske therefore but with wisedome, enioy thine owne with thankesgiuing; praise God for all things, and thinke thy selfe happie whether thou liue or die.
Ask Therefore but with Wisdom, enjoy thine own with thanksgiving; praise God for all things, and think thy self happy whither thou live or die.
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Againe, I might also note out of this verse, how afflictions and sorrowes doe teach men to pray most seruently,
Again, I might also note out of this verse, how afflictions and sorrows do teach men to pray most seruently,
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as we may see in Abimelech, Gen. 21. 17. and in Dauid, Psal. 119. 67. and the reason is,
as we may see in Abimelech, Gen. 21. 17. and in David, Psalm 119. 67. and the reason is,
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first, because then men beginne to feele their sinnes, 1. Sam. 7. 6. for in truth our consciences are all so guiltie, that if we haue but our finger ake, we presently conceiue it was for some notable sinne or other.
First, Because then men begin to feel their Sins, 1. Sam. 7. 6. for in truth our Consciences Are all so guilty, that if we have but our finger ache, we presently conceive it was for Some notable sin or other.
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And for the truth of this we may finde it in many wicked rebels iustified;
And for the truth of this we may find it in many wicked rebels justified;
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which will then most lamentably bewaile their sinnes, when indeede they feele the heauie hande of God vpon them,
which will then most lamentably bewail their Sins, when indeed they feel the heavy hand of God upon them,
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and be either in trouble of life, or in danger of death: but this is with them but momentanie, and like a sommer deaw;
and be either in trouble of life, or in danger of death: but this is with them but momentary, and like a summer dew;
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but with the godly it is perpetuall, for they being once spurred, will trauell the better all the day following.
but with the godly it is perpetual, for they being once spurred, will travel the better all the day following.
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Againe, as our afflictions are increased, so are our sorrowes, for the hart seemeth to bee pearsed with them, Lam. 1. 22. let vs therefore in our afflictions not onely pray for our selues in our owne persons,
Again, as our afflictions Are increased, so Are our sorrows, for the heart seems to be pierced with them, Lam. 1. 22. let us Therefore in our afflictions not only pray for our selves in our own Persons,
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but also entreate of other to pray for vs, as we see the Israelites did, 1. Sam. 7. 8. for if we be once perswaded of the benefite of praier, we will neuer cease to stirre vp our selues and others thereunto:
but also entreat of other to pray for us, as we see the Israelites did, 1. Sam. 7. 8. for if we be once persuaded of the benefit of prayer, we will never cease to stir up our selves and Others thereunto:
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we shall be minded as Paul was, that would haue the whole church of Thessalonica to pray for him, 2. Thes. 5. 2. for praier will make men more greedie then golde will.
we shall be minded as Paul was, that would have the Whole Church of Thessalonica to pray for him, 2. Thebes 5. 2. for prayer will make men more greedy then gold will.
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Againe, let vs thinke that afflictions shall not onely make the humble and gentle minded man to yeelde,
Again, let us think that afflictions shall not only make the humble and gentle minded man to yield,
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but also the most stubborne and strongest in the world.
but also the most stubborn and Strongest in the world.
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Boast not your selues against the least affliction that can be, for as the soft raine will lay along the rankest corne,
Boast not your selves against the least affliction that can be, for as the soft rain will lay along the rankest corn,
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so slender troubles will bring to the earth the most obstinate sinners. O Lord, to thee will I crie.
so slender Troubles will bring to the earth the most obstinate Sinners. Oh Lord, to thee will I cry.
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When the prophet saith, that he will crie vnto God, he noteth vnto vs, that in praier we must vse the most earnest and ardent affection that may be;
When the Prophet Says, that he will cry unto God, he notes unto us, that in prayer we must use the most earnest and Ardent affection that may be;
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for crying is the voice of children or yoong creatures, whereby all men are mooued to pitie them.
for crying is the voice of children or young creatures, whereby all men Are moved to pity them.
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Therefore when we come into the Lords presence, we are to stirre and mooue affections to the vttermost, not with childe-like behauiour,
Therefore when we come into the lords presence, we Are to stir and move affections to the uttermost, not with childlike behaviour,
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but with childe-like sinceritie and feeling, as we may see in the godly, Lam. 1. 20. where they desire God to behold them, because they bee troubled, their bowels are swelled,
but with childlike sincerity and feeling, as we may see in the godly, Lam. 1. 20. where they desire God to behold them, Because they be troubled, their bowels Are swelled,
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and their hart is turned vpside downe, meaning that they were so passionate, that their inward partes were woonderfully mooued.
and their heart is turned upside down, meaning that they were so passionate, that their inward parts were wonderfully moved.
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And this condemneth the colde affection of thousands in our daies, which haue as much feeling in their praier,
And this Condemneth the cold affection of thousands in our days, which have as much feeling in their prayer,
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as they haue in their dreames, and knowe as well how to remooue a mountaine,
as they have in their dreams, and know as well how to remove a mountain,
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as how to mooue the Lords minde toward them, so colde are their thoughts, so weake are their desires,
as how to move the lords mind towards them, so cold Are their thoughts, so weak Are their Desires,
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so wilde are their wordes, and so many be their wants in praier, that I thinke verily when they haue praied, they finde themselues as much fitter for the Lordes seruice,
so wild Are their words, and so many be their Wants in prayer, that I think verily when they have prayed, they find themselves as much fitter for the lords service,
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as a stone is for building being rubbed ouer with a little oile:
as a stone is for building being rubbed over with a little oil:
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I warrant you their harts are not turned vpside downe, yea I would their liues were turned,
I warrant you their hearts Are not turned upside down, yea I would their lives were turned,
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but I feare they will first bee ouerturned.
but I Fear they will First be overturned.
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They will make more suite in better words for a dinner, they being hungrie, then for the Lords spirit,
They will make more suit in better words for a dinner, they being hungry, then for the lords Spirit,
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or any other meanes for saluation.
or any other means for salvation.
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Their voices in praier are like vnborne children, crie they cannot, much lesse speake any thing, no not so much as to say Amen when others haue praied before them.
Their voices in prayer Are like unborn children, cry they cannot, much less speak any thing, no not so much as to say Amen when Others have prayed before them.
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The reasons of this doctrine are these:
The Reasons of this Doctrine Are these:
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because hee careth not for meane and weake wordes, but for strong and fearefull passions, Isa. 29. 13. for the Lorde being highly to be feared, will especially be then feared ardently,
Because he Careth not for mean and weak words, but for strong and fearful passion, Isaiah 29. 13. for the Lord being highly to be feared, will especially be then feared ardently,
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when men speake vnto him by praier.
when men speak unto him by prayer.
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Moses fell on his face when hee praied to him, and so did Elijah, for it is vnpossible but a man of flesh and blood shoulde tremble when hee thinketh on God, much more when he praieth to God;Moses fell on his face when he prayed to him, and so did Elijah, for it is unpossible but a man of Flesh and blood should tremble when he Thinketh on God, much more when he Prayeth to God;
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for then doth the spirit helpe a man more to see into the secret of his maiestie then at other times.
for then does the Spirit help a man more to see into the secret of his majesty then At other times.
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Yet fearefull is it to see how men in our daies thinke to carrie away the matter with wordes, perswading themselues that their bare presence and outwarde dwelling among the church, where now and then they heare God spoken of,
Yet fearful is it to see how men in our days think to carry away the matter with words, persuading themselves that their bore presence and outward Dwelling among the Church, where now and then they hear God spoken of,
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and heare a few praiers in the publike place, although their harts honour not the one, nor confesse the other;
and hear a few Prayers in the public place, although their hearts honour not the one, nor confess the other;
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yet are they as good religious men as any in the world:
yet Are they as good religious men as any in the world:
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but let them knowe that they be as good Christians as the Samaritanes were right Israelites.
but let them know that they be as good Christians as the Samaritans were right Israelites.
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Another reason is, because that an acceptable sacrifice to God is a broken and contrite hart, Psal. 51. 17. and therefore when we offer to the Lorde our praiers, let vs be sure that our hartes bee broken asunder,
another reason is, Because that an acceptable sacrifice to God is a broken and contrite heart, Psalm 51. 17. and Therefore when we offer to the Lord our Prayers, let us be sure that our hearts be broken asunder,
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for as there was no beast sacrificed but his body and shoulders were parted;
for as there was no beast sacrificed but his body and shoulders were parted;
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so no man can be offered to God but his hart must be diuided in sunder, that is, he must be most passionately affected at the Lords house,
so no man can be offered to God but his heart must be divided in sunder, that is, he must be most passionately affected At the lords house,
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and most lamentably tormented for his owne sinnes, & most pitifully opened for the Lords mercy,
and most lamentably tormented for his own Sins, & most pitifully opened for the lords mercy,
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& most earnestly desire the building vp again of the same. The vses which we must make of this thing are these;
& most earnestly desire the building up again of the same. The uses which we must make of this thing Are these;
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First, let vs not iudge euill or rashly of them that are mooued earnestly, and labour effectually in prayer, 1. Sam. 1. 14. 16. When Annah praied before the Lorde,
First, let us not judge evil or rashly of them that Are moved earnestly, and labour effectually in prayer, 1. Sam. 1. 14. 16. When Hannah prayed before the Lord,
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bicause hir lips went and not hir voice, Eli tolde hir shee was drunke: but she answered, no, for she was a woman of a bitter soule.
Because his lips went and not his voice, Eli told his she was drunk: but she answered, no, for she was a woman of a bitter soul.
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In like manner, the power and working of the spirit in the praier of many, through their continuance, wordes and gestures, is most wickedly mocked,
In like manner, the power and working of the Spirit in the prayer of many, through their Continuance, words and gestures, is most wickedly mocked,
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and most shamefully blasphemed of the malicious sort, who are able to saie as much in their praiers as the olde masse-priestes coulde when they wanted their owne bookes.
and most shamefully blasphemed of the malicious sort, who Are able to say as much in their Prayers as the old maß-priests could when they wanted their own books.
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And for this cause without the spirit of God they speake euill of the things of the spirite, terming our earnestnes in praier to be rauing, our zeale to be follie, our continuance to be a heape of idle desires, our teares to be hypocrisie, our sweate to bee chafing,
And for this cause without the Spirit of God they speak evil of the things of the Spirit, terming our earnestness in prayer to be raving, our zeal to be folly, our Continuance to be a heap of idle Desires, our tears to be hypocrisy, our sweat to be chafing,
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and our forwardnes and willingnes thereunto to be pride and ambition, with a number the like,
and our forwardness and willingness thereunto to be pride and ambition, with a number the like,
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as I haue heard, which are now opened in the stages, where all good gestures are most wickedly derided.
as I have herd, which Are now opened in the stages, where all good gestures Are most wickedly derided.
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Well, well, Eli was not so rash nor prophane, but blessed Annah when she had tolde him hir minde,
Well, well, Eli was not so rash nor profane, but blessed Hannah when she had told him his mind,
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and yet for all that hee ended his life with the breach of his necke.
and yet for all that he ended his life with the breach of his neck.
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Howe can it be but the Lorde shall more mercileslie bring these to confusion? we may aske this kinde of monsters as Esay did some in his daies:
Howe can it be but the Lord shall more mercilessly bring these to confusion? we may ask this kind of monsters as Isaiah did Some in his days:
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vpon whom haue you iested, and against whom haue you opened your mouthes? surclie against him that made both toong and mouth, and shall trie it out.
upon whom have you jested, and against whom have you opened your mouths? surclie against him that made both tongue and Mouth, and shall try it out.
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As there are many giftes in the spirite of God;
As there Are many Gifts in the Spirit of God;
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so are there manie waies to expresse the power of them, and as euerie one hath his gift,
so Are there many ways to express the power of them, and as every one hath his gift,
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so hath hee his gesture to open and vnfoulde the same.
so hath he his gesture to open and vnfoulde the same.
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Another vse of this doctrine is for our singular comfort, that seeing according to our feeling in praier,
another use of this Doctrine is for our singular Comfort, that seeing according to our feeling in prayer,
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so is the Lorde affected towarde vs: when wee are bitter hee maketh vs sweete; when we are heauie he maketh vs ioyfull;
so is the Lord affected toward us: when we Are bitter he makes us sweet; when we Are heavy he makes us joyful;
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when we are cast downe, hee raiseth vs vp;
when we Are cast down, he Raiseth us up;
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and when we are most destitute and desperate, he commeth with all speede as a mother to hir childe when it crieth loudest.
and when we Are most destitute and desperate, he comes with all speed as a mother to his child when it cries Loudest.
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What are our sorrowes but many voices to cry vnto God, and as a godly martyr hauing receiued manie woundes in his bodie whereby the bloude issued foorth abundantlie, thanked his tormentors bicause hee had as many mouthes more to praise his God,
What Are our sorrows but many voices to cry unto God, and as a godly martyr having received many wounds in his body whereby the blood issued forth abundantly, thanked his tormentors Because he had as many mouths more to praise his God,
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as hee had woundes in his flesh:
as he had wounds in his Flesh:
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much more occasion haue wee to thanke our Sauiour, that by sending so many sorrowes into our harts, hath prouided for vs many friendes to entreate his mercy for vs. Therefore feare not my deere brethren and sisters for any aduersitie,
much more occasion have we to thank our Saviour, that by sending so many sorrows into our hearts, hath provided for us many Friends to entreat his mercy for us Therefore Fear not my deer brothers and Sisters for any adversity,
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as when the battle is hottest, the victorie is neerest; so when your miseries are greatest, your deliuerance is at hande.
as when the battle is hottest, the victory is nearest; so when your misery's Are greatest, your deliverance is At hand.
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Of this we haue often spoken before, and so also of the other part of the verse following where the prophet yeeldeth the reason of his praier,
Of this we have often spoken before, and so also of the other part of the verse following where the Prophet yields the reason of his prayer,
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bicause the greene pastures were deuoured, and the greattrees were burned vp:
Because the green pastures were devoured, and the greattrees were burned up:
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teaching vs that which before we touched, that when famine commeth, there is nothing free from the same,
teaching us that which before we touched, that when famine comes, there is nothing free from the same,
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but it feeleth the smart if it haue any life at all.
but it feeleth the smart if it have any life At all.
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And againe, the vnmercifulnesse of it is noted when hee compareth it to fire and flame;
And again, the unmercifulness of it is noted when he compareth it to fire and flame;
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the fire burneth lowe, that is the grasse of the earth, and the flame reacheth high euen to the trees of the fielde.
the fire burns low, that is the grass of the earth, and the flame reaches high even to the trees of the field.
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The beastes of the fielde crie also vnto thee: for the riuers of waters are dried vp: The beasts of the field cry also unto thee: for the Rivers of waters Are dried up:
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and the fire hath deuoured the pastures of the wildernesse. Nowe once againe the prophet rehearseth the crie and lamentation of the beasts, where I might note, that seeing the beastes crie vnto God and to none else: and the fire hath devoured the pastures of the Wilderness. Now once again the Prophet rehearseth the cry and lamentation of the beasts, where I might note, that seeing the beasts cry unto God and to none Else:
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how much woorse are those then beasts which either neuer cry, or else crie to other then God.
how much Worse Are those then beasts which either never cry, or Else cry to other then God.
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But this is worthie our consideration, that he saith, the beastes crie vnto him:
But this is worthy our consideration, that he Says, the beasts cry unto him:
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noting vnto vs that God regardeth the verie crie and voice of dumbe and brutish creatures,
noting unto us that God Regardeth the very cry and voice of dumb and brutish creatures,
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and therefore the Scripture saith Psalm. 104. 27. That God openeth his hande and giueth them meate in due season:
and Therefore the Scripture Says Psalm. 104. 27. That God Openeth his hand and gives them meat in due season:
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And surely as God is most wonderfull in all his workes, so is he most humble and gentle to all his creatures, not disdaining with his owne hande to feede the basest swine or beast in the worlde.
And surely as God is most wonderful in all his works, so is he most humble and gentle to all his creatures, not disdaining with his own hand to feed the Basest Swine or beast in the world.
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But howe vnlike are they to God which doe not heare the voice of (dumbe beastes) no not of speaking soules, and liuing men;
But how unlike Are they to God which do not hear the voice of (dumb beasts) no not of speaking Souls, and living men;
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and if they doe, yet their hands must not come neere them, but either they must take it vp on the grounde,
and if they do, yet their hands must not come near them, but either they must take it up on the ground,
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or else receiue of their abridgers, I meane their seruants. The reasons of this doctrine are these;
or Else receive of their abridgers, I mean their Servants. The Reasons of this Doctrine Are these;
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First, bicause God hath created them, Gen. 2. 2. And for this cause before that euer he made beastes, he made all the grasse and herbes of the fielde to be readie for them,
First, Because God hath created them, Gen. 2. 2. And for this cause before that ever he made beasts, he made all the grass and herbs of the field to be ready for them,
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so kinde and constante is their nature, that they neuer forget their creator;
so kind and constant is their nature, that they never forget their creator;
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but we shall finde moe men then are beastes that haue long agoe lost all their knowledge and grace,
but we shall find more men then Are beasts that have long ago lost all their knowledge and grace,
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and image of God, calling into question whether there be a god or not.
and image of God, calling into question whither there be a god or not.
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Oh cursed creatures, oh feareful times, that bringeth foorth some men like men, and some men like beastes, and some men like monsters:
O cursed creatures, o fearful times, that brings forth Some men like men, and Some men like beasts, and Some men like monsters:
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which are in bodies men, in manners beasts, and in mindes woorse then any creatures, yea then diuels, for they acknowledge and feare God.
which Are in bodies men, in manners beasts, and in minds Worse then any creatures, yea then Devils, for they acknowledge and Fear God.
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Another reason is, bicause men shoulde haue a taste of the excellencie of the Lordes mercy which saueth both man and beast.
another reason is, Because men should have a taste of the excellency of the lords mercy which Saveth both man and beast.
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Psal. 36. 6. 7. As for mans sake they were subiect to vanitie;Psalm 36. 6. 7. As for men sake they were Subject to vanity;
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so for mans sake they are receiued into tuitiō again, the one was don for his sin, the other was for his instruction, that as the hainousnes of his sin did bring mo into danger beside himself, wherby he might despaire:
so for men sake they Are received into tuition again, the one was dONE for his since, the other was for his instruction, that as the hainousnes of his since did bring more into danger beside himself, whereby he might despair:
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so the greatnes of the Lords mercy might bring mo into fauour againe beside himselfe, wherby he might be comforted.
so the greatness of the lords mercy might bring more into favour again beside himself, whereby he might be comforted.
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And thus we may see how for our sakes is the rod of vengeance, and the staffe of mercie:
And thus we may see how for our sakes is the rod of vengeance, and the staff of mercy:
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for our example some are killed, some are burned, some are hewed, and some are damned:
for our Exampl Some Are killed, Some Are burned, Some Are hewed, and Some Are damned:
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and for vs againe, we may see the angels are maintayned, the world is lengthened, many good men haue beene preserued,
and for us again, we may see the Angels Are maintained, the world is lengthened, many good men have been preserved,
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and many bruit beasts are continually maintayned.
and many bruit beasts Are continually maintained.
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The vses which come from hence are these, First that we fall not into any despaire of God his goodnes toward vs, either for our soules or bodies, Mat. 6. 25, 26. where our Sauiour biddeth vs to looke to the lyllies and to the yoong rauens,
The uses which come from hence Are these, First that we fallen not into any despair of God his Goodness towards us, either for our Souls or bodies, Mathew 6. 25, 26. where our Saviour bids us to look to the lillies and to the young Ravens,
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for whom the Lord taketh care:
for whom the Lord Takes care:
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and verily euery haire on a good mans head, is more woorth then all the beasts of the world;
and verily every hair on a good men head, is more worth then all the beasts of the world;
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therefore let vs perswade our selues, that seeing God heareth their crie, he will not denie our praier:
Therefore let us persuade our selves, that seeing God hears their cry, he will not deny our prayer:
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and seeing hee looketh on their mourning, he will not despise our teares: and seeing he regardeth their life, he will not cast away our soules:
and seeing he looks on their mourning, he will not despise our tears: and seeing he Regardeth their life, he will not cast away our Souls:
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he that commandeth vs to be mercifull vnto them, hath also bound himselfe to be mercifull vnto vs:
he that commands us to be merciful unto them, hath also bound himself to be merciful unto us:
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therefore let vs be assured that we are more woorth then the beasts in the arke,
Therefore let us be assured that we Are more worth then the beasts in the Ark,
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or all the creatures in the world.
or all the creatures in the world.
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But alas why do I tell men of their woorth? for they know it too well,
But alas why do I tell men of their worth? for they know it too well,
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or of the Lords mercie, for they are too proude of it? Surely because as Bathsheba teacheth Salomon, Prou. 31. 4, 5. not to be giuen to excesse,
or of the lords mercy, for they Are too proud of it? Surely Because as Bathsheba Teaches Solomon, Prou. 31. 4, 5. not to be given to excess,
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or to be wonne with vanitie because he was a king, that is a worthie man in the world:
or to be won with vanity Because he was a King, that is a worthy man in the world:
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so I would teach men by telling them their woorth to auoide from their filthie abhominations.
so I would teach men by telling them their worth to avoid from their filthy abominations.
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What shall gold do in the dirt, or pearle in a swines trough, or money in a mad•ans pu•se,
What shall gold do in the dirt, or pearl in a Swine trough, or money in a mad•ans pu•se,
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or authoritie in the hand of fooles? o〈 … 〉 that we haue all vnder vs,
or Authority in the hand of Fools? o〈 … 〉 that we have all under us,
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and yet be 〈 … 〉 honor is it to vs to be more worth then al creatures, to haue the Lord for our creator,
and yet be 〈 … 〉 honour is it to us to be more worth then all creatures, to have the Lord for our creator,
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and his mercies when we entreat them, if in the meane season we be not godly? then shal the best become woorst,
and his Mercies when we entreat them, if in the mean season we be not godly? then shall the best become worst,
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and at the latter ende, wee shall wish we had beene woorst of all.
and At the latter end, we shall wish we had been worst of all.
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In the next words he telleth vs how the riuers of waters are dried, and how the little countrey cottages wherein poore men & cattle were fostered, were burnt vp;
In the next words he Telleth us how the Rivers of waters Are dried, and how the little country cottages wherein poor men & cattle were fostered, were burned up;
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both very woonderfull (that the one) I meane the waters should loose their spring, which seeme to haue an euerlasting assurance of perpetuitie:
both very wondered (that the one) I mean the waters should lose their spring, which seem to have an everlasting assurance of perpetuity:
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But alas what can be perpetual when God altereth;
But alas what can be perpetual when God altereth;
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what can continue when he dissolueth it? surely nothing, for he bēdeth the heauens, melteth the earth, emptieth the sea;
what can continue when he dissolveth it? surely nothing, for he bendeth the heavens, melts the earth, emptieth the sea;
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& therefore may easily drie vp the little land-brookes. Therefore as on the earth is the safest going, because it is lowest;
& Therefore may Easily dry up the little land-brookes. Therefore as on the earth is the Safest going, Because it is lowest;
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so in pouertie is the best estate, because it hath nothing.
so in poverty is the best estate, Because it hath nothing.
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Once there were no riuers, and so sometimes are not, and one day shall cease to be againe;
Once there were no Rivers, and so sometime Are not, and one day shall cease to be again;
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so once men had nothing, now in their richest estate they haue but little, and one day they must forgo all.
so once men had nothing, now in their Richest estate they have but little, and one day they must forgo all.
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But when he saith that the little cottages are burned vp, wee may note, that there is not any thing so small or so vile,
But when he Says that the little cottages Are burned up, we may note, that there is not any thing so small or so vile,
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but the hand of God will finde it out, Amos. 9. Poore men thinke because they be poore, that God neither regardeth their well doing, nor thinketh on their euill:
but the hand of God will find it out, Amos. 9. Poor men think Because they be poor, that God neither Regardeth their well doing, nor Thinketh on their evil:
cc-acp dt n1 pp-f np1 vmb vvi pn31 av, np1 crd j n2 vvb c-acp pns32 vbb j, cst np1 av-dx vvz po32 n1 vdg, ccx vvz p-acp po32 n-jn:
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but they must be of another minde;
but they must be of Another mind;
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for as fire burneth vp all that standeth against it, so doth the wrath of God meete with all that is against his lawe.
for as fire burns up all that Stands against it, so does the wrath of God meet with all that is against his law.
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God is in the citie, and in the wood, and in the village, and in the corne-field,
God is in the City, and in the wood, and in the village, and in the cornfield,
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and in the wildernesse, and on the sea: he noteth thy doings in thy pallace, and in thy house, and in thy barne,
and in the Wilderness, and on the sea: he notes thy doings in thy palace, and in thy house, and in thy bairn,
cc p-acp dt n1, cc p-acp dt n1: pns31 vvz po21 n2-vdg p-acp po21 n1, cc p-acp po21 n1, cc p-acp po21 n1,
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and in thy labour, and in thy cottage, and in thy ship; euen as Christ sawe Nathaniel when he was vnder the figtree.
and in thy labour, and in thy cottage, and in thy ship; even as christ saw Nathaniel when he was under the Fig tree.
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Surely the buildings of stone are too high to stand long, the buildings of wood are too weake;
Surely the buildings of stone Are too high to stand long, the buildings of wood Are too weak;
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for the little lowe tabernacle with cordes tied togither shall come to an end. And thus we see that fire shall be the ende of all:
for the little low tabernacle with cords tied together shall come to an end. And thus we see that fire shall be the end of all:
p-acp dt j j n1 p-acp n2 vvn av vmb vvi p-acp dt n1. cc av pns12 vvb d n1 vmb vbi dt n1 pp-f d:
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as it was the end of Sodom, so was it of Zeboijm; and as of them, so was it of the poore shepherds tents;
as it was the end of Sodom, so was it of Zebulun; and as of them, so was it of the poor shepherd's tents;
c-acp pn31 vbds dt n1 pp-f np1, av vbds pn31 pp-f np1; cc c-acp pp-f pno32, av vbds pn31 pp-f dt j ng1 n2;
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and as of these tents, so shall it bee of heauen and earth. Thus much for this first chapter.
and as of these tents, so shall it be of heaven and earth. Thus much for this First chapter.
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The xvj. Sermon. Chap. 2. V. 1. Blow the trumpet in Zion, and showt in my holy mountaine:
The xvj. Sermon. Chap. 2. V. 1. Blow the trumpet in Zion, and shout in my holy mountain:
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let all the inhabitants of the lande tremble: for the day of the Lord is come, for it is at hand.
let all the inhabitants of the land tremble: for the day of the Lord is come, for it is At hand.
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IT hath beene shewed, that the beginning of this chapter vnto the end of the 11. verse, was the continuance of the former iudgements spoken of in the first chapter:
IT hath been showed, that the beginning of this chapter unto the end of the 11. verse, was the Continuance of the former Judgments spoken of in the First chapter:
pn31 vhz vbn vvn, cst dt n-vvg pp-f d n1 p-acp dt n1 pp-f dt crd n1, vbds dt n1 pp-f dt j n2 vvn pp-f p-acp dt ord n1:
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so that this verse belongeth to the charge of the ministers and people, wherein the ministers are first exhorted to sound the trumpet;
so that this verse belongeth to the charge of the Ministers and people, wherein the Ministers Are First exhorted to found the trumpet;
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and secondly the people are bid to tremble, because the day of the Lords wrath is at hand.
and secondly the people Are bid to tremble, Because the day of the lords wrath is At hand.
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Concerning this blowing of the trumpet, wee may reade the right vse and first institution thereof, Numb. 10. First it was vsed for assembling the congregation;
Concerning this blowing of the trumpet, we may read the right use and First Institution thereof, Numb. 10. First it was used for assembling the congregation;
vvg d n-vvg pp-f dt n1, pns12 vmb vvi dt j-jn n1 cc ord n1 av, j. crd ord pn31 vbds vvd p-acp vvg dt n1;
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secondly, for the remouing of the campe;
secondly, for the removing of the camp;
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and lastly, when they went foorth to warre, because the people might bee had in remembrance before God.
and lastly, when they went forth to war, Because the people might be had in remembrance before God.
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Although it be hard to shew whether in this discourse following the prophet meaneth the comming of the beastes before named,
Although it be hard to show whither in this discourse following the Prophet means the coming of the beasts before nam,
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or the comming of the Assyrians their enimies; yet the matter is not so necessarie, as that we should spende much time therein,
or the coming of the Assyrians their enemies; yet the matter is not so necessary, as that we should spend much time therein,
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nor so difficult, but it may bee decided: and therefore I thinke that here is onely meant the comming of the noysome beastes,
nor so difficult, but it may be decided: and Therefore I think that Here is only meant the coming of the noisome beasts,
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because the description following is set foorth by similitudes taken from warre, and not by flat and euident propositions;
Because the description following is Set forth by Similitudes taken from war, and not by flat and evident propositions;
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the which course the Lorde doth take in other places, when he noteth an inuasion,
the which course the Lord does take in other places, when he notes an invasion,
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as in Ierem. 50. In this place wee must first of all handle the blowing of the trumpet, which was the priestes office;
as in Jeremiah 50. In this place we must First of all handle the blowing of the trumpet, which was the Priests office;
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and the cause thereof was, to put them in minde of a danger;
and the cause thereof was, to put them in mind of a danger;
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for the people were now assembled, and had neede to be terrified to the vttermost to make them humble,
for the people were now assembled, and had need to be terrified to the uttermost to make them humble,
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as we may see the effect, Amos. 3. 6. for the trumpet might bee hearde farre and neere,
as we may see the Effect, Amos. 3. 6. for the trumpet might be heard Far and near,
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as an alarme among vs. Wherefore wee may gather from hence, that it is the ministers dutie to shewe the people of the Lordes wrath,
as an alarm among us Wherefore we may gather from hence, that it is the Ministers duty to show the people of the lords wrath,
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and the danger which they are subiect vnto for the same, Ezech. 33. 2, 3, 4. if they sound not the trumpet, the people cannot be prepared,
and the danger which they Are Subject unto for the same, Ezekiel 33. 2, 3, 4. if they found not the trumpet, the people cannot be prepared,
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and then shall they endure a double condemnation: they beare the Lords arke, when they stand, al must stand;
and then shall they endure a double condemnation: they bear the lords Ark, when they stand, all must stand;
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and when they goe, all must goe:
and when they go, all must go:
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and if they sound the trumpet, and tell the dangers, onely the disobedient come to destruction.
and if they found the trumpet, and tell the dangers, only the disobedient come to destruction.
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And thus wee may see how the hardest burthens and most dangerous, are laide on the ministers backes,
And thus we may see how the Hardest burdens and most dangerous, Are laid on the Ministers backs,
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for if they preach men will not beleeue them, and then they are persecuted: if they preach not, God will forsake them, and then they are damned:
for if they preach men will not believe them, and then they Are persecuted: if they preach not, God will forsake them, and then they Are damned:
c-acp cs pns32 vvb n2 vmb xx vvi pno32, cc av pns32 vbr vvn: cs pns32 vvb xx, np1 vmb vvi pno32, cc av pns32 vbr vvn:
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being also subiect to all those dangers which themselues doe threaten, the which thing might discourage men from that holy function;
being also Subject to all those dangers which themselves do threaten, the which thing might discourage men from that holy function;
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but that the Lorde commandeth vs and enforceth vs thereunto.
but that the Lord commands us and enforceth us thereunto.
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And I woulde God that all the crosses and dangers which waite like pages or rather like iailers vpon the ministers office, coulde bee sufficient to denie a passage or entrance vnto the vnlearned and vaine headed persons, whereby for euer they might bee excluded from our callings:
And I would God that all the Crosses and dangers which wait like pages or rather like jailers upon the Ministers office, could be sufficient to deny a passage or Entrance unto the unlearned and vain headed Persons, whereby for ever they might be excluded from our callings:
cc pns11 vmd np1 cst d dt n2 cc n2 r-crq vvb av-j n2 cc av-c j n2 p-acp dt ng1 n1, vmd vbi j pc-acp vvi dt n1 cc n1 p-acp dt j cc j j-vvn n2, c-crq p-acp av pns32 vmd vbi vvn p-acp po12 n2:
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but of this matter sufficient hath beene saide alreadie. The reasons are these;
but of this matter sufficient hath been said already. The Reasons Are these;
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First, bicause God openeth to them either ordinarily or extraordinarilie his purpose which hee will doe in his church:
First, Because God Openeth to them either ordinarily or extraordinarily his purpose which he will do in his Church:
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for there hath not beene any great calamitie in the worlde, but the Lord giueth knowledge thereof before it commeth,
for there hath not been any great calamity in the world, but the Lord gives knowledge thereof before it comes,
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so that his preachers might bee beleeued, and destruction auoided.
so that his Preachers might be believed, and destruction avoided.
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Secondly, they are the mouth of God to the church, and of the church to God, Matth. 18. 20. and therefore what they sounde, God soundeth; what they binde, God bindeth;
Secondly, they Are the Mouth of God to the Church, and of the Church to God, Matthew 18. 20. and Therefore what they sound, God soundeth; what they bind, God binds;
ord, pns32 vbr dt n1 pp-f np1 p-acp dt n1, cc pp-f dt n1 p-acp np1, np1 crd crd cc av q-crq pns32 av-j, np1 vvz; r-crq pns32 vvb, np1 vvz;
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and what they discharge, God setteth at libertie:
and what they discharge, God sets At liberty:
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yet so, as their actions must bee guided by the Scriptures, if they will haue God to confirme them.
yet so, as their actions must be guided by the Scriptures, if they will have God to confirm them.
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The vses which wee are to make of this doctrine are these; First, that wee doe not onely teach the iudgements;
The uses which we Are to make of this Doctrine Are these; First, that we do not only teach the Judgments;
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but ioyne with our doctrine an outwarde testimonie of their feare, and a practise, that may serue as a patterne for the people to repent by:
but join with our Doctrine an outward testimony of their Fear, and a practice, that may serve as a pattern for the people to Repent by:
cc-acp vvb p-acp po12 n1 dt j n1 pp-f po32 n1, cc dt n1, cst vmb vvi p-acp dt n1 p-acp dt n1 pc-acp vvi p-acp:
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so the Lorde teacheth Ezech. 21. 6. 7. where the prophet is commanded to mourne bitterly, so the Lord Teaches Ezekiel 21. 6. 7. where the Prophet is commanded to mourn bitterly,
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as a man that mourneth for the paine of the raines.
as a man that Mourneth for the pain of the reins.
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And the cause followeth, that when the people shoulde aske him, hee might tell them that he mourned,
And the cause follows, that when the people should ask him, he might tell them that he mourned,
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bicause euery heart shoulde melt, and euery minde shoulde fainte, and euery hande shoulde bee weake,
Because every heart should melt, and every mind should faint, and every hand should be weak,
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and euery knee shoulde fall away like water:
and every knee should fallen away like water:
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and what heart of stone or desperate minde coulde see his teares, and heare his wordes,
and what heart of stone or desperate mind could see his tears, and hear his words,
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and yet refraine from weeping? It hath beene alreadie shewed that the example of the pastour is the best way to perswade the people,
and yet refrain from weeping? It hath been already showed that the Exampl of the pastor is the best Way to persuade the people,
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and wee knowe by lamentable experience, that where the preacher liueth ill, his life doth more hurt, then his preaching doth good.
and we know by lamentable experience, that where the preacher lives ill, his life does more hurt, then his preaching does good.
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Therefore my deere brethren, when wee haue cause to threaten any iudgement of God, let vs so temper our bodies as if wee felt it within vs,
Therefore my deer brothers, when we have cause to threaten any judgement of God, let us so temper our bodies as if we felt it within us,
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as Ieremie did, when hee cried out, My bellie, my bellie; as if the calamitie had alreadie seised vpon vs. Let vs preach earnestlie; let vs liue zealouslie;
as Ieremie did, when he cried out, My belly, my belly; as if the calamity had already seized upon us Let us preach earnestly; let us live zealously;
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and let our wordes and teares be heard in the pulpet, and our praiers and feare in priuate communication;
and let our words and tears be herd in the pulpit, and our Prayers and Fear in private communication;
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and full often let vs vrge and constraine our affections, that by manie passions as it were by many water drops, the hardest heart of stone may be pierced thorough.
and full often let us urge and constrain our affections, that by many passion as it were by many water drops, the Hardest heart of stone may be pierced through.
cc av-j av vvb pno12 vvi cc vvi po12 n2, cst p-acp d n2 c-acp pn31 vbdr p-acp d n1 n2, dt js n1 pp-f n1 vmb vbi vvn a-acp.
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But it greeueth our hart that many preachers in many places, when they haue taught most singularly on the Sabbaoth day,
But it Grieveth our heart that many Preachers in many places, when they have taught most singularly on the Sabbaoth day,
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so soone as the doore is shut, some goe to tabling, some to carding, some to shooting, some to bowling, and some to banquetting;
so soon as the door is shut, Some go to tabling, Some to carding, Some to shooting, Some to bowling, and Some to banqueting;
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which maketh the people thinke, they did but mocke them in the pulpit. Another vse which commeth by this doctrine is this, that when wee haue so preached,
which makes the people think, they did but mock them in the pulpit. another use which comes by this Doctrine is this, that when we have so preached,
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and so liued, then may wee assure our soules of most excellent comfort, as the Apostle doth Act. 18. 6. saie,
and so lived, then may we assure our Souls of most excellent Comfort, as the Apostle does Act. 18. 6. say,
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nowe are wee free from the bloud of all men;
now Are we free from the blood of all men;
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so that a good conscience is the reward of a good preacher, which is a greater benefite then any Bishopricke or preferment of the worlde,
so that a good conscience is the reward of a good preacher, which is a greater benefit then any Bishopric or preferment of the world,
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when a man may reioice of his labours. So that let euery preacher keepe this ioy, and defile not his conscience:
when a man may rejoice of his labours. So that let every preacher keep this joy, and defile not his conscience:
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for the conscience of a learned man once stained and corrupted, seldome or neuer is quieted againe.
for the conscience of a learned man once stained and corrupted, seldom or never is quieted again.
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Looke vpon Eli his conscience, and vpon the prophet which came to Ieroboam, who was slaine by a lyon;
Look upon Eli his conscience, and upon the Prophet which Come to Jeroboam, who was slain by a Lion;
n1 p-acp np1 po31 n1, cc p-acp dt n1 r-crq vvd p-acp np1, r-crq vbds vvn p-acp dt n1;
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and vpon Ionah when hee was cast into the sea;
and upon Jonah when he was cast into the sea;
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and vpon Iudas the most wretch that euer was borne, when hee had betraied innocent bloude.
and upon Iudas the most wretch that ever was born, when he had betrayed innocent blood.
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3626
I coulde bring manie examples out of other writers, if I shoulde not be tedious:
I could bring many Examples out of other writers, if I should not be tedious:
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but of my owne knowledge I speake, that I haue seene some in the ministerie endued with rare giftes,
but of my own knowledge I speak, that I have seen Some in the Ministry endued with rare Gifts,
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and excellent learning, vsing great diligence in their places;
and excellent learning, using great diligence in their places;
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3629
yet being giuen ouer through naturall infirmitie, their daies haue beene very fewe and very bitter:
yet being given over through natural infirmity, their days have been very few and very bitter:
av vbg vvn a-acp p-acp j n1, po32 n2 vhb vbn av d cc av j:
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therefore maintaine thy conscience with losse of life and liuing;
Therefore maintain thy conscience with loss of life and living;
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3631
for it is an easier matter to beare all the reproches of the worlde, then one of thy owne heart:
for it is an Easier matter to bear all the Reproaches of the world, then one of thy own heart:
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for it will turne the sworde of God in thy owne hande, and cause it to wounde thy selfe;
for it will turn the sword of God in thy own hand, and cause it to wound thy self;
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neither shalt thou bee able to auoide it. I grant that men of other callings haue no such dangerous slips:
neither shalt thou be able to avoid it. I grant that men of other callings have no such dangerous slips:
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therfore looke to thy soule, for the diuell in dazeling thy light darkneth al thy people,
Therefore look to thy soul, for the Devil in dazzling thy Light darkeneth all thy people,
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and by making thy owne conscience to accuse thee, he will make good men to forsake thee, the worlde to wonder at thee,
and by making thy own conscience to accuse thee, he will make good men to forsake thee, the world to wonder At thee,
cc p-acp vvg po21 d n1 pc-acp vvi pno21, pns31 vmb vvi j n2 pc-acp vvi pno21, dt n1 pc-acp vvi p-acp pno21,
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3636
& the spirit of God to depart from thee. Sion my holy mountaine. Sion was the hill whereupon the temple was builded;
& the Spirit of God to depart from thee. Sion my holy mountain. Sion was the hill whereupon the temple was built;
cc dt n1 pp-f np1 pc-acp vvi p-acp pno21. np1 po11 j n1. np1 vbds dt n1 c-crq dt n1 vbds vvn;
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for the which cause it is called the Holy mountaine of God, bicause thither came all the tribes to do seruice and sacrifice to the Lord:
for the which cause it is called the Holy mountain of God, Because thither Come all the tribes to do service and sacrifice to the Lord:
p-acp dt r-crq n1 pn31 vbz vvn dt j n1 pp-f np1, c-acp av vvd d dt n2 pc-acp vdi n1 cc vvi p-acp dt n1:
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3638
& therefore sometime it signifieth the church of God and all the members thereof, as Psal. 51. By these words I might note, that although the ministers haue a priuate and a publique charge to warne the people:
& Therefore sometime it signifies the Church of God and all the members thereof, as Psalm 51. By these words I might note, that although the Ministers have a private and a public charge to warn the people:
cc av av pn31 vvz dt n1 pp-f np1 cc d dt n2 av, c-acp np1 crd p-acp d n2 pns11 vmd vvi, cst cs dt n2 vhb dt j cc dt j n1 pc-acp vvi dt n1:
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3639
yet they must haue a more speciall regard to the publique place, Col. 4. 16. Isa. 66. 6. The reasons are,
yet they must have a more special regard to the public place, Col. 4. 16. Isaiah 66. 6. The Reasons Are,
av pns32 vmb vhi dt av-dc j n1 p-acp dt j n1, np1 crd crd np1 crd crd dt n2 vbr,
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First, bicause Christ is alway present in the congregation, Mat. 18. 20. and therefore if they haue any loue to their Sauiour, there they must heare and see him.
First, Because christ is always present in the congregation, Mathew 18. 20. and Therefore if they have any love to their Saviour, there they must hear and see him.
ord, c-acp np1 vbz av j p-acp dt n1, np1 crd crd cc av cs pns32 vhb d n1 p-acp po32 n1, a-acp pns32 vmb vvi cc vvi pno31.
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3641
Againe in the publique ministerie of the worde is giuen the holy Ghost, Gal. 3. 2. so that if men would haue the pledge of their eternall inheritance, thither they must resort where he is freely offered without money:
Again in the public Ministry of the word is given the holy Ghost, Gal. 3. 2. so that if men would have the pledge of their Eternal inheritance, thither they must resort where he is freely offered without money:
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yea, let them come from strength to strength, that is, be thy strength little or much, vse the same to come to the church of God, there is no more dispensation for weakenes then for health;
yea, let them come from strength to strength, that is, be thy strength little or much, use the same to come to the Church of God, there is no more Dispensation for weakness then for health;
uh, vvb pno32 vvi p-acp n1 p-acp n1, cst vbz, vbb po21 n1 j cc d, vvb dt d pc-acp vvi p-acp dt n1 pp-f np1, pc-acp vbz dx dc n1 p-acp n1 av p-acp n1;
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and therefore if thou wilt shew thy obedience and thy zeale to saluation, then come when thy health and strength is most endangered,
and Therefore if thou wilt show thy Obedience and thy zeal to salvation, then come when thy health and strength is most endangered,
cc av cs pns21 vm2 vvi po21 n1 cc po21 n1 p-acp n1, av vvb c-crq po21 n1 cc n1 vbz av-ds vvn,
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for then will it bee like the poore widowes mite, most acceptable to God. If thou be a gentleman? vse the helpe of thy horses and men:
for then will it be like the poor Widows mite, most acceptable to God. If thou be a gentleman? use the help of thy Horses and men:
c-acp av vmb pn31 vbi av-j dt j ng2 n1, av-ds j p-acp np1. cs pns21 vbb dt n1? vvb dt n1 pp-f po21 n2 cc n2:
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if a woman? take the helpe of thy husband:
if a woman? take the help of thy husband:
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3646
if thou be poore? craue thy neighbours hand, as he did which was sicke of the palsie, Mat. 9. 2. If thou be a seruant? take so much the lesse pleasure, to heare a sermon;
if thou be poor? crave thy neighbours hand, as he did which was sick of the palsy, Mathew 9. 2. If thou be a servant? take so much the less pleasure, to hear a sermon;
cs pns21 vbb j? vvb po21 ng1 n1, c-acp pns31 vdd r-crq vbds j pp-f dt n1, np1 crd crd cs pns21 vbb dt n1? vvb av av-d dt av-dc n1, pc-acp vvi dt n1;
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for in so doing thou shalt please the Lord, and not disprofit thy maister.
for in so doing thou shalt please the Lord, and not disprofit thy master.
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3648
Againe despise not the voice of him that speaketh, Heb. 12. 25. for God which speaketh in vs is a consuming fire:
Again despise not the voice of him that speaks, Hebrew 12. 25. for God which speaks in us is a consuming fire:
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3649
there was neuer angell that spake, but the contempt of his words was seuerely punished;
there was never angel that spoke, but the contempt of his words was severely punished;
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3650
and Zacharie because hee did a little doubt of the angels message, lost his toong till his child was circumcised.
and Zacharias Because he did a little doubt of the Angels message, lost his tongue till his child was circumcised.
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The ministers of God are called angels, Reuel. 2. 1. and therefore if thou beleeue them not,
The Ministers of God Are called Angels, Revel. 2. 1. and Therefore if thou believe them not,
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3652
then feare the losse of thy eares, or thy toong, or thy hands, or thy heart:
then Fear the loss of thy ears, or thy tongue, or thy hands, or thy heart:
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3653
but if thou contemne them and dally with them wantonly or despitefully: oh, feare the losse of body and soule for euer and euer!
but if thou contemn them and dally with them wantonly or despitefully: o, Fear the loss of body and soul for ever and ever!
cc-acp cs pns21 vvb pno32 cc vvb p-acp pno32 av-jn cc av-j: uh, vvb dt n1 pp-f n1 cc n1 c-acp av cc av!
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3654
but of these things we haue often times before spoken.
but of these things we have often times before spoken.
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3655
Againe, if the voice of a trumpet could awake the Iewes and turne them to the Lord,
Again, if the voice of a trumpet could awake the Iewes and turn them to the Lord,
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how is it that men, and voices, and Christ, and Gospell cannot awake the men of our times? the trumpet was blowen very seldome,
how is it that men, and voices, and christ, and Gospel cannot awake the men of our times? the trumpet was blown very seldom,
q-crq vbz pn31 d n2, cc n2, cc np1, cc n1 vmbx vvi dt n2 pp-f po12 n2? dt n1 vbds vvn av av,
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3657
but the word is euery day and euery where preached, and yet are not men prepared.
but the word is every day and every where preached, and yet Are not men prepared.
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Nay verily, a trumpet in the streets shall haue moe followers then a sermon in the temples,
Nay verily, a trumpet in the streets shall have more followers then a sermon in the Temples,
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3659
and as Michab saith, cap. 2. 11. new wine and strong drinke do make men rise early,
and as Michab Says, cap. 2. 11. new wine and strong drink do make men rise early,
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3660
and goe late to bed that they may be filled therewith: but yet the wine of the Lords truth cannot preuaile;
and go late to Bed that they may be filled therewith: but yet the wine of the lords truth cannot prevail;
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3661
and therefore the wine of his wrath must make them drunken vnto death.
and Therefore the wine of his wrath must make them drunken unto death.
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3662
But in this that he biddeth the inhabitants to tremble at the sound of a trumpet, we are taught, that we must stand before the Lord with feare and trembling, Ier. 6. 10. Ezr. 10. 9, but in our daies men quake in the congregation, as steeples in the sea:
But in this that he bids the inhabitants to tremble At the found of a trumpet, we Are taught, that we must stand before the Lord with Fear and trembling, Jeremiah 6. 10. Ezra 10. 9, but in our days men quake in the congregation, as steeples in the sea:
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3663
they are ready to laugh at that which should make them sorrow, and to loath that which they should long after.
they Are ready to laugh At that which should make them sorrow, and to loath that which they should long After.
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3664
He is now accounted a milke-sop that will weepe when he heareth sinne reprooued, and a very coward that feareth any euill,
He is now accounted a milksop that will weep when he hears sin reproved, and a very coward that fears any evil,
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3665
yea though it bee eternall condemnation.
yea though it be Eternal condemnation.
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3666
It is fearfull to consider, that the presence of God shaketh the whole world and the power of his worde maketh the deserts to tremble,
It is fearful to Consider, that the presence of God shakes the Whole world and the power of his word makes the deserts to tremble,
pn31 vbz j pc-acp vvi, cst dt n1 pp-f np1 vvz dt j-jn n1 cc dt n1 pp-f po31 n1 vvz dt n2 pc-acp vvi,
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3667
and yet sillie men (and in comparison of those, like cornes of sand) wil not shake nor tremble,
and yet silly men (and in comparison of those, like corns of sand) will not shake nor tremble,
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nor feare for any of all these.
nor Fear for any of all these.
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3669
And aboue all, this mischiefe is to be considered, that the longer we liue in the world, the lesse feare of God, or terrour of iudgement increaseth:
And above all, this mischief is to be considered, that the longer we live in the world, the less Fear of God, or terror of judgement increases:
cc p-acp d, d n1 vbz pc-acp vbi vvn, cst dt jc pns12 vvb p-acp dt n1, dt av-dc n1 pp-f np1, cc n1 pp-f n1 vvz:
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3670
olde men grow carelesse through age: yoong men grow dissolute through pleasure: children waxe wanton through euill education:
old men grow careless through age: young men grow dissolute through pleasure: children wax wanton through evil education:
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3671
and almost all men waxe woorse and woorse.
and almost all men wax Worse and Worse.
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3672
What is the church more regarded, then an ale-house? or a preacher more esteemed then an idoll? or a saint more honoured then a diuell? or religion more loued then Atheisine? or the kingdome of heauen more longed after,
What is the Church more regarded, then an alehouse? or a preacher more esteemed then an idol? or a saint more honoured then a Devil? or Religion more loved then Athenians? or the Kingdom of heaven more longed After,
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3673
then an earthly inheritance? No, no, truth yeeldeth to falshood, charity to enuie, quietnes to contention, sobrietie to intemperancie, law to vnrighteousnes, faith to policie, and christianitie to infidelity.
then an earthly inheritance? No, no, truth yields to falsehood, charity to envy, quietness to contention, sobriety to intemperancy, law to unrighteousness, faith to policy, and christianity to infidelity.
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3674
Helpe O you saints of the Lord to lament this mischiefe, although we cannot amend it.
Help Oh you Saints of the Lord to lament this mischief, although we cannot amend it.
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3675
Put to your teares and your praiers, that they may sound before God, seeing GOD cannot any longer bee heard among men.
Put to your tears and your Prayers, that they may found before God, seeing GOD cannot any longer be herd among men.
vvb p-acp po22 n2 cc po22 n2, cst pns32 vmb vvi p-acp np1, vvg np1 vmbx dg av-jc vbi vvn p-acp n2.
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3676
The reasons of this doctrine are these:
The Reasons of this Doctrine Are these:
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3677
first, because God dwelleth in them that tremble at his word, Isa. 66. 2. And againe, this feare and trembling is a most manifest signe of the power of the worde, Heb. 4. 12. so that where this trembling is wanting, there can bee no true deuotion, whatsoeuer diligence bee vsed,
First, Because God dwells in them that tremble At his word, Isaiah 66. 2. And again, this Fear and trembling is a most manifest Signen of the power of the word, Hebrew 4. 12. so that where this trembling is wanting, there can be no true devotion, whatsoever diligence be used,
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because the word cannot haue any free passage in our soules:
Because the word cannot have any free passage in our Souls:
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For as a childe careth not for his maister whome he feareth not, so a man careth not for the gospell when hee trembleth not:
For as a child Careth not for his master whom he fears not, so a man Careth not for the gospel when he Trembleth not:
c-acp c-acp dt n1 vvz xx p-acp po31 n1 r-crq pns31 vvz xx, av dt n1 vvz xx p-acp dt n1 c-crq pns31 vvz xx:
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Yea on the other side, wee rebell against the wisedome of God, and spurne his word with our feete,
Yea on the other side, we rebel against the Wisdom of God, and spurn his word with our feet,
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3681
when we suffer it not to go through our harts.
when we suffer it not to go through our hearts.
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3682
We reade that Og and Sihon two great kings, would not suffer the people of Israel to goe through their countries;
We read that Og and Sihon two great Kings, would not suffer the people of Israel to go through their countries;
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3683
the which discurtesie cost them their liues, their land and their subiects, and all because they woulde not graunt a path-way:
the which discourtesy cost them their lives, their land and their Subjects, and all Because they would not grant a pathway:
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3684
euen so, if we let not the worde of God pearse cleane thorough vs, and quietly with curtesie giue it entertainment in our harts, he will take them by force,
even so, if we let not the word of God pierce clean through us, and quietly with courtesy give it entertainment in our hearts, he will take them by force,
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and giue vs to be a miserable spoile to diuels.
and give us to be a miserable spoil to Devils.
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If Iudas had had any grace, when he heard our Sauiour curse that man that should betray him, hee woulde neuer haue gone farther, but let his action fall:
If Iudas had had any grace, when he herd our Saviour curse that man that should betray him, he would never have gone farther, but let his actium fallen:
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but hee did as our hearers doe, heare his owne condemnation, and not beleeue it;
but he did as our hearers do, hear his own condemnation, and not believe it;
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and therefore they shall doe as he did, repent when it is too late, giuing their liues in stead of their eares,
and Therefore they shall do as he did, Repent when it is too late, giving their lives in stead of their ears,
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and their blood in stead of obedience: and yet alas, alas, all will not serue their turne. The vses hereof are these:
and their blood in stead of Obedience: and yet alas, alas, all will not serve their turn. The uses hereof Are these:
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first, seeing we must feare and tremble at the ministerie of the worde, then it followeth, that we shall be comforted thereby,
First, seeing we must Fear and tremble At the Ministry of the word, then it follows, that we shall be comforted thereby,
ord, vvg pns12 vmb vvi cc vvi p-acp dt n1 pp-f dt n1, cs pn31 vvz, cst pns12 vmb vbi vvn av,
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for it is written, Blessed are they that mourne, for they shall be comforted:
for it is written, Blessed Are they that mourn, for they shall be comforted:
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and thus the Lord assureth his people, Isa. 66. 5. that for their feare he would giue them safetie,
and thus the Lord assureth his people, Isaiah 66. 5. that for their Fear he would give them safety,
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and for their trembling hee woulde giue them ioy, and their enimies should be ashamed at it.
and for their trembling he would give them joy, and their enemies should be ashamed At it.
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Therefore if you would feele the sweete taste of the word of God, and receiue the ioyfull newes of your saluation,
Therefore if you would feel the sweet taste of the word of God, and receive the joyful news of your salvation,
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then learne to tremble at the hearing thereof, and you shall like of it better, loue it deerer, heare it oftener,
then Learn to tremble At the hearing thereof, and you shall like of it better, love it Dearer, hear it oftener,
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and leane to it more safer then euer you did.
and lean to it more safer then ever you did.
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Againe, seeing we must heare the worde of God with feare and trembling, let vs also make an ende of our saluation with feare and trembling, Philip. 2. 12. that is, feare not onely in the church,
Again, seeing we must hear the word of God with Fear and trembling, let us also make an end of our salvation with Fear and trembling, Philip. 2. 12. that is, Fear not only in the Church,
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or when thou art neere vnto danger, but all thy life long, vntill thou haue made an end of thy saluatiō.
or when thou art near unto danger, but all thy life long, until thou have made an end of thy salvation.
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For so long as thou fearest, so long thou art in safetie; but when the world shall say peace, peace, and there be no feare of iudgement, then shall come their destruction:
For so long as thou Fearest, so long thou art in safety; but when the world shall say peace, peace, and there be no Fear of judgement, then shall come their destruction:
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for as when he in the gospell promised to himselfe greatest safetie in his riches, that night did they fetch away his soule;
for as when he in the gospel promised to himself greatest safety in his riches, that night did they fetch away his soul;
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so when we say we haue done, it is finished, I haue sorrowed long ynough, I haue endured the crosse of Christ thus many yeeres,
so when we say we have done, it is finished, I have sorrowed long enough, I have endured the cross of christ thus many Years,
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and therefore now I will take my pleasure; then shall our danger bee neerest, and our woe bee greatest:
and Therefore now I will take my pleasure; then shall our danger be nearest, and our woe be greatest:
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therefore let vs neuer cease fearing till we be in heauen, as the shipmen neuer cease watching till they bee in harbour.
Therefore let us never cease fearing till we be in heaven, as the shipmen never cease watching till they be in harbour.
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Oh, here is a Christians triall, if other men vexe him, let him beare it; if he be free from other men, let him chastise himselfe:
O, Here is a Christians trial, if other men vex him, let him bear it; if he be free from other men, let him chastise himself:
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Feare the Lorde, least he be thy iudge; feare thy Sauiour, least he prooue thy enimie;
fear the Lord, lest he be thy judge; Fear thy Saviour, lest he prove thy enemy;
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feare thy sinnes, least they ouermatch thee; and tremble at the word of God, least it condemne thee.
Fear thy Sins, lest they overmatch thee; and tremble At the word of God, lest it condemn thee.
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A day of darknesse and obscuritie, a day of cloudes and of blacknes, as the morning spread vpon the mountaines, A day of darkness and obscurity, a day of Clouds and of blackness, as the morning spread upon the Mountains,
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so is there a great people and a mightie:
so is there a great people and a mighty:
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there was none like it from the beginning, neither shall be any more after it vnto the yeeres of many generations. A day of darknesse. there was none like it from the beginning, neither shall be any more After it unto the Years of many generations. A day of darkness.
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Now the prophet proceedeth to describe the great wrath of God in the furie of these small beastes, which he doth first by consideration of the qualitie of the day or time when they should come:
Now the Prophet Proceedeth to describe the great wrath of God in the fury of these small beasts, which he does First by consideration of the quality of the day or time when they should come:
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and secondly by the manner of their comming, taken from many resemblances and similitudes.
and secondly by the manner of their coming, taken from many resemblances and Similitudes.
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For the time he describeth it after the vsuall manner of the scriptures, which setteth foorth a sorrowfull day of indgement, by darknesse, cloudes, and mistes:
For the time he Describeth it After the usual manner of the Scriptures, which sets forth a sorrowful day of judgement, by darkness, Clouds, and mists:
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secondly, he sheweth the cause hereofto be the great and mighty people, meaning the locusts and the residue;
secondly, he shows the cause hereofto be the great and mighty people, meaning the Locusts and the residue;
ord, pns31 vvz dt n1 av vbi dt j cc j n1, vvg dt n2 cc dt n1;
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for he calleth them a people, as Salomon calleth the ants and the conies, Prou. 30. 25. and he saith they shal obscure the light as the morning darknes,
for he calls them a people, as Solomon calls the Aunts and the conies, Prou. 30. 25. and he Says they shall Obscure the Light as the morning darkness,
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bicause their company should bee so many, as we may reade they did in Egypt, Exo. 10. 15. And therefore he saith there was not the like from the beginning, meaning for a long season,
Because their company should be so many, as we may read they did in Egypt, Exo. 10. 15. And Therefore he Says there was not the like from the beginning, meaning for a long season,
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nor yet should bee againe to many generations following.
nor yet should be again to many generations following.
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So that he telleth them that this was a fearful time, when all the heauens should be couered with clouds,
So that he Telleth them that this was a fearful time, when all the heavens should be covered with Clouds,
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& the earth be darkened with an innumerable swarme of noisom beasts. Cōcerning the multiplying of these beasts, we haue spoken in the former chapter.
& the earth be darkened with an innumerable swarm of noisome beasts. Concerning the multiplying of these beasts, we have spoken in the former chapter.
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First, when hee sheweth them that the day of their trouble shoulde bee cloudie, gloomie, and full of darkenes:
First, when he shows them that the day of their trouble should be cloudy, gloomy, and full of darkness:
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wee may learne that these thinges doe put vs in minde of the great wrath of God, Psalm. 18. 11. For in truth thus the Lorde will haue it, that we shoulde bee feared from the heauens aboue vs,
we may Learn that these things do put us in mind of the great wrath of God, Psalm. 18. 11. For in truth thus the Lord will have it, that we should be feared from the heavens above us,
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and from the earth beneath vs. It is reported for a great wonder, that wee in Englande seldome haue any daies wherein we see not many cloudes;
and from the earth beneath us It is reported for a great wonder, that we in England seldom have any days wherein we see not many Clouds;
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whereas in other countries they see not any cloudes for manie monethes togither.
whereas in other countries they see not any Clouds for many months together.
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Let vs therefore make this aduantage of our countries scituation, that on the day time when we beholde the cloudes, wee thinke vpon the great iudgement of God, whereby from the cloudes hee once rained downe a great floude that destroied the worlde;
Let us Therefore make this advantage of our countries situation, that on the day time when we behold the Clouds, we think upon the great judgement of God, whereby from the Clouds he once reigned down a great flood that destroyed the world;
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and howe one day in a cloude Christ shall come to iudge both quicke and dead:
and how one day in a cloud christ shall come to judge both quick and dead:
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Againe, by night let vs meditate on the light of heauen, that wee may escape that vtter darknes where shal be nothing but weeping and gnashing of teeth.
Again, by night let us meditate on the Light of heaven, that we may escape that utter darkness where shall be nothing but weeping and gnashing of teeth.
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The reasons of this doctrine are these;
The Reasons of this Doctrine Are these;
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First, bicause this want of light was the first punishment that God inflicted on the Iewes for the death of Christ, Matth. 27. 45. the which thing made them much afraid:
First, Because this want of Light was the First punishment that God inflicted on the Iewes for the death of christ, Matthew 27. 45. the which thing made them much afraid:
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for they had darknes instead of light, to shew them that Christ which should haue beene their light, was nowe made darkness vnto them, from whom they could receiue no sight to walke to heauen.
for they had darkness instead of Light, to show them that christ which should have been their Light, was now made darkness unto them, from whom they could receive no sighed to walk to heaven.
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And surely if this outwarde and carnall darknes bee so terrible especially in the daie time,
And surely if this outward and carnal darkness be so terrible especially in the day time,
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then what is the inward and spirituall darknes in the mindes of men, whereby they are depriued of all light of God, all partaking of the spirite,
then what is the inward and spiritual darkness in the minds of men, whereby they Are deprived of all Light of God, all partaking of the Spirit,
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and all the hope of the worlde to come? Oh woulde God this their perplexitie coulde prouoke their harde and vnbeleeuing hearts to forsake their damnable securitie:
and all the hope of the world to come? O would God this their perplexity could provoke their harden and unbelieving hearts to forsake their damnable security:
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this their darknesse is so grosse, that other men feele it, yet they are so blinded that they cannot see it.
this their darkness is so gross, that other men feel it, yet they Are so blinded that they cannot see it.
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Let vs therefore my deere brethen know, that God will leaue none without excuse, but either the word or the world shall tell them their duties:
Let us Therefore my deer brethren know, that God will leave none without excuse, but either the word or the world shall tell them their duties:
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and let vs learne to praise the Lord for couering the heauens with cloudes, Psalm. 147. 8. that by this meanes not onelie watereth the earth, and maketh it fruitefull;
and let us Learn to praise the Lord for covering the heavens with Clouds, Psalm. 147. 8. that by this means not only Waters the earth, and makes it fruitful;
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but also admonisheth the mindes of his children of a continuall preparation to iudgement.
but also Admonisheth the minds of his children of a continual preparation to judgement.
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But in our times all these are nothing regarded, for signes & tokens, & remembrances of righteousnes;
But in our times all these Are nothing regarded, for Signs & tokens, & remembrances of righteousness;
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yea, some knowe not so much as the vse of the rainbowe in the cloudes: neuerthelesse in the right vse of God his creatures consisteth one great part of religion;
yea, Some know not so much as the use of the rainbow in the Clouds: nevertheless in the right use of God his creatures Consisteth one great part of Religion;
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so that this is the best kinde of Astrologie or Prophesie to bee made of the starres, that they may direct vs to a holy life,
so that this is the best kind of Astrology or Prophesy to be made of the Stars, that they may Direct us to a holy life,
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and prepare vs for a blessed ende.
and prepare us for a blessed end.
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Moreouer, by this that the Prophet saith, The like hath not beene seene, nor shall not be in many generations, Wee may obserue that God doth verie seldome change the course of nature, and turne light into darknes;
Moreover, by this that the Prophet Says, The like hath not been seen, nor shall not be in many generations, we may observe that God does very seldom change the course of nature, and turn Light into darkness;
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for nature being a rare worke of God, he seldome vseth his omnipotencie to alter and change the same since the foundations of the worlde were laide. The reasons are these;
for nature being a rare work of God, he seldom uses his omnipotency to altar and change the same since the foundations of the world were laid. The Reasons Are these;
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3742
First, in regard of the Lordes owne promise, Genesis 8. 21. For after the floud, he determineth neuer to drowne the world againe,
First, in regard of the lords own promise, Genesis 8. 21. For After the flood, he determineth never to drown the world again,
ord, p-acp n1 pp-f dt n2 d n1, n1 crd crd p-acp p-acp dt n1, pns31 vvz av pc-acp vvi dt n1 av,
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and therefore he gaue the rainebowe to be a pledge thereof; and also that the continuall course of nature shoulde remaine for euer:
and Therefore he gave the rainbow to be a pledge thereof; and also that the continual course of nature should remain for ever:
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3744
Now the Lorde is faithfull and will remember his promise, or else we knowe that the worlde might manie times since haue beene destroied,
Now the Lord is faithful and will Remember his promise, or Else we know that the world might many times since have been destroyed,
av dt n1 vbz j cc vmb vvi po31 n1, cc av pns12 vvb cst dt n1 vmd d n2 c-acp vhb vbn vvn,
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3745
for there hath beene more sinne since the floude then euer was before:
for there hath been more sin since the flood then ever was before:
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3746
Since the floude haue sprung idolatrie, the poison of the worlde, and many other abhominations, not knowen of in the first age,
Since the flood have sprung idolatry, the poison of the world, and many other abominations, not known of in the First age,
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3747
as wars, and Sodometrie, and such other like; yet for his promise sake hee forbeareth destruction.
as wars, and Sodomy, and such other like; yet for his promise sake he forbeareth destruction.
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3748
Another reason may be the same that Dauid vseth, Psalm. 119. 90. 91. That the continuance of the earth and all thinges created doe witnesse the perpetuitie of his worde.
another reason may be the same that David uses, Psalm. 119. 90. 91. That the Continuance of the earth and all things created do witness the perpetuity of his word.
j-jn n1 vmb vbi dt d cst np1 vvz, n1. crd crd crd cst dt n1 pp-f dt n1 cc d n2 vvn vdb vvi dt n1 pp-f po31 n1.
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3749
Therefore let vs by considering of this same knowe of a certaintie, that rather than any iot or title of the Lordes worde shoulde be brought to nothing, not onely the earth and all the course of nature shall bee altered,
Therefore let us by considering of this same know of a certainty, that rather than any jot or title of the lords word should be brought to nothing, not only the earth and all the course of nature shall be altered,
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3750
but also the heauens so high and so immutable bee vtterly changed and passe away as nothing:
but also the heavens so high and so immutable be utterly changed and pass away as nothing:
cc-acp av dt n2 av j cc av j vbi av-j vvn cc vvi av c-acp pix:
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3751
then also will not God spare his workmanship in the bodie of man, but to verifie and iustifie his worde, hee will bring manie to condemnation.
then also will not God spare his workmanship in the body of man, but to verify and justify his word, he will bring many to condemnation.
cs av vmb xx np1 vvi po31 n1 p-acp dt n1 pp-f n1, cc-acp pc-acp vvi cc vvi po31 n1, pns31 vmb vvi d p-acp n1.
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3752
Let vs not nowe thinke to escape the better or the longer, bicause nature shall continue,
Let us not now think to escape the better or the longer, Because nature shall continue,
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3753
for without changing of nature can God easilie bring vs to destruction, as he coulde without breach of promise destroy all the Iewes;
for without changing of nature can God Easily bring us to destruction, as he could without breach of promise destroy all the Iewes;
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3754
and of the stones of the streete make newe children for Abraham: He can destroy as well in light as in darknes,
and of the stones of the street make new children for Abraham: He can destroy as well in Light as in darkness,
cc pp-f dt n2 pp-f dt n1 vvb j n2 p-acp np1: pns31 vmb vvi a-acp av p-acp j c-acp p-acp n1,
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3755
as well in drought as in waters; as wel by meat, as by poyson; as well by our own hands, as by the mouthes of lyons & tigers.
as well in drought as in waters; as well by meat, as by poison; as well by our own hands, as by the mouths of lyons & tigers.
c-acp av p-acp n1 c-acp p-acp n2; c-acp av p-acp n1, c-acp p-acp n1; c-acp av p-acp po12 d n2, c-acp p-acp dt n2 pp-f n2 cc n2.
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3756
All the earth was not parted when Corah was punished; al the world was not afflicted when Samaria was famished:
All the earth was not parted when Corah was punished; all the world was not afflicted when Samaria was famished:
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3757
but the Lord will heere and there picke out the men that transgresse his law, as he founde out Achan and the posteritie of Saul committing the guiltie to death,
but the Lord will Here and there pick out the men that transgress his law, as he found out achan and the posterity of Saul committing the guilty to death,
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3758
and reseruing the guiltlesse for life.
and reserving the guiltless for life.
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3759
Againe, let vs feare how we endanger our selues to God, for in his wrath he forgetteth that we be his worke,
Again, let us Fear how we endanger our selves to God, for in his wrath he forgetteth that we be his work,
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3760
and will cast vs off, although we were as neere vnto him as the signet on his right hande:
and will cast us off, although we were as near unto him as the signet on his right hand:
cc vmb vvi pno12 a-acp, cs pns12 vbdr c-acp av-j p-acp pno31 p-acp dt n1 p-acp po31 j-jn n1:
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3761
Say not thou hast beene a professor, or a preacher, or a hearer, or a martyr,
Say not thou hast been a professor, or a preacher, or a hearer, or a martyr,
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3762
or a miracle-worker, through the power of God, for notwithstanding this he wil say vnto thee, I know thee not, if thou be not conuerted.
or a Miracle-worker, through the power of God, for notwithstanding this he will say unto thee, I know thee not, if thou be not converted.
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3763
He casteth much golde into the sea; he bringeth great kings into slauerie; he taketh away plentie from whole countries, and dasheth in peeces many yoong infants:
He Cast much gold into the sea; he brings great Kings into slavery; he Takes away plenty from Whole countries, and dasheth in Pieces many young Infants:
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3764
therefore thinke not thou, but he will be reuenged on thee for thy presumption. Yea to punish the Iewes, he destroied his owne temple;
Therefore think not thou, but he will be revenged on thee for thy presumption. Yea to Punish the Iewes, he destroyed his own temple;
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3765
and therefore he wi spare neither house, nor building, nor nation, nor person, but in his wrath he wil bring all to cōfusion.
and Therefore he with spare neither house, nor building, nor Nation, nor person, but in his wrath he will bring all to confusion.
cc av pns31 vmb vvi dx n1, ccx n1, ccx n1, ccx n1, cc-acp p-acp po31 n1 pns31 vmb vvi d p-acp n1.
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3766
The xvij. Sermon. Vers. 3. A fire deuoureth before him, and behinde him a flame burneth vp:
The xvij. Sermon. Vers. 3. A fire devoureth before him, and behind him a flame burns up:
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3767
the land is as the garden of Eden before him, and behinde him as a desolate wildernesse,
the land is as the garden of Eden before him, and behind him as a desolate Wilderness,
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3768
so that nothing shall escape him.
so that nothing shall escape him.
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3769
IN this verse is contained the first similitude, whereby the force of these beasts are described, comparing their biting of the fruites to a fire:
IN this verse is contained the First similitude, whereby the force of these beasts Are described, comparing their biting of the fruits to a fire:
p-acp d n1 vbz vvn dt ord n1, c-crq dt n1 pp-f d n2 vbr vvn, vvg po32 n-vvg pp-f dt n2 p-acp dt n1:
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3770
for after an herbe hath beene bitten with a locust, it will looke blacke like a cole.
for After an herb hath been bitten with a locust, it will look black like a coal.
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3771
Again, he compareth the land before he touched it, to the garden of Eden, meaning the fruitfullest place in the world:
Again, he compareth the land before he touched it, to the garden of Eden, meaning the fruitfullest place in the world:
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3772
but after the beastes had ouerrun it, it was like the most barren and forsaken wildernesse.
but After the beasts had overrun it, it was like the most barren and forsaken Wilderness.
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3773
Concerning the comparison of fire it hath beene spoken alreadie, and it noteth the vnmercifulnesse of the destroier.
Concerning the comparison of fire it hath been spoken already, and it notes the unmercifulness of the destroyed.
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3774
But in this that he saith, before him the land is as Eden, and behinde him a wildernesse:
But in this that he Says, before him the land is as Eden, and behind him a Wilderness:
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3775
we may obserue, that there is not any land so fruitfull, so fertill, and so pleasant,
we may observe, that there is not any land so fruitful, so fertile, and so pleasant,
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3776
but it is subiect to the curse of God and to barrennesse.
but it is Subject to the curse of God and to Barrenness.
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3777
Gen. 3. 17. It is apparant in all the creatures of the worlde, what the sinne of man hath wrought,Gen. 3. 17. It is apparent in all the creatures of the world, what the sin of man hath wrought,
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3778
how it destroied themselues, corrupted their soules, annoied the beastes, defiled the aire, and brought the earth which was all good,
how it destroyed themselves, corrupted their Souls, annoyed the beasts, defiled the air, and brought the earth which was all good,
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3779
and no part there of but very fruitfull, into brambles, and briers, and thistles, and thornes,
and no part there of but very fruitful, into brambles, and briers, and thistles, and thorns,
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3780
and weakenesse and barrennesse, to be tilled without ease, kept with all labour, and reaped with little profit.
and weakness and Barrenness, to be tilled without ease, kept with all labour, and reaped with little profit.
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3781
And as we see in the best ground, so we may knowe it is in the best man, that he is also subiect to vanitie, curse,
And as we see in the best ground, so we may know it is in the best man, that he is also Subject to vanity, curse,
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3782
and destruction, when the Lord shall in iudgement waigh their disposition.
and destruction, when the Lord shall in judgement weigh their disposition.
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3783
And thus may euery husbandman that tilleth the earth, and euery other man that treadeth thereon,
And thus may every husbandman that Tilleth the earth, and every other man that treadeth thereon,
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3784
behold euery day with his bodily eies, how sinne is punished:
behold every day with his bodily eyes, how sin is punished:
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3785
and let vs feare, that as the vnfruitfull land is not onely cursed, but neere vnto burning;
and let us Fear, that as the unfruitful land is not only cursed, but near unto burning;
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3786
so their soules more vnfruitfull, are not onely cursed, but neere vnto condemnation. The reasons hereof are manifest:
so their Souls more unfruitful, Are not only cursed, but near unto condemnation. The Reasons hereof Are manifest:
av po32 n2 av-dc j, vbr xx av-j vvn, cc-acp av-j p-acp n1. dt n2 av vbr j:
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3787
first, because the Lord in cursing the land destroieth the sinners, Isa. 15. 9, Againe, he will destroy the fruites of the earth,
First, Because the Lord in cursing the land Destroyeth the Sinners, Isaiah 15. 9, Again, he will destroy the fruits of the earth,
ord, c-acp dt n1 p-acp vvg dt n1 vvz dt n2, np1 crd crd, av, pns31 vmb vvi dt n2 pp-f dt n1,
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3788
because men doe breake his couenant:
Because men do break his Covenant:
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3789
for when men doe breake bargaine with God, the Lorde will make the earth to deceiue man;
for when men do break bargain with God, the Lord will make the earth to deceive man;
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3790
and looke what authoritie man hath ouer the earth, to plow, to cut, to drowne, to harrow, to dresse, and to burne it;
and look what Authority man hath over the earth, to blow, to Cut, to drown, to harrow, to dress, and to burn it;
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3791
so hath the Lord ouer man, to kill, to vexe, to trouble, to saue, and to condemne him at his pleasure.
so hath the Lord over man, to kill, to vex, to trouble, to save, and to condemn him At his pleasure.
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3792
Therefore looke as the earth doth loose her fruitfulnesse, so shall thy soule her blessednesse:
Therefore look as the earth does lose her fruitfulness, so shall thy soul her blessedness:
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3793
and when thou seest thy good land become barren, beware least thy life be alreadie made wicked:
and when thou See thy good land become barren, beware lest thy life be already made wicked:
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3794
and know that the Lord setteth as little by a wicked man, although a man, as thou dost by a barren field, although it be a peece of land.
and know that the Lord sets as little by a wicked man, although a man, as thou dost by a barren field, although it be a piece of land.
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3795
Wherefore let vs make that vse that God teacheth Adam, Gen. 3. 9. that seeing the earth is become vnfruitfull, in the sweate of our faces let vs get our liuing, that is,
Wherefore let us make that use that God Teaches Adam, Gen. 3. 9. that seeing the earth is become unfruitful, in the sweat of our faces let us get our living, that is,
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3796
as euery mans sinne is a cause why the earth is cursed, and so become barren;
as every men sin is a cause why the earth is cursed, and so become barren;
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3797
so let euery mans hande be a meanes whereby her fruit may be encreased, that she and we may be both blessed.
so let every men hand be a means whereby her fruit may be increased, that she and we may be both blessed.
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3798
They are not woorthy of land, that labour not to amend it, and to make it fruitfull:
They Are not worthy of land, that labour not to amend it, and to make it fruitful:
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3799
for we may see that it is one part of our obedience since the fall of Adam, to labour in the earth for our liuing.
for we may see that it is one part of our Obedience since the fallen of Adam, to labour in the earth for our living.
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3800
It is a fault in many men which keepe the earth in barrennesse, and onely sucke out the sweete from that land which is good by nature;
It is a fault in many men which keep the earth in Barrenness, and only suck out the sweet from that land which is good by nature;
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3801
but we must knowe, as God tilleth euery mans hart to bring it to goodnesse:
but we must know, as God Tilleth every men heart to bring it to Goodness:
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3802
so ought man to trie euerie kinde of ground, to bring it to fruitfulnesse, like that good gardiner in the gospell, which two or three yeeres together digged about his vnfruitfull tree.
so ought man to try every kind of ground, to bring it to fruitfulness, like that good gardener in the gospel, which two or three Years together dug about his unfruitful tree.
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3803
Againe, seeing the earth is cursed for our sakes, let vs lament the barrennesse thereof, Isa. 16. 9. for in so doing wee sorrowe most iustly for the punishment of our owne sinnes.
Again, seeing the earth is cursed for our sakes, let us lament the Barrenness thereof, Isaiah 16. 9. for in so doing we sorrow most justly for the punishment of our own Sins.
av, vvg dt n1 vbz vvn p-acp po12 n2, vvb pno12 vvi dt n1 av, np1 crd crd p-acp p-acp av vdg pns12 n1 av-ds av-j p-acp dt n1 pp-f po12 d n2.
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3804
The beholding of him is like the sight of horses, and like the horsemen, so shall they runne. The beholding of him is like the sighed of Horses, and like the horsemen, so shall they run.
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In this next place he compareth them to horses, bicause in battle they are most fierce as we may see, Iob 39. 20. Againe, hee compareth them to horses for speede,
In this next place he compareth them to Horses, Because in battle they Are most fierce as we may see, Job 39. 20. Again, he compareth them to Horses for speed,
p-acp d ord n1 pns31 vvz pno32 p-acp n2, c-acp p-acp n1 pns32 vbr av-ds j c-acp pns12 vmb vvi, np1 crd crd av, pns31 vvz pno32 p-acp n2 p-acp n1,
(20) sermon (DIV2)
32
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3806
bicause as these are most swift in running, so are the other most speedie in executing the Lordes wrath, Aba. 1. 8. Againe, the horse is most terrible in battle, Reu. 9. 7. and so shall these bee.
Because as these Are most swift in running, so Are the other most speedy in executing the lords wrath, Aba. 1. 8. Again, the horse is most terrible in battle, Reu. 9. 7. and so shall these be.
c-acp c-acp d vbr av-ds j p-acp vvg, av vbr dt n-jn av-ds j p-acp vvg dt ng1 n1, np1. crd crd av, dt n1 vbz av-ds j p-acp n1, np1 crd crd cc av vmb d vbi.
(20) sermon (DIV2)
32
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Heereby wee may obserue that the onely sight of punishment before it bee felt doth wonderfully perplexe a guiltie conscience, Reu. 1. 7. where it is saide, that when the worlde shall beholde Christ comming to iudgement, all the kindreds of the earth shal waile before him. The reasons are;
Hereby we may observe that the only sighed of punishment before it be felt does wonderfully perplex a guilty conscience, Reu. 1. 7. where it is said, that when the world shall behold christ coming to judgement, all the kindreds of the earth shall wail before him. The Reasons Are;
av pns12 vmb vvi cst dt j n1 pp-f n1 p-acp pn31 vbb vvn vdz av-j vvi dt j n1, np1 crd crd c-crq pn31 vbz vvn, cst c-crq dt n1 vmb vvi np1 vvg p-acp n1, d dt n2 pp-f dt n1 vmb vvi p-acp pno31. dt n2 vbr;
(20) sermon (DIV2)
32
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3808
First, bicause it is the reward of obstinacie, Ierem. 15. 8. A guiltie conscience quaketh at the wagging of a leafe,
First, Because it is the reward of obstinacy, Jeremiah 15. 8. A guilty conscience quaketh At the wagging of a leaf,
ord, c-acp pn31 vbz dt n1 pp-f n1, np1 crd crd dt j n1 vvz p-acp dt n-vvg pp-f dt n1,
(20) sermon (DIV2)
32
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3809
and euery little danger doth amaze him.
and every little danger does amaze him.
cc d j n1 vdz vvi pno31.
(20) sermon (DIV2)
32
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3810
Againe, it is a most wicked thing to reioice at the hurt of other men, either in worde or thought, Ezec. 26. 2. Therefore although wee finde ourselues cleere,
Again, it is a most wicked thing to rejoice At the hurt of other men, either in word or Thought, Ezekiel 26. 2. Therefore although we find ourselves clear,
av, pn31 vbz dt av-ds j n1 pc-acp vvi p-acp dt vvn pp-f j-jn n2, av-d p-acp n1 cc n1, np1 crd crd av cs pns12 vvb px12 j,
(20) sermon (DIV2)
32
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3811
yet wee cannot chuse but sorrowe when it approcheth to other.
yet we cannot choose but sorrow when it Approaches to other.
av pns12 vmbx vvi p-acp n1 c-crq pn31 vvz p-acp j-jn.
(20) sermon (DIV2)
32
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3812
Therfore let vs obserue the times & to kensof euill, Matt. 24. 33. that wee may alway liue in mourning,
Therefore let us observe the times & to kensof evil, Matt. 24. 33. that we may always live in mourning,
av vvb pno12 vvi dt n2 cc p-acp av j-jn, np1 crd crd cst pns12 vmb av vvi p-acp n1,
(20) sermon (DIV2)
32
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3813
but especially knowing ourfeare, wee may then sorrowe most when danger is neerest, that so wee may bee readie to ende our sinnes by repentance,
but especially knowing ourfeare, we may then sorrow most when danger is nearest, that so we may be ready to end our Sins by Repentance,
cc-acp av-j vvg vvi, pns12 vmb av n1 av-ds c-crq n1 vbz js, cst av pns12 vmb vbi j pc-acp vvi po12 n2 p-acp n1,
(20) sermon (DIV2)
32
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3814
and to goe to heauen by affiictions.
and to go to heaven by affiictions.
cc pc-acp vvi p-acp n1 p-acp n2.
(20) sermon (DIV2)
32
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3815
Againe, when wee see wicked men taken away and going to destruction, let vs feare the searching iustice of God, Psalm 52. 6. and say,
Again, when we see wicked men taken away and going to destruction, let us Fear the searching Justice of God, Psalm 52. 6. and say,
av, c-crq pns12 vvb j n2 vvn av cc vvg p-acp n1, vvb pno12 vvi dt j-vvg n1 pp-f np1, n1 crd crd cc vvi,
(20) sermon (DIV2)
32
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3816
Beholde the man that woulde not beleeue the Gospell, nor bee ioyned to our congregation,
Behold the man that would not believe the Gospel, nor be joined to our congregation,
vvb dt n1 cst vmd xx vvi dt n1, ccx vbi vvn p-acp po12 n1,
(20) sermon (DIV2)
32
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3817
nor forsake his pleasures, but persecute good men, and flatter euill men, and therefore nowe hath hee receiued his recompence.
nor forsake his pleasures, but persecute good men, and flatter evil men, and Therefore now hath he received his recompense.
ccx vvi po31 n2, cc-acp vvi j n2, cc vvi j-jn n2, cc av av vhz pns31 vvn po31 n1.
(20) sermon (DIV2)
32
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3818
Oh, let the death of so manie traitours, so many theeues and murtherers, so many swearers and drunkardes, teach vs to feare as a little birde flying from the sparrow-hauke;
O, let the death of so many Traitors, so many thieves and murderers, so many swearers and drunkards, teach us to Fear as a little bird flying from the sparrow-hawk;
uh, vvb dt n1 pp-f av d n2, av d n2 cc n2, av d n2 cc n2, vvb pno12 pc-acp vvi p-acp dt j n1 vvg p-acp dt n1;
(20) sermon (DIV2)
32
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3819
and rather let vs couer our selues in weedes and grasse, or in some thinne and open tabernacle then to take the ayre of the sunne or sinne,
and rather let us cover our selves in weeds and grass, or in Some thin and open tabernacle then to take the air of the sun or sin,
cc av-c vvb pno12 vvi po12 n2 p-acp n2 cc n1, cc p-acp d j cc j n1 av pc-acp vvi dt n1 pp-f dt n1 cc n1,
(20) sermon (DIV2)
32
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3820
and to abide in the carued and walled cities of the multitude.
and to abide in the carved and walled cities of the multitude.
cc pc-acp vvi p-acp dt j-vvn cc j-vvn n2 pp-f dt n1.
(20) sermon (DIV2)
32
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3821
Like the noise of chariots in the tops of the mountaines, so shall they leape: like the noise of a flame of fire that deuoureth the stubble, Like the noise of chariots in the tops of the Mountains, so shall they leap: like the noise of a flame of fire that devoureth the stubble,
av-j dt n1 pp-f n2 p-acp dt n2 pp-f dt n2, av vmb pns32 vvi: av-j dt n1 pp-f dt n1 pp-f n1 cst vvz dt n1,
(20) sermon (DIV2)
33
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3822
and as a mighty people prepared to the battle. and as a mighty people prepared to the battle.
cc p-acp dt j n1 vvn p-acp dt n1.
(20) sermon (DIV2)
33
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3823
Now he proceedeth to other similitudes, wherein I will be short bicause they all touch one thing,
Now he Proceedeth to other Similitudes, wherein I will be short Because they all touch one thing,
av pns31 vvz p-acp j-jn n2, c-crq pns11 vmb vbi j c-acp pns32 d vvi crd n1,
(20) sermon (DIV2)
33
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3824
and the generall is alreadie deliuered.
and the general is already Delivered.
cc dt n1 vbz av vvn.
(20) sermon (DIV2)
33
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3825
In this verse he compareth the voice of their comming to the noise of chariots in the mountaines, which keepe a mightie ratling in time of warre;
In this verse he compareth the voice of their coming to the noise of chariots in the Mountains, which keep a mighty rattling in time of war;
p-acp d n1 pns31 vvz dt n1 pp-f po32 n-vvg p-acp dt n1 pp-f n2 p-acp dt n2, r-crq vvb dt j vvg p-acp n1 pp-f n1;
(20) sermon (DIV2)
33
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3826
for chariots were vsed for great men going to warre, as wee may see in the historie of Sisera, Ahab, and Iehu. Againe, hee saith, They are like the flame that deuoureth the stubble:
for chariots were used for great men going to war, as we may see in the history of Sisera, Ahab, and Iehu. Again, he Says, They Are like the flame that devoureth the stubble:
p-acp n2 vbdr vvn p-acp j n2 vvg p-acp n1, c-acp pns12 vmb vvi p-acp dt n1 pp-f np1, np1, cc np1. av, pns31 vvz, pns32 vbr av-j dt n1 cst vvz dt n1:
(20) sermon (DIV2)
33
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3827
which maketh a kinde of sodaine, hollowe, and fearefull noise. Againe, like a people prepared for warre, which come with all kinde of warlike instruments,
which makes a kind of sudden, hollow, and fearful noise. Again, like a people prepared for war, which come with all kind of warlike Instruments,
r-crq vvz dt n1 pp-f j, j-jn, cc j n1. av, av-j dt n1 vvn p-acp n1, r-crq vvb p-acp d n1 pp-f j n2,
(20) sermon (DIV2)
33
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3828
and wofull acclamations, the which I leaue to euerie mans seuerall consideration:
and woeful acclamations, the which I leave to every men several consideration:
cc j n2, dt r-crq pns11 vvb p-acp d ng1 j n1:
(20) sermon (DIV2)
33
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3829
whereby they may note howe the Lord can cloth his smallest and basest creatures, with infinite power and terror, to discomfort euery people in the worlde:
whereby they may note how the Lord can cloth his Smallest and Basest creatures, with infinite power and terror, to discomfort every people in the world:
c-crq pns32 vmb vvi c-crq dt n1 vmb vvi po31 js cc js n2, p-acp j n1 cc n1, pc-acp vvi d n1 p-acp dt n1:
(20) sermon (DIV2)
33
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3830
Oh, how much more are the angels of wrath terrible, seeing the wormes of the earth are so fearfull!
O, how much more Are the Angels of wrath terrible, seeing the worms of the earth Are so fearful!
uh, c-crq d dc vbr dt n2 pp-f n1 j, vvg dt n2 pp-f dt n1 vbr av j!
(20) sermon (DIV2)
33
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3831
wherfore let vs not onely feare the inuasion of Spaniardes or other enimies, nor yet serpents, lions, wolues, or wilde dogs:
Wherefore let us not only Fear the invasion of Spaniards or other enemies, nor yet Serpents, Lions, wolves, or wild Dogs:
q-crq vvb pno12 xx j n1 dt n1 pp-f np2 cc j-jn n2, ccx av n2, n2, n2, cc j n2:
(20) sermon (DIV2)
33
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3832
but also the seely flies and grashoppers, and filthie lice, which in time of God his wrath shall haue power to destroy vs, Exod. 10. & 11. Before his face shall the people tremble: all faces shall gather blacknes.
but also the silly flies and grasshoppers, and filthy lice, which in time of God his wrath shall have power to destroy us, Exod 10. & 11. Before his face shall the people tremble: all faces shall gather blackness.
cc-acp av dt j n2 cc n2, cc j n1, r-crq p-acp n1 pp-f np1 po31 n1 vmb vhi n1 pc-acp vvi pno12, np1 crd cc crd p-acp po31 n1 vmb dt n1 vvb: d n2 vmb vvi n1.
(20) sermon (DIV2)
33
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3833
The meaning ofthese wordes are, that in the presence of these beastes shall bee much trembling and feare:
The meaning ofthese words Are, that in the presence of these beasts shall be much trembling and Fear:
dt n1 vv2 n2 vbr, cst p-acp dt n1 pp-f d n2 vmb vbi d j-vvg cc n1:
(20) sermon (DIV2)
34
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yea, they shall bee verie neere death: for blacknes betokeneth death.
yea, they shall be very near death: for blackness Betokeneth death.
uh, pns32 vmb vbi av j n1: p-acp n1 vvz n1.
(20) sermon (DIV2)
34
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3835
From hence wee may obserue howe God maketh men at their wits ende before destruction, Ezech. 26. 16. They goe not to their ruines like sheepe, but like swine;
From hence we may observe how God makes men At their wits end before destruction, Ezekiel 26. 16. They go not to their ruins like sheep, but like Swine;
p-acp av pns12 vmb vvi c-crq np1 vvz n2 p-acp po32 n2 vvi p-acp n1, np1 crd crd pns32 vvb xx p-acp po32 n2 av-j n1, cc-acp av-j n1;
(20) sermon (DIV2)
34
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3836
not like lambes, but like lions; not peaceablie but furiously.
not like Lambs, but like Lions; not peaceably but furiously.
xx av-j n2, cc-acp j n2; xx av-j cc-acp av-j.
(20) sermon (DIV2)
34
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3837
The reasons are, bicause the feare of the wicked shall come vpon them, Prou. 10. 24. Secondly, God by this feare and trembling calleth them to repentance, Deut. 32. 21. So that if then they coulde bee as angrie with their sinnes,
The Reasons Are, Because the Fear of the wicked shall come upon them, Prou. 10. 24. Secondly, God by this Fear and trembling calls them to Repentance, Deuteronomy 32. 21. So that if then they could be as angry with their Sins,
dt n2 vbr, c-acp dt n1 pp-f dt j vmb vvi p-acp pno32, np1 crd crd ord, np1 p-acp d n1 cc n-vvg vvz pno32 p-acp n1, np1 crd crd av cst cs av pns32 vmd vbi a-acp j p-acp po32 n2,
(20) sermon (DIV2)
34
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3838
as they are with their enimies, and fight as christianly with the diuell, as they doe manfullie against men;
as they Are with their enemies, and fight as christianly with the Devil, as they do manfully against men;
c-acp pns32 vbr p-acp po32 n2, cc vvi c-acp av-jp p-acp dt n1, c-acp pns32 vdb av-j p-acp n2;
(20) sermon (DIV2)
34
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3839
although they loose the life of the bodie, yet they may keepe the life of the soule.
although they lose the life of the body, yet they may keep the life of the soul.
cs pns32 vvb dt n1 pp-f dt n1, av pns32 vmb vvi dt n1 pp-f dt n1.
(20) sermon (DIV2)
34
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3840
Learne therefore to feare God, and so thou shalt neuer feare euill, Psal. 112. 1, 6. but thy minde shall bee peaceable in death, and not distracted.
Learn Therefore to Fear God, and so thou shalt never Fear evil, Psalm 112. 1, 6. but thy mind shall be peaceable in death, and not distracted.
vvb av p-acp vvb np1, cc av pns21 vm2 av-x vvi j-jn, np1 crd crd, crd p-acp po21 n1 vmb vbi j p-acp n1, cc xx vvn.
(20) sermon (DIV2)
34
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3841
Againe, vse thy selfe to mourning before hande, Ezechiel 21. 12. that when they come thou maiest more easilie endure them, and more happilie auoide them.
Again, use thy self to mourning before hand, Ezechiel 21. 12. that when they come thou Mayest more Easily endure them, and more happily avoid them.
av, vvb po21 n1 p-acp vvg p-acp n1, np1 crd crd d c-crq pns32 vvb pns21 vm2 av-dc av-j vvi pno32, cc av-dc av-j vvi pno32.
(20) sermon (DIV2)
34
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3842
Secondly, when he saith all faces shall gather blackenes:
Secondly, when he Says all faces shall gather blackens:
ord, c-crq pns31 vvz d n2 vmb vvi n1:
(20) sermon (DIV2)
34
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3843
we may not onely see that the greatest and strongest man in the world can do nothing against the iudgement of God;
we may not only see that the greatest and Strongest man in the world can do nothing against the judgement of God;
pns12 vmb xx av-j vvi cst dt js cc js n1 p-acp dt n1 vmb vdi pix p-acp dt n1 pp-f np1;
(20) sermon (DIV2)
34
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3844
but offer himselfe to death, and his heart dieth within him as a stone:
but offer himself to death, and his heart Dieth within him as a stone:
cc-acp vvb px31 p-acp n1, cc po31 n1 vvz p-acp pno31 p-acp dt n1:
(20) sermon (DIV2)
34
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3845
but we may also see how wicked men in aduersitie become altogither desperate, Isa. 2. 19. they cry to the hils to saue them, to the mountaines to couer them,
but we may also see how wicked men in adversity become altogether desperate, Isaiah 2. 19. they cry to the hills to save them, to the Mountains to cover them,
cc-acp pns12 vmb av vvi c-crq j n2 p-acp n1 vvb av j, np1 crd crd pns32 vvb p-acp dt n2 pc-acp vvi pno32, p-acp dt n2 pc-acp vvi pno32,
(20) sermon (DIV2)
34
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3846
and to the rockes to hide them.
and to the Rocks to hide them.
cc p-acp dt n2 pc-acp vvi pno32.
(20) sermon (DIV2)
34
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3847
And this will be then the boldnes, and courage of our gallant youthes, who in their pride threaten to fight with the diuell,
And this will be then the boldness, and courage of our gallant youths, who in their pride threaten to fight with the Devil,
cc d vmb vbi av dt n1, cc n1 pp-f po12 j-jn n2, r-crq p-acp po32 n1 vvi pc-acp vvi p-acp dt n1,
(20) sermon (DIV2)
34
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3848
and with their oaths will teare the Lord out of heauen, who thinke by their worshipfull pedegrees to shame the kirks of Christ;
and with their Oaths will tear the Lord out of heaven, who think by their worshipful pedigrees to shame the kirks of christ;
cc p-acp po32 n2 vmb vvi dt n1 av pp-f n1, r-crq vvb p-acp po32 j n2 pc-acp vvi dt n2 pp-f np1;
(20) sermon (DIV2)
34
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3849
and by their golden and silken brauery to dazle the glory of God: then, then, will these things little comfort them.
and by their golden and silken bravery to dazzle the glory of God: then, then, will these things little Comfort them.
cc p-acp po32 j cc j n1 pc-acp vvi dt n1 pp-f np1: av, av, vmb d n2 j n1 pno32.
(20) sermon (DIV2)
34
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3850
But as all the Midianites ran away for the dreame of a barley-cake; so shall these runne, if they knew whither;
But as all the midianites ran away for the dream of a Barley cake; so shall these run, if they knew whither;
cc-acp c-acp d dt np2 vvd av p-acp dt n1 pp-f dt n1; av vmb d vvi, cs pns32 vvd c-crq;
(20) sermon (DIV2)
34
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3851
and take, if they knew what; and trust, if they wist in whom; and flie from the great wrath of God, if there were any refuge;
and take, if they knew what; and trust, if they wist in whom; and fly from the great wrath of God, if there were any refuge;
cc vvb, cs pns32 vvd r-crq; cc vvb, cs pns32 vvd p-acp ro-crq; cc vvb p-acp dt j n1 pp-f np1, cs pc-acp vbdr d n1;
(20) sermon (DIV2)
34
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3852
but seeing none, they shall fall to the earth as the snow commeth from the cloudes.
but seeing none, they shall fallen to the earth as the snow comes from the Clouds.
cc-acp vvg pix, pns32 vmb vvi p-acp dt n1 p-acp dt n1 vvz p-acp dt n2.
(20) sermon (DIV2)
34
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3853
Oh, cannot you think of this to put away your sinnes? for if you beare them with you, they will serue you as Iael serued Sisera, and strike into your braines and hart the nailes of deadly poyson: there can be no resisting;
O, cannot you think of this to put away your Sins? for if you bear them with you, they will serve you as Jael served Sisera, and strike into your brains and heart the nails of deadly poison: there can be no resisting;
uh, vmbx pn22 vvi pp-f d pc-acp vvi av po22 n2? c-acp cs pn22 vvb pno32 p-acp pn22, pns32 vmb vvi pn22 c-acp np1 vvn np1, cc vvi p-acp po22 n2 cc n1 dt n2 pp-f j n1: pc-acp vmb vbi dx vvg;
(20) sermon (DIV2)
34
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3854
for they haue woon the fort.
for they have won the fort.
c-acp pns32 vhb vvn dt n1.
(20) sermon (DIV2)
34
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3855
Yet in time, craue the helpe of some other to besiege them, and to regaine a quiet conscience;
Yet in time, crave the help of Some other to besiege them, and to regain a quiet conscience;
av p-acp n1, vvb dt n1 pp-f d n-jn pc-acp vvi pno32, cc pc-acp vvi dt j-jn n1;
(20) sermon (DIV2)
34
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3856
or else whensoeuer any danger commeth, they will do with you, as the citizens of Samaria did with Achabs children, deliuer you to your enimies,
or Else whensoever any danger comes, they will do with you, as the Citizens of Samaria did with Ahab's children, deliver you to your enemies,
cc av c-crq d n1 vvz, pns32 vmb vdi p-acp pn22, c-acp dt n2 pp-f np1 vdd p-acp vvz n2, vvb pn22 p-acp po22 n2,
(20) sermon (DIV2)
34
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3857
and with their owne hands be your butchers, and so commend you to the diuels custodie.
and with their own hands be your butchers, and so commend you to the Devils custody.
cc p-acp po32 d n2 vbb po22 n2, cc av vvb pn22 p-acp dt ng1 n1.
(20) sermon (DIV2)
34
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3858
The reasons of this doctrine are these, bicause then they haue no hearts to remember what God hath done for them, Deut. 7. 18, 19. but thinke euermore this is for the sinne, this for such an adulterie, this is for my pride, this for my couetousnes, this for my swearing, this for my contempt of preaching,
The Reasons of this Doctrine Are these, Because then they have no hearts to Remember what God hath done for them, Deuteronomy 7. 18, 19. but think evermore this is for the sin, this for such an adultery, this is for my pride, this for my covetousness, this for my swearing, this for my contempt of preaching,
dt n2 pp-f d n1 vbr d, c-acp av pns32 vhb dx n2 pc-acp vvi r-crq np1 vhz vdn p-acp pno32, np1 crd crd, crd p-acp vvi av d vbz p-acp dt n1, d c-acp d dt n1, d vbz p-acp po11 n1, d p-acp po11 n1, d p-acp po11 n-vvg, d p-acp po11 n1 pp-f vvg,
(20) sermon (DIV2)
34
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3859
and all shall be for my damnation.
and all shall be for my damnation.
cc d vmb vbi p-acp po11 n1.
(20) sermon (DIV2)
34
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3860
Againe, then shall they be ouerwhelmed with destruction, 1. Sam. 31. 4, 5. as Saul was,
Again, then shall they be overwhelmed with destruction, 1. Sam. 31. 4, 5. as Saul was,
av, av vmb pns32 vbi vvn p-acp n1, crd np1 crd crd, crd c-acp np1 vbds,
(20) sermon (DIV2)
34
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3861
for knowing that his sinne had made God depart from him, he slew himselfe in the battle.
for knowing that his sin had made God depart from him, he slew himself in the battle.
p-acp vvg cst po31 n1 vhd vvn np1 vvi p-acp pno31, pns31 vvd px31 p-acp dt n1.
(20) sermon (DIV2)
34
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3862
If he had gone to a prophet when hee went to a witch, or had beleeued Samuel as wel being aliue,
If he had gone to a Prophet when he went to a witch, or had believed Samuel as well being alive,
cs pns31 vhd vvn p-acp dt n1 c-crq pns31 vvd p-acp dt n1, cc vhd vvn np1 c-acp av vbg j,
(20) sermon (DIV2)
34
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3863
as he did the diuel when Samuel was dead, his life had then beene spared;
as he did the Devil when Samuel was dead, his life had then been spared;
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or if he had put off his sinnes when hee put on his armour to goe to the battle;
or if he had put off his Sins when he put on his armour to go to the battle;
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or then fell to prayer, when hee fell vpon his sword, then had Saul escaped that day.
or then fell to prayer, when he fell upon his sword, then had Saul escaped that day.
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But what could the bodie of Saul doe when his soule was so laden with sin? for he knew that the Philistines must needes haue his life and the diuell his soule:
But what could the body of Saul do when his soul was so laden with since? for he knew that the philistines must needs have his life and the Devil his soul:
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in like manner will the enimie bewitch you when you are in aduersitie;
in like manner will the enemy bewitch you when you Are in adversity;
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Therefore cast down your castles and defences for sin as the Lord exhorteth, Hos. 10. 14. before the diuell make them inuincible.
Therefore cast down your Castles and defences for since as the Lord exhorteth, Hos. 10. 14. before the Devil make them invincible.
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For as the raigne of Abimelech was the slaughter of Gedeons sonnes, and the raigne of Athaliah was the ouerthrow of all the kings seede:
For as the Reign of Abimelech was the slaughter of Gedeons Sons, and the Reign of Athaliah was the overthrow of all the Kings seed:
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so is it betwixt vs and our sinnes, if they raigne, we must die; if we put them downe, we shall liue.
so is it betwixt us and our Sins, if they Reign, we must die; if we put them down, we shall live.
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Let vs therefore cast them downe betimes;
Let us Therefore cast them down betimes;
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for as the Israelites did at the first spare the Canaanites, afterwarde they could neuer destroy them:
for as the Israelites did At the First spare the Canaanites, afterward they could never destroy them:
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so if at the first we dallie with our sinnes, in the end they will grow vnresistable.
so if At the First we dally with our Sins, in the end they will grow unresistable.
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Oh that we might liue to say of our sinnes, as Christ said of the temple, that there might not one sinne be left vpon another.
O that we might live to say of our Sins, as christ said of the temple, that there might not one sin be left upon Another.
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Let vs bury our sinnes as Ieremy said Iehoijakim should be buried Ierm. 22. 18, 19. that their deaths be not lamented,
Let us bury our Sins as Ieremy said Jehoiakim should be buried Jeremiah. 22. 18, 19. that their death's be not lamented,
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but let them be cast out of our soules, as a dead asse is cast out of a citie:
but let them be cast out of our Souls, as a dead Ass is cast out of a City:
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for as a dead corps procureth nothing but wormes and stinke, and feedeth fowles: so our sinnes cause nothing but woe and sorrow, and feed diuels.
for as a dead corpse procureth nothing but worms and stink, and feeds fowls: so our Sins cause nothing but woe and sorrow, and feed Devils.
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Againe, let vs not onely cast away our sinnes in heart as many say they haue done,
Again, let us not only cast away our Sins in heart as many say they have done,
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but in words and works professe and shew the same, Hos. 14. 3. for by our words we shall be saued,
but in words and works profess and show the same, Hos. 14. 3. for by our words we shall be saved,
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and by our words we shall be condemned.
and by our words we shall be condemned.
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A repentant man is knowne by his confession, as Rahabs house was knowne by the thred that was tied in her window, which caused her & all her kindred to be spared:
A repentant man is known by his Confessi, as Rahabs house was known by the thread that was tied in her window, which caused her & all her kindred to be spared:
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and so if we would be spared at the great day of the Lord, let vs confesse our selues to be of his family.
and so if we would be spared At the great day of the Lord, let us confess our selves to be of his family.
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Many I know there be which thinke it sufficient to leaue sin, and neuer to make confession thereof;
Many I know there be which think it sufficient to leave since, and never to make Confessi thereof;
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so also there be many that thinke it sufficient to beleeue the Gospell, although they neuer professe it:
so also there be many that think it sufficient to believe the Gospel, although they never profess it:
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but in my opinion the one and the other are both deceiued. For wee must not bee of Abrahams heart, and of Belials life;
but in my opinion the one and the other Are both deceived. For we must not be of Abrahams heart, and of Belials life;
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wee may not beare the soule of Dauid, and the shewe of Pharisees.
we may not bear the soul of David, and the show of Pharisees.
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Good king Iehoshaphat being in shewe like wicked Ahab, was in danger to be slaine for Ahab: so are all those in danger of death who haue inwardly good heartes, and outwardly euill liues.
Good King Jehoshaphat being in show like wicked Ahab, was in danger to be slain for Ahab: so Are all those in danger of death who have inwardly good hearts, and outwardly evil lives.
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Confesse thy sinnes, thy faith, thy God:
Confess thy Sins, thy faith, thy God:
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thy sinnes to thy brethren, thy faith to the church, and thy God to the whole worlde, that thou maiest bee as farre from note of euill,
thy Sins to thy brothers, thy faith to the Church, and thy God to the Whole world, that thou Mayest be as Far from note of evil,
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as euer is light from the shewe of darknes.
as ever is Light from the show of darkness.
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The xviij. Sermon.
The xviij. Sermon.
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Vers. 7. They shall runne like strong men, and goe vp to the wall like men of warre,Vers. 7. They shall run like strong men, and go up to the wall like men of war,
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and euery one shall goe forwarde in his way, and they shall not staie in their paths.
and every one shall go forward in his Way, and they shall not stay in their paths.
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NOwe the Prophet commeth to the last similitude, wherein he compareth these deuourers to souldiours;
Now the Prophet comes to the last similitude, wherein he compareth these devourers to Soldiers;
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for in truth there is not any mischiefe like to the mischiefe of warre, which is well termed the slaughter house of mankinde,
for in truth there is not any mischief like to the mischief of war, which is well termed the slaughter house of mankind,
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and the hell of this worlde.
and the hell of this world.
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And in this treatise following, I must enter into martiall affaires, that as I haue hitherto taught you to be christians;
And in this treatise following, I must enter into martial affairs, that as I have hitherto taught you to be Christians;
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so now I must instruct you to bee soldiours, and learne you the arte of warre.
so now I must instruct you to be Soldiers, and Learn you the art of war.
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Wherein this Prophet toucheth two things:
Wherein this Prophet touches two things:
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The first is the order of an armie, vers. 7. 8. Secondly, the ouerthrowe or sacking of the conquered.
The First is the order of an army, vers. 7. 8. Secondly, the overthrown or sacking of the conquered.
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For the first, he noteth what manner of men souldiors shoulde be, namely, Strong men, Exod. 17. 10. For God hath so ordeined that all men haue their crosses and callings to humble them.
For the First, he notes what manner of men Soldiers should be, namely, Strong men, Exod 17. 10. For God hath so ordained that all men have their Crosses and callings to humble them.
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If thou be bee wise, thou art emploied in gouernment; if thou bee strong, thou art busied in warre;
If thou be bee wise, thou art employed in government; if thou be strong, thou art busied in war;
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if thou be weake, thou art tormented in want; if thou be a woman, thou art vnder subiection;
if thou be weak, thou art tormented in want; if thou be a woman, thou art under subjection;
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if thou bee a foole, thou liuest in contempt.
if thou be a fool, thou Livest in contempt.
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Therefore thou which art a souldier, make this vse of this point, that thou encrease thy strength,
Therefore thou which art a soldier, make this use of this point, that thou increase thy strength,
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and cast away feare, Deuter. 31. 8, Vndoe not thy strength by quarrelling or drinking, or watching, or fasting, or feasting, or whooring;
and cast away Fear, Deuter 31. 8, Undo not thy strength by quarreling or drinking, or watching, or fasting, or feasting, or whoring;
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but keepe thy body in strength to benefite thy countrey.
but keep thy body in strength to benefit thy country.
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Againe, make another vse which the Lorde taught Iosuah, the most noble captaine and souldier of the worlde, who had the leading of sixe hundred thousand men,
Again, make Another use which the Lord taught Joshua, the most noble captain and soldier of the world, who had the leading of sixe hundred thousand men,
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and ouercame thirtie and one seuerall kinges in a little time;
and overcame thirtie and one several Kings in a little time;
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this exhortation is set downe, Ios. 1 8. That alway in warre thou looke to the worde of God:
this exhortation is Set down, Ios. 1 8. That always in war thou look to the word of God:
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whether thy cause bee iust, thy heart bee willing, and thy calling be lawfull; whether thy handes strike when God biddeth, and thy foote stande when God calleth:
whither thy cause be just, thy heart be willing, and thy calling be lawful; whither thy hands strike when God bids, and thy foot stand when God calls:
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Looke to this I saie, and robbe not, kill not, and fight not but against a lawfull enimie.
Look to this I say, and rob not, kill not, and fight not but against a lawful enemy.
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But alas, Iosuah is dead, and al those which sawe his doings:
But alas, Joshua is dead, and all those which saw his doings:
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now in warres, there is gaine in steade of godlines, courage in steade of equitie, bloudthirstines in steade of valour, policie in steade of iustice,
now in wars, there is gain in stead of godliness, courage in stead of equity, bloodthirstiness in stead of valour, policy in stead of Justice,
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3915
and you seldome see a souldier of any religion, and neuer praieth till he bee in danger of death.
and you seldom see a soldier of any Religion, and never Prayeth till he be in danger of death.
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Another instruction ariseth out of this verse, when the prophet saith, Like men of warre: whereby we obserue, that souldiers should bee disciplined and instructed before they be sent into wars,
another instruction arises out of this verse, when the Prophet Says, Like men of war: whereby we observe, that Soldiers should be disciplined and instructed before they be sent into wars,
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or else they cannot be like men of war.
or Else they cannot be like men of war.
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3918
This benefite Dauid acknowledged that he receiued of God, Psal. 18. 34. it is a dangerous matter to aduenture a whole army vpon yoong souldiers,
This benefit David acknowledged that he received of God, Psalm 18. 34. it is a dangerous matter to adventure a Whole army upon young Soldiers,
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and more dangerous it is to vndoe any through want of skill.
and more dangerous it is to undo any through want of skill.
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The reason is, bicause men must not onely haue strength, but wisedome and cunning in their weapons,
The reason is, Because men must not only have strength, but Wisdom and cunning in their weapons,
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and sometime vse the stratagems of warre, where policie and experience is woorth tenne thousand mens handes,
and sometime use the stratagems of war, where policy and experience is worth tenne thousand men's hands,
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as wee may see in Iosuah, cap. 8, 4, 5, 6. and in the Israelites, Iudg. 20. Wherfore make this vse in thy warfare of this doctrine, howsoeuer thy cause be good, thy strength be great, and thy experience much;
as we may see in Joshua, cap. 8, 4, 5, 6. and in the Israelites, Judges 20. Wherefore make this use in thy warfare of this Doctrine, howsoever thy cause be good, thy strength be great, and thy experience much;
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3923
yet neuer fight til thou haue cōmended the victorie to God, 2. Sam. 10. 12. for God is the warrior which daunteth euery enemy,
yet never fight till thou have commended the victory to God, 2. Sam. 10. 12. for God is the warrior which daunteth every enemy,
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and directeth euerie dart to the person appointed.
and directeth every dart to the person appointed.
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3925
Be not too bold as the Israelites were, Deut. 1. and were chased backe againe by the Amorites;
Be not too bold as the Israelites were, Deuteronomy 1. and were chased back again by the amorites;
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3926
but vse deuotion to God and discretion in thy busines: remember well that the sword cannot cut except the Lord whet it;
but use devotion to God and discretion in thy business: Remember well that the sword cannot Cut except the Lord whet it;
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3927
that thy arme cannot strike, except God enable it; that the enimie will not flie except he discomfort him;
that thy arm cannot strike, except God enable it; that the enemy will not fly except he discomfort him;
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and that victorie will not follow thee, except God be on thy side.
and that victory will not follow thee, except God be on thy side.
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3929
Againe, if thou bee an able man for the warre both in strength and skill, come willingly when thou art called,
Again, if thou be an able man for the war both in strength and skill, come willingly when thou art called,
av, cs pns21 vbb dt j n1 p-acp dt n1 av-d p-acp n1 cc n1, vvb av-j c-crq pns21 vb2r vvn,
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and refuse not to fight in a good cause, although it bee against thy own brother:
and refuse not to fight in a good cause, although it be against thy own brother:
cc vvb xx pc-acp vvi p-acp dt j n1, cs pn31 vbb p-acp po21 d n1:
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Yeeld obedience to them that shall teach thee:
Yield Obedience to them that shall teach thee:
vvi n1 p-acp pno32 cst vmb vvi pno21:
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and as the captaine in the Gospell said, that his souldiers did as he bid them;
and as the captain in the Gospel said, that his Soldiers did as he bid them;
cc c-acp dt n1 p-acp dt n1 vvd, cst po31 n2 vdd c-acp pns31 vvd pno32;
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so doe thou performe what thy generall or captaine commandeth, if it be lawful and possible.
so do thou perform what thy general or captain commands, if it be lawful and possible.
av vdb pns21 vvi q-crq po21 n1 cc n1 vvz, cs pn31 vbb j cc j.
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Thirdly, he noteth another duetie of martiall men, which is this, that they performe their busines with all celeritie and speede, Ios. 8. 19. The reason is,
Thirdly, he notes Another duty of martial men, which is this, that they perform their business with all celerity and speed, Ios. 8. 19. The reason is,
ord, pns31 vvz j-jn n1 pp-f j n2, r-crq vbz d, cst pns32 vvb po32 n1 p-acp d n1 cc n1, np1 crd crd dt n1 vbz,
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because it is the greatest commendation of a souldier that can bee, to bee swift and of a ready dispatch, Psalm. 19. 5. 2. Sam. 2. 18. for as a sluggish seruant, a heauie oxe,
Because it is the greatest commendation of a soldier that can be, to be swift and of a ready dispatch, Psalm. 19. 5. 2. Sam. 2. 18. for as a sluggish servant, a heavy ox,
c-acp pn31 vbz dt js n1 pp-f dt n1 cst vmb vbi, pc-acp vbi j cc pp-f dt j n1, n1. crd crd crd np1 crd crd p-acp c-acp dt j n1, dt j n1,
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and a tyring horse are verie discommendable: so a slowe and heauy souldiour is not tolerable.
and a tiring horse Are very discommendable: so a slow and heavy soldier is not tolerable.
cc dt j-vvg n1 vbr av j: av dt j cc j n1 vbz xx j.
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Gedeons armie was but three hundred, and their dexteritie was such, that they ouerthrew an innumerable rabble of Midianites;Gedeons army was but three hundred, and their dexterity was such, that they overthrew an innumerable rabble of midianites;
np1 n1 vbds p-acp crd crd, cc po32 n1 vbds d, cst pns32 vvd dt j n1 pp-f np2;
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and so shall souldiours prooue it verie aduantagious to surprise their enimie on a sudden.
and so shall Soldiers prove it very advantageous to surprise their enemy on a sudden.
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But yet for all this trust not too much in thy legges, or in the strength of an horse, Psal. 147. 10. for they are but vaine things to saue a man.
But yet for all this trust not too much in thy legs, or in the strength of an horse, Psalm 147. 10. for they Are but vain things to save a man.
p-acp av p-acp d d vvb xx av av-d p-acp po21 n2, cc p-acp dt n1 pp-f dt n1, np1 crd crd p-acp pns32 vbr p-acp j n2 pc-acp vvi dt n1.
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Asahell coulde runne well, yet Abner slewe him: and therefore beware least thou make thy owne agilitie to ouerthrowe thee.Asahel could run well, yet Abner slew him: and Therefore beware lest thou make thy own agility to overthrown thee.
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Neither shall one thrust another, but euery one shall walke in his path: and when they fall on the sword, they shall not be wounded. Neither shall one thrust Another, but every one shall walk in his path: and when they fallen on the sword, they shall not be wounded.
d vmb crd vvb j-jn, cc-acp d pi vmb vvi p-acp po31 n1: cc c-crq pns32 vvb p-acp dt n1, pns32 vmb xx vbi vvn.
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In this verse he expresseth other duties of souldiers, which they must obserue in their aray, which are,
In this verse he Expresses other duties of Soldiers, which they must observe in their array, which Are,
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first of all that they keepe their places, and be not one hurtfull to an other.
First of all that they keep their places, and be not one hurtful to an other.
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Iudg. 7. 16. 22. Achans gadding out of place was the losse of his owne life and of many moe.Judges 7. 16. 22. Achans gadding out of place was the loss of his own life and of many more.
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And therefore let them learne that exhortation of Moses, Deut. 23. 19. to abstaine from euill, especially when they goe to warre.
And Therefore let them Learn that exhortation of Moses, Deuteronomy 23. 19. to abstain from evil, especially when they go to war.
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Secondly, let them, as it is here expressed, keepe themselues from wounding, although they fall on their enimies sword, that is, let them looke to the matter, that they be not onely carefull to annoy the enimie, but also to defende themselues:
Secondly, let them, as it is Here expressed, keep themselves from wounding, although they fallen on their enemies sword, that is, let them look to the matter, that they be not only careful to annoy the enemy, but also to defend themselves:
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for it is an euill victorie which is purchased with the losse of many mens liues,
for it is an evil victory which is purchased with the loss of many men's lives,
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and wee knowe that all Canaan was woon with the losse of a very few men.
and we know that all Canaan was won with the loss of a very few men.
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It is a great butcherie of men, to presse still on the enimie, where there is no hope but of death:
It is a great butchery of men, to press still on the enemy, where there is no hope but of death:
pn31 vbz dt j n1 pp-f n2, pc-acp vvi av p-acp dt n1, c-crq pc-acp vbz dx n1 cc-acp pp-f n1:
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3950
Therefore it is good for a souldier sometime to looke to his safetie, as well by an vnwilling retire,
Therefore it is good for a soldier sometime to look to his safety, as well by an unwilling retire,
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3951
as by a desperate and a voluntarie march. They shall run to and fro in the citie:
as by a desperate and a voluntary march. They shall run to and from in the City:
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they shall run vpon the wall:
they shall run upon the wall:
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they shall climbe vp vpon the houses, and enter in at the windowes like a theefe. Now we are come to the last part of this similitude, wherein the victorie is reported, they shall climb up upon the houses, and enter in At the windows like a thief. Now we Are come to the last part of this similitude, wherein the victory is reported,
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and the manner how the poore conquered are oppressed, shewing vnto vs, that as it is when a city or towne is sacked,
and the manner how the poor conquered Are oppressed, showing unto us, that as it is when a City or town is sacked,
cc dt n1 c-crq dt j j-vvn vbr vvn, vvg p-acp pno12, cst c-acp pn31 vbz c-crq dt n1 cc n1 vbz vvn,
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3955
so shal it be when this iudgment shal be executed: for some shal flee to goe foorth, and some shall fight to come in;
so shall it be when this judgement shall be executed: for Some shall flee to go forth, and Some shall fight to come in;
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euery mans house shall be sacked;
every men house shall be sacked;
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great booties shall be obtained, and no spare shall bee made of any thing that can bee founde.
great booties shall be obtained, and no spare shall be made of any thing that can be found.
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3958
Where we might note, that in the conquest or winning of any citie or towne, there is a mightie confusion, euerie one running to and fro for themselues, they tread vpon the aged, vpon the women, vpon the children,
Where we might note, that in the conquest or winning of any City or town, there is a mighty confusion, every one running to and from for themselves, they tread upon the aged, upon the women, upon the children,
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and no eie doth so much as pitie them.
and no eye does so much as pity them.
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3960
But when he saith, they shall climbe ouer the wals, and creepe in at the windowes like a theefe, we are taught that in warre they account not any thing vnlawfull that is done to an enemie:
But when he Says, they shall climb over the walls, and creep in At the windows like a thief, we Are taught that in war they account not any thing unlawful that is done to an enemy:
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3961
the robbing of houses, the rauishing of women, the killing of olde men, the braining of children, the burning of cities, the spoiling of corne,
the robbing of houses, the ravishing of women, the killing of old men, the braining of children, the burning of cities, the spoiling of corn,
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and the rasing downe of dwelling houses, are accounted vertues:
and the rasing down of Dwelling houses, Are accounted Virtues:
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3963
whereupon a Father saide well, Bellum malis videtur voluptas, bonis necessitas, euill men make a pastime of warre,
whereupon a Father said well, Bellum malis videtur voluptas, bonis Necessity, evil men make a pastime of war,
c-crq dt n1 vvd av, np1 fw-la fw-la fw-la, fw-la fw-la, j-jn n2 vvb dt n1 pp-f n1,
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but good men accoūt it a hard necessitie. Wherin we may see one sinne punished by another;
but good men account it a hard necessity. Wherein we may see one sin punished by Another;
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neglect of law in peace, is punished by contempt of lawe in warre, for there is no lawe to bridle the conquerours. Oh, how happie is Englande!
neglect of law in peace, is punished by contempt of law in war, for there is no law to bridle the conquerors. O, how happy is England!
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3966
which neuer for these many yeeres hath hearde so much as a trumpet sounded vnto warres;
which never for these many Years hath heard so much as a trumpet sounded unto wars;
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wee haue not seene the shaking of a speare; wee haue had no leading into captiuitie, no complaining nor lamentation in our streetes:
we have not seen the shaking of a spear; we have had no leading into captivity, no complaining nor lamentation in our streets:
pns12 vhb xx vvn dt n-vvg pp-f dt n1; pns12 vhb vhn dx n-vvg p-acp n1, av-dx vvg ccx n1 p-acp po12 n2:
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3968
But yet vnhappie, which in these peaceable times hath laide the foundation of hir owne woe,
But yet unhappy, which in these peaceable times hath laid the Foundation of his own woe,
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and scattered the seede of hir owne destruction.
and scattered the seed of his own destruction.
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3970
Let vs therefore learne to continue our peace, if by any conditions of equitie and reason it may be obtained, Numb. 6. 26. were we not better in these times to buy our peace with gold & siluer,
Let us Therefore Learn to continue our peace, if by any conditions of equity and reason it may be obtained, Numb. 6. 26. were we not better in these times to buy our peace with gold & silver,
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3971
or other possessions, then to aduenture all that wee haue by giuing nothing? If the enimie come home to vs it is not ten subsidies that wil satisfie him:
or other possessions, then to adventure all that we have by giving nothing? If the enemy come home to us it is not ten subsidies that will satisfy him:
cc j-jn n2, cs pc-acp vvi d cst pns12 vhb p-acp vvg pix? cs dt n1 vvb av-an p-acp pno12 pn31 vbz xx crd n2 cst vmb vvi pno31:
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3972
& why are men so wretched as to pinch at one or two? were you not better keepe them in doing abroad with your armour and money,
& why Are men so wretched as to pinch At one or two? were you not better keep them in doing abroad with your armour and money,
cc q-crq vbr n2 av j c-acp pc-acp vvi p-acp crd cc crd? vbdr pn22 xx jc vvi pno32 p-acp vdg av p-acp po22 n1 cc n1,
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3973
then suffer them to come home and take away your wiues and children: what do I saie? take away:
then suffer them to come home and take away your wives and children: what do I say? take away:
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3974
they will rauish them and you shall beholde it; they will slaie your children before your face;
they will ravish them and you shall behold it; they will slay your children before your face;
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your houses and landes they will either giue to strangers, or set them on fire ouer your heades,
your houses and Lands they will either give to Strangers, or Set them on fire over your Heads,
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3976
and if any remaine aliue, they shall be made drudges & slaues, or prisoners and captiues.
and if any remain alive, they shall be made drudges & slaves, or Prisoners and captives.
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3977
Therefore praie for the peace of Englande: vse the meanes to keepe it; refuse the waie to loose it;
Therefore pray for the peace of England: use the means to keep it; refuse the Way to lose it;
av vvb p-acp dt n1 pp-f np1: vvb dt n2 pc-acp vvi pn31; vvb dt n1 pc-acp vvi pn31;
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3978
let them prosper that loue it. For the keeping of our peace let God bee our gouernour;
let them prosper that love it. For the keeping of our peace let God be our governor;
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3979
let the Gospell bee our lawe; let the saints dwell among vs; let the churches bee our courtes;
let the Gospel be our law; let the Saints dwell among us; let the Churches be our Courts;
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let the preachers bee our counsellours; let religion be our exercise; let praiers be our weapons;
let the Preachers be our counsellors; let Religion be our exercise; let Prayers be our weapons;
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3981
let holines be our armour, and then shall the angels be our wals. Let vs builde our cities with loue;
let holiness be our armour, and then shall the Angels be our walls. Let us build our cities with love;
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3982
let vs plant our fieldes with truth, and then shall peace flourish in our lande.
let us plant our fields with truth, and then shall peace flourish in our land.
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3983
For the auoiding of the things that wil break off our peace, let vs banish Atheisme and all manner of carnall profession;
For the avoiding of the things that will break off our peace, let us banish Atheism and all manner of carnal profession;
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3984
let vs roote out all the weedes of sinne from our harts; let vs wash off al the spots of euill from our liues;
let us root out all the weeds of sin from our hearts; let us wash off all the spots of evil from our lives;
vvb pno12 vvi av d dt n2 pp-f n1 p-acp po12 n2; vvb pno12 vvi a-acp d dt n2 pp-f j-jn p-acp po12 n2;
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3985
let vs cast downe all the castles of the diuell in our land; let vs driue away whosoeuer worketh vnrighteousnesse;
let us cast down all the Castles of the Devil in our land; let us driven away whosoever works unrighteousness;
vvb pno12 vvi a-acp d dt n2 pp-f dt n1 p-acp po12 n1; vvb pno12 vvi av r-crq vvz n1-u;
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3986
let vs abrogate all the counsels of wickednesse; let vs auoide sedition, rebellion, and confusion, and come from the sea of infidelitie;
let us abrogate all the Counsels of wickedness; let us avoid sedition, rebellion, and confusion, and come from the sea of infidelity;
vvb pno12 vvi d dt n2 pp-f n1; vvb pno12 vvi n1, n1, cc n1, cc vvb p-acp dt n1 pp-f n1;
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3987
and then shall all be peace, because the God of peace dwelleth among vs.
and then shall all be peace, Because the God of peace dwells among us
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3988
Then shall the earth tremble before him, the heauens shall shake, the sunne and moone shall be darke, Then shall the earth tremble before him, the heavens shall shake, the sun and moon shall be dark,
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3989
and the starres shall withdrawe their shining. After the former description of the terrible calamitie, which these beastes should bring to that nation, and the Stars shall withdraw their shining. After the former description of the terrible calamity, which these beasts should bring to that Nation,
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now he addeth these heauie tidings for their greater daunting and farther astonishment:
now he adds these heavy tidings for their greater daunting and farther astonishment:
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for least they should thinke that all the former came to passe by naturall meanes, the Lord not directing it, or not regarding it;
for lest they should think that all the former Come to pass by natural means, the Lord not directing it, or not regarding it;
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the prophet ioyneth these tokens of the Lords peculiar power to all the former iudgments: that they might know that as none but God could be the author of these,
the Prophet Joineth these tokens of the lords peculiar power to all the former Judgments: that they might know that as none but God could be the author of these,
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so none but his maiestie coulde bee the sender of them. These heauenly signes, or rather signes in heauen, are described in the two next verses;
so none but his majesty could be the sender of them. These heavenly Signs, or rather Signs in heaven, Are described in the two next Verses;
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first, the shaking of the world; secondly, the darkening of the lights; and thirdly, the great and terrible thunders which should then be heard:
First, the shaking of the world; secondly, the darkening of the lights; and Thirdly, the great and terrible Thunders which should then be herd:
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all which is supported by a strong reason, vers. 11. By this verse we may first of all learne, that the extraordinarie signes of heauen are the forerunners and most euident prophets of calamitie and destruction following.
all which is supported by a strong reason, vers. 11. By this verse we may First of all Learn, that the extraordinary Signs of heaven Are the forerunners and most evident Prophets of calamity and destruction following.
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Isa. 29. 6. God which woulde haue all his iudgements not onely felt but feared, doth not let them come stealing on the world,Isaiah 29. 6. God which would have all his Judgments not only felt but feared, does not let them come stealing on the world,
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as if he could not doe them against our will, or not hinder them against their nature,
as if he could not do them against our will, or not hinder them against their nature,
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but proclaimeth them by manifold fearefull signes in heauen.
but proclaims them by manifold fearful Signs in heaven.
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The reasons are, first, because we should knowe that the euill onely proceedeth from him, 2. Sam. 5. 24. it doth not any whit distaine the Lords honor to be a reuenger of sinne vpon the bodies and soules of many thousands,
The Reasons Are, First, Because we should know that the evil only Proceedeth from him, 2. Sam. 5. 24. it does not any whit distain the lords honour to be a revenger of sin upon the bodies and Souls of many thousands,
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but rather it maketh for his glorie; for hee must iudge the world in righteousnesse.
but rather it makes for his glory; for he must judge the world in righteousness.
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Another reason is, because by this meanes the Lorde doth most earnestly affect good mens harts,
another reason is, Because by this means the Lord does most earnestly affect good men's hearts,
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and afflict the wicked, Ezech. 32. 9. for the sight of terrible signes cannot choose but mooue the brute beastes of the earth, much more reasonable men, who are more giuen to feare,
and afflict the wicked, Ezekiel 32. 9. for the sighed of terrible Signs cannot choose but move the brutus beasts of the earth, much more reasonable men, who Are more given to Fear,
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because they are more giuen to sinne:
Because they Are more given to sin:
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and our Sauiour saith in the gospell, that mens harts shall faile them, because of the signes of heauen. The vses are these:
and our Saviour Says in the gospel, that men's hearts shall fail them, Because of the Signs of heaven. The uses Are these:
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first, let vs not be superstitious or heathenish in fearing the signes of heauen aboue the rule of faith, Ier. 10. 2. For alas what can any planet or any signe doe but by the Lordes assignement? and therefore in fearing it superstitiously we feare not God, we distrust his prouidence, we restraine his power, First, let us not be superstitious or Heathenish in fearing the Signs of heaven above the Rule of faith, Jeremiah 10. 2. For alas what can any planet or any Signen do but by the lords assignment? and Therefore in fearing it superstitiously we Fear not God, we distrust his providence, we restrain his power,
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and we cast away our owne confidence and faith.
and we cast away our own confidence and faith.
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It was a great signe in heauen when fire came downe and destroyed Sodom and Gomor,
It was a great Signen in heaven when fire Come down and destroyed Sodom and Gomor,
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and all cities, cattel and pastures of the plaine, Gen. 19. yet little Zoar was saued standing among them,
and all cities, cattle and pastures of the plain, Gen. 19. yet little Zoar was saved standing among them,
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when all the residue were burning about it:
when all the residue were burning about it:
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therefore beware of the slauish feare of the signes of heauen, for it is the Lorde that gouerneth the starres.
Therefore beware of the slavish Fear of the Signs of heaven, for it is the Lord that Governs the Stars.
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Another vse, as we are not to feare them too much, so wee are not to regard them too little,
another use, as we Are not to Fear them too much, so we Are not to regard them too little,
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but vse them as promptors and furtherances to another life, Luk. 21. 28. when you see these (saith Christ) then lift vp your heads,
but use them as promptors and furtherances to Another life, Luk. 21. 28. when you see these (Says christ) then lift up your Heads,
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and know that your redemption draweth neere.
and know that your redemption draws near.
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Be it therefore that the heauens be burning, the lights be darkening, the stars be falling, the earth be shaking, and the ayre be thundering:
Be it Therefore that the heavens be burning, the lights be darkening, the Stars be falling, the earth be shaking, and the air be thundering:
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yet feare it no more then the Israelites did in Egypt;
yet Fear it no more then the Israelites did in Egypt;
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but rather now thinke that the Lord will amaze sinners, & erect his throne of righteousnes to stand for euermore.
but rather now think that the Lord will amaze Sinners, & erect his throne of righteousness to stand for evermore.
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This must much encourage vs in these our later daies, wher in euerie hower we looke for the accomplishing of all the signes before Christs comming,
This must much encourage us in these our later days, where in every hour we look for the accomplishing of all the Signs before Christ coming,
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and let vs watch for the appearing of our Sauiour, that we be not comfortles when other shall bee both witlesse and faithles:
and let us watch for the appearing of our Saviour, that we be not comfortless when other shall be both witless and faithless:
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but know that good men shall stand in the middest of all these terrours and fires,
but know that good men shall stand in the midst of all these terrors and fires,
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as the men did walke in the middest of the Babilonish furnace, and not haue one haire of our head diminished.
as the men did walk in the midst of the Babylonish furnace, and not have one hair of our head diminished.
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When he saith that the earth shall tremble, he noteth that earth — quakes are notable tokens of the Lordes wrath, Psal. 18. 7. we are not onely to impute it to the ayre shut vp in the furrowes of the earth,
When he Says that the earth shall tremble, he notes that earth — quakes Are notable tokens of the lords wrath, Psalm 18. 7. we Are not only to impute it to the air shut up in the furrows of the earth,
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as in philosophie they do, but we must goe to the principall cause, which is the hand of God;
as in philosophie they do, but we must go to the principal cause, which is the hand of God;
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and the finall cause which is to shew his wrath: for in his wrath saith the scripture, he casteth downe whole mountaines.
and the final cause which is to show his wrath: for in his wrath Says the scripture, he Cast down Whole Mountains.
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Oh, how terrible is this to consider that the whole earth should be shakē at the chiding of God? & yet man which is made of earth,
O, how terrible is this to Consider that the Whole earth should be shaken At the chiding of God? & yet man which is made of earth,
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and standeth on earth, and liueth on earth, and shall returne to earth againe, will not shake or tremble for the same.
and Stands on earth, and lives on earth, and shall return to earth again, will not shake or tremble for the same.
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I thinke there is more terrour in the dead bones in the graues, then in liuing bodies in their houses.
I think there is more terror in the dead bones in the graves, then in living bodies in their houses.
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The reasons hereofare these, because the law of wrath was giuen in fire and earth-quakes, Exod. 19. 18. Heb. 12. 18. for God did then shew himselfe most terrible when the mountaine seemed to burne,
The Reasons hereofare these, Because the law of wrath was given in fire and earthquakes, Exod 19. 18. Hebrew 12. 18. for God did then show himself most terrible when the mountain seemed to burn,
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and there was nothing but cursing and death:
and there was nothing but cursing and death:
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for the law that then was giuen did condemne many millions, which now do know the same.
for the law that then was given did condemn many millions, which now do know the same.
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Againe, earthquakes do commonly proceede and goe before the alteration of religion, Reuel. 6. 12. for as when Iehu altered the idolatrie of Baal, the prophets and the God were both displaced:
Again, earthquakes do commonly proceed and go before the alteration of Religion, Revel. 6. 12. for as when Iehu altered the idolatry of Baal, the Prophets and the God were both displaced:
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so when religion is altered, God is as it were displaced, and all his seruants persecuted, which must of necessitie shew the heauie indignation of God;
so when Religion is altered, God is as it were displaced, and all his Servants persecuted, which must of necessity show the heavy Indignation of God;
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for he will not haue his image defaced nor endure that his glorie should be giuen to another.
for he will not have his image defaced nor endure that his glory should be given to Another.
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Let vs therefore learne, that if the strong earth be not able to abide the wrath of God,
Let us Therefore Learn, that if the strong earth be not able to abide the wrath of God,
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then much lesse shal weake and sinnefull men, Num. 16. 1. Againe, let vs learne to preach the word more earnestly by the consideration of earth-quakes.
then much less shall weak and sinful men, Num. 16. 1. Again, let us Learn to preach the word more earnestly by the consideration of earthquakes.
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We may read Amos 1. 2. that two yeere before the earth-quake, the Lord sent him to prophesie,
We may read Amos 1. 2. that two year before the earthquake, the Lord sent him to prophesy,
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as it were to plant the minds of his church that they might haue liued without wauering.
as it were to plant the minds of his Church that they might have lived without wavering.
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Now it is well knowen that wee haue had one great and terrible earth — quake in our times:
Now it is well known that we have had one great and terrible earth — quake in our times:
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would God it might so worke that the preachers would for that cause preach more diligently,
would God it might so work that the Preachers would for that cause preach more diligently,
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and the people heare more attentiuely, least it prooue vnto vs a token of the decay of religion.
and the people hear more attentively, lest it prove unto us a token of the decay of Religion.
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Truely as yet (blessed be God) religion is not altered, but it is much defaced;
Truly as yet (blessed be God) Religion is not altered, but it is much defaced;
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and God graunt that as the earth-quake at the death of Christ was the decrease of Iudaisme and Paganisme, but the increase of christianitie:
and God grant that as the earthquake At the death of christ was the decrease of Judaism and Paganism, but the increase of christianity:
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so, that in our time may worke the like effect, and may seale vnto vs the decay of Poperie and heresie,
so, that in our time may work the like Effect, and may seal unto us the decay of Popery and heresy,
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but may assure vs of the continuance of veritie and pure religion.
but may assure us of the Continuance of verity and pure Religion.
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We might also note out of this verse, that seeing the heauens and earth are afraide of him:
We might also note out of this verse, that seeing the heavens and earth Are afraid of him:
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therefore the most guiltles creatures of God cannot abide his anger. But this we will deferre vnto the next chapter.
Therefore the most guiltless creatures of God cannot abide his anger. But this we will defer unto the next chapter.
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Againe, in that the sunne and moone are darkened: we may obserue not onely, that God is the author of light and darkenes;
Again, in that the sun and moon Are darkened: we may observe not only, that God is the author of Light and darkness;
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but also that he will not let sinners in his anger haue any benefit of them, Isa. 13. 9, 10. The reasons are,
but also that he will not let Sinners in his anger have any benefit of them, Isaiah 13. 9, 10. The Reasons Are,
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First, because they are enimies to good men and good things, Exod. 10. 22. Secondly,
First, Because they Are enemies to good men and good things, Exod 10. 22. Secondly,
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bicause they are ashamed of the sinnes of men, as we may see at Christs death, Matth. 27 45. Let vs therefore so glorifie God in our places,
Because they Are ashamed of the Sins of men, as we may see At Christ death, Matthew 27 45. Let us Therefore so Glorify God in our places,
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as these creatures do in theirs: for they are dark at his chiding, and they shine at his bidding;
as these creatures do in theirs: for they Are dark At his chiding, and they shine At his bidding;
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so let vs liue to praise him while he giueth life, and die to honour him when he sendeth death.
so let us live to praise him while he gives life, and die to honour him when he sends death.
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And the Lord shall vtter his voice before his hoste: for his hoste is very great: And the Lord shall utter his voice before his host: for his host is very great:
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for he is strong that doth his word:
for he is strong that does his word:
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for the day of the Lord is great and verie terrible, and who can abide it? Hauing spoken of the darkning of the lights, for the day of the Lord is great and very terrible, and who can abide it? Having spoken of the darkening of the lights,
c-acp dt n1 pp-f dt n1 vbz j cc j j, cc r-crq vmb vvi pn31? vhg vvn pp-f dt n-vvg pp-f dt n2,
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& the shaking of the earth:
& the shaking of the earth:
cc dt n-vvg pp-f dt n1:
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now it followeth that we proceed to the vttering of the Lords voice, which signifieth thunder, Psal. 29. 3. and most plainely, Psalm. 18. 14. The Lorde thundred out of heauen,
now it follows that we proceed to the uttering of the lords voice, which signifies thunder, Psalm 29. 3. and most plainly, Psalm. 18. 14. The Lord thundered out of heaven,
av pn31 vvz cst pns12 vvb p-acp dt vvg pp-f dt n2 n1, r-crq vvz n1, np1 crd crd cc av-ds av-j, n1. crd crd dt n1 vvd av pp-f n1,
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and the highest gaue his voice. and the highest gave his voice.
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By the consideration of which phrase wee are giuen to vnderstande the infinite and vnspeakable power of God, which hath so wonderfull and powerful a voice;
By the consideration of which phrase we Are given to understand the infinite and unspeakable power of God, which hath so wonderful and powerful a voice;
p-acp dt n1 pp-f r-crq n1 pns12 vbr vvn pc-acp vvi dt j cc j-u n1 pp-f np1, r-crq vhz av j cc j dt n1;
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the which when the Israelites heard Exod. 19. 20. they were not able to abide, and so desired that Moses shoulde speake vnto them:
the which when the Israelites herd Exod 19. 20. they were not able to abide, and so desired that Moses should speak unto them:
dt r-crq c-crq dt np2 vvd np1 crd crd pns32 vbdr xx j pc-acp vvi, cc av vvd cst np1 vmd vvi p-acp pno32:
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euen so are we vnable to endure the same if the Lorde shoulde so speake vnto vs;
even so Are we unable to endure the same if the Lord should so speak unto us;
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as we shoulde haue had no benefite by Christ except hee had taken vpon him the nature of man:
as we should have had no benefit by christ except he had taken upon him the nature of man:
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so wee coulde not endure the powerfull worde of God if it were not offered by the toong of man.
so we could not endure the powerful word of God if it were not offered by the tongue of man.
av pns12 vmd xx vvi dt j n1 pp-f np1 cs pn31 vbdr xx vvn p-acp dt n1 pp-f n1.
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As the waies of God are not like the waies of men; so the voice of God is not like the voice of men:
As the ways of God Are not like the ways of men; so the voice of God is not like the voice of men:
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that is stronge, but this is weak; that is high, but this is lowe; that is fearefull, this is simple;
that is strong, but this is weak; that is high, but this is low; that is fearful, this is simple;
d vbz j, cc-acp d vbz j; d vbz j, cc-acp d vbz j; d vbz j, d vbz j;
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that is terrible, this is easie.
that is terrible, this is easy.
d vbz j, d vbz j.
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The people that coulde not abide Salomons gouernment, had a worse then was Salomons, for they lost their kinges and their God:
The people that could not abide Solomon's government, had a Worse then was Solomon's, for they lost their Kings and their God:
dt n1 cst vmd xx vvi np1 n1, vhd dt jc cs vbds np1, c-acp pns32 vvd po32 n2 cc po32 n1:
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euen so, when wee can no longer abide the voice of man, then let vs looke for the fearefull thunderclaps of heauen:
even so, when we can no longer abide the voice of man, then let us look for the fearful thunderclaps of heaven:
av av, c-crq pns12 vmb av-dx av-jc vvi dt n1 pp-f n1, av vvb pno12 vvi p-acp dt j n2 pp-f n1:
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wherefore heare the wordes of God in the mouthes of men, or else you shall feare and tremble,
Wherefore hear the words of God in the mouths of men, or Else you shall Fear and tremble,
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and melt at it in the stroke of the ayre.
and melt At it in the stroke of the air.
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Againe, the prophet Dauid Psalm. 29. 11. maketh another vse of thunder, telling vs that for the power thereof, euery one in his temple doe speake his praise.
Again, the Prophet David Psalm. 29. 11. makes Another use of thunder, telling us that for the power thereof, every one in his temple do speak his praise.
av, dt n1 np1 np1. crd crd vvz j-jn n1 pp-f n1, vvg pno12 d p-acp dt n1 av, d pi p-acp po31 n1 vdb vvi po31 n1.
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It is a wicked and damnable opinion of the multitude that the diuel can raise thunder:
It is a wicked and damnable opinion of the multitude that the Devil can raise thunder:
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whereas we are to account it onely in the Lordes power, Iob 38. 25. although the diuell can doe much,
whereas we Are to account it only in the lords power, Job 38. 25. although the Devil can do much,
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yet is hee but weake, and his power restrained:
yet is he but weak, and his power restrained:
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therefore wee need no more feare his power in the time of thunder then in the cleerest sun — shine day;
Therefore we need no more Fear his power in the time of thunder then in the Clearest sun — shine day;
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but rather let vs praise the Lorde for his power, who is so woonderfull in all his works.
but rather let us praise the Lord for his power, who is so wondered in all his works.
cc-acp av-c vvb pno12 vvi dt n1 p-acp po31 n1, r-crq vbz av j-vvn p-acp d po31 n2.
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Againe, if thunder be the voice of God, why do the papists in the time of thunder ring their bels to staie it,
Again, if thunder be the voice of God, why do the Papists in the time of thunder ring their Bells to stay it,
av, cs n1 vbb dt n1 pp-f np1, q-crq vdb dt n2 p-acp dt n1 pp-f n1 vvi po32 n2 pc-acp vvi pn31,
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as if it were an vnholie thing? surely it well be commeth them, for seeing they will not heare God in the Scriptures, they wil not heare him in the cloudes:
as if it were an unholy thing? surely it well be comes them, for seeing they will not hear God in the Scriptures, they will not hear him in the Clouds:
c-acp cs pn31 vbdr dt j n1? av-j pn31 av vbb vvz pno32, p-acp vvg pns32 vmb xx vvi np1 p-acp dt n2, pns32 vmb xx vvi pno31 p-acp dt n2:
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if wee oppose Scripture to them, they say wee speake as heretikes; if the Lorde sende thunder, then they say there is a diuell abroade. Oh blasphemous mouthes and hearts!
if we oppose Scripture to them, they say we speak as Heretics; if the Lord send thunder, then they say there is a Devil abroad. O blasphemous mouths and hearts!
cs pns12 vvb n1 p-acp pno32, pns32 vvb pns12 vvb p-acp n2; cs dt n1 vvb n1, cs pns32 vvb pc-acp vbz dt n1 av. uh j n2 cc n2!
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that are so simple, and yet so great; great in blasphemous heresie, and simple in true diuinitie.
that Are so simple, and yet so great; great in blasphemous heresy, and simple in true divinity.
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Againe, when the prophet saith that he will vtter his voice before his hoste, for his hoste is very great:
Again, when the Prophet Says that he will utter his voice before his host, for his host is very great:
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hee meaneth the noisome beastes that hee shoulde sende like an hoste of men, as hath beene alreadie shewed.
he means the noisome beasts that he should send like an host of men, as hath been already showed.
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Whereby we are taught that euery creature since sinne entred into the worlde is become an enimie one to another,
Whereby we Are taught that every creature since sin entered into the world is become an enemy one to Another,
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like to the enimies in warre, Psal. 105. 34. The great birdes are enimies to the small, the great fishes to the little, the great beastes to the inferiour;
like to the enemies in war, Psalm 105. 34. The great Birds Are enemies to the small, the great Fish to the little, the great beasts to the inferior;
av-j p-acp dt n2 p-acp n1, np1 crd crd dt j n2 vbr n2 p-acp dt j, dt j n2 p-acp dt j, dt j n2 p-acp dt j-jn;
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and so are the great men to the little ones: the oxe cannot abide the lyon;
and so Are the great men to the little ones: the ox cannot abide the Lion;
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the sheepe cannot endure the woolfe; the foxe will not tarrie with the goate; the horse will not dwell with the Beare;
the sheep cannot endure the wolf; the fox will not tarry with the goat; the horse will not dwell with the Bear;
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the Hart will not attende the hounde;
the Heart will not attend the hound;
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and many moe liue in hatred one with another, but most of them al are enimies to man. The reasons are these;
and many more live in hatred one with Another, but most of them all Are enemies to man. The Reasons Are these;
cc d dc j p-acp n1 crd p-acp n-jn, cc-acp ds pp-f pno32 d vbr n2 p-acp n1. dt n2 vbr d;
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First, as man destroyed his owne nature, so God destroieth or rather altereth the nature of all other things.
First, as man destroyed his own nature, so God Destroyeth or rather altereth the nature of all other things.
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Secondly, God will surely be knowne that hee giueth power to the spoile, Amos 5. 9. What can an enimie doe in warre,
Secondly, God will surely be known that he gives power to the spoil, Amos 5. 9. What can an enemy do in war,
ord, np1 vmb av-j vbi vvn cst pns31 vvz n1 p-acp dt n1, np1 crd crd q-crq vmb dt n1 vdb p-acp n1,
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or a theefe by the high way side, or a beast that deuoureth man, surely nothing but by the working hand of God? for the diuels themselues are vnder his correction. One lion destroied a prophet, 1. Kinges 13. yet we know that Daniel was cast among a denne of lions,
or a thief by the high Way side, or a beast that devoureth man, surely nothing but by the working hand of God? for the Devils themselves Are under his correction. One Lion destroyed a Prophet, 1. Kings 13. yet we know that daniel was cast among a den of Lions,
cc dt n1 p-acp dt j n1 n1, cc dt n1 cst vvz n1, av-j pix cc-acp p-acp dt j-vvg n1 pp-f np1? p-acp dt n2 px32 vbr p-acp po31 n1. crd n1 vvd dt n1, crd n2 crd av pns12 vvb cst np1 vbds vvn p-acp dt n1 pp-f n2,
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and had no hurt at all;
and had no hurt At all;
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surely it was the Lorde that opened the mouth of the one, and muzled the iawes of the other.
surely it was the Lord that opened the Mouth of the one, and muzzled the Jaws of the other.
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Let vs therefore knowe that whensoeuer either man or beast shall annoy vs, that it commeth of God, Iob. 1. 4. When Shemei cursed Dauid, Dauid woulde not haue him punished,
Let us Therefore know that whensoever either man or beast shall annoy us, that it comes of God, Job 1. 4. When Shimei cursed David, David would not have him punished,
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bicause saide hee, The Lorde hath bid him curse:
Because said he, The Lord hath bid him curse:
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and so if wee be bitten by any beastes, or stung by any serpent, or haunted by any foules,
and so if we be bitten by any beasts, or stung by any serpent, or haunted by any fowls,
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or oppressed by any enimies, let vs then thinke with our selues, this hath the Lord done to vs,
or oppressed by any enemies, let us then think with our selves, this hath the Lord done to us,
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and praie for the remission of sins.
and pray for the remission of Sins.
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This doctrine wil take away al reuenge against man for any iniurie, when we shal bee perswaded, that God by them doth fatherlie correct vs. Againe, let vs thinke with our selues how many waies the Lorde hath to correct vs for our sinnes:
This Doctrine will take away all revenge against man for any injury, when we shall be persuaded, that God by them does fatherly correct us Again, let us think with our selves how many ways the Lord hath to correct us for our Sins:
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the angels are about vs, when God biddeth them they strike, the beastes are among vs,
the Angels Are about us, when God bids them they strike, the beasts Are among us,
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when hee commandeth they discomfort vs, the flies and wormes ouercome vs, wee are enimies one to another,
when he commands they discomfort us, the flies and worms overcome us, we Are enemies one to Another,
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and one wound and kill another as Cain did Abel; yea we cannot trust our owne hands,
and one wound and kill Another as Cain did Abel; yea we cannot trust our own hands,
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for feare they destroy vs, as we see in Saul, Achitophel, and Iudas: and when all this is done, there are ready all the diuels in hell to torment vs. Now who would loue his life? nay, who would loue his sinnes? that bring with them vpon him such an euerlasting and intolerable hatred.
for Fear they destroy us, as we see in Saul, Ahithophel, and Iudas: and when all this is done, there Are ready all the Devils in hell to torment us Now who would love his life? nay, who would love his Sins? that bring with them upon him such an everlasting and intolerable hatred.
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Againe, when he saith, that he is strong that doth his word, he meaneth him that doth his commandement:
Again, when he Says, that he is strong that does his word, he means him that does his Commandment:
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whereby we are taught, that euery creature hath power giuen him to doe that which God assigneth him, 1. King. 17. 4. The rauens at the commandement of God fed Elijah morning and euening with bread and meate,
whereby we Are taught, that every creature hath power given him to do that which God assigneth him, 1. King. 17. 4. The Ravens At the Commandment of God fed Elijah morning and evening with bred and meat,
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and so euery one when he biddeth them goe, they goe; when hee biddeth them come, they come. The reason is:
and so every one when he bids them go, they go; when he bids them come, they come. The reason is:
cc av d crd c-crq pns31 vvz pno32 vvi, pns32 vvb; c-crq pns31 vvz pno32 vvi, pns32 vvb. dt n1 vbz:
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first, because they waite vpon God, Psal. 145. 15. secondly, they worship their creator, Reu. 5. 14. and so we may learne that God neuer aduaunceth any,
First, Because they wait upon God, Psalm 145. 15. secondly, they worship their creator, Reu. 5. 14. and so we may Learn that God never Advanceth any,
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but he giueth them giftes to performe their callings.
but he gives them Gifts to perform their callings.
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When he saith that the day of God is great, and who can abide it? he thereby teacheth vs, that the wrath of God is intolerable, Deut. 9. 18. 19. The reasons are,
When he Says that the day of God is great, and who can abide it? he thereby Teaches us, that the wrath of God is intolerable, Deuteronomy 9. 18. 19. The Reasons Are,
c-crq pns31 vvz cst dt n1 pp-f np1 vbz j, cc r-crq vmb vvi pn31? pns31 av vvz pno12, cst dt n1 pp-f np1 vbz j, np1 crd crd crd dt n2 vbr,
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because there is no way to flie frō his presence, Amos 5. 18, 19. Secondly, there can be no mediator in wrath, Ier. 15. 1, 2. By which we are taught,
Because there is no Way to fly from his presence, Amos 5. 18, 19. Secondly, there can be no Mediator in wrath, Jeremiah 15. 1, 2. By which we Are taught,
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how inestimable is the benefit of redemptiō by Iesus Christ, who hath deliuered vs frō wrath to come. 1. Thes. 1. 10. Christ hath deliuered vs from that wrath that condemned the angels, that shooke the heauens, that rendeth the earth, that killeth the beasts, and that tormenteth the wicked.
how inestimable is the benefit of redemption by Iesus christ, who hath Delivered us from wrath to come. 1. Thebes 1. 10. christ hath Delivered us from that wrath that condemned the Angels, that shook the heavens, that rendeth the earth, that kills the beasts, and that torments the wicked.
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Oh, what had our estate been without a Sauiour? but this, to vndergoe the intolerable wrath of God, which burneth more then any fire, which paineth more thē any death, which smarteth more thē any torture, which tasteth worse then any bitternesse,
O, what had our estate been without a Saviour? but this, to undergo the intolerable wrath of God, which burns more then any fire, which paineth more them any death, which smarteth more them any torture, which tasteth Worse then any bitterness,
uh, q-crq vhd po12 n1 vbn p-acp dt n1? cc-acp d, pc-acp vvi dt j n1 pp-f np1, r-crq vvz av-dc cs d n1, r-crq vvz av-dc pno32 d n1, r-crq vvz av-dc pno32 d n1, r-crq vvz av-jc cs d n1,
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& smelleth worse then any filthinesse, where a man and a diuel should for euermore be yoked togither:
& smelleth Worse then any filthiness, where a man and a Devil should for evermore be yoked together:
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this wrath hath Christ pacified, & from this damnation hath he redeemed vs:
this wrath hath christ pacified, & from this damnation hath he redeemed us:
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But now if thou sinne againe, & make no account of the blood of Christ, the wrath shall be seuen times hotter,
But now if thou sin again, & make no account of the blood of christ, the wrath shall be seuen times hotter,
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and thou seuen times more the childe of hell.
and thou seuen times more the child of hell.
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Againe, seeing this is the estate of the damned, how wretched is their estate, which liue in danger therof euery hower of life;
Again, seeing this is the estate of the damned, how wretched is their estate, which live in danger thereof every hour of life;
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being aliue they haue no peace, and being dead they haue no ease:
being alive they have no peace, and being dead they have no ease:
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they are borne in filthines, they liue in wickednes, they die in wretchednesse, and damnation is their graue;
they Are born in filthiness, they live in wickedness, they die in wretchedness, and damnation is their graven;
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where the fire is their cradle, the diuels are their nurses, the Lord is their enemie, endlesse torments are their rest,
where the fire is their cradle, the Devils Are their Nurse's, the Lord is their enemy, endless torments Are their rest,
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& wrath without remedie is their meate. Oh let this make good men desire to forsake this life;
& wrath without remedy is their meat. O let this make good men desire to forsake this life;
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and let it make euill men long to forsake their sinnes: for their pleasurable life shall end in insufferable woes.
and let it make evil men long to forsake their Sins: for their pleasurable life shall end in insufferable woes.
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The xix. Sermon.
The xix. Sermon.
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Vers. 12. Therefore also now saith the Lord, Turne you vnto me with all your harts, with fasting,Vers. 12. Therefore also now Says the Lord, Turn you unto me with all your hearts, with fasting,
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and with weeping, and with mourning.
and with weeping, and with mourning.
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NOw at the length by the mercifull assistance of the holy Ghost haue wee finished the first part of our first diuision,
NOw At the length by the merciful assistance of the holy Ghost have we finished the First part of our First division,
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and are come vnto the last; wherein the people are exhorted to repentance.
and Are come unto the last; wherein the people Are exhorted to Repentance.
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In this treatise following, first of all the prophet sheweth them the manner of their repentance, 12. 13. verses:
In this treatise following, First of all the Prophet shows them the manner of their Repentance, 12. 13. Verses:
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and secondly, setteth downe certaine reasons to perswade them thereunto.
and secondly, sets down certain Reasons to persuade them thereunto.
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The manner of their repentance is either in action or in affection, and it respecteth both the people and the priestes:
The manner of their Repentance is either in actium or in affection, and it respecteth both the people and the Priests:
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In affection, as conuersion in hart, and renting thereof: in action, as weeping, fasting, and mourning.
In affection, as conversion in heart, and renting thereof: in actium, as weeping, fasting, and mourning.
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The reasons to mooue them hereunto are two:
The Reasons to move them hereunto Are two:
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first, in respect of his nature, vers. 13. then of his works, vers. 14. That part which concerneth the priestes doth shew vs first,
First, in respect of his nature, vers. 13. then of his works, vers. 14. That part which concerns the Priests does show us First,
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how they should stirre vp the people: and secondly, how they should pray, vers. 15, 16, 17, thus much for the diuision.
how they should stir up the people: and secondly, how they should pray, vers. 15, 16, 17, thus much for the division.
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In this, that after all the before expressed iudgements, the prophet nowe at the length commeth with the flat commandement and worde of God, to cause them to bee conuerted:
In this, that After all the before expressed Judgments, the Prophet now At the length comes with the flat Commandment and word of God, to cause them to be converted:
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Wee are first of all taught, that except God giue the preaching of his worde with his heauie iudgements, men can neuer bee amended by them, Amos 4. 6, 7, 8. Let him thunder omnipotently, let him shake the earth terribly, let him darken the light fearefully, let him curse the world iustly, and multiply his punishments abundantly;
we Are First of all taught, that except God give the preaching of his word with his heavy Judgments, men can never be amended by them, Amos 4. 6, 7, 8. Let him thunder omnipotently, let him shake the earth terribly, let him darken the Light fearfully, let him curse the world justly, and multiply his punishments abundantly;
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yet all this without the word of God cannot conuert a soule.
yet all this without the word of God cannot convert a soul.
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All this is plaine in the forenamed place of Amos, wherein God telleth the people, that he had giuen them scarcenesse of bread and no raine, insomuch as two or three cities wandered vp and downe to drinke water:
All this is plain in the forenamed place of Amos, wherein God Telleth the people, that he had given them scarceness of bred and no rain, insomuch as two or three cities wandered up and down to drink water:
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hee sent blastings, and mildeawes, and great store of pestilence, the yong men lay murdred, their horses were taken away,
he sent blastings, and mildeawes, and great store of pestilence, the young men lay murdered, their Horses were taken away,
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and noisom stinks & smels infected them, & yet still God complained that they had not turned vnto him:
and noisome stinks & smells infected them, & yet still God complained that they had not turned unto him:
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& then he biddeth them be prepared to meete their maker: So that it is euident that no crosse or iudgement can work repentance.
& then he bids them be prepared to meet their maker: So that it is evident that no cross or judgement can work Repentance.
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The experience hereof is to be seen in our times, wherein haue been as great signes and as many woonders as in any place of the worlde beside:
The experience hereof is to be seen in our times, wherein have been as great Signs and as many wonders as in any place of the world beside:
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great thunders, feareful earth-quakes, terrible darknes, mortal pestilence, pining famines, & yet who is conuerted by thē? great men are made richer, mean men are made poorer, poore men are made beggers,
great Thunders, fearful earthquakes, terrible darkness, Mortal pestilence, pining famines, & yet who is converted by them? great men Are made Richer, mean men Are made Poorer, poor men Are made beggars,
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& yet who considereth this? The waters haue drowned vs, the wars haue deuoured vs, & want hath afflicted vs:
& yet who Considereth this? The waters have drowned us, the wars have devoured us, & want hath afflicted us:
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and yet still we are as heard harted, as wickedly affected, and as stiffenecked as euer wee were;
and yet still we Are as herd hearted, as wickedly affected, and as Stiffnecked as ever we were;
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insomuch as, if the whole world were in an vprore, & our whole land vpon hir death bed,
insomuch as, if the Whole world were in an uproar, & our Whole land upon his death Bed,
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well we might complaine, but hardly repent. The reasons of this doctrine may be these;
well we might complain, but hardly Repent. The Reasons of this Doctrine may be these;
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First, bicause the Lord sendeth iudgements to take reuenge, and not to worke repentance, Deuter. 32. 41. The halter is not put on the the eues necke to conuert him,
First, Because the Lord sends Judgments to take revenge, and not to work Repentance, Deuter 32. 41. The halter is not put on thee the eues neck to convert him,
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4148
but to punish him, as Agar was expelled out of Abrahams house, not to reclaime hir, but to torment hir.
but to Punish him, as Agar was expelled out of Abrahams house, not to reclaim his, but to torment his.
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And here we may learne the end of all the Lordes iudgements, which is to take vengeance on our euill liues:
And Here we may Learn the end of all the lords Judgments, which is to take vengeance on our evil lives:
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what is our estate? seeing wee are vnder the reuenging hande of God;
what is our estate? seeing we Are under the revenging hand of God;
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one while our desires are plagued, another while our appetites are molested, and continually is our life threatened with a longer calamitie.
one while our Desires Are plagued, Another while our appetites Are molested, and continually is our life threatened with a longer calamity.
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4152
But some will saie, shall wee not bee repentant during our crosses and aduersitie? Oh, yes my deere brethren,
But Some will say, shall we not be repentant during our Crosses and adversity? O, yes my deer brothers,
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4153
for we haue the worde as well as the rod, and therefore we must be instructed by the one as wee are corrected by the other:
for we have the word as well as the rod, and Therefore we must be instructed by the one as we Are corrected by the other:
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our punishment is a light vengeance; but our profession is a great comfort:
our punishment is a Light vengeance; but our profession is a great Comfort:
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yet we are but as it were led to execution, and therefore wee must repent with speede before death catch our soules,
yet we Are but as it were led to execution, and Therefore we must Repent with speed before death catch our Souls,
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as dearth hath done our bodies.
as dearth hath done our bodies.
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Another reason is, bicause the word is of more force then any iudgement whatsoeuer, for the conuersion of a sinner is a worke of more value then the destruction of a worlde:
another reason is, Because the word is of more force then any judgement whatsoever, for the conversion of a sinner is a work of more valve then the destruction of a world:
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man was lost by an apple, but it cost more to redeeme their soules.
man was lost by an apple, but it cost more to Redeem their Souls.
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4159
Is not my worde like fire and like a hammer that breaketh the stone? Ierem. 23. 29. and the worde of God is life,Is not my word like fire and like a hammer that breaks the stone? Jeremiah 23. 29. and the word of God is life,
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4160
and liuely in operation, Heb. 4. 10. sharper then a sworde, lighter then the sunne, and heauier then the earth.
and lively in operation, Hebrew 4. 10. sharper then a sword, lighter then the sun, and Heavier then the earth.
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The which thing doth mightily magnifie the worde preached, and the publike ministerie thereof, being attended by the angels, accompanied with the spirit, and reuerenced in the church.
The which thing does mightily magnify the word preached, and the public Ministry thereof, being attended by the Angels, accompanied with the Spirit, and reverenced in the Church.
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The angell was honorable that slew so many thousands of Saneheribs armie, Esay 37. for it was a great iudgement;
The angel was honourable that slew so many thousands of Saneheribs army, Isaiah 37. for it was a great judgement;
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but the ministerie of the worde hath droue more diuels out of the worlde then it slewe or draue Assyrians out of Israell.
but the Ministry of the word hath drove more Devils out of the world then it slew or drove Assyrians out of Israel.
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And heereby let vs learne what account we are to make of the worde of God:
And hereby let us Learn what account we Are to make of the word of God:
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4165
Wee feare drowning in the seas, burning on the lande, robbing in our iourneies, and euery ioint in our body is subiect to many easelesse paines:
we Fear drowning in the Seas, burning on the land, robbing in our journeys, and every joint in our body is Subject to many easeless pains:
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but let vs more earnestly feare the worde of God;
but let us more earnestly Fear the word of God;
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for those hurt vs when wee feele them and see them, but this will harme vs when wee, neither feele norsee it;
for those hurt us when we feel them and see them, but this will harm us when we, neither feel norsee it;
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4168
they afflict vs, but this instructeth vs; they punish vs, but this doth acquite vs;
they afflict us, but this Instructeth us; they Punish us, but this does acquit us;
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they bring vs the heauie newes of condemnation, but this bringeth the glad newes of life euerlasting.
they bring us the heavy news of condemnation, but this brings the glad news of life everlasting.
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By iudgements we are blinded, but by the Gospell we are enlightened; by iudgements wee are endangered, by the Gospell we are defended:
By Judgments we Are blinded, but by the Gospel we Are enlightened; by Judgments we Are endangered, by the Gospel we Are defended:
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and to conclude, they threaten our liues, but the worde threatneth our soules.
and to conclude, they threaten our lives, but the word threatens our Souls.
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Make much of the word in thy health, for beleeue me, sicknes cannot so prepare thee for the Lorde as the worde can:
Make much of the word in thy health, for believe me, sickness cannot so prepare thee for the Lord as the word can:
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bee conuerted by it, for thou seest all other meanes faile, for miracles doe make vs woonder, and this maketh vs repent:
be converted by it, for thou See all other means fail, for Miracles do make us wonder, and this makes us Repent:
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therefore either make this thy ioy, or God shall make them thy sorrowe.
Therefore either make this thy joy, or God shall make them thy sorrow.
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4175
What then? will some say, this is a strange doctrine, do not sorrowes and earthquakes and other fearefull thinges turne vs to the Lorde? then we will not make any account of these thinges.
What then? will Some say, this is a strange Doctrine, do not sorrows and earthquakes and other fearful things turn us to the Lord? then we will not make any account of these things.
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4176
To whom I answere, that if they doe so, they doe that which will vndoo them:
To whom I answer, that if they do so, they do that which will undo them:
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shall the scholler neuercare for the rod bicause it cannot teach him but correct him,
shall the scholar neuercare for the rod Because it cannot teach him but correct him,
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and shall wee set light by the Lordes iudgementes bicause they cannot conuert vs? no, no, they must keepe vs in obedience although they cannot beget vs to obedience;
and shall we Set Light by the lords Judgments Because they cannot convert us? no, no, they must keep us in Obedience although they cannot beget us to Obedience;
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they must reforme vs, although they cannot turne vs. Dauid said Psal. 119. when I see thy iudgements, I am astonied and afraide;
they must reform us, although they cannot turn us David said Psalm 119. when I see thy Judgments, I am astonished and afraid;
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and so must all the elect children of God vse the iudgements of God, to continue them in the feare of God,
and so must all the elect children of God use the Judgments of God, to continue them in the Fear of God,
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and to keepe their natures from being ouerproude:
and to keep their nature's from being ouerproude:
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Yea let vs tremble and quake as the earth doth, let vs weepe and mourne as the aire doth,
Yea let us tremble and quake as the earth does, let us weep and mourn as the air does,
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when wee see the wrath of God;
when we see the wrath of God;
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the sunne cannot then shewe her face, she is so dazeled with his brightnesse, how shall men farre inferiour to her in glorie, bee carelesse of his anger? And although I haue said, that we are but yet leading vnto execution, let vs yet feare most greeuously least the wrath of God be encreased on vs;
the sun cannot then show her face, she is so dazzled with his brightness, how shall men Far inferior to her in glory, be careless of his anger? And although I have said, that we Are but yet leading unto execution, let us yet Fear most grievously lest the wrath of God be increased on us;
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for wee knowe not how soone we shall be consumed, with what calamities we shall bee troubled,
for we know not how soon we shall be consumed, with what calamities we shall be troubled,
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and with what maner of death we shall be crucified. Therfore let vs feare the works of God, that we neede not feele them;
and with what manner of death we shall be Crucified. Therefore let us Fear the works of God, that we need not feel them;
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let vs be warned by them, that we be not confounded by them;
let us be warned by them, that we be not confounded by them;
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and aboue all things, let vs cast away that prophanenes that calleth for heauen and earth to take vengeance on vs. Secondly, we may obserue in this verse,
and above all things, let us cast away that profaneness that calls for heaven and earth to take vengeance on us Secondly, we may observe in this verse,
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when hee saith, thus saith the Lord: that if the Lorde worke not repentance in vs we shall neuer haue it while the world standeth:
when he Says, thus Says the Lord: that if the Lord work not Repentance in us we shall never have it while the world Stands:
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we may weepe out our eies, rip vp our breastes, rend asunder our harts, and satisfie for our iniuries;
we may weep out our eyes, rip up our breasts, rend asunder our hearts, and satisfy for our injuries;
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but if the Lord worke not repentance in vs, then all is lost.
but if the Lord work not Repentance in us, then all is lost.
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For this cause 2. Tim. 2. 25. Paul instructeth him with meekenes, to instruct those which were cōtrarie minded, waiting if at any time God would giue them repentance vnto life.
For this cause 2. Tim. 2. 25. Paul Instructeth him with meekness, to instruct those which were contrary minded, waiting if At any time God would give them Repentance unto life.
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Indeede I graunt that men may haue a kinde of repentance as Iudas had, Matt. 27. 6. when hee sawe Christ condemned, hee repented,
Indeed I grant that men may have a kind of Repentance as Iudas had, Matt. 27. 6. when he saw christ condemned, he repented,
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and went and hung vp himselfe;
and went and hung up himself;
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but to haue repentance vnto life, Act. 11. 18. as the church speaketh, it is a speciall and woorthy worke of God.
but to have Repentance unto life, Act. 11. 18. as the Church speaks, it is a special and worthy work of God.
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And in these daies may this point be very profitably vrged, wherein men are so carelesse in liuing,
And in these days may this point be very profitably urged, wherein men Are so careless in living,
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and so wretched in sinning, as if repentance were pinned on their sleeues, or lay in their pockets to pull out and in at their pleasure:
and so wretched in sinning, as if Repentance were pinned on their sleeves, or lay in their pockets to pull out and in At their pleasure:
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but let them beware & be warned, that if they wil be saued, they must seeke it at the hands of God.
but let them beware & be warned, that if they will be saved, they must seek it At the hands of God.
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Is repentance so easie, that you can haue it at your wish? indeede you may haue it, but you cannot doe it.
Is Repentance so easy, that you can have it At your wish? indeed you may have it, but you cannot do it.
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Imagine in thy presence a man or woman possessed with a diuel; trie thy cunning, & cast him forth. I know your answer;
Imagine in thy presence a man or woman possessed with a Devil; try thy cunning, & cast him forth. I know your answer;
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you wil say you cannot, because you can worke no miracles: & so agame say I, that you cannot haue repentance of your selues;
you will say you cannot, Because you can work no Miracles: & so agame say I, that you cannot have Repentance of your selves;
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for it is a casting of the diuel out of your souls, the which none can do but by the finger of God.
for it is a casting of the Devil out of your Souls, the which none can do but by the finger of God.
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Repentance is not to wring out a teare, or to breath out a sigh, or to lift vp an ey vnto heauē,
Repentance is not to wring out a tear, or to breath out a sighs, or to lift up an ey unto heaven,
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or to say, I am sorrie for my sins;
or to say, I am sorry for my Sins;
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but it must fil all a mans life with weeping, & sighing, & praying, & cōfessing,
but it must fill all a men life with weeping, & sighing, & praying, & confessing,
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& amending, the which commeth frō God only.
& amending, the which comes from God only.
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The first reason of this doctrine is, because with repentance goeth remissiō of sins, Act. 5. 31. & therefore we may as wel say, that they can pardō their own sins,
The First reason of this Doctrine is, Because with Repentance Goes remission of Sins, Act. 5. 31. & Therefore we may as well say, that they can pardon their own Sins,
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as they say they can repent whē they list.
as they say they can Repent when they list.
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And this must needs mightily discourage vs frō sinning, seeing we may cōmit that in one minute, which we can neuer claw off so long as we liue.
And this must needs mightily discourage us from sinning, seeing we may commit that in one minute, which we can never claw off so long as we live.
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Again, how sweet is this consideration, that remission of sins is ioined with repentance. We knowe what great & vile sinnes we haue committed;
Again, how sweet is this consideration, that remission of Sins is joined with Repentance. We know what great & vile Sins we have committed;
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but we knowe not will some say, how, or when they were pardoned. Vnto whom I answere, that they haue beene so long pardoned as they haue repented:
but we know not will Some say, how, or when they were pardoned. Unto whom I answer, that they have been so long pardoned as they have repented:
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and they haue as many witnesses and seales of their remission, as they haue weeping teares, sighing sobs,
and they have as many Witnesses and Seals of their remission, as they have weeping tears, sighing sobs,
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and wounded affections for them in the presence of God.
and wounded affections for them in the presence of God.
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Another reason is, as it is the worke of God to harden mens harts, Iohn. 12. 40. so it must needes be the worke of God to soften the hart:
another reason is, as it is the work of God to harden men's hearts, John. 12. 40. so it must needs be the work of God to soften the heart:
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But some will say, how can the Lord punish men for not repenting, when he denieth them repentance? and how can he damne them for harde hearts,
But Some will say, how can the Lord Punish men for not repenting, when he Denieth them Repentance? and how can he damn them for harden hearts,
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when hee hath hardened them? I answere, an harde heart and an ill life doe not simply condemne a man,
when he hath hardened them? I answer, an harden heart and an ill life do not simply condemn a man,
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but delight in them and negligence to bee deliuered from them: good men are tormented with hardnesse of hart, but they lament it;
but delight in them and negligence to be Delivered from them: good men Are tormented with hardness of heart, but they lament it;
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euill men are perplexed with it, & they reioice in it.
evil men Are perplexed with it, & they rejoice in it.
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God is saide to make hard harts, but not euill harts, and so to make hard harts, that men may know and acknowledge, that soft harts come from his workehouse;
God is said to make hard hearts, but not evil hearts, and so to make hard hearts, that men may know and acknowledge, that soft hearts come from his workhouse;
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so then, God hardeneth, but men delight in it, and they are condemned not for sin, but for delight in sinne.
so then, God Hardeneth, but men delight in it, and they Are condemned not for since, but for delight in sin.
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Wouldest thou then knowe whether thy hart hath beene new wrought in the Lordes moulde? then looke and see how thou louest sinne:
Wouldst thou then know whither thy heart hath been new wrought in the lords mould? then look and see how thou love sin:
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but thou findest thy hart harde; then looke againe howe thou art pleased with this hardnes;
but thou Findest thy heart harden; then look again how thou art pleased with this hardness;
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if thou like it, thy hart is damnable, but if thou loath it, thy state is tollerable.
if thou like it, thy heart is damnable, but if thou loath it, thy state is tolerable.
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The first vse wee are to make of this doctrine is this, seeing the Lorde hath the working of repentance in vs,
The First use we Are to make of this Doctrine is this, seeing the Lord hath the working of Repentance in us,
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then let vs praie euerie day to his maiestie for the same, Lament. 5. 21. So doe the faithfull when they say, Turne vs vnto thee O Lorde,
then let us pray every day to his majesty for the same, Lament. 5. 21. So do the faithful when they say, Turn us unto thee Oh Lord,
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and wee shall be turned, returne vs as of old. This is the dutie of all those that haue any care of their soules health.and we shall be turned, return us as of old. This is the duty of all those that have any care of their Souls health.
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Art thou heauie in thy heart, and feelest a dulnes in thy soule vnto goodnes,
Art thou heavy in thy heart, and Feel a dulness in thy soul unto Goodness,
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but a nimblenes vnto euill? when thou knowest thou dost those things which displease the Lord,
but a nimbleness unto evil? when thou Knowest thou dost those things which displease the Lord,
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and trouble thy conscience, then enter into thy soule and humble thy selfe by praier, lift vp thy voice to heauen, and speake for thy conuersion.
and trouble thy conscience, then enter into thy soul and humble thy self by prayer, lift up thy voice to heaven, and speak for thy conversion.
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Seest thou not the danger of life worse then death, so long as thou liuest in an vnrepentant state? there is but a little aire twixt thee and death, there is but a little time twixt thee and hell.
See thou not the danger of life Worse then death, so long as thou Livest in an unrepentant state? there is but a little air betwixt thee and death, there is but a little time betwixt thee and hell.
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Repentance is the Lordes gift, and he giueth it to them that aske it.
Repentance is the lords gift, and he gives it to them that ask it.
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I dare be bolde to saie, that of all suites commenced before God, this was neuer denied:
I Dare be bold to say, that of all suits commenced before God, this was never denied:
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and if thou haue any minde to bee saued, praie that thou maiest be conuerted. Art thou dissolute in life, and resolute in vanitie, yet hearing some sermons of death,
and if thou have any mind to be saved, pray that thou Mayest be converted. Art thou dissolute in life, and resolute in vanity, yet hearing Some Sermons of death,
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and fearing some iudgements for thy sinnes, wouldest willingly wish that thou couldest doe better? and dost thou sometime wring out teares to see the preacher so earnest,
and fearing Some Judgments for thy Sins, Wouldst willingly wish that thou Couldst do better? and dost thou sometime wring out tears to see the preacher so earnest,
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and yet by no meanes thou canst reforme thy life? then commune with thy soule,
and yet by no means thou Canst reform thy life? then commune with thy soul,
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and praie to the Lorde, that thou maiest so liue as hee hath taught, and so die as thou shalt wish.
and pray to the Lord, that thou Mayest so live as he hath taught, and so die as thou shalt wish.
cc vvb p-acp dt n1, cst pns21 vm2 av vvi c-acp pns31 vhz vvn, cc av vvb c-acp pns21 vm2 vvi.
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Praie I say, not onely in companie, but secretlie, not for a season, but continually, not with an indifferent minde, but with an earnest affection;
Pray I say, not only in company, but secretly, not for a season, but continually, not with an indifferent mind, but with an earnest affection;
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and then I assure thee, drunkennes shall not drowne thee, couetousnes shall not preuaile with thee, pride shall not deface thee, whoredom shall not vndoe thee, stealing shall not shame thee, the worlde shall not deceiue thee,
and then I assure thee, Drunkenness shall not drown thee, covetousness shall not prevail with thee, pride shall not deface thee, whoredom shall not undo thee, stealing shall not shame thee, the world shall not deceive thee,
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nor the flesh shall euer condemne thee.
nor the Flesh shall ever condemn thee.
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Another vse is this, seeing wee must aske repentance of God, we must needes know our sinnes before we can repent them, Ierem, 3. 13. So then,
another use is this, seeing we must ask Repentance of God, we must needs know our Sins before we can Repent them, Jeremiah, 3. 13. So then,
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if thou wouldest praie most earnestly for thy conuersion, and bring all thy euidence into the Lordes sight that hee might pronounce sentence on thy side, thou must not come with general words & say, I am a sinner as other men are, I haue liued sinfully as my neighbours haue done,
if thou Wouldst pray most earnestly for thy conversion, and bring all thy evidence into the lords sighed that he might pronounce sentence on thy side, thou must not come with general words & say, I am a sinner as other men Are, I have lived sinfully as my neighbours have done,
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and I knowe I haue offended thy maiestie greeuously:
and I know I have offended thy majesty grievously:
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But thou must knowe thy sinnes, thou must account them to knowe the number so neere as thou canst possible;
But thou must know thy Sins, thou must account them to know the number so near as thou Canst possible;
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thou must weigh them vprightly, & fee which were directly against God, and which were against thy neighbour;
thou must weigh them uprightly, & fee which were directly against God, and which were against thy neighbour;
pns21 vmb vvi pno32 av-j, cc vvb r-crq vbdr av-j p-acp np1, cc r-crq vbdr p-acp po21 n1;
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thou must aggrauate them mightilie, and make them as heinous as the greatest; thou must condemne thy selfe, open thy whole soule, and abhor thy owne life.
thou must aggravate them mightily, and make them as heinous as the greatest; thou must condemn thy self, open thy Whole soul, and abhor thy own life.
pns21 vmb vvi pno32 av-j, cc vvi pno32 p-acp j c-acp dt js; pns21 vmb vvi po21 n1, vvb po21 j-jn n1, cc vvb po21 d n1.
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Then shalt thou knowe thy sinnes, that their number is infinite, their rewarde is damnation, that their power is execrable, that their presence is intollerable:
Then shalt thou know thy Sins, that their number is infinite, their reward is damnation, that their power is execrable, that their presence is intolerable:
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Tell them as a couetousmā doth his siluer;
Tell them as a covetousman does his silver;
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look on them as the husbandman doth his furrowe, consider them as the carrier doth his loade, condemne them as the iudge doth the theefe, pray against them as a marriner against a storme, fight against them as a souldier against an enimie, accuse them as a lawyer doth his aduersarie,
look on them as the husbandman does his furrow, Consider them as the carrier does his load, condemn them as the judge does the thief, pray against them as a mariner against a storm, fight against them as a soldier against an enemy, accuse them as a lawyer does his adversary,
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and forsake them as a lambe doth a lyon.
and forsake them as a lamb does a Lion.
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Then shalt thou knowe that one sinne is woorth a soule, that one drop of mercy is worth a world,
Then shalt thou know that one sin is worth a soul, that one drop of mercy is worth a world,
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and that true repentance hath winges to beare thee vp to heauen. If the preacher tell thee thy sinnes, then knowe them;
and that true Repentance hath wings to bear thee up to heaven. If the preacher tell thee thy Sins, then know them;
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if the lawe tell thee them, then remember them; if thy conscience accuse them, then repent them;
if the law tell thee them, then Remember them; if thy conscience accuse them, then Repent them;
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if thy brother rebuke them, then euer after loue him; if the church reprooue, then yeelde vnto it;
if thy brother rebuke them, then ever After love him; if the Church reprove, then yield unto it;
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and if thy enimie cast them at thee, yet receiue it, for this will make thee know them:
and if thy enemy cast them At thee, yet receive it, for this will make thee know them:
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and if thou know them, thou wilt pray against them; and if thou praie against them, thou wilt repent them.
and if thou know them, thou wilt pray against them; and if thou pray against them, thou wilt Repent them.
cc cs pns21 vvb pno32, pns21 vm2 vvi p-acp pno32; cc cs pns21 vvb p-acp pno32, pns21 vm2 vvi pno32.
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Turne you vnto me. By this sentence wee may obserue that God neuer regardeth any of our sufferings or crosses till wee be repentant:Turn you unto me. By this sentence we may observe that God never Regardeth any of our sufferings or Crosses till we be repentant:
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Or more plainly, be it that our houses are burned, our children murthered, our inheritances remooued, and our owne liues tormented;
Or more plainly, be it that our houses Are burned, our children murdered, our inheritances removed, and our own lives tormented;
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yet all this doth not appease his wrath except wee adde contrition, the which thing the prophet insinuateth when hee maketh this conclusion vpon all the former iudgements;
yet all this does not appease his wrath except we add contrition, the which thing the Prophet insinuates when he makes this conclusion upon all the former Judgments;
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Therefore nowe saith the Lorde, turne vnto me, &c. As if hee had vsed more wordes saying:Therefore now Says the Lord, turn unto me, etc. As if he had used more words saying:
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you O people haue had your land wasted with beastes, your liues pined with famine, your cattle mourning for foode, the heauens obscured with darknes, the earth quaking to trouble you,
you O people have had your land wasted with beasts, your lives pined with famine, your cattle mourning for food, the heavens obscured with darkness, the earth quaking to trouble you,
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and terrible thunders roaring to disquiet you; yet for all this is not the Lord contented with you, except you be repentant.
and terrible Thunders roaring to disquiet you; yet for all this is not the Lord contented with you, except you be repentant.
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The selfe-same thing may wee see Esay 57, 3, 4, 5. where the Lorde telleth them that it was not their fasting and sorrowes that he regarded, but their vnfeined conuersion.
The selfsame thing may we see Isaiah 57, 3, 4, 5. where the Lord Telleth them that it was not their fasting and sorrows that he regarded, but their unfeigned conversion.
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As a father hauing an euill sonne is not pleased with him bicause hee is whipped openly in the streetes,
As a father having an evil son is not pleased with him Because he is whipped openly in the streets,
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or imprisoned, and so arraigned for his follie, except he bee repentant:
or imprisoned, and so arraigned for his folly, except he be repentant:
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euen so is it with the Lorde, hee regardeth not the punishment (saith Augustine) but the person that suffereth.
even so is it with the Lord, he Regardeth not the punishment (Says Augustine) but the person that suffers.
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It is not our sufferings voluntarie or inuoluntarie, our sicknes, warre, famine, pouertie, or bloud that can satisfie the Lord or saue our soules;
It is not our sufferings voluntary or involuntary, our sickness, war, famine, poverty, or blood that can satisfy the Lord or save our Souls;
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insomuch as after thou hast endured harde fits, wicked slanders, wrongfull oppressions, many hungrie daies, manie sharpe stripes, and many dangers of death:
insomuch as After thou hast endured harden fits, wicked slanders, wrongful oppressions, many hungry days, many sharp stripes, and many dangers of death:
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yet for all this without the ornaments of a christian, thou are neuer the neerer to God.
yet for all this without the Ornament of a christian, thou Are never the nearer to God.
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Some will saie this is harde meate to be digested, that the Lorde is not pleased nor pacified although hee punish vs:
some will say this is harden meat to be digested, that the Lord is not pleased nor pacified although he Punish us:
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why? are not all these sufferinges the punishments of sinne? and when wee are punished heere, is not the Lorde too rigorous to punish vs also hereafter? I answere, wee suffer for our sinnes,
why? Are not all these sufferings the punishments of sin? and when we Are punished Here, is not the Lord too rigorous to Punish us also hereafter? I answer, we suffer for our Sins,
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but not to satisfie for our sinnes:
but not to satisfy for our Sins:
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for the rewarde of sinne is death euerlasting, and all miseries which may bring vs to our ende.
for the reward of sin is death everlasting, and all misery's which may bring us to our end.
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Therefore excuse not your selues for pouertie or sicknes, or famine, or labour, or slauerie,
Therefore excuse not your selves for poverty or sickness, or famine, or labour, or slavery,
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or seruice, or anie other crosse, for a man may haue all this, and yet bee a cast away.
or service, or any other cross, for a man may have all this, and yet be a cast away.
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The first reason heereof is, Matth. 24. 8. That all the sufferinges of this life are but the beginning of sorrowes, they are not one quarter of that vengeance which the Lord will take for our sinnes except we repent.
The First reason hereof is, Matthew 24. 8. That all the sufferings of this life Are but the beginning of sorrows, they Are not one quarter of that vengeance which the Lord will take for our Sins except we Repent.
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Oh, consider the intollerable hande of the Lordes wrath, which regardeth not our bloude, nor woulde looke on a burnt sacrifice made of a whole nation,
O, Consider the intolerable hand of the lords wrath, which Regardeth not our blood, nor would look on a burned sacrifice made of a Whole Nation,
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and yet regardeth the broken harts, & cast down soules:
and yet Regardeth the broken hearts, & cast down Souls:
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what are the plagues in the worlde to come, and the wages of sinne in another life,
what Are the plagues in the world to come, and the wages of sin in Another life,
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if heere wee may haue a pining sicknes, a despised life, an easelesse heart, and an endlesse feare;
if Here we may have a pining sickness, a despised life, an easeless heart, and an endless Fear;
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one man neuer lyeth in bed, another neuer eateth bread, another neuer liueth merrie day, som lie tormented in a burning fire, some bed-redden with the gout, some tormented with a collicke, some scalded to death, some cut in peeces inchmeale, some are put into furnaces of burning lead,
one man never lies in Bed, Another never Eateth bred, Another never lives merry day, Some lie tormented in a burning fire, Some bed-redden with the gout, Some tormented with a colic, Some scalded to death, Some Cut in Pieces inchmeal, Some Are put into furnaces of burning led,
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and yet all these are but the beginning of sorrowes and without repentance:
and yet all these Are but the beginning of sorrows and without Repentance:
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if it were possible for one man to endure all, yet afterwarde he might goe to hell fire.
if it were possible for one man to endure all, yet afterward he might go to hell fire.
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Another reason is, bicause the sufferings of this life are alike, common to good and bad, vncircumcised and the people of God, Ezec. 32. 28. Although God chasten euerie one that hee loueth,
another reason is, Because the sufferings of this life Are alike, Common to good and bad, uncircumcised and the people of God, Ezekiel 32. 28. Although God chasten every one that he loves,
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yet he loueth not euery one that hee chasteneth. Christ his best beloued was crucified, and yet beloued:
yet he loves not every one that he Chasteneth. christ his best Beloved was Crucified, and yet Beloved:
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but Herod was eaten with worms, & yet hated: shal we think that the estate of Herod was any whit better in another life,
but Herod was eaten with worms, & yet hated: shall we think that the estate of Herod was any whit better in Another life,
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bicause his miserie was begun in this life? no verilie:
Because his misery was begun in this life? no verily:
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no more may wee extoll or accuse those which liue long or miserable daies in this life.
no more may we extol or accuse those which live long or miserable days in this life.
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Iosiah a good king, of whom God pronounceth that he shoulde be gathered to his fathers in peace,Josiah a good King, of whom God pronounceth that he should be gathered to his Father's in peace,
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but yet hee was slaine in warres;
but yet he was slain in wars;
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and Ahab an euill king died also in warres, was his estate the better bicause he ended his life as a good man did? no, no, it had bin better for him he had neuer bin.
and Ahab an evil King died also in wars, was his estate the better Because he ended his life as a good man did? no, no, it had been better for him he had never been.
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Yet despaire not in thy afflictions, and presume not to aduance worldly sorrow into the place of godly sorrowe,
Yet despair not in thy afflictions, and presume not to advance worldly sorrow into the place of godly sorrow,
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and make not thy calamities thy Christ to lift thee vp to heauen.
and make not thy calamities thy christ to lift thee up to heaven.
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Hauing learned that our calamities will not cōmend vs to God, let vs do as the prophet here exhorteth, Turne vnto the Lord our God, Ier. 3. 1. Bloud cannot pacifie him, but water can;
Having learned that our calamities will not commend us to God, let us do as the Prophet Here exhorteth, Turn unto the Lord our God, Jeremiah 3. 1. Blood cannot pacify him, but water can;
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death cannot satisfie him, yet teares can; bodily plagues will not mooue him, but spiritual sorrowes wil;
death cannot satisfy him, yet tears can; bodily plagues will not move him, but spiritual sorrows will;
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vengeance staieth him not, but repentance will alter him: Therefore turne vnto the Lorde.
vengeance stayeth him not, but Repentance will altar him: Therefore turn unto the Lord.
n1 vvz pno31 xx, cc-acp n1 vmb vvi pno31: av vvb p-acp dt n1.
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Shall not wee thinke my deere brethren, that all these iudgements which wee for these many yeeres haue endured, haue wrought mightily in them,
Shall not we think my deer brothers, that all these Judgments which we for these many Years have endured, have wrought mightily in them,
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and on them which were taken by them, and is there yet an ende of them, either in sight or in hope? Haue not many souldiers fighting,
and on them which were taken by them, and is there yet an end of them, either in sighed or in hope? Have not many Soldiers fighting,
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& dying in their owne blood cried alowde in the eares of God? Haue not many houses beene suddenly swept away with the pestilence? Did not the Lord see it? and if hee sawe it,
& dying in their own blood cried allowed in the ears of God? Have not many houses been suddenly swept away with the pestilence? Did not the Lord see it? and if he saw it,
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why did hee not pitie it? and if hee pitied it, why did hee not stay it? haue not many hundreds in the first yeere of famine perished most miserably for want of bread, whose cries must needs pearse the heauens,
why did he not pity it? and if he pitied it, why did he not stay it? have not many hundreds in the First year of famine perished most miserably for want of bred, whose cries must needs pierce the heavens,
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and whose last gaspes might mooue him to pitie;
and whose last gasps might move him to pity;
cc qg-crq ord n2 vmd vvi pno31 pc-acp vvi;
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yet it hath continued some yeeres since? Then may wee see and say, if sufferings coulde haue satisfied the Lorde, the blood of souldiers, the liues of citizens, the crie of poore men,
yet it hath continued Some Years since? Then may we see and say, if sufferings could have satisfied the Lord, the blood of Soldiers, the lives of Citizens, the cry of poor men,
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and the feare of all men might already long agoe haue pleased him: but he will neuer be altered till we bee altered.
and the Fear of all men might already long ago have pleased him: but he will never be altered till we be altered.
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Therefore now let me remember you with Ioel, Turne vnto me saith the Lord, &c. Alas,
Therefore now let me Remember you with Joel, Turn unto me Says the Lord, etc. Alas,
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alas, our health is turned into sicknesse, our liues into death, our plentie into famine, our peace into warres, our mirth into mourning, our store into want, our people into perishing,
alas, our health is turned into sickness, our lives into death, our plenty into famine, our peace into wars, our mirth into mourning, our store into want, our people into perishing,
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and our poore are turned into their graues; and yet we haue not turned vnto the Lorde:
and our poor Are turned into their graves; and yet we have not turned unto the Lord:
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oh let vs turne before all be ouerturned.
o let us turn before all be overturned.
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Let vs fill our chambers with mourning, rather then all our land be filled with howling; let vs pray for repentance; let vs sue for repentance;
Let us fill our chambers with mourning, rather then all our land be filled with howling; let us pray for Repentance; let us sue for Repentance;
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let vs worke for repentance, and bestowe all that we haue vpon repentance, or else vengeance will come and take all away.
let us work for Repentance, and bestow all that we have upon Repentance, or Else vengeance will come and take all away.
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Another vse is this, Rom. 8. 18. seeing God regardeth not our miseries, then it followeth that all our sufferings are not woorthie of the life to come.
another use is this, Rom. 8. 18. seeing God Regardeth not our misery's, then it follows that all our sufferings Are not worthy of the life to come.
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Art thou good? then despise these worldly sorowes, and hope for heauenly ioyes:
Art thou good? then despise these worldly sorrows, and hope for heavenly Joys:
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art thou an euill man? then repent with speede, least thy intolerable euils be turned into intolerable woe.
art thou an evil man? then Repent with speed, lest thy intolerable evils be turned into intolerable woe.
vb2r pns21 dt j-jn n1? av vvb p-acp n1, cs po21 j n2-jn vbb vvn p-acp j n1.
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Wouldest thou by paine seeke aduauncement? they deserue it not: wouldest thou by paine bee amended? then pray for repentance.
Wouldst thou by pain seek advancement? they deserve it not: Wouldst thou by pain be amended? then pray for Repentance.
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Oh, how are we punished in this life? nay rather how shall we be blessed in another life? Couldest thou which liest in some strange torments, bee content to end thy life in sorrowe, to spende thy good for ease,
O, how Are we punished in this life? nay rather how shall we be blessed in Another life? Couldst thou which liest in Some strange torments, be content to end thy life in sorrow, to spend thy good for ease,
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or to become any base seruant, that thou mightest be released? are thy paines so great,
or to become any base servant, that thou Mightest be released? Are thy pains so great,
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so comfortlesse, and so continuall? yet for all this be not disquieted, be not discouraged,
so comfortless, and so continual? yet for all this be not disquieted, be not discouraged,
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for anon thy ioyes may be farre more pleasant and continuall.
for anon thy Joys may be Far more pleasant and continual.
c-acp av po21 n2 vmb vbi av-j av-dc j cc j.
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But why doe I spend time in vaine? fearest thou any of those euils which happen in the world;
But why do I spend time in vain? Fearest thou any of those evils which happen in the world;
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for thou canst not but feare all: wherefore a Father said, it is better to suffer one death, and so to die,
for thou Canst not but Fear all: Wherefore a Father said, it is better to suffer one death, and so to die,
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then by liuing to feare all manner of deathes.
then by living to Fear all manner of deaths.
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Then I say, consider with thy selfe whether is greater, thy sorrowes, or thy comforts, thy body or the heauens, thy sufferings,
Then I say, Consider with thy self whither is greater, thy sorrows, or thy comforts, thy body or the heavens, thy sufferings,
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or the ioyes of the world to come;
or the Joys of the world to come;
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there shall famine be banished, warres shall be conquered, sicknesse shall bee cured, labour shall be ceased, pouertie be forgotten, enmitie shall be cooled, paines shall be remooued, teares shall be dried vp,
there shall famine be banished, wars shall be conquered, sickness shall be cured, labour shall be ceased, poverty be forgotten, enmity shall be cooled, pains shall be removed, tears shall be dried up,
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and death it selfe be euerlastingly destroied:
and death it self be everlastingly destroyed:
cc n1 pn31 n1 vbi av-j vvn:
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therefore suffer much to liue so, labour much to die so, and die in despite of death to raigne so.
Therefore suffer much to live so, labour much to die so, and die in despite of death to Reign so.
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All the miseries of this life are not worthie of this blessednesse, but there is not any man liuing that can endure the one halfe of them:
All the misery's of this life Are not worthy of this blessedness, but there is not any man living that can endure the one half of them:
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therefore precious is the bountie of God, who giueth vs this glorie for his promise, not for our crosses, nor yet for our vertues;
Therefore precious is the bounty of God, who gives us this glory for his promise, not for our Crosses, nor yet for our Virtues;
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for our crosses are the deserts of sinnes, and our vertues are imperfect goodnesse.
for our Crosses Are the deserts of Sins, and our Virtues Are imperfect Goodness.
p-acp po12 n2 vbr dt n2 pp-f n2, cc po12 n2 vbr j n1.
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Thirdly, in these words we may obserue the definition of repentance, namely, that it is a turning vnto the Lord: so that,
Thirdly, in these words we may observe the definition of Repentance, namely, that it is a turning unto the Lord: so that,
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so long as we are vnrepentant, so long we goe from the Lord.
so long as we Are unrepentant, so long we go from the Lord.
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I might also make many words on the metaphor, turne, and not without profit, to shew you how our life is a iourney, our faith the legs whereon we walke, the scripture our guide, the church our companion, and heauen our waies end;
I might also make many words on the metaphor, turn, and not without profit, to show you how our life is a journey, our faith the legs whereon we walk, the scripture our guide, the Church our Companion, and heaven our ways end;
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seeing all is done elsewhere, I will not now stand vpon it.
seeing all is done elsewhere, I will not now stand upon it.
vvg d vbz vdn av, pns11 vmb xx av vvi p-acp pn31.
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Onely in these words I will vrge this, that there is no repentance, except the whole hart be changed;
Only in these words I will urge this, that there is no Repentance, except the Whole heart be changed;
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it is not in good words, nor yet in an outwarde good practise, but in the motions and affections of the hart, 1. King. 8. 47, 48. for this cause our Sauiour biddeth first cleanse that which is within,
it is not in good words, nor yet in an outward good practice, but in the motions and affections of the heart, 1. King. 8. 47, 48. for this cause our Saviour bids First cleanse that which is within,
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and then that which is without:
and then that which is without:
cc av cst r-crq vbz p-acp:
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As men doe first cleanse the inside of a vessell (not the outside) and then put goodnesse therein;
As men do First cleanse the inside of a vessel (not the outside) and then put Goodness therein;
c-acp n2 vdb ord vvi dt n1-an pp-f dt n1 (xx dt n1-an) cc av vvd n1 av;
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so must the hart, which is a vessell, be first cleansed, or else all is vaine which the hande doth, the mouth speaketh, and the minde beleeueth.
so must the heart, which is a vessel, be First cleansed, or Else all is vain which the hand does, the Mouth speaks, and the mind Believeth.
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Thy memorie must bee turned, thy vnderstanding, will, and affections must bee changed; thy memorie, by remembring God and his truth;
Thy memory must be turned, thy understanding, will, and affections must be changed; thy memory, by remembering God and his truth;
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thy vnderstanding, by knowing God and his Gospell; thy will, by beleeuing God and his promises;
thy understanding, by knowing God and his Gospel; thy will, by believing God and his promises;
po21 n1, p-acp vvg np1 cc po31 n1; po21 n1, p-acp vvg np1 cc po31 n2;
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and thy affections, by louing, desiring, meditating, and reioycing in and on heauenly things; and then is thy whole hart conuerted.
and thy affections, by loving, desiring, meditating, and rejoicing in and on heavenly things; and then is thy Whole heart converted.
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Some haue knowledge and vnderstanding, but no sounde faith, or sweete loue; some againe loue, but they want knowledge:
some have knowledge and understanding, but no sound faith, or sweet love; Some again love, but they want knowledge:
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and so some haue a good will to the Gospell, but they want memorie. For the amending of all this, follow my direction:
and so Some have a good will to the Gospel, but they want memory. For the amending of all this, follow my direction:
cc av d vhb dt j n1 p-acp dt n1, cc-acp pns32 vvb n1. p-acp dt vvg pp-f d d, vvb po11 n1:
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conferre, and you shall haue memorie: read, and you shall haue knowledge: heare, and you shall haue faith:
confer, and you shall have memory: read, and you shall have knowledge: hear, and you shall have faith:
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pray often, and you shal haue al good affections, all which must be done before you can be saued.
pray often, and you shall have all good affections, all which must be done before you can be saved.
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The first reason hereofmay be this, because no man can haue a perfect faith, without the totall conuersion of the hart, Rom. 10. 9. and men can neuer liue well that beleeue not well, saith Augustine. If thou haue one part of thy heart with the Lord,
The First reason hereofmay be this, Because no man can have a perfect faith, without the total conversion of the heart, Rom. 10. 9. and men can never live well that believe not well, Says Augustine. If thou have one part of thy heart with the Lord,
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bicause thou knowest the truth, thou hast another part with the world in louing thy life;
Because thou Knowest the truth, thou hast Another part with the world in loving thy life;
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so in part thou beleeuest God, and beleeuest the diuell.
so in part thou Believest God, and Believest the Devil.
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Canst thou brag of faith, when thy heart is distracted? louing and liking two contrarie maisters:
Canst thou brag of faith, when thy heart is distracted? loving and liking two contrary masters:
vm2 pns21 vvi pp-f n1, c-crq po21 n1 vbz vvn? vvg cc vvg crd j-jn n2:
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no verily, thou deceiuest thy selfe, thou canst not loue gold and beleeue in God: thou canst not haunt thy pleasures, and yet delight in the Gospell:
no verily, thou deceivest thy self, thou Canst not love gold and believe in God: thou Canst not haunt thy pleasures, and yet delight in the Gospel:
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Therefore if thou wouldest haue a sound faith, thou must first haue a sound hart, conuert thy hart,
Therefore if thou Wouldst have a found faith, thou must First have a found heart, convert thy heart,
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and then thy faith will follow: if it bee thoroughly, thou shalt haue a perfect faith;
and then thy faith will follow: if it be thoroughly, thou shalt have a perfect faith;
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but if thou doe it in part, then is it but a painted bodie, which can neither goe nor see.
but if thou do it in part, then is it but a painted body, which can neither go nor see.
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Another reason, because regeneration maketh the heart to bee one, Ierem. 32. 39. Indeede they which wander in wickednes, haue a hart and a hart;
another reason, Because regeneration makes the heart to be one, Jeremiah 32. 39. Indeed they which wander in wickedness, have a heart and a heart;
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but when we come to the Lord, we must haue but one hart: for the hart is the man, wherein are treasured all kind of vnderstanding and knowledge:
but when we come to the Lord, we must have but one heart: for the heart is the man, wherein Are treasured all kind of understanding and knowledge:
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therefore it must not be halfe of flesh, and halfe of stone, Ezech. 11. 19. but either all flesh, or all stone:
Therefore it must not be half of Flesh, and half of stone, Ezekiel 11. 19. but either all Flesh, or all stone:
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for he that is in part prophane, and in part a christian, in very deede is no man.
for he that is in part profane, and in part a christian, in very deed is no man.
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And for this cause is hypocrisie of all sinnes most abhominable, which maketh a man no man dissembling with God, the world and himselfe: with God, in his hart;
And for this cause is hypocrisy of all Sins most abominable, which makes a man no man dissembling with God, the world and himself: with God, in his heart;
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with the world, in his life; and with himselfe, in that he dissembleth. Of all sinners fewest hypocrites are conuerted, and of all persons are they most odious;
with the world, in his life; and with himself, in that he dissembleth. Of all Sinners fewest Hypocrites Are converted, and of all Persons Are they most odious;
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and therefore hell is called the lake burning with fire and brimstone prepared for hypocrites:
and Therefore hell is called the lake burning with fire and brimstone prepared for Hypocrites:
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vnlesse then, we will liue as they liue, and die as they die, we must turne our whole hearts to the Lord.
unless then, we will live as they live, and die as they die, we must turn our Whole hearts to the Lord.
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The vses are these, First that we draw neere vnto the Lord with a pure hart, Heb. 10. 22. Puritie is ioyned with integritie:
The uses Are these, First that we draw near unto the Lord with a pure heart, Hebrew 10. 22. Purity is joined with integrity:
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therefore when our hearts be purest, then are they fittest for the Lord.
Therefore when our hearts be Purest, then Are they Fittest for the Lord.
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In olde time there straite steps to our feete, least that which is halting be turned out of the way, Heb. 12. 12. 13. we are in great danger by prolonging our amendment to haue all marred and turned out of the way:
In old time there strait steps to our feet, lest that which is halting be turned out of the Way, Hebrew 12. 12. 13. we Are in great danger by prolonging our amendment to have all marred and turned out of the Way:
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therefore let vs awake ouer our soules that wee may saue those parts which are vnsound;
Therefore let us awake over our Souls that we may save those parts which Are unsound;
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for there is not any man but hee hath some woundes and maymes in his soule, which must bee speedilie cured;
for there is not any man but he hath Some wounds and maims in his soul, which must be speedily cured;
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or else the longer they runne, the more miserable they growe.
or Else the longer they run, the more miserable they grow.
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It is a lamentable thing to see men to deferre their conuersion, saying one yeere they will doe it next yeere,
It is a lamentable thing to see men to defer their conversion, saying one year they will do it next year,
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and the next season they will plowe their harts, and sowe it with the worde. It is also a thing dangerous to lodge but one night in a knowne sinne,
and the next season they will plow their hearts, and sow it with the word. It is also a thing dangerous to lodge but one night in a known sin,
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and therefore as the Apostle saide of anger, so we must of euerie other transgression, Let not the Sunne goe downe thereon.
and Therefore as the Apostle said of anger, so we must of every other Transgression, Let not the Sun go down thereon.
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Make speede I beseech you to amende your liues, to reclaime your hearts, to forsake your vanities, to renounce your errours,
Make speed I beseech you to amend your lives, to reclaim your hearts, to forsake your vanities, to renounce your errors,
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and to put away your pleasures: for if your hart delight in any thing beside God, it denieth God;
and to put away your pleasures: for if your heart delight in any thing beside God, it Denieth God;
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if it keepe hir naturall corruption, and cast it not foorth, it blasphemeth God;
if it keep his natural corruption, and cast it not forth, it Blasphemeth God;
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if it delay to returne, it abuseth his mercie, it despiseth his grace, and condemneth it selfe.
if it Delay to return, it abuseth his mercy, it despises his grace, and Condemneth it self.
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Say not saith Salomon, I will giue thee to morrowe, when thou maiest to day.
Say not Says Solomon, I will give thee to morrow, when thou Mayest to day.
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The whole time of this life is a time of repentance, and therefore looke howe much thereof wee spende not in repentance,
The Whole time of this life is a time of Repentance, and Therefore look how much thereof we spend not in Repentance,
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so much we shall want to doe it in, which must euery day make vs neerer to the Lorde, or neerer to hell.
so much we shall want to do it in, which must every day make us nearer to the Lord, or nearer to hell.
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The xx. Sermon. HAuing handled the exhortation vnto repentance, nowe let vs proceede to the manner thereof; With weepings, fastings, and mournings:
The xx. Sermon. Having handled the exhortation unto Repentance, now let us proceed to the manner thereof; With weepings, Fastings, and mournings:
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the which wordes require a seuerall treatise.
the which words require a several treatise.
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And first, in that they are commanded to weepe, we may obserue, that with inwarde repentance, there must be ioyned outwarde signes thereof,
And First, in that they Are commanded to weep, we may observe, that with inward Repentance, there must be joined outward Signs thereof,
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and in occasion of greater and more forcible feeling of our sinnes, wee shall wring out sorrowes more abundantly.
and in occasion of greater and more forcible feeling of our Sins, we shall wring out sorrows more abundantly.
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This thing is taught by the prophet Hos. 14. 3, 4. where hauing exhorted the Israelites to a newe life, hee biddeth them to take the wordes of repentance,
This thing is taught by the Prophet Hos. 14. 3, 4. where having exhorted the Israelites to a new life, he bids them to take the words of Repentance,
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and to make a publike profession thereof. Peter repented, and it was with teares, for the Scripture saith, hee wept bitterly.
and to make a public profession thereof. Peter repented, and it was with tears, for the Scripture Says, he wept bitterly.
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The selfe same thing doe good men finde in themselues at this day: for as where the bodie is wounded, there issueth foorth some bloude;
The self same thing do good men find in themselves At this day: for as where the body is wounded, there issueth forth Some blood;
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so where repentance hath wounded the soule, there will follow some bloud, I meane the teares therof.
so where Repentance hath wounded the soul, there will follow Some blood, I mean the tears thereof.
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Carnall men thinke they haue repented, if they say (God forgiue me, or I am sorrie for it) although afterward they liue neuer so lewdly.
Carnal men think they have repented, if they say (God forgive me, or I am sorry for it) although afterwards they live never so lewdly.
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Looke vpon thy life and see what gutters the teares haue made in thy face, which haue distilled from thy eies for thy sinnes:
Look upon thy life and see what gutters the tears have made in thy face, which have distilled from thy eyes for thy Sins:
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looke also vpon the sacrifices of thy lips, how lamentable thy praiers haue been before the Lord:
look also upon the Sacrifices of thy lips, how lamentable thy Prayers have been before the Lord:
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account with thy self where & when thou diddest offer them; for without praier thou couldest neuer be conuerted.
account with thy self where & when thou didst offer them; for without prayer thou Couldst never be converted.
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It may be thou hast not wept, by reason of some natural infirmity;
It may be thou hast not wept, by reason of Some natural infirmity;
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but it must be, that thou hast praied, or else it cannot be that thou hast repented:
but it must be, that thou hast prayed, or Else it cannot be that thou hast repented:
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Therefore let not any man deceiue himselfe, & think that he hath repented, till his life be turned from the world, his minde from pleasure, his face from ioye,
Therefore let not any man deceive himself, & think that he hath repented, till his life be turned from the world, his mind from pleasure, his face from joy,
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and his bodie from desire of sinning.
and his body from desire of sinning.
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The first reason hereof may be this, because the Lord hath redeemed vs, Isa. 44. 22. that is,
The First reason hereof may be this, Because the Lord hath redeemed us, Isaiah 44. 22. that is,
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as the Lord hath shewed open tokens of his fauour toward vs: so we must shewe open tokens of our repentance towarde him.
as the Lord hath showed open tokens of his favour towards us: so we must show open tokens of our Repentance toward him.
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The which reason well considered will teach vs that there ought to bee as great loue in vs for our saluation,
The which reason well considered will teach us that there ought to be as great love in us for our salvation,
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as was in Christ for our redemption:
as was in christ for our redemption:
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He cared not for his life that hee might saue vs, why then should wee care for our owne liues,
He cared not for his life that he might save us, why then should we care for our own lives,
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and spare our sinnes? he shed his blood, and we sent our follies: he gaue himselfe for our sinnes, and yet we will not let him haue them.
and spare our Sins? he shed his blood, and we sent our follies: he gave himself for our Sins, and yet we will not let him have them.
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There is none that is ignorant of this, except he had repented, hee must haue perished:
There is none that is ignorant of this, except he had repented, he must have perished:
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and therefore if thou repent not, thou must be damned.
and Therefore if thou Repent not, thou must be damned.
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The Lord hath not beene carefull for thy soule that thou shouldest bee secure, but his loue must be a patterne for thee to loue thy selfe.
The Lord hath not been careful for thy soul that thou Shouldst be secure, but his love must be a pattern for thee to love thy self.
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All that he did was for thy soule, he was reproched, he was empouerished, he was condemned, and crucified for it;
All that he did was for thy soul, he was reproached, he was impoverished, he was condemned, and Crucified for it;
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that thou mightest endure all shame to repent them, all pouertie to preuent them, all iniuries to lament them,
that thou Mightest endure all shame to Repent them, all poverty to prevent them, all injuries to lament them,
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and all deaths to mortifie them.
and all death's to mortify them.
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He walked many miles, watched many nights, fasted many daies, and endured many afflictions, that thou mightest labour much, watch carefully, abstaine continually,
He walked many miles, watched many nights, fasted many days, and endured many afflictions, that thou Mightest labour much, watch carefully, abstain continually,
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and endure all sorrowes to put away thy sins.
and endure all sorrows to put away thy Sins.
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Another reason, bicause vnto outward tokens of repentance the Lord is readie to giue remission, Dan. 4. 23. when men satisfie their for iniuries, distribute their goods, weepe for their euils,
another reason, Because unto outward tokens of Repentance the Lord is ready to give remission, Dan. 4. 23. when men satisfy their for injuries, distribute their goods, weep for their evils,
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and pray for pardon, then is the Lord most willing to seale a release in the blood of his sonne.
and pray for pardon, then is the Lord most willing to seal a release in the blood of his son.
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For in truth there must be a change in al the parts of a mans life & possessions.
For in truth there must be a change in all the parts of a men life & possessions.
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When a sicke man is recouered, he weareth not the same clothes, he vseth not his old diet or apparell and rest:
When a sick man is recovered, he weareth not the same clothes, he uses not his old diet or apparel and rest:
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so when our soules are recouered by repentance;
so when our Souls Are recovered by Repentance;
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then we cannot eate stolen bread, nor weare gorgeous apparell, nor ▪ yet rest in that wealth which wee vnlawfullie gayned,
then we cannot eat stolen bred, nor wear gorgeous apparel, nor ▪ yet rest in that wealth which we unlawfully gained,
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but all must bee turned into charitie and pietie.
but all must be turned into charity and piety.
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The first vse of this doctrine is this, Isa. 31. 6. seeing wee haue sunke deepe in rebellion, let vs turne againe vnto the Lorde from whome wee are fallen:
The First use of this Doctrine is this, Isaiah 31. 6. seeing we have sunk deep in rebellion, let us turn again unto the Lord from whom we Are fallen:
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as we were not ashamed to sinne, so let vs not be ashamed to be conuerted.
as we were not ashamed to sin, so let us not be ashamed to be converted.
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As couetous men care not for their names, so they may get wealth; and vncleane persons little esteeme their infamie, so they may fulfill their lusts;
As covetous men care not for their names, so they may get wealth; and unclean Persons little esteem their infamy, so they may fulfil their Lustiest;
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and as theeues make but a pastime to rob and steale, if they may escape the gallowes:
and as thieves make but a pastime to rob and steal, if they may escape the gallows:
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so let vs account it a farre lesse discredit to confesse our faults in goodnesse, then they doe to commit them in wickednesse.
so let us account it a Far less discredit to confess our Faults in Goodness, then they do to commit them in wickedness.
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Turne therefore as we haue sinned: we haue many sinnes, let vs shed many teares; we haue great sinnes, let vs sigh many sorrowes;
Turn Therefore as we have sinned: we have many Sins, let us shed many tears; we have great Sins, let us sighs many sorrows;
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we haue long dwelt in them, let vs speedily forsake them; we haue watched in sinne, now let vs watch in praier;
we have long dwelled in them, let us speedily forsake them; we have watched in sin, now let us watch in prayer;
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we haue loued sinne, let vs embrace correction; we haue delighted in vanities, let vs reioice in teares.
we have loved sin, let us embrace correction; we have delighted in vanities, let us rejoice in tears.
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How can a man reioice in teares? verily vnto a good soule teares are more welcome then ioyes,
How can a man rejoice in tears? verily unto a good soul tears Are more welcome then Joys,
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and it reioiceth in tribulation, finding it more safe to bee washed with weeping, then to bee delighted in musicke.
and it Rejoiceth in tribulation, finding it more safe to be washed with weeping, then to be delighted in music.
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There is not any man that hath felt the power of godlinesse, that will denie this;
There is not any man that hath felt the power of godliness, that will deny this;
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and if he doe, let Dauid teach him, when he protesteth that teares were his repast, when the enemies of God reproched him.
and if he do, let David teach him, when he protesteth that tears were his repast, when the enemies of God reproached him.
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Looke on thy soule weeping, as thou wast woont to beholde thy pleasure reioicing, and thinke that this is the Lordes great mercie towarde thee, which hath yet knocked at thy hart for amendment;
Look on thy soul weeping, as thou wast wont to behold thy pleasure rejoicing, and think that this is the lords great mercy toward thee, which hath yet knocked At thy heart for amendment;
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loue the meanes which will make thee tender harted; delight in those sorrowes which will procure thy endlesse ioyes;
love the means which will make thee tender hearted; delight in those sorrows which will procure thy endless Joys;
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shed thy teares here, that hereafter thou maist be freed; lament in sorrowes this life, that in another thou maist reioyce in comforts.
shed thy tears Here, that hereafter thou Mayest be freed; lament in sorrows this life, that in Another thou Mayest rejoice in comforts.
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Secondly, let vs not alway lie in sorrowes, and liue vnreformed, but follow the counsell of the prophet, Ier. 26. 13. to make our waies of euill good.
Secondly, let us not always lie in sorrows, and live unreformed, but follow the counsel of the Prophet, Jeremiah 26. 13. to make our ways of evil good.
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When men are repentant, they enter into a new iourney ▪ for as before they were ioyfully sailing to hell,
When men Are repentant, they enter into a new journey ▪ for as before they were joyfully sailing to hell,
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so now they are painfully trauelling to heauen:
so now they Are painfully travelling to heaven:
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and seeing a good way is the wish of a traueller, let vs amend our waies, that we may hasten to our iourneyes ende.
and seeing a good Way is the wish of a traveller, let us amend our ways, that we may hasten to our journeys end.
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When thou hast well drenched thy soule in sorrowes, then proceede to reformation, and remooue those blocks out of thy life, which would haue hindered thy passage into heauen.
When thou hast well drenched thy soul in sorrows, then proceed to Reformation, and remove those blocks out of thy life, which would have hindered thy passage into heaven.
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If thou hast beene a drunkard, be now temperate; hast thou been an Atheist? now feare God;
If thou hast been a drunkard, be now temperate; hast thou been an Atheist? now Fear God;
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if thou haue beene a swearer? vse his name more reuerently: and as Paul said of theeues, Let him that stole, steale no more;
if thou have been a swearer? use his name more reverently: and as Paul said of thieves, Let him that stole, steal no more;
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so say I of all notorious sinners, let them be so no more, but rather labour to doe good vnto other.
so say I of all notorious Sinners, let them be so no more, but rather labour to do good unto other.
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By this we may see that repentance is not in shew, but in hart; not in hart, but in works;
By this we may see that Repentance is not in show, but in heart; not in heart, but in works;
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not in works, but in affections; not in affections, but in conuersation. Some thinke they haue well repented, if they be a little sorrowful;
not in works, but in affections; not in affections, but in Conversation. some think they have well repented, if they be a little sorrowful;
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other thinke they are well reformed, if they be a little reclaimed, and wearie of theirvanities:
other think they Are well reformed, if they be a little reclaimed, and weary of theirvanities:
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but these men must knowe, that if good liues bee not ioyned with godly mindes, and reformed waies with weeping harts, neither the one nor the other shall profit them.
but these men must know, that if good lives be not joined with godly minds, and reformed ways with weeping hearts, neither the one nor the other shall profit them.
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Therefore now my deere brethren, let vs win the field from our sinnes, and ouerthrowe the troupes of our pleasures;
Therefore now my deer brothers, let us win the field from our Sins, and overthrown the troops of our pleasures;
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let vs now conquere our desires, and reforme all the abuses of our liues, that wee may yeeld to the gospell, liue in the church, eate at the Lordes table,
let us now conquer our Desires, and reform all the Abuses of our lives, that we may yield to the gospel, live in the Church, eat At the lords table,
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and worke out our owne saluation with feare and trembling.
and work out our own salvation with Fear and trembling.
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In the second place the Lord biddeth them to fast, that is, to abstaine from all delights and desire of meates, that as they haue alreadie pined their soules with sinning;
In the second place the Lord bids them to fast, that is, to abstain from all delights and desire of Meats, that as they have already pined their Souls with sinning;
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so now they should punish their bodies with fasting. And in this place the prophet speaketh of priuate fasting:
so now they should Punish their bodies with fasting. And in this place the Prophet speaks of private fasting:
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for as yet he is not come to the publike fasts, which must be directed by the cleargie-men, who onely had authoritie to proclaime them:
for as yet he is not come to the public fasts, which must be directed by the clergymen, who only had Authority to proclaim them:
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of the which we haue spoken in the first chapter.
of the which we have spoken in the First chapter.
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In this place we may obserue, that hainous offences and generall, must haue greeuous and generall lamentation.
In this place we may observe, that heinous offences and general, must have grievous and general lamentation.
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It is most requisite, that when we haue any graund cause to craue at the Lords hand, we vse most humble tokens of an instant and longing desire, Iudg. 20. 26. The Israelites ouercome by the Beniamites, fast and pray al the day till euening,
It is most requisite, that when we have any grand cause to crave At the lords hand, we use most humble tokens of an instant and longing desire, Judges 20. 26. The Israelites overcome by the Benjaminites, fast and pray all the day till evening,
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and the day following they get the victorie, the which is a warrant for vs to doe the like, that wee may so slay our sinnes, as they did their enimies.
and the day following they get the victory, the which is a warrant for us to do the like, that we may so slay our Sins, as they did their enemies.
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The which must instruct euerie man in his familie, during these times of vengeance, (wherein we haue no more power to be deliuered,
The which must instruct every man in his family, during these times of vengeance, (wherein we have no more power to be Delivered,
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then a woman in trauell to cast foorth her childe) that they abstaine from glutting and deuouring the Lords benefites:
then a woman in travel to cast forth her child) that they abstain from glutting and devouring the lords benefits:
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For the Lord will not redresse our want, till wee haue generally lamented our miserie:
For the Lord will not redress our want, till we have generally lamented our misery:
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and we can no way better punish our bodies then by fasting, that the Lorde may be mooued to pitie vs,
and we can no Way better Punish our bodies then by fasting, that the Lord may be moved to pity us,
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as he did Abraham, being willing to sacrifice his sonne, yet he restrained him.
as he did Abraham, being willing to sacrifice his son, yet he restrained him.
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The first reason is this, bicause fasting maketh vs praie with more feeling affection, which our Sauiour insinuated, Matth. 17. 21. when he saide that fasting and praier woulde heale the falling euill, and nothing else.
The First reason is this, Because fasting makes us pray with more feeling affection, which our Saviour insinuated, Matthew 17. 21. when he said that fasting and prayer would heal the falling evil, and nothing Else.
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Indeede, to shewe you howe men are affected in the time of their fasting, I can hardlie doe it except youfelt it:
Indeed, to show you how men Are affected in the time of their fasting, I can hardly do it except youfelt it:
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howe sweete are their sorrowes, howe earnest are their praiers, howe strong are their grones, and howe acceptable are their hearts vnto the Lorde:
how sweet Are their sorrows, how earnest Are their Prayers, how strong Are their groans, and how acceptable Are their hearts unto the Lord:
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their teares are their drinke, their cares are their meate, their nakednes their brauerie, ashes their beauty, humilitie their health:
their tears Are their drink, their Cares Are their meat, their nakedness their bravery, Ashes their beauty, humility their health:
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their eies are not drouzie, their mindes are not wearie, their handes are not filthie, and their cries are not easie.
their eyes Are not drowsy, their minds Are not weary, their hands Are not filthy, and their cries Are not easy.
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The Lorde accepteth their obedience, in doing that they are not able; and their faith, in beleeuing that they haue not in them;
The Lord Accepteth their Obedience, in doing that they Are not able; and their faith, in believing that they have not in them;
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and their praiers, in desiring that which is aboue them:
and their Prayers, in desiring that which is above them:
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then can men affoorde to die for God, that they may liue for euer for themselues.
then can men afford to die for God, that they may live for ever for themselves.
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Another reason is, bicause fastes doe mightily mooue the Lorde, and blesse the mourners, Ezra 8. 23. There was neuer any man that was thus humbled, and was not comforted:
another reason is, Because fasts do mightily move the Lord, and bless the mourners, Ezra 8. 23. There was never any man that was thus humbled, and was not comforted:
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We our selues haue had the trial hereof not long ago, that great matters haue bin by this meanes effected:
We our selves have had the trial hereof not long ago, that great matters have been by this means effected:
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And surely, if it were more orderly practised, neither shoulde the Lordes cause bee so coldly professed,
And surely, if it were more orderly practised, neither should the lords cause be so coldly professed,
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nor our liues so fearefully plagued. Oh, this fulnes of bread hath wrought all manner of mischiefe among vs;
nor our lives so fearfully plagued. O, this fullness of bred hath wrought all manner of mischief among us;
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it maketh mens liues licentious, their manners monstrous, their mindes wicked, and their names odious: The tauernes are fuller then the churches, the pantries better furnished then the chapples;
it makes men's lives licentious, their manners monstrous, their minds wicked, and their names odious: The taverns Are fuller then the Churches, the pantries better furnished then the chapples;
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the markets more adorned then any place is with religion; men forget not the shambles, but their maker;
the Markets more adorned then any place is with Religion; men forget not the shambles, but their maker;
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and a stewarde or purueior, or cater, is more thought vpon then the minister.
and a steward or purveyor, or cater, is more Thought upon then the minister.
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The first vse heereof is this, that when the Lorde is about to punish vs, wee can neuer bee humbled sufficiently, no though wee laie open our sinnes, setting our liues to shame, our health to sicknes, our friends to hatred, our wealth to pouertie,
The First use hereof is this, that when the Lord is about to Punish us, we can never be humbled sufficiently, no though we lay open our Sins, setting our lives to shame, our health to sickness, our Friends to hatred, our wealth to poverty,
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or our brute beasts to mourne with vs, Ion. 3. 8. Howe wilt thou nowe humble thy selfe to shewe thy penitent heart? when thou seest that all meanes to increase thy sorrowe are little inough.
or our brutus beasts to mourn with us, Ion. 3. 8. Howe wilt thou now humble thy self to show thy penitent heart? when thou See that all means to increase thy sorrow Are little enough.
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Doe not thinke that this is sufficient humilitie to come into the Lordes house, and there to vncouer thy head,
Do not think that this is sufficient humility to come into the lords house, and there to uncover thy head,
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and so sit downe, rather as a iudge of repentance then a dooer of repentance,
and so fit down, rather as a judge of Repentance then a doer of Repentance,
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or falling downe on thy knee, speaking a fewe colde praiers, or rather with a lukewarme desire, dost thou rest therewithall contented,
or falling down on thy knee, speaking a few cold Prayers, or rather with a lukewarm desire, dost thou rest therewithal contented,
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but God is not contented with it:
but God is not contented with it:
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nay rather vncouer thy heart with thy head, and let thy minde fall downe as lowe as thy knee.
nay rather uncover thy heart with thy head, and let thy mind fallen down as low as thy knee.
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Strange is it to see, that men are not halfe so humble to God as they be to their superiours.
Strange is it to see, that men Are not half so humble to God as they be to their superiors.
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If I might teach thee to liue penitently, I woulde tell thee that thy life must be filled with feare, thy heart with sorrowe, thy labours with griefe, thy comforts with mourning,
If I might teach thee to live penitently, I would tell thee that thy life must be filled with Fear, thy heart with sorrow, thy labours with grief, thy comforts with mourning,
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and thy minde must euer be considering the Lordes presence. Thou must suspect thy meate, least thou delight too much in it;
and thy mind must ever be considering the lords presence. Thou must suspect thy meat, lest thou delight too much in it;
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thou must feare thy expences, least thou offende charitie; thou must doubt of thy actions, least they prooue hurtfull;
thou must Fear thy expenses, lest thou offend charity; thou must doubt of thy actions, lest they prove hurtful;
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thou must hinder thy naturall affection, least it exceed measure; and looke that thy marriage-loue be not too much, least you bee both endangered;
thou must hinder thy natural affection, lest it exceed measure; and look that thy Marriage-love be not too much, lest you be both endangered;
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thy labour must not bee continuall, thy sleepe must not be too ordinarie; thy talke must not be too merrie, neither maiest thou thinke thy selfe holy.
thy labour must not be continual, thy sleep must not be too ordinary; thy talk must not be too merry, neither Mayest thou think thy self holy.
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Let the word be as a cocke to awak thee; let praier be as darknes to hinder thee;
Let the word be as a cock to awak thee; let prayer be as darkness to hinder thee;
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let the cogitation of thy sinnes bee as sorrowfull newes in thy eares to trouble thee;
let the cogitation of thy Sins be as sorrowful news in thy ears to trouble thee;
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and then let wisedome rule in thy worldly actions.
and then let Wisdom Rule in thy worldly actions.
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A second vse is this, that if we account our selues of the Lords bride-chamber, let vs fast when time & occasion calleth vs thereunto, Mat. 9. 15. for if we fast not, either we are no children, or no obedient children:
A second use is this, that if we account our selves of the lords bridechamber, let us fast when time & occasion calls us thereunto, Mathew 9. 15. for if we fast not, either we Are no children, or no obedient children:
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If Vrijah would not rest in his bed nor in his house, till Ioab & the Lords hostes were at rest;
If Virjah would not rest in his Bed nor in his house, till Ioab & the lords hosts were At rest;
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then let vs my beloued (except we be woorse then Hittites) fast in want,
then let us my Beloved (except we be Worse then Hittites) fast in want,
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& not rest in trouble in these dangerous times, wherein there hath not bin a creature of God but it crieth,
& not rest in trouble in these dangerous times, wherein there hath not been a creature of God but it cries,
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nor a childe of God but hee weepeth.
nor a child of God but he weeps.
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I am afraide to say, that the bridegrome is taken from vs, although I am assured we haue deserued it, & good men suspect it.
I am afraid to say, that the bridegroom is taken from us, although I am assured we have deserved it, & good men suspect it.
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We haue as yet more practise of ioy then of sorrow, although we haue more cause to weepe then to reioice:
We have as yet more practice of joy then of sorrow, although we have more cause to weep then to rejoice:
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& thus we are merrie in our woe, & sorrie in our ioy.
& thus we Are merry in our woe, & sorry in our joy.
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Alas, alas, hard hearted men (if men, or rather vnreasonable beasts) which gather the woode,
Alas, alas, hard hearted men (if men, or rather unreasonable beasts) which gather the wood,
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and blow the fire to burne themselues withall.
and blow the fire to burn themselves withal.
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All time is become too little for pleasure, & no time is little enough for holines:
All time is become too little for pleasure, & no time is little enough for holiness:
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all costes goe to the kitchin, none to religion;
all costs go to the kitchen, none to Religion;
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so much eating & drinking, and so little fasting and praying, must needes drowne vp that little goodnes that men had gained by liuing amōg christians,
so much eating & drinking, and so little fasting and praying, must needs drown up that little Goodness that men had gained by living among Christians,
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& til men can leaue their meat to serue the Lord, they can neuer leaue their sins to saue their soules.
& till men can leave their meat to serve the Lord, they can never leave their Sins to save their Souls.
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Fast I beseech you, great men in their pallaces, rich men in their houses, & poore men in their cottages:
Fast I beseech you, great men in their palaces, rich men in their houses, & poor men in their cottages:
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men with their seruantes, women with their maides, and parents with their children; for this kinde of euill will not bee cast out but by prayer and fasting.
men with their Servants, women with their maids, and Parents with their children; for this kind of evil will not be cast out but by prayer and fasting.
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The thirde circumstance of their repentance is mourning, whereby the Prophet teacheth vs that a sorrowfull spirite doth accompanie a penitent hart, 2. Corint. 9. 10. for this cause Paul telleth vs that godly sorrow worketh repentance not to be repented of,
The Third circumstance of their Repentance is mourning, whereby the Prophet Teaches us that a sorrowful Spirit does accompany a penitent heart, 2. Corinth. 9. 10. for this cause Paul Telleth us that godly sorrow works Repentance not to be repented of,
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and Salomon, 1. King. 8. 35. calleth repentance the tribulation of the spirit. Men in our daies woonder at this tribulation, because it is so seldome:
and Solomon, 1. King. 8. 35. calls Repentance the tribulation of the Spirit. Men in our days wonder At this tribulation, Because it is so seldom:
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for in deede if it were common, then it would cease to be a woonder;
for in deed if it were Common, then it would cease to be a wonder;
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but yet it is a greater woonder, that wee haue repentance so much preached, and so little practised.
but yet it is a greater wonder, that we have Repentance so much preached, and so little practised.
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But seeing repentance bringeth so much sorrowe with it, it may notably comfort those which are distressed in minde, liuing in torments of conscience for the burden of sinne:
But seeing Repentance brings so much sorrow with it, it may notably Comfort those which Are distressed in mind, living in torments of conscience for the burden of sin:
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surely happy is their estate which are corrected with this rod, whereby they are freed from sinne, deliuered from wrath, and reconciled to God.
surely happy is their estate which Are corrected with this rod, whereby they Are freed from sin, Delivered from wrath, and reconciled to God.
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The medicine that worketh most forcibly causeth greatest paine, and speediest remedie;
The medicine that works most forcibly Causes greatest pain, and speediest remedy;
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in like manner those sauing woundes of Christ, doe then most sweetely wipe away our sinnes,
in like manner those Saving wounds of christ, do then most sweetly wipe away our Sins,
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when our mindes are most roughly gawled with a pricking conscience.
when our minds Are most roughly gawled with a pricking conscience.
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And therefore they cannot be saide to haue repented, which affect nothing but pleasure, and neuer in their life wept one teare for their sinnes,
And Therefore they cannot be said to have repented, which affect nothing but pleasure, and never in their life wept one tear for their Sins,
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or praied secretly for the distemper of their minds. This is a grounded and infallible rule, Without repentance there is no saluation;
or prayed secretly for the distemper of their minds. This is a grounded and infallible Rule, Without Repentance there is no salvation;
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without sorrow there is no repentance; without earnest praier there is no godly sorrow; and without feeling of the Lords wrath, there is no praier that pearseth the skie, or mooueth the Lord.
without sorrow there is no Repentance; without earnest prayer there is no godly sorrow; and without feeling of the lords wrath, there is no prayer that pierceth the sky, or moveth the Lord.
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The first reason of this doctrine is this, because there is no comming to our Sauiour till wee bee oppressed, Matt. 11. 28. Christ calleth not merrie harts,
The First reason of this Doctrine is this, Because there is no coming to our Saviour till we be oppressed, Matt. 11. 28. christ calls not merry hearts,
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or those that loue pleasure and mirth; for this suiteth not with contrition:
or those that love pleasure and mirth; for this suiteth not with contrition:
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but then is our way open to our Sauiour, when our harts are as heauie as lead,
but then is our Way open to our Saviour, when our hearts Are as heavy as led,
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and our affections like the voices of mourning women.
and our affections like the voices of mourning women.
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And thus the Lord tempereth our estate, that when we are lost in ourselues, he findeth vs;
And thus the Lord tempereth our estate, that when we Are lost in ourselves, he finds us;
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when we are weake, he strengtheneth vs;
when we Are weak, he strengtheneth us;
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and when we are castawaies, hee receiueth vs. Oh how happy are our oppressions which driue vs to God,
and when we Are castaways, he receiveth us O how happy Are our oppressions which driven us to God,
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as the shipwracke droue Paul and his companions into Melitum: where by that meanes many soules were woon to God.
as the shipwreck drove Paul and his Sodales into Melitum: where by that means many Souls were won to God.
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Harken my deere brother, dost thou sorrowe that it is thy hap to endure greefe? nay reioice in thy sorrow, that bringeth thee to Christ.
Harken my deer brother, dost thou sorrow that it is thy hap to endure grief? nay rejoice in thy sorrow, that brings thee to christ.
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Sorrow is a guide to leade thee; a broome to sweepe thy passage, that nothing hinder thee:
Sorrow is a guide to lead thee; a broom to sweep thy passage, that nothing hinder thee:
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it is the key that openeth the gate of Christes mercie, and a sure friende to sue out thy pardon.
it is the key that Openeth the gate of Christ's mercy, and a sure friend to sue out thy pardon.
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Another reason is, because Christ will not come but to such spirits, Luc. 19. 10. so that if thou wouldst goe vp to Christ, thy sorrow will lende thee wings;
another reason is, Because christ will not come but to such spirits, Luke 19. 10. so that if thou Wouldst go up to christ, thy sorrow will lend thee wings;
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if thou wouldest haue Christ to descend to thee, thy sorrowe will perswade him:
if thou Wouldst have christ to descend to thee, thy sorrow will persuade him:
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Christ is the phisition of the minde, and he will not come till thy minde be sicke.
christ is the Physician of the mind, and he will not come till thy mind be sick.
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As in winter the most raine falleth; so in distresse of conscience most comforts come downe:
As in winter the most rain falls; so in distress of conscience most comforts come down:
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this doctrine bringeth great ioy of glad tidings which shal be to all harts, where godly sorrow dwelleth.
this Doctrine brings great joy of glad tidings which shall be to all hearts, where godly sorrow dwells.
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But let vs not alway lament these sorrowes, or rest in the graues of our easelesse cares;
But let us not always lament these sorrows, or rest in the graves of our easeless Cares;
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but let our praiers be multiplied as our dangers are increased, so doe the godly Hos. 6. 1. Flie therefore to the Lord when thou feelest any smart in thy soule;
but let our Prayers be multiplied as our dangers Are increased, so do the godly Hos. 6. 1. Fly Therefore to the Lord when thou Feel any smart in thy soul;
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and let not musicall delights or pleasant companions entise with conceites to banish this greefe;
and let not musical delights or pleasant Sodales entice with conceits to banish this grief;
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but let thy greefe be thy meate and drinke, and the meanes to stirre thee vp to praier.
but let thy grief be thy meat and drink, and the means to stir thee up to prayer.
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It is to be feared, that many haue beene either vtterly condemned, or desperately endangered by vsing worldly medicines for these heauenly sores:
It is to be feared, that many have been either utterly condemned, or desperately endangered by using worldly medicines for these heavenly sores:
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for so soone as their harts waxe heauie by reason of their sinne, they call for worldly delights, which either driue them to desperation, or harden them to condemnation.
for so soon as their hearts wax heavy by reason of their sin, they call for worldly delights, which either driven them to desperation, or harden them to condemnation.
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Drinke is good to the thirstie, but it is dangerous to them that are sicke of burning feauers;
Drink is good to the thirsty, but it is dangerous to them that Are sick of burning fevers;
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in like sort vnto them that haue eaten poison:
in like sort unto them that have eaten poison:
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so mirth is good, but vse it not to driue away godly sorrow, but abide it patiently with praier and fasting.
so mirth is good, but use it not to driven away godly sorrow, but abide it patiently with prayer and fasting.
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As thou seest thy sinnes, so let the Lord heare thy praiers;
As thou See thy Sins, so let the Lord hear thy Prayers;
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and as thy greefe for them is increased, so let thy cries against them be multiplied.
and as thy grief for them is increased, so let thy cries against them be multiplied.
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Thinke whome thou hast offended, wherewithall thou art greeued, and how thou canst be pacified. If thou be rich, let thy closet bee thy sanctuarie;
Think whom thou hast offended, wherewithal thou art grieved, and how thou Canst be pacified. If thou be rich, let thy closet be thy sanctuary;
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if thou be poore, let the woods and secret places be thy temple; if thou haue little knowledge, resort to them that haue more;
if thou be poor, let the woods and secret places be thy temple; if thou have little knowledge, resort to them that have more;
cs pns21 vbb j, vvb dt n2 cc j-jn n2 vbb po21 n1; cs pns21 vhb j n1, vvb p-acp pno32 cst vhb av-dc;
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if thou be heauie and feelest no comfort, yet pray still, and giue not ouer; for the ende shall bee blessed, although the beginning bee desolate.
if thou be heavy and Feel not Comfort, yet pray still, and give not over; for the end shall be blessed, although the beginning be desolate.
cs pns21 vbb j cc vv2 xx vvi, av vvb av, cc vvb xx a-acp; p-acp dt n1 vmb vbi vvn, cs dt n1 vbb j.
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Againe, as Hoseah teacheth chap. 14. 5. let vs in our mourning take with vs the hope of pardon;
Again, as Hosea Teaches chap. 14. 5. let us in our mourning take with us the hope of pardon;
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or else a Christian soule shoulde haue no more feeling then a desperate wretch:
or Else a Christian soul should have no more feeling then a desperate wretch:
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for we may lawfully perswade our selues, how sharpe soeuer we feele our pangs and soule-fits,
for we may lawfully persuade our selves, how sharp soever we feel our pangs and soule-fits,
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yet there is neuer taken from vs the hope of pardon;
yet there is never taken from us the hope of pardon;
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yea, if faith bee not vtterly couered, we may bee bolde to assure ourselues of victorie.
yea, if faith be not utterly covered, we may be bold to assure ourselves of victory.
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What then? how if hope and faith be buried, and we yeeld vnto death, denying the sweete promises of Christ;
What then? how if hope and faith be buried, and we yield unto death, denying the sweet promises of christ;
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is not this desperation? no verily: for as there may bee life in the body, although men cannot perceiue it;
is not this desperation? no verily: for as there may be life in the body, although men cannot perceive it;
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so there may be in the soule, although none discerne it:
so there may be in the soul, although none discern it:
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for although Dauid said, This is my death; yet he recouered both life and peace of conscience.
for although David said, This is my death; yet he recovered both life and peace of conscience.
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Therefore a contrite spirit is alway regarded of God; and if he euermore loue it in other, hee doth also like it in thee.
Therefore a contrite Spirit is always regarded of God; and if he evermore love it in other, he does also like it in thee.
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Be patient, the same hand which made the wounde shall heale the greefe;
Be patient, the same hand which made the wound shall heal the grief;
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and if thou feele a decay of grace, stirre vp thy selfe more earnestly by calling on God,
and if thou feel a decay of grace, stir up thy self more earnestly by calling on God,
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and hold fast till the Lord come:
and hold fast till the Lord come:
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Receiue good comfort in the middest of thy sorrowes, as a watchman espying the dawning long before it bee light;
Receive good Comfort in the midst of thy sorrows, as a watchman espying the dawning long before it be Light;
vvb j n1 p-acp dt n1 pp-f po21 n2, c-acp dt n1 vvg dt n-vvg av-j p-acp pn31 vbb j;
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although it be bitter in thy mouth, it shall bee sweete after digestion, (and say) I will abide the Lords leisure, I will drinke his potion;
although it be bitter in thy Mouth, it shall be sweet After digestion, (and say) I will abide the lords leisure, I will drink his potion;
cs pn31 vbb j p-acp po21 n1, pn31 vmb vbi j p-acp n1, (cc vvi) pns11 vmb vvi dt n2 n1, pns11 vmb vvi po31 n1;
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it is a cup, but not of deadly wine; I will receiue it for the purgation of my sinne, although it make me sicke.
it is a cup, but not of deadly wine; I will receive it for the purgation of my sin, although it make me sick.
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The xxj. Sermon.
The xxj. Sermon.
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Vers. 13. And rent your harts and not your garments, and turne to the Lord your God:Vers. 13. And rend your hearts and not your garments, and turn to the Lord your God:
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for he is gracious and mercifull, slow to anger, and of great kindnes, and repenteth him of the euill.
for he is gracious and merciful, slow to anger, and of great kindness, and Repenteth him of the evil.
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THese words are another part of the Prophets exhortation vnto repentance, wherein hee noteth the greatest measure of Repentance, vnder this metaphor, Rent your harts. Meaning the most extreme and comfortlesse paines in the action thereof:
THese words Are Another part of the prophets exhortation unto Repentance, wherein he notes the greatest measure of Repentance, under this metaphor, Rend your hearts. Meaning the most extreme and comfortless pains in the actium thereof:
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not that indeed men should rip vp their breasts, and rend in twaine their harts;
not that indeed men should rip up their breasts, and rend in twaine their hearts;
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no more then when our Sauiour biddeth vs cut off the arme, or plucke out the eie that offendeth vs, wee should dismember our bodies for euery fall or ouersight:
no more then when our Saviour bids us Cut off the arm, or pluck out the eye that offends us, we should dismember our bodies for every fallen or oversight:
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But by the rending of the hearts, wee are taught that the paines of true repentance, exceede all other paines (death excepted) neither whipping of the body as the Iesuites do,
But by the rending of the hearts, we Are taught that the pains of true Repentance, exceed all other pains (death excepted) neither whipping of the body as the Iesuites doe,
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nor launcing it with kniues as the priests of Baal did, or pricking it with bodkins,
nor lancing it with knives as the Priests of Baal did, or pricking it with bodkins,
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or sickenes, or famine, or trauaile, are comparable to repentance:
or sickness, or famine, or travail, Are comparable to Repentance:
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for these may bee quickly eased by man, but the other cannot bee redressed but by God.
for these may be quickly eased by man, but the other cannot be Redressed but by God.
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Vpon this the godly Israelites pray, Iudg. 10. 15. that God would deliuer them (meaning from the terrours of their sinne) and lay whatsoeuer pleased him vpon them besides.
Upon this the godly Israelites pray, Judges 10. 15. that God would deliver them (meaning from the terrors of their sin) and lay whatsoever pleased him upon them beside.
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The insufferable wounds of a tormented minde are the onely paines which are like to the paines of hell;
The insufferable wounds of a tormented mind Are the only pains which Are like to the pains of hell;
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so that neither brimstone nor fire commeth any thing so neer vnto it as this doth.
so that neither brimstone nor fire comes any thing so near unto it as this does.
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Wherupon it was said, that good men haue their hell in this life;
Whereupon it was said, that good men have their hell in this life;
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meaning that the paines of repentance are so smart vnto them, that it differeth many times verie little from the plagues of the other life.
meaning that the pains of Repentance Are so smart unto them, that it differeth many times very little from the plagues of the other life.
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Now (I beseech you) that are godly, that haue long rested in this restles harbour, to acknowledge with me the truth hereof:
Now (I beseech you) that Are godly, that have long rested in this restless harbour, to acknowledge with me the truth hereof:
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and you that haue perswaded your selues, that not onely teares; but easie sighing grones doe goe for payment of your sinnes:
and you that have persuaded your selves, that not only tears; but easy sighing groans do go for payment of your Sins:
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Learne of me this one lesson, that your minds must be more perplexed, and your hearts more inwardly vexed;
Learn of me this one Lesson, that your minds must be more perplexed, and your hearts more inwardly vexed;
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not onely for a day, but for a longer time, yea, peraduenture a whole life, that you may sing with all the godly, The paines of hell came about me.
not only for a day, but for a longer time, yea, Peradventure a Whole life, that you may sing with all the godly, The pains of hell Come about me.
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The first reason, bicause that repentance is the dressing of the soules wound: so that as the soule is more dangerous than the bodie;
The First reason, Because that Repentance is the dressing of the Souls wound: so that as the soul is more dangerous than the body;
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so the wound therein must needs be more painfull, then a wound in the flesh:
so the wound therein must needs be more painful, then a wound in the Flesh:
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And for this cause are the ministers charged with the soules of men, Heb. 13. 17. because they dresse not their woundes,
And for this cause Are the Ministers charged with the Souls of men, Hebrew 13. 17. Because they dress not their wounds,
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and shew not their sinnes that lie secret in their soules.
and show not their Sins that lie secret in their Souls.
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The which account is now a daies little regarded of many ministers ', and lesse of many people:
The which account is now a days little regarded of many Ministers ', and less of many people:
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one careth not for their sinne, and the other regardeth not their soule;
one Careth not for their sin, and the other Regardeth not their soul;
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but the more they be, the more is the pitie, or rather the more shall be their iudgement:
but the more they be, the more is the pity, or rather the more shall be their judgement:
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Neither let vs be amazed to heare of these vnspeakable gripes of minde, for they crie continually in the eares of God for mercie,
Neither let us be amazed to hear of these unspeakable gripes of mind, for they cry continually in the ears of God for mercy,
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as a wound calleth for a salue.
as a wound calls for a salve.
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Another reason, because in repentance men feele the wrath of God against sinne, which they doe not in other corporall plagues, Psal. 74. 1. The wrath of God made our Sauiour to sweate water and blood, which comming vpon men,
another reason, Because in Repentance men feel the wrath of God against sin, which they do not in other corporal plagues, Psalm 74. 1. The wrath of God made our Saviour to sweat water and blood, which coming upon men,
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although they cannot sweate as he did, because they cannot resist as he did;
although they cannot sweat as he did, Because they cannot resist as he did;
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yet they feele in themselues such terrible horrours, as amaze the strong, and confound the weake:
yet they feel in themselves such terrible horrors, as amaze the strong, and confound the weak:
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4591
From hence it commeth that some in this extremitie, thinke that all that they do is for their condemnation, their meat, drinke, apparell, health,
From hence it comes that Some in this extremity, think that all that they do is for their condemnation, their meat, drink, apparel, health,
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4592
and libertie, are vnto many weake minds tokens of the Lords wrath. Indeed they which are burned with this iron, thinke that euery house will ouerwhelme them,
and liberty, Are unto many weak minds tokens of the lords wrath. Indeed they which Are burned with this iron, think that every house will overwhelm them,
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4593
and euerie leafe that falleth on the ground will hurt them; the noyse of any thing doth trouble them, and a sharpe worde almost killeth them.
and every leaf that falls on the ground will hurt them; the noise of any thing does trouble them, and a sharp word almost kills them.
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Terrible is a life lead vnder such conflicts; for euery howre threatneth a thousand deathes: the hart euer accuseth;
Terrible is a life led under such conflicts; for every hour threatens a thousand deaths: the heart ever Accuseth;
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4595
the memorie witnesseth against it selfe; his owne reason condemneth him; and his continuall feare is his cruell tormentor. The first vse.
the memory Witnesseth against it self; his own reason Condemneth him; and his continual Fear is his cruel tormentor. The First use.
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Let vs not be discouraged in these woefull torments;
Let us not be discouraged in these woeful torments;
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but take example by our Sauiour Christ, who for the glorie that was set before him most patiently endured the greatest crosse.
but take Exampl by our Saviour christ, who for the glory that was Set before him most patiently endured the greatest cross.
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4598
A hell thou must needs haue, thou canst not eschue it:
A hell thou must needs have, thou Canst not eschew it:
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therefore chuse it in this world, where thou shalt finde mercie with God, comfort in his word, and solace in his church;
Therefore choose it in this world, where thou shalt find mercy with God, Comfort in his word, and solace in his Church;
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in the world to come thou shalt haue none of these.
in the world to come thou shalt have none of these.
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Make heere thy apprentiship vnto sorrows, where thy friends may accompany thee, thy praiers may quiet thee,
Make Here thy apprenticeship unto sorrows, where thy Friends may accompany thee, thy Prayers may quiet thee,
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and thy ioyes may recompence thee. Why? art thou afraid that thou canst not abide such paines;
and thy Joys may recompense thee. Why? art thou afraid that thou Canst not abide such pains;
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then looke vnto God the author and finisher of thy faith.
then look unto God the author and finisher of thy faith.
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4604
Art thou in doubt to suffer shippewracke and despaire? then knowe that GOD tempteth none beyonde their power? Are thy friendes against thee? yet the Aungels are with thee.
Art thou in doubt to suffer shipwrack and despair? then know that GOD tempts none beyond their power? are thy Friends against thee? yet the Angels Are with thee.
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Louest thou not sorrowes? then shalt thou neuer gaine ioyes: if thou wouldest haue learning, thou must endure the rodde;
Love thou not sorrows? then shalt thou never gain Joys: if thou Wouldst have learning, thou must endure the rod;
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if thou wilt haue golde, thou must crosse the seas; if thou wilt bee famous, thou must take much paines;
if thou wilt have gold, thou must cross the Seas; if thou wilt be famous, thou must take much pains;
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and if thou wilt haue heauen, thou must winne it by repentance.
and if thou wilt have heaven, thou must win it by Repentance.
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Art thou yet afraide of thy selfe, and canst not willingly vndergoe it? set before thee the paines of this life,
Art thou yet afraid of thy self, and Canst not willingly undergo it? Set before thee the pains of this life,
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and the plagues of the other life: these are temporall, those are eternall; these are sufferable, those are intollerable;
and the plagues of the other life: these Are temporal, those Are Eternal; these Are sufferable, those Are intolerable;
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these are among men, those among diuels; these come of loue, those of wrath: and to conclude, God shall mittigate these, but hee will augment and aggrauate them.
these Are among men, those among Devils; these come of love, those of wrath: and to conclude, God shall mitigate these, but he will augment and aggravate them.
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Howe canst thou auoide death? no more canst thou auoide hell: If thou wouldest neuer die, thou must neuer be borne;
Howe Canst thou avoid death? no more Canst thou avoid hell: If thou Wouldst never die, thou must never be born;
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and if thou wouldest neuer repent, thou must neuer liue. Let repentance bee thy purgatorie; sinnes, thy paines;
and if thou Wouldst never Repent, thou must never live. Let Repentance be thy purgatory; Sins, thy pains;
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sorrowes thy tormentors, and saie with Elijah, Poure on more water, that God may the more be glorified in thy saluation.
sorrows thy tormentors, and say with Elijah, Pour on more water, that God may the more be glorified in thy salvation.
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The second vse, is the same that Dauid maketh Psalm. 31. 23. after hee had tolde of this great extremitie,
The second use, is the same that David makes Psalm. 31. 23. After he had told of this great extremity,
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and howe the Lord did set him at libertie, he calleth vpon al the godlie saying, Loue yee the Lorde, yee his saints:
and how the Lord did Set him At liberty, he calls upon all the godly saying, Love ye the Lord, ye his Saints:
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for he preserueth the faithfull, and rewardeth abundantly the euill dooers. Hearken vnto this you sorrowfull doues of the Lord:for he Preserveth the faithful, and Rewardeth abundantly the evil doers. Harken unto this you sorrowful Dove of the Lord:
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your cause is not wicked, your case is not desperate, and your hope shall not be frustrate:
your cause is not wicked, your case is not desperate, and your hope shall not be frustrate:
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for the Lorde will deliuer you. Is it not as easie for him to free you from sinne, as from hell;
for the Lord will deliver you. Is it not as easy for him to free you from sin, as from hell;
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and from sorrowe, as from damnation? Yes verily, and therefore loue the Lorde if you bee his saints.
and from sorrow, as from damnation? Yes verily, and Therefore love the Lord if you be his Saints.
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Loue him I saie, and hee shall loue you; nay, hee loued you first, and therefore loue him againe:
Love him I say, and he shall love you; nay, he loved you First, and Therefore love him again:
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Hee loueth you, for hee looketh still vpon you; and doe you loue him by looking stil vnto him;
He loves you, for he looks still upon you; and do you love him by looking still unto him;
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hee loueth you and watcheth for your safetie; do you loue him & watch in his praises.
he loves you and watches for your safety; do you love him & watch in his praises.
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Which of vs liuing that were born in his church, cannot say that the Lord hath wrought wonders for his annointed? Tell thy soule what the Lorde hath done for it;
Which of us living that were born in his Church, cannot say that the Lord hath wrought wonders for his anointed? Tell thy soul what the Lord hath done for it;
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howe hee cast out the diuell, and planted his spirite; howe hee freede it from wrath, and gaue it grace;
how he cast out the Devil, and planted his Spirit; how he freed it from wrath, and gave it grace;
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how he gained it from vengeance, & gaue it repentance: Repentance I say, with waterie eies, leane bodie, mournefull minde, and miserable wounded heart;
how he gained it from vengeance, & gave it Repentance: Repentance I say, with watery eyes, lean body, mournful mind, and miserable wounded heart;
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and now for all this, thou liuest in greater peace. Therfore loue yee the Lorde yee his saints:
and now for all this, thou Livest in greater peace. Therefore love ye the Lord ye his Saints:
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loue him as your husbande, you are his wife; loue him as your father, you are his children:
love him as your husband, you Are his wife; love him as your father, you Are his children:
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loue him as your God, you are his creatures; and loue him as your life, you are his ofspring.
love him as your God, you Are his creatures; and love him as your life, you Are his offspring.
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Labour for him you loue, pray to him you loue, thinke vpon him you loue, reioice in him you loue;
Labour for him you love, pray to him you love, think upon him you love, rejoice in him you love;
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and then die to liue with him you loue: thinke it long till you see him;
and then die to live with him you love: think it long till you see him;
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thinke it little that you giue him; count it woe to forsake him; and count it blessednes to loue him.
think it little that you give him; count it woe to forsake him; and count it blessedness to love him.
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After hee had told them what they shoulde doe, nowe hee telleth them what they shoulde not doe,
After he had told them what they should do, now he Telleth them what they should not do,
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namely, Not cut their garments. Wherein he rebuketh the follie raigning in their, and our times,
namely, Not Cut their garments. Wherein he Rebuketh the folly reigning in their, and our times,
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when they vsed to rent their clothes: what careth the Lorde for a newe garment, agaie cloke, or a costly pearle:
when they used to rend their clothes: what Careth the Lord for a new garment, agaie cloak, or a costly pearl:
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All these shall perish, but he endureth for euer. And therefore rent not your garments onely:
All these shall perish, but he Endureth for ever. And Therefore rend not your garments only:
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not meaning it to bee vnlawfull to shewe an outward token of sorrowe, but hee blameth curiositie and hypocrisie without inwarde sinceritie;
not meaning it to be unlawful to show an outward token of sorrow, but he blameth curiosity and hypocrisy without inward sincerity;
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such as was in the high priest when he heard Christ say hee was the sonne of God, hee rent his garments.
such as was in the high priest when he herd christ say he was the son of God, he rend his garments.
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From hence we may gather, that outwarde holines is abhominable:
From hence we may gather, that outward holiness is abominable:
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All such religion as is onely for fashion, praying, and receiuing the Sacraments, hearing of sermons, All such Religion as is only for fashion, praying, and receiving the Sacraments, hearing of Sermons,
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and such like for meere shewe and companie, Esay 57. 3, 4. And if it bee lawfull to say that men are onely cyphers in religion,
and such like for mere show and company, Isaiah 57. 3, 4. And if it be lawful to say that men Are only ciphers in Religion,
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when they know little or nothing, and practise euill; then may wee saie that there are more cyphers then figures in our daies.
when they know little or nothing, and practise evil; then may we say that there Are more ciphers then figures in our days.
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You shall knowe them, bicause they come but nowe and then to church, where they fetch many a fained sigh,
You shall know them, Because they come but now and then to Church, where they fetch many a feigned sighs,
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and speake many ignorant Amen: thinking that the worship of the Sabbaoth lieth in putting on their best apparrell;
and speak many ignorant Amen: thinking that the worship of the Sabbaoth lies in putting on their best apparel;
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and yet simple soules, they are perswaded they be as good christians as can be of flesh and bloud,
and yet simple Souls, they Are persuaded they be as good Christians as can be of Flesh and blood,
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and so they bee as Christes disciples were, when hee saide vnto them, O yee of little faith,
and so they be as Christ's Disciples were, when he said unto them, Oh ye of little faith,
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how long shall I bee with you, how long shall I suffer you? and so wee may saie to them,how long shall I be with you, how long shall I suffer you? and so we may say to them,
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howe long shall this simplicitie bee called christianitie? and howe long shall faith giue place to opinion? and howe long shall euerie base person extoll vaine profession against true Religion? Oh, I woulde they coulde bee brought vnto vs, that wee might cast out this diuell from them.
how long shall this simplicity be called christianity? and how long shall faith give place to opinion? and how long shall every base person extol vain profession against true Religion? O, I would they could be brought unto us, that we might cast out this Devil from them.
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The reasons of this doctrine are these:
The Reasons of this Doctrine Are these:
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because the Lorde trying the secret disposition of euery hart, pronounceth, that he is wearie of such fained worship,
Because the Lord trying the secret disposition of every heart, pronounceth, that he is weary of such feigned worship,
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and that his soule abhorreth it, Isai. 12. 13. what a matter is this? that our knee-praiers, our lip-labours, our Easter-communicants, our time-seruing hearers,
and that his soul abhorreth it, Isaiah 12. 13. what a matter is this? that our knee-praiers, our lip-labours, our Easter-communicants, our timeserving hearers,
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and all of that broode, whose deuotion is as hot as Iacobs stone, should wearie the Lord with their vaine petitions, their idle presence, their outwarde reuerence,
and all of that brood, whose devotion is as hight as Iacobs stone, should weary the Lord with their vain petitions, their idle presence, their outward Reverence,
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and their temporall obedience, that he abhorreth both them and theirs. Whose toong shall perswade them of the truth hereof;
and their temporal Obedience, that he abhorreth both them and theirs. Whose tongue shall persuade them of the truth hereof;
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verily if the prophet Isay should come from the immediate presence of God, with his toong purified by a Seraphim;
verily if the Prophet Saiah should come from the immediate presence of God, with his tongue purified by a Seraphim;
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yet they would no more beleeue him then they doe vs, except they feele the smart of their idlenesse.
yet they would no more believe him then they do us, except they feel the smart of their idleness.
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Another reason, because God doth not regarde temporall sorrowe for sinne, as wee may see in Esau and Ahab; and therefore much lesse that seruice which is but temporall, and outwarde also.
another reason, Because God does not regard temporal sorrow for sin, as we may see in Esau and Ahab; and Therefore much less that service which is but temporal, and outward also.
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And although Ahab was spared for his fained repentance, yet it was but respited, and the iudgement came notwithstanding:
And although Ahab was spared for his feigned Repentance, yet it was but respited, and the judgement Come notwithstanding:
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whereby we may see how vnwilling is our mercifull father to take vengeaunce of our sinnes,
whereby we may see how unwilling is our merciful father to take vengeance of our Sins,
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if there appeere in vs any small sparkles of grace, or any remorse for punishment.
if there appear in us any small sparkles of grace, or any remorse for punishment.
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Let vs therefore learne that no visor can deceiue God, and that there is no halting before him:
Let us Therefore Learn that no visor can deceive God, and that there is no halting before him:
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it is not our lifted vp eies, our knocking of breastes, our sighing, our whipping, our launcing, fasting and pining that can satisfie the Lords expectation,
it is not our lifted up eyes, our knocking of breasts, our sighing, our whipping, our lancing, fasting and pining that can satisfy the lords expectation,
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or minister any comfort vnto vs at the day of iudgement.
or minister any Comfort unto us At the day of judgement.
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Let vs learne from hence that exhortation of the Apostle, Gal.. 6. 7. that we be not deceiued.
Let us Learn from hence that exhortation of the Apostle, Gal.. 6. 7. that we be not deceived.
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The maine point of religion is this, that wee bee assured of life euerlasting.
The main point of Religion is this, that we be assured of life everlasting.
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What shall we be, if wee bee deceiued? if we haue ghesses in steede of knowledge; wauering in steede of constancie; weaknesse in steede of faith;
What shall we be, if we be deceived? if we have Guesses in steed of knowledge; wavering in steed of constancy; weakness in steed of faith;
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darknes in steede of light, and vanitie in steede of diuinitie, what are we but deceiued? If we make Christ in our mouthes, religion in our eies,
darkness in steed of Light, and vanity in steed of divinity, what Are we but deceived? If we make christ in our mouths, Religion in our eyes,
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4666
and mortification in a friday fast, or Christianitie to continue no longer then while we be in the churches:
and mortification in a friday fast, or Christianity to continue no longer then while we be in the Churches:
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4667
if we be not deceiued in this, then were neuer any deceiued. We deceiue our brethren with shadowes, our God with shewes, and our selues with sinne;
if we be not deceived in this, then were never any deceived. We deceive our brothers with shadows, our God with shows, and our selves with sin;
cs pns12 vbb xx vvn p-acp d, av vbdr av-x d vvn. pns12 vvb po12 n2 p-acp n2, po12 n1 p-acp n2, cc po12 n2 p-acp n1;
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4668
we deceiue our harts of knowledge, our liues of holinesse, and our soules of meate, and life euerlasting.
we deceive our hearts of knowledge, our lives of holiness, and our Souls of meat, and life everlasting.
pns12 vvb po12 n2 pp-f n1, po12 n2 pp-f n1, cc po12 n2 pp-f n1, cc n1 j.
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4669
Oh how doe men deceiue themselues, and deceiue other!
O how do men deceive themselves, and deceive other!
uh q-crq vdb n2 vvi px32, cc vvi j-jn!
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4670
when in the meane season the Lorde crieth out, Be not deceiued. What fooles are men to be so besotted with follies, making hypocrisie their heauen, Sathan their God,
when in the mean season the Lord cries out, Be not deceived. What Fools Are men to be so besotted with follies, making hypocrisy their heaven, Sathan their God,
q-crq p-acp dt j n1 dt n1 vvz av, vbb xx vvn. q-crq n2 vbr n2 pc-acp vbi av vvn p-acp n2, vvg n1 po32 n1, np1 po32 n1,
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4671
and counterfeite religion their soules worship.
and counterfeit Religion their Souls worship.
cc n-jn n1 po32 ng1 n1.
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4672
The Lorde hath sent strong delusion among men that they might be damned, which receiued not the loue of the truth:
The Lord hath sent strong delusion among men that they might be damned, which received not the love of the truth:
dt n1 vhz vvn j n1 p-acp n2 cst pns32 vmd vbi vvn, r-crq vvd xx dt n1 pp-f dt n1:
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4673
yea it is most equall that they should be damned by falshood, which would not be ruled by truth.
yea it is most equal that they should be damned by falsehood, which would not be ruled by truth.
uh pn31 vbz av-ds j-jn cst pns32 vmd vbi vvn p-acp n1, r-crq vmd xx vbi vvn p-acp n1.
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4674
Yet let vs take heede to our soules, that we deceiue them not, and mocke the Lord:
Yet let us take heed to our Souls, that we deceive them not, and mock the Lord:
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4675
for the case is dangerous if we consider it, and desperate if we fall into it.
for the case is dangerous if we Consider it, and desperate if we fallen into it.
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4676
We will sing in voice, and we will sing in spirite; euen so we will repent in hart, and repent in teares:
We will sing in voice, and we will sing in Spirit; even so we will Repent in heart, and Repent in tears:
pns12 vmb vvi p-acp n1, cc pns12 vmb vvi p-acp n1; av av pns12 vmb vvi p-acp n1, cc vvi p-acp n2:
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4677
let vs professe with the mouth that wee may bee saued, and beleeue in the soule that we may bee iustified.
let us profess with the Mouth that we may be saved, and believe in the soul that we may be justified.
vvb pno12 vvi p-acp dt n1 cst pns12 vmb vbi vvn, cc vvi p-acp dt n1 cst pns12 vmb vbi vvn.
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4678
Let vs also receiue the exhortation of the Lord, Isa. 1. chap. that we wash our selues from dissimulation,
Let us also receive the exhortation of the Lord, Isaiah 1. chap. that we wash our selves from dissimulation,
vvb pno12 av vvi dt n1 pp-f dt n1, np1 crd n1 cst pns12 vvb po12 n2 p-acp n1,
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4679
and haue the euill thereof remoued from vs. The filth of this sinne is so odious in the eies of God, that vntill it be scowred off, there is not any thing in vs that may satisfie his wrath, or pacifie his displeasure:and have the evil thereof removed from us The filth of this sin is so odious in the eyes of God, that until it be scoured off, there is not any thing in us that may satisfy his wrath, or pacify his displeasure:
cc vhb dt n-jn av vvn p-acp pno12 dt n1 pp-f d n1 vbz av j p-acp dt n2 pp-f np1, cst c-acp pn31 vbb vvd a-acp, pc-acp vbz xx d n1 p-acp pno12 cst vmb vvi po31 n1, cc vvi po31 n1:
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4680
Therefore if either the feare of his highnesse, or the regarde of our owne soules may any way mooue vs to amendment, let vs wash away this abhominable filthinesse.
Therefore if either the Fear of his highness, or the regard of our own Souls may any Way move us to amendment, let us wash away this abominable filthiness.
av cs d dt n1 pp-f po31 n1, cc dt n1 pp-f po12 d n2 vmb d n1 vvb pno12 p-acp n1, vvb pno12 vvi av d j n1.
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4681
It is but a painted hew, the water will purge it; it is like snowe, the water will melt it;
It is but a painted hew, the water will purge it; it is like snow, the water will melt it;
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4682
and it resembleth hoare frost which the water dissolueth: but I meane not the water of the earth, but the blood of Christ;
and it resembles hoar frost which the water dissolveth: but I mean not the water of the earth, but the blood of christ;
cc pn31 vvz j n1 r-crq dt n1 vvz: cc-acp pns11 vvb xx dt n1 pp-f dt n1, cc-acp dt n1 pp-f np1;
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4683
for that is the onely medicine against hypocrisie:
for that is the only medicine against hypocrisy:
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4684
Pray for it and thou shalt haue it, wherewithall if it be once washed, it shal neuer be defiled againe:
Pray for it and thou shalt have it, wherewithal if it be once washed, it shall never be defiled again:
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4685
Flatter not thy selfe, and rest not in the shew of holinesse, but reforme thy soule throughly.
Flatter not thy self, and rest not in the show of holiness, but reform thy soul thoroughly.
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4686
Of all sicknesse the falling euill is the worst, for it maketh one seeme without life;
Of all sickness the falling evil is the worst, for it makes one seem without life;
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4687
and so of all euill hypocrisie is the worst, for it maketh men liue as if there were no God:
and so of all evil hypocrisy is the worst, for it makes men live as if there were no God:
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4688
it defaceth good things, it denieth religion; for it maketh it to haue a harlots face:
it defaceth good things, it Denieth Religion; for it makes it to have a harlots face:
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4689
mens liues it defileth, and mens minds it corrupteth;
Mens lives it Defileth, and men's minds it corrupteth;
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4690
therefore bring not such a monster into the Lords sight, which altereth all thy proportion and lineaments,
Therefore bring not such a monster into the lords sighed, which altereth all thy proportion and lineaments,
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4691
& disfigureth the glorious gifts of God.
& disfigureth the glorious Gifts of God.
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4692
But of this thing we haue elsewhere spoken, and now it sufficeth to touch it lightly.
But of this thing we have elsewhere spoken, and now it Suffices to touch it lightly.
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4693
Lord your God. Now the prophet telleth them to whome this conuersion must bee made, that is to God, Lord your God. Now the Prophet Telleth them to whom this conversion must be made, that is to God,
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4694
for whose sake onely men must repent.
for whose sake only men must Repent.
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4695
From hence obserue, that so long as wee are vnrepentant, wee erre and runne away from God, Psalm. 119. 67. Vntill God called Adam, & so wrought repentance in him, he hid himselfe from the sight of God;
From hence observe, that so long as we Are unrepentant, we err and run away from God, Psalm. 119. 67. Until God called Adam, & so wrought Repentance in him, he hid himself from the sighed of God;
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4696
and so doe all the posteritie of Adam flie from the Lorde, as Ionah did, vntill wee are repentant:
and so do all the posterity of Adam fly from the Lord, as Jonah did, until we Are repentant:
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4697
We abhorre his Gospell, we deny his truth, we renounce all goodnes: so long as we are vnregenerate, we speake euill of the things wee know not,
We abhor his Gospel, we deny his truth, we renounce all Goodness: so long as we Are unregenerate, we speak evil of the things we know not,
pns12 vvb po31 n1, pns12 vvb po31 n1, pns12 vvb d n1: av av-j c-acp pns12 vbr j, pns12 vvb j-jn pp-f dt n2 pns12 vvb xx,
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4698
and corrupt our selues in the things we knowe, Iud. 10. we eate in riot, wee sleepe in pride, we walke in pleasure, and liue in vnthankfulnes.
and corrupt our selves in the things we know, Iud. 10. we eat in riot, we sleep in pride, we walk in pleasure, and live in unthankfulness.
cc vvi po12 n2 p-acp dt n2 pns12 vvb, np1 crd pns12 vvi p-acp n1, pns12 vvb p-acp n1, pns12 vvb p-acp n1, cc vvi p-acp n1.
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4699
Rich men aduaunce themselues aboue other: poore men murmur against God: yoong men liue in open sinne, and old men die in wicked ignorance;
Rich men advance themselves above other: poor men murmur against God: young men live in open sin, and old men die in wicked ignorance;
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4700
and all because they are not repentant:
and all Because they Are not repentant:
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4701
Thus men wander, some one way, and some another, and few or none the right way.
Thus men wander, Some one Way, and Some Another, and few or none the right Way.
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4702
What maruell is it? to see so many abhominations arise in the world, seeing men run from the truth, that is Christ:
What marvel is it? to see so many abominations arise in the world, seeing men run from the truth, that is christ:
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4703
forsake the light, that is the spirit; and die in miserable death, because they haue departed from the life, that is God.
forsake the Light, that is the Spirit; and die in miserable death, Because they have departed from the life, that is God.
vvb dt n1, cst vbz dt n1; cc vvb p-acp j n1, c-acp pns32 vhb vvn p-acp dt n1, cst vbz np1.
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4704
Oh, miserable men that cast themselues into such a sea of euils!
O, miserable men that cast themselves into such a sea of evils!
uh, j n2 cst vvd px32 p-acp d dt n1 pp-f n2-jn!
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4705
wherein the farther they wade, the deeper they are plunged, and the longer they go the harder they are reclaimed:
wherein the farther they wade, the Deeper they Are plunged, and the longer they go the harder they Are reclaimed:
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4706
and if at any time they straine at any euill, it is not for loue of God, for him they haue forsaken;
and if At any time they strain At any evil, it is not for love of God, for him they have forsaken;
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4707
but it is for shame of the world, which they feare more then death.
but it is for shame of the world, which they Fear more then death.
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4708
The first reason is, because of our selues we haue no knowledge of saluation, neither can we inherite the kingdome of God, Matth. 18. 17. whereby it is euident how little wee are able to do in any good thing,
The First reason is, Because of our selves we have no knowledge of salvation, neither can we inherit the Kingdom of God, Matthew 18. 17. whereby it is evident how little we Are able to do in any good thing,
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4709
but euery day waxe woorse and woorse:
but every day wax Worse and Worse:
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4710
And this may serue vs for a notable and lamentable spectacle to behold our vile nature which draweth vs the farther from God, that it might drowne vs the deeper in condemnation.
And this may serve us for a notable and lamentable spectacle to behold our vile nature which draws us the farther from God, that it might drown us the Deeper in condemnation.
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4711
If wee haue nothing in vs but good nature, there is nothing in vs of God his grace:
If we have nothing in us but good nature, there is nothing in us of God his grace:
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4712
we are not building timber, but fire wood: it is repentance that chuseth vs and squareth vs, and ioyneth vs to God.
we Are not building timber, but fire wood: it is Repentance that chooseth us and squareth us, and Joineth us to God.
pns12 vbr xx vvg n1, cc-acp n1 n1: pn31 vbz n1 cst vvz pno12 cc vvz pno12, cc vvz pno12 p-acp np1.
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4713
The Lord in this worke is the builder; the ministers are the carpenters; the worde is the axe;
The Lord in this work is the builder; the Ministers Are the Carpenters; the word is the axe;
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4714
the griefe of heart is the stroke; and regeneration maketh vs the frame: otherwise we are stones refused of the builder.
the grief of heart is the stroke; and regeneration makes us the frame: otherwise we Are stones refused of the builder.
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4715
Another reason, because in our vnrepentant estate wee cannot please God, Rom. 8. 8. & seeing we cannot please him, we run from him, we forsake and denie him:
another reason, Because in our unrepentant estate we cannot please God, Rom. 8. 8. & seeing we cannot please him, we run from him, we forsake and deny him:
j-jn n1, c-acp p-acp po12 j n1 pns12 vmbx vvi np1, np1 crd crd cc vvg pns12 vmbx vvi pno31, pns12 vvb p-acp pno31, pns12 vvb cc vvi pno31:
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4716
This would make ones hart to melt, to consider that all actions not grounded on a new life doe swarue from God.
This would make ones heart to melt, to Consider that all actions not grounded on a new life do swerve from God.
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4717
Some obiect, if God did not like them, they could not doe them:
some Object, if God did not like them, they could not do them:
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4718
So may a thiefe, an adulterer, or rauisher of women defend his iniquitie, but it will not goe for payment:
So may a thief, an adulterer, or ravisher of women defend his iniquity, but it will not go for payment:
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4719
for God suffereth you to follow your pleasures against his pleasure, that your pleasures may taste of euerlasting paynes.
for God suffers you to follow your pleasures against his pleasure, that your pleasures may taste of everlasting pains.
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4720
Therefore labour for repentance, that you may be brought into the Lords sheepefold, and be incorporated into his congregation,
Therefore labour for Repentance, that you may be brought into the lords sheepfold, and be incorporated into his congregation,
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4721
and saued by his deerely beloued sonne:
and saved by his dearly Beloved son:
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4722
then shall your waies be altered, and your pleasures ouerturned, and you shal pray with Christ;
then shall your ways be altered, and your pleasures overturned, and you shall pray with christ;
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4723
Not our will, but thy will O heauenly father bee done. Being in an vnrepentant estate wee runne away from God;
Not our will, but thy will Oh heavenly father be done. Being in an unrepentant estate we run away from God;
xx po12 n1, cc-acp po21 n1 uh j n1 vbi vdn. vbg p-acp dt j n1 pns12 vvb av p-acp np1;
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4724
yet let vs looke backe on God, as Isay exhorteth, Isa. 45. 22. and then we shall be saued.
yet let us look back on God, as Saiah exhorteth, Isaiah 45. 22. and then we shall be saved.
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4725
If thou be running from God through a lewd life, giuing ouer thy selfe vnto libertie,
If thou be running from God through a lewd life, giving over thy self unto liberty,
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4726
yet looke backe vpon him often:
yet look back upon him often:
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4727
the children of Israel if they were stoong by serpēts, by looking on the brazen serpent recouered presently:
the children of Israel if they were stung by Serpents, by looking on the brazen serpent recovered presently:
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4728
And although the sting of thy sinne is greater then the sting of adders; yet the Lord is mightier and wholesomer then the brazen serpent:
And although the sting of thy sin is greater then the sting of Adders; yet the Lord is Mightier and wholesomer then the brazen serpent:
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4729
therefore looke vnto him if thou wilt be healed. Old Simeon so soone as he had seene Christ, presently desired to die for ioy:
Therefore look unto him if thou wilt be healed. Old Simeon so soon as he had seen christ, presently desired to die for joy:
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4730
and Zacheus hauing but a minde to see him, was made that day a notable christian.
and Zacchaeus having but a mind to see him, was made that day a notable christian.
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Looke often on the Lord, for by beholding him thou maist grow in loue with him:
Look often on the Lord, for by beholding him thou Mayest grow in love with him:
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wish continually to be with him, as the Iewes which being captiues in Babell, yet made their praiers toward Ierusalem.
wish continually to be with him, as the Iewes which being captives in Babel, yet made their Prayers towards Ierusalem.
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Esau at the sight of Iacob fell to weeping, & loued him the better euer after:Esau At the sighed of Iacob fell to weeping, & loved him the better ever After:
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so if thou wilt cast thy eies to heauen & behold his glorie; & then looke vpon the world, and see his gouernment;
so if thou wilt cast thy eyes to heaven & behold his glory; & then look upon the world, and see his government;
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then behold the earth, and consider his benefits; learne his Gospell, and note his truth; and life thy eyes to Christ to marke his mercie:
then behold the earth, and Consider his benefits; Learn his Gospel, and note his truth; and life thy eyes to christ to mark his mercy:
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thou wilt surely turne the saile of thy wicked life, and come with the Sabaean Queene to worship in his church.
thou wilt surely turn the sail of thy wicked life, and come with the Sabaean Queen to worship in his Church.
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Consider his workes, for they defend thee: thinke vpon his iudgements, for they threaten thee: marke well his kindnes, for it maintaineth thee:
Consider his works, for they defend thee: think upon his Judgments, for they threaten thee: mark well his kindness, for it maintaineth thee:
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and beleeue his worde, for it shall conuert thee: cast but one of thy eies vpon the Lord, and thou shalt winne him:
and believe his word, for it shall convert thee: cast but one of thy eyes upon the Lord, and thou shalt win him:
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looke often vpon him, least minde and eies be both blinded, and neuer see him more.
look often upon him, lest mind and eyes be both blinded, and never see him more.
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Another vse, wee must lament the plague of our sinnes raigning among vs, Isa. 59. 9. 10. when the Prophet had shewed them their danger, he bringeth them in mourning on this wise:
another use, we must lament the plague of our Sins reigning among us, Isaiah 59. 9. 10. when the Prophet had showed them their danger, he brings them in mourning on this wise:
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Therefore is iudgement farre from vs, neither doth iustice come neere vs: we waite for light, but loe it is darkenes: Therefore is judgement Far from us, neither does Justice come near us: we wait for Light, but lo it is darkness:
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we grope for the wall like the blinde, & grope as one without eies: we stumble at the noone day, as in the twilight:
we grope for the wall like the blind, & grope as one without eyes: we Stumble At the noon day, as in the twilight:
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we are in solitary places, as dead men:
we Are in solitary places, as dead men:
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we roare allike beares, & mourn like doues, &c. Thus must men that are not yet regenerate re count their miseries,we roar allike bears, & mourn like Dove, etc. Thus must men that Are not yet regenerate re count their misery's,
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after they heare them condemned by the word, saying vnto themselues; Howe blinde are our eies that we cannot see the glorious light of the Gospell;
After they hear them condemned by the word, saying unto themselves; How blind Are our eyes that we cannot see the glorious Light of the Gospel;
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wee are quite forsaken of the Lorde, who keepeth vs from beleeuing of his truth;
we Are quite forsaken of the Lord, who Keepeth us from believing of his truth;
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wee haue no power to performe the least part of that Gospell, to walke in any tollerable obedience, sanctification goeth against the haire,
we have no power to perform the least part of that Gospel, to walk in any tolerable Obedience, sanctification Goes against the hair,
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and though we like it, yet wee cannot doe it; wee see that hee that refraineth from euill maketh himselfe a praie:
and though we like it, yet we cannot do it; we see that he that refraineth from evil makes himself a pray:
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therefore let the Lord come and reforme our liues, and adorne our mindes with righteousnes, that wee may bee deliuered from this slauerie of sinne, let him turne the heartes of children to their fathers,
Therefore let the Lord come and reform our lives, and adorn our minds with righteousness, that we may be Delivered from this slavery of sin, let him turn the hearts of children to their Father's,
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and turne our course vnto himselfe.
and turn our course unto himself.
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Moreouer think what deadnes is in your soule, what sinfulnesse is in your life, and what wrath of God hangeth ouer your heads;
Moreover think what deadness is in your soul, what sinfulness is in your life, and what wrath of God hangs over your Heads;
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for assuredly except you confesse in this sort, you shall be confounded before you be conuerted.
for assuredly except you confess in this sort, you shall be confounded before you be converted.
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Let your harts be awaked betimes, that wrath ouertake you not, and let whatsoeuer may further you to God, (although it be shame or iudgement,
Let your hearts be awaked betimes, that wrath overtake you not, and let whatsoever may further you to God, (although it be shame or judgement,
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or nakednes, or pouertie, or death) bee most speedily receiued.
or nakedness, or poverty, or death) be most speedily received.
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The xxij. Sermon. YOur God. After all this preaching of repentance: nowe hee beginneth to comfort their distressed mindes, which coulde not but be grieued grieuouslie,
The xxij. Sermon. YOur God. After all this preaching of Repentance: now he begins to Comfort their distressed minds, which could not but be grieved grievously,
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and therefore he putteth them in minde that the Lord is their Lorde and God. Howe may this bee? if he be theirs, then they are his:
and Therefore he putteth them in mind that the Lord is their Lord and God. How may this be? if he be theirs, then they Are his:
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and will he suffer them to bee made a pray vnto brute beasts, and to make the heauens to thunder their destruction? what comfort haue they by his seruice? or what pleasure hath he in their cries? verie much;
and will he suffer them to be made a prey unto brutus beasts, and to make the heavens to thunder their destruction? what Comfort have they by his service? or what pleasure hath he in their cries? very much;
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for sometimes a tender nurse and louing mother wil make hir childe weepe bitterly, that it may loue hir the better:
for sometime a tender nurse and loving mother will make his child weep bitterly, that it may love his the better:
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so the Lorde to trie his owne, casteth them into a bed of sorrowes.
so the Lord to try his own, Cast them into a Bed of sorrows.
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From hence wee must gather, that in our greatest calamitie and aduersitie, God is our mercifull God.
From hence we must gather, that in our greatest calamity and adversity, God is our merciful God.
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Artthou tormented with sorrowe that it is bitter to thee to liue, and better for thee to die? or, art thou vexed with sore sicknes,
Artthou tormented with sorrow that it is bitter to thee to live, and better for thee to die? or, art thou vexed with soar sickness,
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and intollerable imprisonment? hast thou no meat for thy selfe and thy tender babes? and seest thou a whole nation in an vprore? yet for all this acknowledge with Dauid, Psalm. 22. 1. that God is thy God although thou seeme forsaken.
and intolerable imprisonment? hast thou no meat for thy self and thy tender babes? and See thou a Whole Nation in an uproar? yet for all this acknowledge with David, Psalm. 22. 1. that God is thy God although thou seem forsaken.
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Oh, sweete mercy of a father, and glorious condition of a sonne! whom no pouertie, no miserie, no iniquitie can part in sunder:
O, sweet mercy of a father, and glorious condition of a son! whom no poverty, no misery, no iniquity can part in sunder:
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though he chasten vs, yet he loueth vs; though wee be helpelesse, yet hee remembreth vs;
though he chasten us, yet he loves us; though we be helpless, yet he Remember us;
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though we be in death, yet he saueth vs. God is euermore the father of his church, and of euery member therein; he scorneth not their parentage; he refuseth not their pouerty;
though we be in death, yet he Saveth us God is evermore the father of his Church, and of every member therein; he scorneth not their parentage; he Refuseth not their poverty;
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he regardeth their sufferings, and desweth their saluation:
he Regardeth their sufferings, and desweth their salvation:
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Let vs then say with Iob, that although hee slaie vs, yet we will trust in him;
Let us then say with Job, that although he slay us, yet we will trust in him;
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death shall not driue vs in sunder, but conioyne vs togither. The reasons are;
death shall not driven us in sunder, but conjoin us together. The Reasons Are;
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First, bicause in prosperitie he will bee knowne to maintaine vs, and in aduersitie to comfort vs, Esay 51. 12. If men would or coulde vndergoe all the former euils without comfort,
First, Because in Prosperity he will be known to maintain us, and in adversity to Comfort us, Isaiah 51. 12. If men would or could undergo all the former evils without Comfort,
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4770
then might they haue some colour torefuse and distrust God, but they are not able: neuer is any man at one time distressed in bodie, and distracted in minde;
then might they have Some colour torefuse and distrust God, but they Are not able: never is any man At one time distressed in body, and distracted in mind;
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or oppressed outwardly and not comforted inwardly. If thy minde be heauie, thinke on the comforts of this life;
or oppressed outwardly and not comforted inwardly. If thy mind be heavy, think on the comforts of this life;
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if thy bodie bee vexed, then confider the quietnes of thy minde; if both be grauelled togither, then comfort thy selfe bicause thou liuest:
if thy body be vexed, then confider the quietness of thy mind; if both be graveled together, then Comfort thy self Because thou Livest:
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And so thou shalt see one staffe to beate thee, and another to defende thee; one cause to punish thee, but a greater to comfort thee.
And so thou shalt see one staff to beat thee, and Another to defend thee; one cause to Punish thee, but a greater to Comfort thee.
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4774
Then denie not God although thy comfort seeme small, for that begger were worthie of stripes which woulde raile on a gentleman, giuing him a grote which was able to giue him a crowne. Another reason:
Then deny not God although thy Comfort seem small, for that beggar were worthy of stripes which would rail on a gentleman, giving him a groat which was able to give him a crown. another reason:
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God hateth them that crie out against him, Ier. 12. 8. Now how can we more blasphemously crie against him,
God hates them that cry out against him, Jeremiah 12. 8. Now how can we more blasphemously cry against him,
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then when wee traitorously denie him? for if we acknowledge not him to be ours,
then when we traitorously deny him? for if we acknowledge not him to be ours,
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then wee denie our selues to bee his, wherein wee shake off all obedience, and spit in his face.
then we deny our selves to be his, wherein we shake off all Obedience, and spit in his face.
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O consider what a thing it is to make the Lorde to hate vs, the worlde will laugh at vs, the church will defie vs, the angels will not defende vs,
O Consider what a thing it is to make the Lord to hate us, the world will laugh At us, the Church will defy us, the Angels will not defend us,
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but the diuell will haue vs;
but the Devil will have us;
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for he watcheth for the Lordes hatred as a rauen doth for a bullockes death or the butchers slaughter day.
for he watches for the lords hatred as a raven does for a bullocks death or the butchers slaughter day.
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We cannot preuaile by complaining against God, for to whom shall wee appeale? therefore if we would preuaile, let vs complaine of our selues, that he may be iustified and we acquited.
We cannot prevail by complaining against God, for to whom shall we appeal? Therefore if we would prevail, let us complain of our selves, that he may be justified and we acquitted.
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4782
Let vs take heede that wee tempt not God in our miseries, for hee will take vengeance of the sinnes we commit in aduersitie, Ezech. 20. 15. The Israelites being in the wildernes without drinke, hauing the whole world to bee their enimies, their number being great and their miseries being many;
Let us take heed that we tempt not God in our misery's, for he will take vengeance of the Sins we commit in adversity, Ezekiel 20. 15. The Israelites being in the Wilderness without drink, having the Whole world to be their enemies, their number being great and their misery's being many;
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yet the Lord made their owne bloud to wash away their murmuring. And let not vs tempt the Lords power as they did;
yet the Lord made their own blood to wash away their murmuring. And let not us tempt the lords power as they did;
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4784
nor yet lightly esteem these mercies we enioy, being wearie of patience, and grudging at our poore estate:
nor yet lightly esteem these Mercies we enjoy, being weary of patience, and grudging At our poor estate:
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neither let our weake wits or sicke bodies excuse our follies; for we see the Lord will plague vs with one miserie after another.
neither let our weak wits or sick bodies excuse our follies; for we see the Lord will plague us with one misery After Another.
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4786
Some are of this minde that they thinke they may be borne withall, if they goe awrie in aduersitie:
some Are of this mind that they think they may be born withal, if they go awry in adversity:
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4787
as to lie, to sweare, to steale, to be absent willingly from sermons, because they bee poore,
as to lie, to swear, to steal, to be absent willingly from Sermons, Because they be poor,
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or lame, or sicke, or light-witted;
or lame, or sick, or light-witted;
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but they are farre deceiued, for it is not lawfull to doe euill, that they may be well.
but they Are Far deceived, for it is not lawful to do evil, that they may be well.
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If a stubborne sonne feeling his fathers rod shall reuile him, he will punish him the more;
If a stubborn son feeling his Father's rod shall revile him, he will Punish him the more;
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so God will punish vs the more if we abuse him in our aduersitie.
so God will Punish us the more if we abuse him in our adversity.
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Iob was more blamed for his vnaduised speeches in the time of his trouble, then for all the vanities of his former life.Job was more blamed for his unadvised Speeches in the time of his trouble, then for all the vanities of his former life.
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Therefore my deere brethren, let vs be aduised how we murmur against the Lord, notwithstanding our aduersitie:
Therefore my deer brothers, let us be advised how we murmur against the Lord, notwithstanding our adversity:
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for the Lord will not holde him guiltlesse that presumeth on his mercie, or despaireth of his goodnesse:
for the Lord will not hold him guiltless that Presumeth on his mercy, or despaireth of his Goodness:
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let not our wordes be stout against him, that we defie him, or too base that wee should forget him. Another vse:
let not our words be stout against him, that we defy him, or too base that we should forget him. another use:
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we knowe the Lord doth multiply our miseries, to the intent that we should more earnestly seeke after him, Hos. 5. 15. He giueth vs the more stripes, that wee shoulde giue him the more praiers:
we know the Lord does multiply our misery's, to the intent that we should more earnestly seek After him, Hos. 5. 15. He gives us the more stripes, that we should give him the more Prayers:
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hee encreaseth our sharpe sufferings, that we should encrease our bitter weepings, and for this cause he punisheth vs that he might bee knowen to be our God.
he increases our sharp sufferings, that we should increase our bitter weepings, and for this cause he Punisheth us that he might be known to be our God.
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What then? will some say, hath he no other meanes to manifest his iurisdiction,
What then? will Some say, hath he no other means to manifest his jurisdiction,
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and to challenge our liues to himselfe, then by laying on a loade on our backes of intolerable miseries.
and to challenge our lives to himself, then by laying on a load on our backs of intolerable misery's.
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To whome I answere, that he hath moe meanes to worke it then any liuing are able to shew it;
To whom I answer, that he hath more means to work it then any living Are able to show it;
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but this meanes liketh him best, especially after men haue forsaken him.
but this means liketh him best, especially After men have forsaken him.
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It is lawfull for him to crush their bones into powder, their flesh into peeces, their blood into dung,
It is lawful for him to crush their bones into powder, their Flesh into Pieces, their blood into dung,
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and their liues into death, if it please him; and most blessed is their estate that are thus aduaunced by him.
and their lives into death, if it please him; and most blessed is their estate that Are thus advanced by him.
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Now then learne if thou haue tasted of the sower cup of sorrowe, to flie to God more speedilie,
Now then Learn if thou have tasted of the sour cup of sorrow, to fly to God more speedily,
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and to entreate him more earnestly. He hideth himselfe, that we shoulde seeke him; he runneth from vs, that wee should runne after him;
and to entreat him more earnestly. He Hideth himself, that we should seek him; he Runneth from us, that we should run After him;
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hee casteth vs off, that wee should make account of him;
he Cast us off, that we should make account of him;
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he it is that bringeth vs into danger, that we might knowe he will deliuer vs out of danger:
he it is that brings us into danger, that we might know he will deliver us out of danger:
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We are taught by experience, we are reclaimed by correction, wee are purged by his rod,
We Are taught by experience, we Are reclaimed by correction, we Are purged by his rod,
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and he taketh from vs our delight, that wee might come to him for delights.
and he Takes from us our delight, that we might come to him for delights.
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Let vs therefore goe out of our selues, much more out of our houses to seeke his presence which is euery where, his benefites which are generall,
Let us Therefore go out of our selves, much more out of our houses to seek his presence which is every where, his benefits which Are general,
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and our owne happinesse in the valley of teares, neuer giuing ouer till wee haue found him whome our soule loueth.
and our own happiness in the valley of tears, never giving over till we have found him whom our soul loves.
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For he is gracious. Now we are come to the reasons which the prophet vseth, to perswade him to repentance, which are set downe in this verse and in the next:For he is gracious. Now we Are come to the Reasons which the Prophet uses, to persuade him to Repentance, which Are Set down in this verse and in the next:
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in this verse taken from the adiuncts or properties of God; in the next, they are taken from his effects or works.
in this verse taken from the adjuncts or properties of God; in the next, they Are taken from his effects or works.
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His properties are described to be these fower, gracious, mercifull, long suffering, and repenting him of the euill:
His properties Are described to be these fower, gracious, merciful, long suffering, and repenting him of the evil:
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whereof euery one hath a singular waight to perswade men to repentance. By the first hee meaneth, plentifull in giftes;
whereof every one hath a singular weight to persuade men to Repentance. By the First he means, plentiful in Gifts;
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by the seconde, readie to forgiue sinners; by the thirde, waiting for their conuersion by repentance;
by the seconde, ready to forgive Sinners; by the Third, waiting for their conversion by Repentance;
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by the fourth, the changing of his iudgements threatened. So that the prophet might thus reason with them, Repent, O ye men of Iudea,
by the fourth, the changing of his Judgments threatened. So that the Prophet might thus reason with them, repent, Oh you men of Iudea,
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for the Lord hath many blessings in store, doe not loose them; hee is most readie to pardon you, doe not refuse it;
for the Lord hath many blessings in store, do not lose them; he is most ready to pardon you, do not refuse it;
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for he hath and doth tarrie long for your amendment, abuse not his patience; and it may be if you will repent, these lamentable miseries shall be all reuoked.
for he hath and does tarry long for your amendment, abuse not his patience; and it may be if you will Repent, these lamentable misery's shall be all revoked.
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Againe, can you not repent? the Lord is gracious, he will helpe you with his spirite.
Again, can you not Repent? the Lord is gracious, he will help you with his Spirit.
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Are you afraide it will be in vaine? noe, he is euermore entreated. Thinke you it is too late? that cannot bee, for he is long suffering.
are you afraid it will be in vain? no, he is evermore entreated. Think you it is too late? that cannot be, for he is long suffering.
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Feare you that your land and liues shall bee yet destroied, his promises notwithstanding? I tell you plainly, you shall no sooner repent of your sinnes,
fear you that your land and lives shall be yet destroyed, his promises notwithstanding? I tell you plainly, you shall no sooner Repent of your Sins,
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but hee will change his minde, and repent him of the euill.
but he will change his mind, and Repent him of the evil.
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By the first word, gracious, let vs learne that all the spirituall and temporall giftes of God do call vs to repentance, Deut. 4. 33, 38, 40 Repentance being a thing so needefull,
By the First word, gracious, let us Learn that all the spiritual and temporal Gifts of God do call us to Repentance, Deuteronomy 4. 33, 38, 40 Repentance being a thing so needful,
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as without it none can bee saued, the Lorde hath made as many preachers thereof, as he and all his creatures are.
as without it none can be saved, the Lord hath made as many Preachers thereof, as he and all his creatures Are.
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If wee looke vp to him, wee see his grace, that putteth vs in minde of repentance;
If we look up to him, we see his grace, that putteth us in mind of Repentance;
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if we looke to his creatures, & marke for whom they were made, that is, for vs, then they ouercome vs;
if we look to his creatures, & mark for whom they were made, that is, for us, then they overcome us;
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if how they were made, by the vnspeakable power of God, then they dismay vs;
if how they were made, by the unspeakable power of God, then they dismay us;
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if we consider their estate, sometime seene, and somtime not seene, somtime pleasant, and sometime not pleasant, sometime glorious, and anon troubled;
if we Consider their estate, sometime seen, and sometime not seen, sometime pleasant, and sometime not pleasant, sometime glorious, and anon troubled;
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all this will teach vs to bee troubled for sinne. Thou changest thy garments, then change thy life;
all this will teach us to be troubled for sin. Thou changest thy garments, then change thy life;
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thou seest the earth fruitfull abounding with many a pleasant herbe, let not thy hart be barren,
thou See the earth fruitful abounding with many a pleasant herb, let not thy heart be barren,
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and stuffed with filthie & stinking sins.
and stuffed with filthy & stinking Sins.
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Come to the spirituall gifts of God, & see how many preachers thou hast to moue thee to repentance:
Come to the spiritual Gifts of God, & see how many Preachers thou hast to move thee to Repentance:
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it is the end of preaching, the fruit of hearing, & the motion of praier: the sacraments signifie it; the Spirit worketh it;
it is the end of preaching, the fruit of hearing, & the motion of prayer: the Sacraments signify it; the Spirit works it;
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and the whole church of God liueth in it: the bishop watcheth for it; the doctor teacheth for it;
and the Whole Church of God lives in it: the bishop watches for it; the Doctor Teaches for it;
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the worker of myracles doth witnesse it; & the poore mans boxe doth prooue it.
the worker of Miracles does witness it; & the poor men box does prove it.
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4837
I cannot run ouer al, it is sufficient that euery one do prooue it, & I would to God that any might preuaile.
I cannot run over all, it is sufficient that every one do prove it, & I would to God that any might prevail.
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The reason, because God woulde be neere vnto all that call vpon him, Psa. 145. 18. he wil cōpasse vs about with a world of witnesses that they may draw vs to him,
The reason, Because God would be near unto all that call upon him, Psa. 145. 18. he will compass us about with a world of Witnesses that they may draw us to him,
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or else to accuse our disobedience, whom the heauēs could not win, or the earth admonish,
or Else to accuse our disobedience, whom the heavens could not win, or the earth admonish,
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or the church perswade, or the spirite instruct, that all these which could not work our health, may further our death.
or the Church persuade, or the Spirit instruct, that all these which could not work our health, may further our death.
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And seeing in euery place these are manifest, in so much as we despise all warnings of God and his creatures, it is most equall that we be pnnished with all torments of hell fire.
And seeing in every place these Are manifest, in so much as we despise all Warnings of God and his creatures, it is most equal that we be pnnished with all torments of hell fire.
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Seeing all things are notes vnto vs of the Lords fauour, then assuredly if men will shew any care to serue him, hee will neuer hide his face,
Seeing all things Are notes unto us of the lords favour, then assuredly if men will show any care to serve him, he will never hide his face,
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or punish vs extremely, 2. Chron. 30. 9. Oh what a comfort is this to a troubled soule, to haue all the creatures of the world to witnesse the Lords fauour!
or Punish us extremely, 2. Chronicles 30. 9. O what a Comfort is this to a troubled soul, to have all the creatures of the world to witness the lords favour!
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4844
the birds flying, the beastes eating, the corne standing, the grasse growing, and the houses ouer our heads are pledges vnto vs of the grace of God:
the Birds flying, the beasts eating, the corn standing, the grass growing, and the houses over our Heads Are pledges unto us of the grace of God:
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Then turne thee and consider not two or three, but euery one in their kinde, and thou shalt finde inestimable ioy.
Then turn thee and Consider not two or three, but every one in their kind, and thou shalt find inestimable joy.
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Why doe men complaine for want of grace? when all the world is ful of grace;
Why do men complain for want of grace? when all the world is full of grace;
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it pearseth the stones, it cleaueth the rocks, it shaketh the trees, it quickeneth the beastes,
it pierceth the stones, it cleaveth the Rocks, it shakes the trees, it Quickeneth the beasts,
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4848
and it descendeth to the bottome of the earth; onely the soules of men are not capable thereof. Beginne now with thy selfe; set these creatures as iudge; arraigne thy soule as guiltie;
and it Descendeth to the bottom of the earth; only the Souls of men Are not capable thereof. Begin now with thy self; Set these creatures as judge; arraign thy soul as guilty;
cc pn31 vvz p-acp dt n1 pp-f dt n1; av-j dt n2 pp-f n2 vbr xx j av. vvb av p-acp po21 n1; vvb d n2 c-acp n1; vvb po21 n1 c-acp j;
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bring foorth thy guiltie conscience, and waite for the sentence of condemnation. Oh, no, saue thy selfe from these frowarde inuentions.
bring forth thy guilty conscience, and wait for the sentence of condemnation. O, no, save thy self from these forward Inventions.
vvb av po21 j n1, cc vvi p-acp dt n1 pp-f n1. uh, uh-dx, vvb po21 n1 p-acp d j n2.
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4850
Turne I say a little, shew a willing minde, bring a ready hart, pray for an ounce of godly sorrow,
Turn I say a little, show a willing mind, bring a ready heart, pray for an ounce of godly sorrow,
vvb pns11 vvb dt j, vvb dt j n1, vvb dt j n1, vvb p-acp dt n1 pp-f j n1,
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and let the world and the gospell, the creatures and the spirite, the earth and the church, the angels and the beastes encrease the same;
and let the world and the gospel, the creatures and the Spirit, the earth and the Church, the Angels and the beasts increase the same;
cc vvb dt n1 cc dt n1, dt n2 cc dt n1, dt n1 cc dt n1, dt n2 cc dt n2 vvb dt d;
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gather thou the wood, they will blowe the fire;
gather thou the wood, they will blow the fire;
vvb pns21 dt n1, pns32 vmb vvi dt n1;
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thy care shall be augmented, as the widowes oile by Elishah, that thy debts shall be discharged, thy trouble shall be eased, thy life shall be amended,
thy care shall be augmented, as the Widows oil by Elishah, that thy debts shall be discharged, thy trouble shall be eased, thy life shall be amended,
po21 n1 vmb vbi vvn, c-acp dt ng2 n1 p-acp np1, cst po21 n2 vmb vbi vvn, po21 n1 vmb vbi vvn, po21 n1 vmb vbi vvn,
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and thy soule shall be blessed.
and thy soul shall be blessed.
cc po21 n1 vmb vbi vvn.
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Seeing all the creatures of God doe remember vs of his grace, then let euery creature be deere and precious vnto vs, Gen. 1. 31. as a pledge of his fauour;
Seeing all the creatures of God do Remember us of his grace, then let every creature be deer and precious unto us, Gen. 1. 31. as a pledge of his favour;
vvg d dt n2 pp-f np1 vdb vvi pno12 pp-f po31 n1, av vvb d n1 vbi j-jn cc j p-acp pno12, np1 crd crd p-acp dt n1 pp-f po31 n1;
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for the Lorde cōmendeth them all to be good:
for the Lord commends them all to be good:
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And if he which wrought them doe so, then much more ought wee for whose sake they were created.
And if he which wrought them do so, then much more ought we for whose sake they were created.
cc cs pns31 r-crq vvd pno32 vdi av, av av-d av-dc vmd pns12 p-acp rg-crq n1 pns32 vbdr vvn.
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Let vs then often meditate on the frame of the world, the bodies of men, the proportion of beastes,
Let us then often meditate on the frame of the world, the bodies of men, the proportion of beasts,
vvb pno12 av av vvi p-acp dt n1 pp-f dt n1, dt n2 pp-f n2, dt n1 pp-f n2,
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and the little greene leaues shall minister vnto vs much instruction to reforme our liues:
and the little green leaves shall minister unto us much instruction to reform our lives:
cc dt j j-jn n2 vmb vvi p-acp pno12 d n1 pc-acp vvi po12 n2:
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we shall finde not one of them made for themselues, but all of them for one another,
we shall find not one of them made for themselves, but all of them for one Another,
pns12 vmb vvi xx pi pp-f pno32 vvd p-acp px32, cc-acp d pp-f pno32 p-acp crd j-jn,
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and especially for vs. Wherefore it cannot bee, that we were borne for luxurie, riot, pleasure, profite, sorrowe, loue, ioy, or hatred:
and especially for us Wherefore it cannot be, that we were born for luxury, riot, pleasure, profit, sorrow, love, joy, or hatred:
cc av-j p-acp pno12 c-crq pn31 vmbx vbi, cst pns12 vbdr vvn p-acp n1, n1, n1, n1, n1, n1, n1, cc n1:
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no not for the possession of our selues, but for the possession of the Lord.
no not for the possession of our selves, but for the possession of the Lord.
dx xx p-acp dt n1 pp-f po12 n2, cc-acp p-acp dt n1 pp-f dt n1.
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4863
Consider these things, and thou shalt finde all time too little not spent herein, and all ioy but vanitie that is not applied to this.
Consider these things, and thou shalt find all time too little not spent herein, and all joy but vanity that is not applied to this.
np1 d n2, cc pns21 vm2 vvi d n1 av j xx vvn av, cc d n1 p-acp n1 cst vbz xx vvn p-acp d.
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When thou canst not heare the worde, reade it; when thou canst not reade, then meditate on it;
When thou Canst not hear the word, read it; when thou Canst not read, then meditate on it;
c-crq pns21 vm2 xx vvi dt n1, vvb pn31; c-crq pns21 vm2 xx vvi, av vvi p-acp pn31;
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4865
when thou art wearie of meditation, then turne to the creatures, and solace thy selfe in them,
when thou art weary of meditation, then turn to the creatures, and solace thy self in them,
c-crq pns21 vb2r j pp-f n1, av vvb p-acp dt n2, cc vvi po21 n1 p-acp pno32,
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as in a most pleasant garden of many sweet flowers;
as in a most pleasant garden of many sweet flowers;
c-acp p-acp dt av-ds j n1 pp-f d j n2;
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4867
marke their diuersitie, in colour strange, in number infinite, in making contrarie, and yet in vse all one,
mark their diversity, in colour strange, in number infinite, in making contrary, and yet in use all one,
vvb po32 n1, p-acp n1 j, p-acp n1 j, p-acp vvg j-jn, cc av p-acp n1 d crd,
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4868
euen for thy sake, that thou mightest be for the Lords glorie. Marke their growth, that thou maist growe so;
even for thy sake, that thou Mightest be for the lords glory. Mark their growth, that thou Mayest grow so;
av p-acp po21 n1, cst pns21 vmd2 vbi p-acp dt n2 n1. n1 po32 n1, cst pns21 vm2 vvi av;
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4869
and their death, for thou shalt die so;
and their death, for thou shalt die so;
cc po32 n1, c-acp pns21 vm2 vvi av;
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4870
and their spring, for thou shalt arise in the sommer of all pleasures with them in the kingdome of heauen.
and their spring, for thou shalt arise in the summer of all pleasures with them in the Kingdom of heaven.
cc po32 n1, c-acp pns21 vm2 vvi p-acp dt n1 pp-f d n2 p-acp pno32 p-acp dt n1 pp-f n1.
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4871
Mercifull. The second reason is taken from the Lords mercie, and that therefore if they will repent, he will pardon. Merciful. The second reason is taken from the lords mercy, and that Therefore if they will Repent, he will pardon.
j. dt ord n1 vbz vvn p-acp dt ng1 n1, cc cst av cs pns32 vmb vvi, pns31 vmb vvi.
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Wherein I might tell you many thinges woorth the learning, of the Lordes mercie, and shew you by many arguments,
Wherein I might tell you many things worth the learning, of the lords mercy, and show you by many Arguments,
c-crq pns11 vmd vvi pn22 d n2 j dt n1, pp-f dt ng1 n1, cc vvb pn22 p-acp d n2,
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4873
howe the scripture in many places doth expresse it, sometime naturally, as to men and beasts, Psal. 36. 6. sometime to good and bad, Mat. 5. to his church through Christ, Luc. 1. 78. and all these he meaneth in this place,
how the scripture in many places does express it, sometime naturally, as to men and beasts, Psalm 36. 6. sometime to good and bad, Mathew 5. to his Church through christ, Luke 1. 78. and all these he means in this place,
c-crq dt n1 p-acp d n2 vdz vvi pn31, av av-j, c-acp p-acp n2 cc n2, np1 crd crd av p-acp j cc j, np1 crd p-acp po31 n1 p-acp np1, np1 crd crd cc d d pns31 vvz p-acp d n1,
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4874
when hee saith, that God is mercifull, not simply through Christ, whereby he saueth his church;
when he Says, that God is merciful, not simply through christ, whereby he Saveth his Church;
c-crq pns31 vvz, cst np1 vbz j, xx av-j p-acp np1, c-crq pns31 vvz po31 n1;
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4875
but also through himselfe, whereby he loueth al his creatures.
but also through himself, whereby he loves all his creatures.
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4876
From hence obserue, that the mercie of God must leade men to repentance, 1. Sam. 12. 24. The which is cleane contrary to the course of the worlde, which take it for a libertie of sin,
From hence observe, that the mercy of God must lead men to Repentance, 1. Sam. 12. 24. The which is clean contrary to the course of the world, which take it for a liberty of since,
p-acp av vvi, cst dt n1 pp-f np1 vmb vvi n2 p-acp n1, crd np1 crd crd dt r-crq vbz av-j j-jn p-acp dt n1 pp-f dt n1, r-crq vvb pn31 p-acp dt n1 pp-f n1,
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4877
and make it not a necessitie to repentance:
and make it not a necessity to Repentance:
cc vvi pn31 xx dt n1 p-acp n1:
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4878
but a good childe is more afraid of a gentle and a kind father, then of a sterne and seuere;
but a good child is more afraid of a gentle and a kind father, then of a stern and severe;
cc-acp dt j n1 vbz av-dc j pp-f dt j cc dt j n1, av pp-f dt j cc j;
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4879
and we if we be the children of God must be as much terrified from sinne with the sweete songs of Sion,
and we if we be the children of God must be as much terrified from sin with the sweet songs of Sion,
cc pns12 cs pns12 vbb dt n2 pp-f np1 vmb vbi c-acp av-d vvn p-acp n1 p-acp dt j n2 pp-f np1,
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4880
as with the loud thunder claps of Sinai, & be as subiect to the Lords censure in his sweete mercies,
as with the loud thunder claps of Sinai, & be as Subject to the lords censure in his sweet Mercies,
c-acp p-acp dt j n1 n2 pp-f np1, cc vbi a-acp j-jn p-acp dt n2 vvb p-acp po31 j n2,
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4881
as other in the fearfull curses of the Law.
as other in the fearful curses of the Law.
c-acp j-jn p-acp dt j n2 pp-f dt n1.
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4882
Therefore let not our time of peace, our healthie bodies, our large possessions, our heaps of treasure, our sweete children,
Therefore let not our time of peace, our healthy bodies, our large possessions, our heaps of treasure, our sweet children,
av vvb xx po12 n1 pp-f n1, po12 j n2, po12 j n2, po12 n2 pp-f n1, po12 j n2,
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4883
and all other mercies of God, make our harts fat;
and all other Mercies of God, make our hearts fat;
cc d j-jn n2 pp-f np1, vvb po12 n2 j;
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4884
but let vs vse all these to awake vs from sinning, and to restraine vs from offending him that defendeth vs with them:
but let us use all these to awake us from sinning, and to restrain us from offending him that defendeth us with them:
cc-acp vvb pno12 vvi d d pc-acp vvi pno12 p-acp vvg, cc pc-acp vvi pno12 p-acp vvg pno31 cst vvz pno12 p-acp pno32:
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4885
yea, let vs weepe moe teares for hauing them, then for wanting them, that we may enioy the promises of this life and of the life to come.
yea, let us weep more tears for having them, then for wanting them, that we may enjoy the promises of this life and of the life to come.
uh, vvb pno12 vvi dc n2 p-acp vhg pno32, av p-acp vvg pno32, cst pns12 vmb vvi dt n2 pp-f d n1 cc pp-f dt n1 pc-acp vvi.
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4886
The first reason, because they are mercifull which loue mercie, and therefore blessed, Matt. 5. 7. If we would see a token of our pitifull harts,
The First reason, Because they Are merciful which love mercy, and Therefore blessed, Matt. 5. 7. If we would see a token of our pitiful hearts,
dt ord n1, c-acp pns32 vbr j r-crq n1 n1, cc av vvn, np1 crd crd cs pns12 vmd vvi dt n1 pp-f po12 j n2,
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4887
then let vs thinke how the sweete promises of the Gospell haue pearced them.
then let us think how the sweet promises of the Gospel have pierced them.
av vvb pno12 vvi c-crq dt j n2 pp-f dt n1 vhb vvn pno32.
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4888
It is no wonder to see such bloodie minds in Papists, because they make small account of the Lords mercie, teaching vs that men may satisfie for their sinne:
It is no wonder to see such bloody minds in Papists, Because they make small account of the lords mercy, teaching us that men may satisfy for their sin:
pn31 vbz dx n1 pc-acp vvi d j n2 p-acp njp2, c-acp pns32 vvb j n1 pp-f dt n2 n1, vvg pno12 d n2 vmb vvi p-acp po32 n1:
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4889
and for this cause they thirst after blood for the breach of their canons.
and for this cause they thirst After blood for the breach of their Canonas.
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4890
But yet let vs beware how we perswade men to relie on the mercie of God;
But yet let us beware how we persuade men to rely on the mercy of God;
p-acp av vvb pno12 vvi c-crq pns12 vvb n2 pc-acp vvi p-acp dt n1 pp-f np1;
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4891
for they say wee teach men to trust to mercie, and to liue vily:
for they say we teach men to trust to mercy, and to live vily:
c-acp pns32 vvb pns12 vvb n2 pc-acp vvi p-acp n1, cc pc-acp vvi av-j:
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4892
but let vs exhort one another in the Lord that we walke woorthie of his mercie,
but let us exhort one Another in the Lord that we walk worthy of his mercy,
cc-acp vvb pno12 vvi pi j-jn p-acp dt n1 cst pns12 vvb j pp-f po31 n1,
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4893
and vse his abundant clemencie for a promptor vnto repentance.
and use his abundant clemency for a promptor unto Repentance.
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4894
Another reason, because God is more delighted with his mercie, then with our sacrifice, Hos. 6. 6. and therefore so ought we to be:
another reason, Because God is more delighted with his mercy, then with our sacrifice, Hos. 6. 6. and Therefore so ought we to be:
j-jn n1, c-acp np1 vbz av-dc vvn p-acp po31 n1, av p-acp po12 n1, np1 crd crd cc av av vmd pns12 pc-acp vbi:
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4895
sacrifice winneth him, therefore let mercie ouercome vs, euen those mercies which we read in his word,
sacrifice wins him, Therefore let mercy overcome us, even those Mercies which we read in his word,
n1 vvz pno31, av vvb n1 vvi pno12, av d n2 r-crq pns12 vvb p-acp po31 n1,
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4896
and note in our liues, that wee may pull downe more and more vpon vs. Oh I feare, seeing of long time we haue had so little regard of mercie,
and note in our lives, that we may pull down more and more upon us O I Fear, seeing of long time we have had so little regard of mercy,
cc vvb p-acp po12 n2, cst pns12 vmb vvi a-acp av-dc cc av-dc p-acp pno12 uh pns11 vvb, vvg pp-f j n1 pns12 vhb vhn av j n1 pp-f n1,
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4897
and all of iudgement, now the thing wee were afraide of is come vpon vs, namely wrath;
and all of judgement, now the thing we were afraid of is come upon us, namely wrath;
cc d pp-f n1, av dt n1 pns12 vbdr j pp-f vbz vvn p-acp pno12, av n1;
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4898
for we feele it in our liues & in our times, making many mens harts to tremble,
for we feel it in our lives & in our times, making many men's hearts to tremble,
c-acp pns12 vvb pn31 p-acp po12 n2 cc p-acp po12 n2, vvg d ng2 n2 pc-acp vvi,
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4899
and the bodies of some to die: Yet for all this, the time of mercie is not all spent;
and the bodies of Some to die: Yet for all this, the time of mercy is not all spent;
cc dt n2 pp-f d pc-acp vvi: av c-acp d d, dt n1 pp-f n1 vbz xx d vvn;
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4900
therefore let mercie draw vs vnto God, and the former and late receiued kindnes from him, bee as bands of steele to keepe vs in obedience.
Therefore let mercy draw us unto God, and the former and late received kindness from him, be as bans of steel to keep us in Obedience.
av vvb n1 vvb pno12 p-acp np1, cc dt j cc av-j vvn n1 p-acp pno31, vbb c-acp n2 pp-f n1 pc-acp vvi pno12 p-acp n1.
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4901
Seeing the mercies of God must mooue vs to repentance;
Seeing the Mercies of God must move us to Repentance;
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4902
then (I beseech you) let not our eares be deafe at his sweete promises,
then (I beseech you) let not our ears be deaf At his sweet promises,
av (pns11 vvb pn22) vvb xx po12 n2 vbb j p-acp po31 j n2,
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4903
least the Lord complaine of vs, as he did of his owne time, Matth. 11. 19. that we are like to children,
lest the Lord complain of us, as he did of his own time, Matthew 11. 19. that we Are like to children,
cs dt n1 vvb pp-f pno12, c-acp pns31 vdd pp-f po31 d n1, np1 crd crd cst pns12 vbr av-j p-acp n2,
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4904
neither dauncing with them that sing, nor weeping with them that mourne. Austeritie is too hard for vs, and mercie is too soft:
neither dancing with them that sing, nor weeping with them that mourn. Austerity is too hard for us, and mercy is too soft:
av-dx vvg p-acp pno32 cst vvb, ccx vvg p-acp pno32 d vvi. n1 vbz av j c-acp pno12, cc n1 vbz av j:
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4905
if wee preach the law, then men say we speake of malice, of else giue iudgement vpon them;
if we preach the law, then men say we speak of malice, of Else give judgement upon them;
cs pns12 vvb dt n1, cs n2 vvb pns12 vvb pp-f n1, pp-f av vvi n1 p-acp pno32;
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4906
if we shew them libertie, that maketh them woorse and woorse; so that our times are like a thiefe, being in prison he complaineth of crueltie,
if we show them liberty, that makes them Worse and Worse; so that our times Are like a thief, being in prison he Complaineth of cruelty,
cs pns12 vvb pno32 n1, cst vvz pno32 jc cc jc; av cst po12 n2 vbr av-j dt n1, vbg p-acp n1 pns31 vvz pp-f n1,
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4907
and being at libertie, runneth to robbing againe. The mercie of God is much called for;
and being At liberty, Runneth to robbing again. The mercy of God is much called for;
cc vbg p-acp n1, vvz p-acp vvg av. dt n1 pp-f np1 vbz av-d vvn p-acp;
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4908
and being obtayned, is much abused:
and being obtained, is much abused:
cc vbg vvn, vbz av-d vvn:
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4909
they make it a charter to sinne, and thinke if they haue one pardon, all their villanie afterward is forgiuen.
they make it a charter to sin, and think if they have one pardon, all their villainy afterwards is forgiven.
pns32 vvb pn31 dt n1 p-acp n1, cc vvb cs pns32 vhb crd n1, d po32 n1 av vbz vvn.
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4910
The deepe wounds of Christ doth not asswage their heat of sin, but encreaseth their desire.
The deep wounds of christ does not assuage their heat of since, but increases their desire.
dt j-jn n2 pp-f np1 vdz xx vvi po32 n1 pp-f n1, cc-acp vvz po32 n1.
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4911
O my deere brethren, if gentlenes will not winne, rigour most perswade.
O my deer brothers, if gentleness will not win, rigour most persuade.
sy po11 j-jn n2, cs n1 vmb xx vvi, n1 ds vvi.
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4912
You are the Lords schollers, learne you must, the rod is your tormentor, or else you shal be expelled his schoole.
You Are the lords Scholars, Learn you must, the rod is your tormentor, or Else you shall be expelled his school.
pn22 vbr dt n2 n2, vvb pn22 vmb, dt n1 vbz po22 n1, cc av pn22 vmb vbi vvd po31 n1.
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4913
Make much of mercy, while you may haue mercie: for if the gate of mercy be shut, and the date expired;
Make much of mercy, while you may have mercy: for if the gate of mercy be shut, and the date expired;
n1 av-d pp-f n1, cs pn22 vmb vhi n1: c-acp cs dt n1 pp-f n1 vbb vvn, cc dt n1 vvn;
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4914
your teares shall be drops of blood, and your wounds, as windowes for your bones to looke thorough;
your tears shall be drops of blood, and your wounds, as windows for your bones to look through;
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4915
your flesh shall feede the fowles of the ayre, and your soules shall feele the torments of hell.
your Flesh shall feed the fowls of the air, and your Souls shall feel the torments of hell.
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Secondly, seeing mercie must winne vs, let vs be mercifull as our heauenly father is mercifull, Luk. 6. 36. which is needfull to bee vrged in these hard times, wherein are many poore and many complaints:
Secondly, seeing mercy must win us, let us be merciful as our heavenly father is merciful, Luk. 6. 36. which is needful to be urged in these hard times, wherein Are many poor and many complaints:
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for if wee looke to haue mercie of God when we pray vnto him, let the poore find mercie in vs when they cry vpon vs. Be mercifull as our heanenly father is mercifull. His hand is euer giuing; his spirit is euer comforting;
for if we look to have mercy of God when we pray unto him, let the poor find mercy in us when they cry upon us Be merciful as our heanenly father is merciful. His hand is ever giving; his Spirit is ever comforting;
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his mercie is euer pardoning, and his liberalitie is euer feeding;
his mercy is ever pardoning, and his liberality is ever feeding;
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therefore giue thou to the poore, comfort the sorrowfull, forgiue thy offenders, and let many hungrie soules feede on thy meate. Mercie is better then sacrifice; hotter, then coales of fire; softer, then liquide oyle; and sweeter then pleasant hony.
Therefore give thou to the poor, Comfort the sorrowful, forgive thy offenders, and let many hungry Souls feed on thy meat. Mercy is better then sacrifice; hotter, then coals of fire; Softer, then liquid oil; and Sweeten then pleasant honey.
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Offer this sacrifice, kindle this fire, touch this oyle, and eate this honie:
Offer this sacrifice, kindle this fire, touch this oil, and eat this honey:
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thou shalt finde mercie in iudgement, in thy death-bed, in thy graue, and in thy resurrection:
thou shalt find mercy in judgement, in thy deathbed, in thy graven, and in thy resurrection:
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it shall couer thee, as a garment; comfort thee, as a guide; carrie thee, as a mother;
it shall cover thee, as a garment; Comfort thee, as a guide; carry thee, as a mother;
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and crowne thee, as a king. God delighteth in it; Angels reioice at it; men looke for it; and bruite beastes loue it:
and crown thee, as a King. God delights in it; Angels rejoice At it; men look for it; and bruit beasts love it:
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Therefore with mercie delight thy creator; reioyce the Angels; and satisfie man and beast. And bee mercifull to men, to beastes, and to thy selfe;
Therefore with mercy delight thy creator; rejoice the Angels; and satisfy man and beast. And be merciful to men, to beasts, and to thy self;
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to man, for God requireth it; to beastes, for nature craueth it; and to thy selfe; for thy soule challengeth it: the first, is of charitie; the second, of equitie; and the last, of pietie;
to man, for God requires it; to beasts, for nature craveth it; and to thy self; for thy soul Challengeth it: the First, is of charity; the second, of equity; and the last, of piety;
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therefore practise mercie, that christian loue, godly kindnes, and glorious religion, may euermore maintaine thee. Of great kindnesse and long suffering.
Therefore practise mercy, that christian love, godly kindness, and glorious Religion, may evermore maintain thee. Of great kindness and long suffering.
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This is another argument to perswade them to repentance.
This is Another argument to persuade them to Repentance.
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By the which we may note, that God doth not alway take vengeance of sinne so soone as it is committed,
By the which we may note, that God does not always take vengeance of sin so soon as it is committed,
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but winketh at it, and deferreth till we repent or growe incurable.
but winketh At it, and deferreth till we Repent or grow incurable.
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This thing the Apostle noteth, Rom. 2. 4. that God by his bountifulnesse and long suffering leadeth vs to repentance.
This thing the Apostle notes, Rom. 2. 4. that God by his bountifulness and long suffering leads us to Repentance.
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Although for example sake he slew Er, and Onan, & Vzzah, and Ananias, and Saphira, and many other in the verie act of sinning:
Although for Exampl sake he slew Er, and Onan, & Uzzah, and Ananias, and Sapphira, and many other in the very act of sinning:
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yet he doth not alway take this course:
yet he does not always take this course:
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For fower hundred yeeres togither did hee beare with the abhominations of Canaan, Gen. 15. 18. Let not men thinke bicause they are not killed so soone as they haue blasphemed or denied God,
For fower hundred Years together did he bear with the abominations of Canaan, Gen. 15. 18. Let not men think Because they Are not killed so soon as they have blasphemed or denied God,
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or committed adulterie, or prophaned the Sabbaoth or the like, that therefore their deedes shall go vnpunished:
or committed adultery, or Profaned the Sabbaoth or the like, that Therefore their Deeds shall go unpunished:
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no verily, for the longer before they reckon, the greater shall be their account, and the farther a man runneth backwarde, the farther hee leapeth forwarde:
no verily, for the longer before they reckon, the greater shall be their account, and the farther a man Runneth backward, the farther he leapeth forward:
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and so the longer that God forbeareth our sinnes, the heauier shall bee his stroke, for wee shall beare double blame, the one, for breaking his lawe;
and so the longer that God forbeareth our Sins, the Heavier shall be his stroke, for we shall bear double blame, the one, for breaking his law;
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the other, for abusing his patience.
the other, for abusing his patience.
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It were needfull for vs to consider in our soules this singular fauour of God, that wee might vse it as the prophet heere doth, to further our repentance;
It were needful for us to Consider in our Souls this singular favour of God, that we might use it as the Prophet Here does, to further our Repentance;
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for let vs be well assured, if peace and long suffering doe not prepare vs for God, it will annoint vs for destruction. The first reason;
for let us be well assured, if peace and long suffering do not prepare us for God, it will anoint us for destruction. The First reason;
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bicause God will bee exalted in sparing vs, Esay 36. 18. The Lorde which is most excellent in all his workes, is most excellent in forbearing the malice of men;
Because God will be exalted in sparing us, Isaiah 36. 18. The Lord which is most excellent in all his works, is most excellent in forbearing the malice of men;
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for who coulde endure to be denied plainely, reuiled openly, and blasphemed boldly, saue onely the Lorde? or who coulde abide to see his workes reproched, his worde rebuked,
for who could endure to be denied plainly, reviled openly, and blasphemed boldly, save only the Lord? or who could abide to see his works reproached, his word rebuked,
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and his liberalitie scorned, saue onely the Lorde? who filleth all in all, and beareth much with all,
and his liberality scorned, save only the Lord? who fills all in all, and bears much with all,
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or else all woulde bee confounded. But this is sufficient, that the prophet saith;
or Else all would be confounded. But this is sufficient, that the Prophet Says;
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he is exalted in sparing vs, that is, it magnifieth his honour, while hee regardeth not his vengeance,
he is exalted in sparing us, that is, it magnifieth his honour, while he Regardeth not his vengeance,
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nor his maiestie, nor his wrath, nor his power, but his mercy, that his chiefe glory might be through clemencie. Another reason;
nor his majesty, nor his wrath, nor his power, but his mercy, that his chief glory might be through clemency. another reason;
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bicause his chiefe desire is, that not one shoulde perish, 1. Pet. 3. 9. So that,
Because his chief desire is, that not one should perish, 1. Pet. 3. 9. So that,
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if men woulde or coulde laie holde on repentance, they shall finde sufficient time to amende after they haue sinned.
if men would or could lay hold on Repentance, they shall find sufficient time to amend After they have sinned.
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So deare is the loue of God towardes vs his creatures, that for his part he omitteth not any dutie to recall vs:
So deer is the love of God towards us his creatures, that for his part he omitteth not any duty to Recall us:
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We haue the word for the meanes, his workes for our helpes, his mercies for our comfort,
We have the word for the means, his works for our helps, his Mercies for our Comfort,
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and his long suffering for the time of our conuersion, so that all thinges are discharged on the Lordes part, and nothing on ours.
and his long suffering for the time of our conversion, so that all things Are discharged on the lords part, and nothing on ours.
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In this saying of Peter, we must not vnderstande, that any were damned contrarie to the Lordes will:
In this saying of Peter, we must not understand, that any were damned contrary to the lords will:
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but rather that hee is vnwilling thereunto; for a man may doe that vnwillingly, which is not contrarie to his will.
but rather that he is unwilling thereunto; for a man may do that unwillingly, which is not contrary to his will.
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Let vs not abuse the long suffering of God, and although he bee willing to spare,
Let us not abuse the long suffering of God, and although he be willing to spare,
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yet let not vs be willing to sinne, Luk. 12. 46. If the euill seruant shall say in his heart, my master deferreth his comming,
yet let not us be willing to sin, Luk. 12. 46. If the evil servant shall say in his heart, my master deferreth his coming,
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and shall begin to strike his fellowes, and to eate and drinke with the drunken:
and shall begin to strike his Fellows, and to eat and drink with the drunken:
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the Lorde of that seruant shall come in a day that he knoweth not, and giue him his portion with vnbeleeuers.
the Lord of that servant shall come in a day that he Knoweth not, and give him his portion with unbelievers.
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O my beloued, we are those seruants that haue secured our selues from wrath, and thinke still it will not come yet.
O my Beloved, we Are those Servants that have secured our selves from wrath, and think still it will not come yet.
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Looke on our manners, are they not drunken? looke on our faith, is it not idle? looke on our care, is it not vnprofitable? looke on our liues,
Look on our manners, Are they not drunken? look on our faith, is it not idle? look on our care, is it not unprofitable? look on our lives,
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and see if wee bite not oneanother;
and see if we bite not oneanother;
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from the throne to the footestoole none can escape vs. Doe we not abuse the patience of God, which shoulde make vs resolute in repentance,
from the throne to the footstool none can escape us Do we not abuse the patience of God, which should make us resolute in Repentance,
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and it maketh vs dissolute in religion? Wee say with the wicked priestes, To morrowe shall bee as to daie; and much more:
and it makes us dissolute in Religion? we say with the wicked Priests, To morrow shall be as to day; and much more:
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and with the heathen, Psalm. 10. Truely the Lorde regardeth not, neither is there knowledge in the most high.
and with the heathen, Psalm. 10. Truly the Lord Regardeth not, neither is there knowledge in the most high.
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4963
O miserable soules thus plagued that turne all thinges against themselues! O let nothing delight vs, but the presence of the Lord of hostes!
Oh miserable Souls thus plagued that turn all things against themselves! O let nothing delight us, but the presence of the Lord of hosts!
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4964
who is come downe into our lande, and waiteth for our repentance:
who is come down into our land, and waits for our Repentance:
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4965
Let vs giue him our sinnes we haue committed, and our liues we haue to spende,
Let us give him our Sins we have committed, and our lives we have to spend,
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and our soules wee haue to saue, that he may spare our bloud and take our lamentation.
and our Souls we have to save, that he may spare our blood and take our lamentation.
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4967
Againe, let vs seeke the Lorde while he may bee founde, and call vpon him while hee is neere at hande, Esay 55. 6. seeing hee dwelleth among vs;
Again, let us seek the Lord while he may be found, and call upon him while he is near At hand, Isaiah 55. 6. seeing he dwells among us;
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and this is the time of long suffering:
and this is the time of long suffering:
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nowe let vs runne after him day and night as Obadiah did after Eliah, and neuer cease seeking till we haue founde him.
now let us run After him day and night as Obadiah did After Elijah, and never cease seeking till we have found him.
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In seeking for the Lord we ought to haue a single eie, a simple heart, a cleane hande,
In seeking for the Lord we ought to have a single eye, a simple heart, a clean hand,
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and a swift foote, that wee may easilie see him, earnestly desire him, speedilie runne after him,
and a swift foot, that we may Easily see him, earnestly desire him, speedily run After him,
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and reuerentlie laie holde on him.
and reverently lay hold on him.
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4973
Alas, alas, wee liue in an age wherein men will not trauaile to finde either God or grace,
Alas, alas, we live in an age wherein men will not travail to find either God or grace,
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4974
except it fall into their mouthes:
except it fallen into their mouths:
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if the Lorde lacke but one of his sheepe, hee neuer ceaseth till he haue founde him againe;
if the Lord lack but one of his sheep, he never ceases till he have found him again;
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4976
but wee coulde abide to want him, if wee might enioy our pleasures all the daies of our life.
but we could abide to want him, if we might enjoy our pleasures all the days of our life.
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Seeke for him in his temple; goe to him in thy soule, and pray to him in heauen;
Seek for him in his temple; go to him in thy soul, and pray to him in heaven;
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for hee calleth vnto thee, saying, Open vnto me, for the night hath watered my locks, &c. Seeke him as the Lorde doth his sheepe,
for he calls unto thee, saying, Open unto me, for the night hath watered my locks, etc. Seek him as the Lord does his sheep,
c-acp pns31 vvz p-acp pno21, vvg, vvb p-acp pno11, c-acp dt n1 vhz vvn po11 n2, av vvb pno31 p-acp dt n1 vdz po31 n1,
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as the merchant did his pearle, as the woman did her grote, as the sicke man doth his phisition,
as the merchant did his pearl, as the woman did her groat, as the sick man does his Physician,
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and as the disciples did Christ. Hee is in thy house, there seeke him; hee is in thy field, there seeke him;
and as the Disciples did christ. He is in thy house, there seek him; he is in thy field, there seek him;
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4981
he is in thy closet, there seeke him; and he is in thy hart, there keepe him. His time is but short; his departure will be sudden;
he is in thy closet, there seek him; and he is in thy heart, there keep him. His time is but short; his departure will be sudden;
pns31 vbz p-acp po21 n1, pc-acp vvi pno31; cc pns31 vbz p-acp po21 n1, pc-acp vvi pno31. po31 n1 vbz p-acp j; po31 n1 vmb vbi j;
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his patience will be wearie, and he will bee gone; onely he tarrieth a little: therefore if euer, nowe run out to follow him.
his patience will be weary, and he will be gone; only he tarrieth a little: Therefore if ever, now run out to follow him.
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4983
And repenteth him of the euill. And Repenteth him of the evil.
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This is the last argument, whereby the prophet perswadeth them to repent, because God will repent the euill that he threatened:
This is the last argument, whereby the Prophet Persuadeth them to Repent, Because God will Repent the evil that he threatened:
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not that God indeede repenteth, by correcting of himselfe;
not that God indeed Repenteth, by correcting of himself;
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4986
for that cannot be, seeing all his workes are yea and Amen, 2. Cor. 1. 20. he is also vnchangeable,
for that cannot be, seeing all his works Are yea and Amen, 2. Cor. 1. 20. he is also unchangeable,
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and with him is no shadow of turning, Iam. 1. 17. although the world change,
and with him is no shadow of turning, Iam. 1. 17. although the world change,
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and the heauens waxe olde as a garment, yet the Lord abideth the same for euer, Psal. 102. 18. but this is a phrase according to our capacitie:
and the heavens wax old as a garment, yet the Lord Abideth the same for ever, Psalm 102. 18. but this is a phrase according to our capacity:
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for when wee change our mindes, we repent in a sort; so when the Lord seemeth to alter his purpose, he sheweth as if hee repented.
for when we change our minds, we Repent in a sort; so when the Lord seems to altar his purpose, he shows as if he repented.
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Why then some will say? if the Lord alter his purpose, then hee changeth;
Why then Some will say? if the Lord altar his purpose, then he changes;
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and why did he here tell the people that all this miserie should come vpon them? and yet if they will, it shall not.
and why did he Here tell the people that all this misery should come upon them? and yet if they will, it shall not.
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4992
Vnto which I answere, that the first purpose of God shall euer stand; for hee foreseeth and decreeth the ende:
Unto which I answer, that the First purpose of God shall ever stand; for he Foreseeth and decreeth the end:
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but many times to trie our faith, and to shewe his loue, he propoundeth prophetically, that is, with condition of repentance, the same which hee will neuer doe.
but many times to try our faith, and to show his love, he propoundeth prophetically, that is, with condition of Repentance, the same which he will never do.
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4994
Howe then will you say, shall we knowe his pleasure? verily if two things bee propounded, the one certaine, the other vncertaine,
Howe then will you say, shall we know his pleasure? verily if two things be propounded, the one certain, the other uncertain,
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4995
as here was repentance and iudgement; let vs take the first, and abide the last, that is, let vs embrace that which is certaine,
as Here was Repentance and judgement; let us take the First, and abide the last, that is, let us embrace that which is certain,
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and let the vncertaine goe free:
and let the uncertain go free:
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Neither let vs be lesse carefull to please God, because his iudgements bee conditionall, but rather more careful to performe the condition, least we feele the obligation.
Neither let us be less careful to please God, Because his Judgments be conditional, but rather more careful to perform the condition, lest we feel the obligation.
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God will repent him of the euill, that is, he will stay the euill that shall come vpon you.God will Repent him of the evil, that is, he will stay the evil that shall come upon you.
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4999
From hence let vs obserue, that the Lord is vnwilling to take vengeance of our sinnes.
From hence let us observe, that the Lord is unwilling to take vengeance of our Sins.
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5000
Ezech. 33. 11. As I liue, saith the Lord, I will not the death of a sinner: he willeth it not;Ezekiel 33. 11. As I live, Says the Lord, I will not the death of a sinner: he wills it not;
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but he saith not, I decree it not, and if he decree it, I dare not say, hee doth it against his will:
but he Says not, I Decree it not, and if he Decree it, I Dare not say, he does it against his will:
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and if hee both will and decree it, I cannot say he dealeth vniustly;
and if he both will and Decree it, I cannot say he deals unjustly;
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for we may see in the scriptures, that none can tell the reasons of his will,
for we may see in the Scriptures, that none can tell the Reasons of his will,
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or the cause of his decree, or excuse the fall of man by the ordinance of God:
or the cause of his Decree, or excuse the fallen of man by the Ordinance of God:
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this I onely touch by the way, for other haue more effectually laboured therein, to whom I referre you.
this I only touch by the Way, for other have more effectually laboured therein, to whom I refer you.
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And in this wee may see a notable testimonie of the loue of God, that he will rather silence his iustice then his mercie:
And in this we may see a notable testimony of the love of God, that he will rather silence his Justice then his mercy:
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and although we be at the very brinke of destruction, if we repent, he will repent.
and although we be At the very brink of destruction, if we Repent, he will Repent.
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5008
If the Lord did take any pleasure in our harmes, why then did hee crucifie his sonne? sending abroad the ministers with his scriptures,
If the Lord did take any pleasure in our harms, why then did he crucify his son? sending abroad the Ministers with his Scriptures,
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& warning vs before hand of our end.
& warning us before hand of our end.
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These doe shew vs that he is as vnwilling to punish our faultes, as a father is to punish his sonne.
These do show us that he is as unwilling to Punish our Faults, as a father is to Punish his son.
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5011
All this graunted, let vs not dreame of an immunitie, that we are vtterly exempted, and be at libertie to doe whatsoeuer pleaseth vs:
All this granted, let us not dream of an immunity, that we Are utterly exempted, and be At liberty to do whatsoever Pleases us:
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5012
for although hee bee a tender father, yet hee is a wise father, and knoweth that correction is as needefull as instruction.
for although he be a tender father, yet he is a wise father, and Knoweth that correction is as needful as instruction.
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5013
It is no matter to vs if we be condemned either with the will, or without the will of God:
It is no matter to us if we be condemned either with the will, or without the will of God:
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5014
for it commeth all to one ende, our plagues and paines are neuer the lesse.
for it comes all to one end, our plagues and pains Are never the less.
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5015
The reason hereof, because God hath a naturall loue to all his creatures, Psal. 38. 6. the works of his hands are deere vnto him,
The reason hereof, Because God hath a natural love to all his creatures, Psalm 38. 6. the works of his hands Are deer unto him,
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5016
and for the worke of creation, he loueth and spareth them.
and for the work of creation, he loves and spares them.
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5017
By this we may see as Ezech. 33. 12. if ye turne, all your transgressions shall neuer remooue his fauour from you.
By this we may see as Ezekiel 33. 12. if you turn, all your transgressions shall never remove his favour from you.
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5018
What can bee more generall? then that all shall be forgotten:
What can be more general? then that all shall be forgotten:
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or more comfortable? then that not one sinne shall bee remembred? and if they bee not remembred (saith Austen) they are not imputed;
or more comfortable? then that not one sin shall be remembered? and if they be not remembered (Says Austen) they Are not imputed;
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and if they bee not imputed, they are pardoned. Bee not afraide to come to the Lorde;
and if they be not imputed, they Are pardoned. Bee not afraid to come to the Lord;
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for thou seest hee will lay nothing to thy charge;
for thou See he will lay nothing to thy charge;
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his communing is for peace, and not for wrath, and his call is more for thy good then for his:
his communing is for peace, and not for wrath, and his call is more for thy good then for his:
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5023
bee not discomforted, because thou hast a guiltie crying conscience, for thou seest that the Lorde is as vnwilling to strike, as thou art to beare.
be not discomforted, Because thou hast a guilty crying conscience, for thou See that the Lord is as unwilling to strike, as thou art to bear.
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But thou wilt say, that hee hath alreadie witnessed thy destruction:
But thou wilt say, that he hath already witnessed thy destruction:
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yea, but I say, hee will repent him of the euill seeing thou repentest of thy sinnes:
yea, but I say, he will Repent him of the evil seeing thou Repentest of thy Sins:
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5026
his iudgements are conditionall, hee which gaue the worde can recall it, and who can saie? he doth not his word.
his Judgments Are conditional, he which gave the word can Recall it, and who can say? he does not his word.
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5027
Feare not I say, though thou be as neere to death as Isaac was to be sacrificed,
fear not I say, though thou be as near to death as Isaac was to be sacrificed,
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for the Lorde hath an angell in heauen to saue thy life;
for the Lord hath an angel in heaven to save thy life;
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& the godly shall come out of trouble, but the wicked shall come in his steade.
& the godly shall come out of trouble, but the wicked shall come in his stead.
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5030
Seeing the Lorde is vnwilling to take vengeance of our sinnes, let vs bee as vnwilling to grieue him with our sinnes, that so wee may bee the children of the most high.
Seeing the Lord is unwilling to take vengeance of our Sins, let us be as unwilling to grieve him with our Sins, that so we may be the children of the most high.
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5031
For it cannot bee, but that hee is mightily grieued when wee fall into newe follies, in that hee is enforced to open once againe to vs the woundes of Christ,
For it cannot be, but that he is mightily grieved when we fallen into new follies, in that he is Enforced to open once again to us the wounds of christ,
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5032
and let more bloude issue foorth out of the side of his mercy.
and let more blood issue forth out of the side of his mercy.
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5033
Iacob was much offended with his two sonnes, Simeon and Leui, Gen. 34. when they slewe the Sichemites,Iacob was much offended with his two Sons, Simeon and Levi, Gen. 34. when they slew the Sichemites,
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5034
for saide he, you haue made my presence to stinke in the sight of this people:
for said he, you have made my presence to stink in the sighed of this people:
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5035
much more must the Lorde be offended with vs his sonnes, being a more tender father then euer was Iacob, when we grieue him with our sins:
much more must the Lord be offended with us his Sons, being a more tender father then ever was Iacob, when we grieve him with our Sins:
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5036
for we bring his glorious name into contempt, and religion into hatred.
for we bring his glorious name into contempt, and Religion into hatred.
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5037
Once bee thus affected and assured that thou art the childe of God, then take part of the godly nature;
Once bee thus affected and assured that thou art the child of God, then take part of the godly nature;
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5038
loue all as hee doth, doe good to all as hee doth, repent of euill as he doth,
love all as he does, doe good to all as he does, Repent of evil as he does,
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5039
and be as much afraide to sinne, as hee is vnwilling to punish thee. He euer thinketh on thee, doe thou so on him;
and be as much afraid to sin, as he is unwilling to Punish thee. He ever Thinketh on thee, do thou so on him;
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5040
he euer watcheth for thy sake, do thou so for his; & he euer worketh for thy profite, doe thou euer liue for his praise:
he ever watches for thy sake, do thou so for his; & he ever works for thy profit, do thou ever live for his praise:
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He woulde forgiue thee, if thou offend; and therefore although thou canst offende, yet do not:
He would forgive thee, if thou offend; and Therefore although thou Canst offend, yet do not:
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he endureth griefe to saue thy health, and do thou endure tentation to saue his truth:
he Endureth grief to save thy health, and do thou endure tentation to save his truth:
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hee coulde reuenge, yet doth not, that thou mightest learne not to followe what thy hart suggesteth, and thy flesh allureth.
he could revenge, yet does not, that thou Mightest Learn not to follow what thy heart suggests, and thy Flesh Allureth.
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5044
The xxiij. Sermon.
The xxiij. Sermon.
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Vers. 14. Who knoweth, whether he will returne and repent, and leaue a blessing behinde him,Vers. 14. Who Knoweth, whither he will return and Repent, and leave a blessing behind him,
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euen a meate offring and a drinke offering vnto the Lord your God;
even a meat offering and a drink offering unto the Lord your God;
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THis vers. containeth another reason taken from the works of God to mooue them to repentance, which is this, that God will spare them,
THis vers. Containeth Another reason taken from the works of God to move them to Repentance, which is this, that God will spare them,
d zz. vvz j-jn n1 vvn p-acp dt n2 pp-f np1 pc-acp vvi pno32 p-acp n1, r-crq vbz d, cst np1 vmb vvi pno32,
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and leaue something for his owne seruice, although it be but a little. For I take not this question for a simple affirmation, as in other places;
and leave something for his own service, although it be but a little. For I take not this question for a simple affirmation, as in other places;
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but rather, if it please him, he may leaue an offring, and for any thing they knew to the contrarie hee woulde.
but rather, if it please him, he may leave an offering, and for any thing they knew to the contrary he would.
cc-acp av-c, cs pn31 vvb pno31, pns31 vmb vvi dt n1, cc p-acp d n1 pns32 vvd p-acp dt n-jn pns31 vmd.
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5050
From hence wee learne, that God concealeth from vs the issue of our sorrowes, and the ende of our liues, that we may be kept in a continuall practise of repentance;
From hence we Learn, that God concealeth from us the issue of our sorrows, and the end of our lives, that we may be kept in a continual practice of Repentance;
p-acp av pns12 vvb, cst np1 vvz p-acp pno12 cs n1 pp-f po12 n2, cc dt n1 pp-f po12 n2, cst pns12 vmb vbi vvn p-acp dt j n1 pp-f n1;
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5051
as appeareth by Dauid, 2. Sam. 12. 23. Some are desperate in their miseries, bicause they know not howe or by what meanes they shall be deliuered from it:
as appears by David, 2. Sam. 12. 23. some Are desperate in their misery's, Because they know not how or by what means they shall be Delivered from it:
c-acp vvz p-acp np1, crd np1 crd crd d vbr j p-acp po32 n2, c-acp pns32 vvb xx c-crq cc p-acp r-crq n2 pns32 vmb vbi vvn p-acp pn31:
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But good men, and good mindes must take another course, seeing they cannot know in these thinges the minde of the Lorde:
But good men, and good minds must take Another course, seeing they cannot know in these things the mind of the Lord:
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nor as Salomon saith, who shall bee after them therefore; their watch and care ouer their liues must bee more continuall.
nor as Solomon Says, who shall be After them Therefore; their watch and care over their lives must be more continual.
ccx p-acp np1 vvz, r-crq vmb vbi p-acp pno32 av; po32 n1 cc n1 p-acp po32 n2 vmb vbi av-dc j.
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This is a good lesson for vs to marke, bicause our case is the verie same with the case of the Iewes;
This is a good Lesson for us to mark, Because our case is the very same with the case of the Iewes;
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wee are threatened as they were, and we knowe no more then they did:
we Are threatened as they were, and we know no more then they did:
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Let vs therefore watch in repentance, that if our calamitie encrease, we may bee readie for the graue;
Let us Therefore watch in Repentance, that if our calamity increase, we may be ready for the graven;
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and if it be reuersed, we may be readie for praise.
and if it be reversed, we may be ready for praise.
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Art thou desirous to make profite of the thing thou knowest not? then be repentant;
Art thou desirous to make profit of the thing thou Knowest not? then be repentant;
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for death and life, ioy and sorrowe, paine and ease, riches and pouertie, freedome and danger are both alike to a repentant man. The first reason;
for death and life, joy and sorrow, pain and ease, riches and poverty, freedom and danger Are both alike to a repentant man. The First reason;
p-acp n1 cc n1, n1 cc n1, n1 cc n1, n2 cc n1, n1 cc n1 vbr av-d av-j p-acp dt j n1. dt ord n1;
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5060
bicause by this meanes we are taught humilitie, Rom. 9. 20. bicause wee are not able to reason with God, or to plead against him;
Because by this means we Are taught humility, Rom. 9. 20. Because we Are not able to reason with God, or to plead against him;
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for we are in his hande, as clay in the hande of the potter.
for we Are in his hand, as clay in the hand of the potter.
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Where are all our gallant youthes, and lustie minded persons, whose heades are so full of knowledge, that they are able to teach the Apostles,
Where Are all our gallant youths, and lusty minded Persons, whose Heads Are so full of knowledge, that they Are able to teach the Apostles,
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and no maruaile, for it appeereth by their liues, bearing themselues like Gods in the worlde.
and no marvel, for it appeareth by their lives, bearing themselves like God's in the world.
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But looke on your mindes againe, you shall finde them stuffed with vanitie, and not filled with knowledge:
But look on your minds again, you shall find them stuffed with vanity, and not filled with knowledge:
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if you knowe one thing you are ignorant of a thousande.
if you know one thing you Are ignorant of a thousande.
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5066
Therefore let this teach you, that your mindes are carnall, your liues bee sensuall, and your soules endangered except you thinke better of others, and baser of your selues:
Therefore let this teach you, that your minds Are carnal, your lives be sensual, and your Souls endangered except you think better of Others, and baser of your selves:
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5067
Learne humility of thy selfe, thy body is earth, thy glory is earth, thy brauery is earth:
Learn humility of thy self, thy body is earth, thy glory is earth, thy bravery is earth:
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and no maruaile, for gold is but earth.
and no marvel, for gold is but earth.
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5069
Why shouldest thou be lifted so high? canst thou number thy sinnes? or saue thy life,
Why Shouldst thou be lifted so high? Canst thou number thy Sins? or save thy life,
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5070
or tell when, or what death shall take thee away? cast thy minde to the earth,
or tell when, or what death shall take thee away? cast thy mind to the earth,
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5071
for then it will looke vpwarde, for as yet it looketh downward and deceiueth it selfe. Another reason;
for then it will look upward, for as yet it looks downward and deceiveth it self. another reason;
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5072
No man can tell things to come. Eccl. 7. 2. no not so much as the worke of an howre hence: No man can tell things to come. Ecclesiastes 7. 2. no not so much as the work of an hour hence:
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5073
therefore seeing we are assured of nothing but death, let death be our life, that is, let the death of our sins be the life of our soules.
Therefore seeing we Are assured of nothing but death, let death be our life, that is, let the death of our Sins be the life of our Souls.
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5074
But we can neuer slay them, but by repentance; and therefore euerie hower of our life to come, calleth for it at our hands:
But we can never slay them, but by Repentance; and Therefore every hour of our life to come, calls for it At our hands:
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we know not when, therefore now is the time: we know not how, therefore this is the meane:
we know not when, Therefore now is the time: we know not how, Therefore this is the mean:
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5076
we know not where, therefore this is the place. Youth biddeth vs repent; age biddeth vs repent; sickenes biddeth vs repent:
we know not where, Therefore this is the place. Youth bids us Repent; age bids us Repent; sickness bids us Repent:
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and all that is to come, calleth vs to amendment, because we know not what is to come.
and all that is to come, calls us to amendment, Because we know not what is to come.
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5078
From hence let vs learne to be contented with that ordinarie and certaine knowledge which the Lord hath shewed vs in his worde (I meane) to make vs repentant.
From hence let us Learn to be contented with that ordinary and certain knowledge which the Lord hath showed us in his word (I mean) to make us repentant.
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5079
Paul telleth of himselfe that he regarded to know nothing saue Iesus Christ & him crucified, 1. Cor. 2. 2. the which hee learned from the Lord himselfe.Paul Telleth of himself that he regarded to know nothing save Iesus christ & him Crucified, 1. Cor. 2. 2. the which he learned from the Lord himself.
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5080
This was certaine that Christ was crucified, therefore oughtwe to learne the same: This is heauenly; this is comfortable; and this is glorious: heauenly, for God did it;
This was certain that christ was Crucified, Therefore oughtwe to Learn the same: This is heavenly; this is comfortable; and this is glorious: heavenly, for God did it;
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5081
comfortable, for it was for our sinnes; and glorious, for neither man nor angell could do the like:
comfortable, for it was for our Sins; and glorious, for neither man nor angel could do the like:
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5082
and in this short sentence the Apostle hath lapped vp all religion. Wouldest thou knowe how to be saued? looke to the death of Christ.
and in this short sentence the Apostle hath lapped up all Religion. Wouldst thou know how to be saved? look to the death of christ.
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5083
Wouldest thou know how to liue? looke on the crosse of Christ: and wouldest thou know what to professe? then consider the sorrowes of Christ.
Wouldst thou know how to live? look on the cross of christ: and Wouldst thou know what to profess? then Consider the sorrows of christ.
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5084
This is heauenly wisedome, not knowen of the angels: this is worthie learning, not knowen to many learned kings and princes:
This is heavenly Wisdom, not known of the Angels: this is worthy learning, not known to many learned Kings and Princes:
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5085
and this is true felicitie not felt of euerie one; therefore Paul said, I esteeme to know nothing, but Christ and him crucified.
and this is true felicity not felt of every one; Therefore Paul said, I esteem to know nothing, but christ and him Crucified.
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5086
It maketh no matter to be ignorant of thy owne death, if thou knowe the death of Christ:
It makes no matter to be ignorant of thy own death, if thou know the death of christ:
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5087
it skilleth not to know what shall bee, if thou know that he died for thee:
it skilleth not to know what shall be, if thou know that he died for thee:
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5088
if thou know him, his death will mortifie thee; his wounds will wash thee, and his stripes will saue thee.
if thou know him, his death will mortify thee; his wounds will wash thee, and his stripes will save thee.
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5089
He died, wilt not thou repent? He was condemned, wilt not thou be saued? He was crucified, wilt not thou be sorrowful? Study not to liue, but to be leeue:
He died, wilt not thou Repent? He was condemned, wilt not thou be saved? He was Crucified, wilt not thou be sorrowful? Study not to live, but to be leave:
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5090
care not what shal be after thee in this world, so thou be assured of the world to come.
care not what shall be After thee in this world, so thou be assured of the world to come.
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5091
Thou knowest not what shall be to morrow, therefore repent to day: thou knowest not whether God will hereafter, therfore do it now; learne this lesson speedily:
Thou Knowest not what shall be to morrow, Therefore Repent to day: thou Knowest not whither God will hereafter, Therefore do it now; Learn this Lesson speedily:
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5092
for as the Israelites could not gather Manna after the sunne was risen; so thou canst not haue repentance after time is ouerpassed.
for as the Israelites could not gather Manna After the sun was risen; so thou Canst not have Repentance After time is overpassed.
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5093
Seeing God concealeth many things from vs, therefore let not vs curiously enquire after secret and hid things, the which fault our Sauiour reprooueth in his disciples, Act. 1. 7. In our times there be many which busie themselues about idle and vnprofitable questions:
Seeing God concealeth many things from us, Therefore let not us curiously inquire After secret and hid things, the which fault our Saviour Reproveth in his Disciples, Act. 1. 7. In our times there be many which busy themselves about idle and unprofitable questions:
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5094
as, whether they shall know one another in the next life: what God did before he made the world:
as, whither they shall know one Another in the next life: what God did before he made the world:
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5095
whether Christ should haue beene borne, if Adam had stoode in innocencie, and when or what time of the yeere shal be the latter day;
whither christ should have been born, if Adam had stood in innocence, and when or what time of the year shall be the latter day;
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5096
of which questions the schoolmen abound.
of which questions the Schoolmen abound.
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5097
Againe, there be other that thinke themselues verie christianly busied, if they let alone the studie for knowledge, the practise of prayer,
Again, there be other that think themselves very christianly busied, if they let alone the study for knowledge, the practice of prayer,
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5098
and the keeping of the morall law: yea, they are ignorant of the order of saluation:
and the keeping of the moral law: yea, they Are ignorant of the order of salvation:
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5099
but they turne to & fro to find plat-formes of gouernment, to speake against authoritie, to erect new states,
but they turn to & from to find platforms of government, to speak against Authority, to erect new states,
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5100
and to prie and enquire into the secret liues and sinnes of men;
and to pry and inquire into the secret lives and Sins of men;
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5101
vnto whom I say with our Sauiour, it is not for you to know these things.
unto whom I say with our Saviour, it is not for you to know these things.
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5102
I might wearie you to tell the conceits of them, which take themselues for wise men,
I might weary you to tell the conceits of them, which take themselves for wise men,
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5103
and the dreames of the simpler sort;
and the dreams of the simpler sort;
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5104
vnto whom I say, you teach and learne the lighter points of the lawe, but iudgement,
unto whom I say, you teach and Learn the lighter points of the law, but judgement,
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and knowledge, and sanctification, you let alone.
and knowledge, and sanctification, you let alone.
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Amend this fault, for it is good to be ignorant of some things, and what the Lord saith not, beleeue not;
Amend this fault, for it is good to be ignorant of Some things, and what the Lord Says not, believe not;
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what is not disclosed, enquire not; what cannot be prooued, receiue not: and what the Lord hath silenced, know thou not.
what is not disclosed, inquire not; what cannot be proved, receive not: and what the Lord hath silenced, know thou not.
q-crq vbz xx vvn, vvi xx; q-crq vmbx vbi vvn, vvb xx: cc q-crq dt n1 vhz vvn, vvb pns21 xx.
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A meate offering: we haue declared in the former chapter, that there was no sacrifice, but there was a meat and drink offering annexed vnto it:A meat offering: we have declared in the former chapter, that there was no sacrifice, but there was a meat and drink offering annexed unto it:
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for as the sacrifice was for God, so was this for man.
for as the sacrifice was for God, so was this for man.
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And herein the Prophet teacheth vs (seeing his desire is not for continuance of plentie or restitution of aboundance;
And herein the Prophet Teaches us (seeing his desire is not for Continuance of plenty or restitution of abundance;
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but for a meate offering and a drinke offering, which was a small portion of meale,
but for a meat offering and a drink offering, which was a small portion of meal,
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and oyle, and wine vsed in the seruice of God:) that we must rather impart our goods to the Lords worship,
and oil, and wine used in the service of God:) that we must rather impart our goods to the lords worship,
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then to the maintenance of our owne liues, as Dauid did with the water of Bethleem, 2. Sam. 23. 16. 17. I say wee must haue more care to serue God, then to liue at ease;
then to the maintenance of our own lives, as David did with the water of Bethlehem, 2. Sam. 23. 16. 17. I say we must have more care to serve God, then to live At ease;
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and we must rather want for our selues, then let religion go to the wall.
and we must rather want for our selves, then let Religion go to the wall.
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This I may teach, but I know there are few that haue any wealth, but had rather to depart with their profession, church, temple, ministerie, sacrifice, gospell,
This I may teach, but I know there Are few that have any wealth, but had rather to depart with their profession, Church, temple, Ministry, sacrifice, gospel,
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and God, then with the Sarephthian widow to giue their little to Elijah. I know what I speake;
and God, then with the Sarephthian widow to give their little to Elijah. I know what I speak;
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5117
I see much taken frō the Lord, but little giuen to him. Woe worth these lamentable times!
I see much taken from the Lord, but little given to him. Woe worth these lamentable times!
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wherein already wise men may see, that if want shoulde encrease, surely the name of God would be forgotten,
wherein already wise men may see, that if want should increase, surely the name of God would be forgotten,
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vnles it were to be blasphemed.
unless it were to be blasphemed.
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Do we not see that a feast hath more guests then a sermon? and a dinner more eaters then a church hath hearers? Doe you thinke that they would desire but a meate offering for the Lords seruice? nay rather they will weepe if their bellies be not serued before the Lord:
Do we not see that a feast hath more guests then a sermon? and a dinner more eaters then a Church hath hearers? Do you think that they would desire but a meat offering for the lords service? nay rather they will weep if their bellies be not served before the Lord:
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would they, which gaine their meate by the life and sweat of other men, do as Dauid did, offer it to the Lorde? no no, we haue them among vs, which care not what paine and danger,
would they, which gain their meat by the life and sweat of other men, do as David did, offer it to the Lord? no no, we have them among us, which care not what pain and danger,
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5122
and trouble they procure to other, so themselues may eat the flesh, & drinke the best.
and trouble they procure to other, so themselves may eat the Flesh, & drink the best.
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The first reason, because it is the Lords portion that is allotted thereto, Numb. 18. 8. The Lord for the rent of all our goodes and lands, which we holde of him as our cheefe Lorde, hath reserued but two partes, the one for the church,
The First reason, Because it is the lords portion that is allotted thereto, Numb. 18. 8. The Lord for the rend of all our goods and Lands, which we hold of him as our chief Lord, hath reserved but two parts, the one for the Church,
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and the other for the poore; & if we pay not these we forfeit all; yea, more then all into the hands of his maiestie.
and the other for the poor; & if we pay not these we forfeit all; yea, more then all into the hands of his majesty.
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5125
Grudge not therefore at the charges of the gospel;
Grudge not Therefore At the charges of the gospel;
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for thouseest how good thy farme is, how smal thy rent is, how large thy lease is,
for thouseest how good thy farm is, how small thy rend is, how large thy lease is,
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how few are thy couenants, and how easie to be kept: depart with it willingly, it is the Lords;
how few Are thy Covenants, and how easy to be kept: depart with it willingly, it is the lords;
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shal not the maister be serued before the man? and shall not the Lord be paid? though our cofers say nay.
shall not the master be served before the man? and shall not the Lord be paid? though our coffers say nay.
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O my brethren, pay him cheerefully, for you are bound by blood:
O my brothers, pay him cheerfully, for you Are bound by blood:
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you are in danger to loose all, and that woorthily, if you giue not that little. Another reason:
you Are in danger to lose all, and that worthily, if you give not that little. another reason:
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because it is better to die in miserie, then to liue in impietie; & therefore it is better to liue godly with want, then wickedly with abundance.
Because it is better to die in misery, then to live in impiety; & Therefore it is better to live godly with want, then wickedly with abundance.
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Psal. 37. 16. A little thing that the righteous hath, is better then the great riches of the vngodly: Psalm 37. 16. A little thing that the righteous hath, is better then the great riches of the ungodly:
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5133
Therefore serue the Lord before thy life, and preferre his worship before thy appetite: let not distrust hinder it, the Lorde hath ynough for thee;
Therefore serve the Lord before thy life, and prefer his worship before thy appetite: let not distrust hinder it, the Lord hath enough for thee;
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let not pouertie stay thee, for thou must liue by the worde as well as by bread:
let not poverty stay thee, for thou must live by the word as well as by bred:
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doe not refraine because thou hast little, for if thou hadst much, he can scatter; and hauing little, he can multiplie it: Feare not want in age;
do not refrain Because thou hast little, for if thou Hadst much, he can scatter; and having little, he can multiply it: fear not want in age;
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doubt not of helpe in sicknesse; and despaire not of a supply, when all is spent, as God commanded thee. The first vse:
doubt not of help in sickness; and despair not of a supply, when all is spent, as God commanded thee. The First use:
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we must knowe that God loueth that most deerely which we offer to him, with the hazard of our owne want:
we must know that God loves that most dearly which we offer to him, with the hazard of our own want:
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for this cause did our Sauiour so much commend the action of the poore widow Luc. 21. 4. before all the abundant offerings of the wealthy;
for this cause did our Saviour so much commend the actium of the poor widow Luke 21. 4. before all the abundant offerings of the wealthy;
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saying that her two mites were more then all theirs, because she did it of meere loue to the Lord; but the other of superfluitie:
saying that her two mites were more then all theirs, Because she did it of mere love to the Lord; but the other of superfluity:
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And we, if we haue any minde to the like commendation, let vs put on the like affection;
And we, if we have any mind to the like commendation, let us put on the like affection;
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5141
although wee labour with our hands, watch aboue our howers, and fast aboue our ordinarie, to giue the bread of our liues into the treasurie of the Lorde.
although we labour with our hands, watch above our hours, and fast above our ordinary, to give the bred of our lives into the treasury of the Lord.
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Neither ought wee to thinke, but that the Lord doth highly accept the willing and rich offerings of the wealthy, especially if they reserue it from vaine and proud expences.
Neither ought we to think, but that the Lord does highly accept the willing and rich offerings of the wealthy, especially if they reserve it from vain and proud expenses.
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5143
Oh how doth this magnifie religion, & the professors therof? vnto the which they are more indebted then to their own liues:
O how does this magnify Religion, & the professors thereof? unto the which they Are more indebted then to their own lives:
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5144
let vs offer this sacrifice, for the Lord will take any thing at our hand in good part:
let us offer this sacrifice, for the Lord will take any thing At our hand in good part:
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5145
ifit be little, because we haue but little, he maketh much therof; if it be much, because we haue much, he maketh more thereof: then say we all;
ifit be little, Because we have but little, he makes much thereof; if it be much, Because we have much, he makes more thereof: then say we all;
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If God doc thus accept, then will we giue it.
If God doc thus accept, then will we give it.
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5147
Let vs not reason with him, as the woman of Samaria did, Iohn. 4. when hee asked for water,
Let us not reason with him, as the woman of Samaria did, John. 4. when he asked for water,
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5148
but let vs speedily giue him his request, as Rebecca did to Abrahams seruant, who asking but a little, yet she gaue him more. Another vse;
but let us speedily give him his request, as Rebecca did to Abrahams servant, who asking but a little, yet she gave him more. another use;
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5149
let vs serue the Lord before our liues, for else we make our selues gluttons, and feede our bellies:
let us serve the Lord before our lives, for Else we make our selves gluttons, and feed our bellies:
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and the Apostle saith of this kinde, 1. Cor. 6. 15. Meate for the belly, and the belly for meate:
and the Apostle Says of this kind, 1. Cor. 6. 15. Meat for the belly, and the belly for meat:
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5151
but God shall destroy both it and them. but God shall destroy both it and them.
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5152
Wilt thou spende all on thy belly, and nothing on the Lorde? thinkest thou that thou possessest all for thy selfe,
Wilt thou spend all on thy belly, and nothing on the Lord? Thinkest thou that thou possessest all for thy self,
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and nothing for the Lorde? doest thou so liue to thy meate, and with thy meate,
and nothing for the Lord? dost thou so live to thy meat, and with thy meat,
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as if thou were onely borne for it, and that were onely made for thee? then surely take thou heede,
as if thou were only born for it, and that were only made for thee? then surely take thou heed,
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for God shall destroy both it and thee. Giue therefore to him, and to his vses in his church:
for God shall destroy both it and thee. Give Therefore to him, and to his uses in his Church:
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if thou faile, thy store shall faile; and if thou repent not, thy life shall perish.
if thou fail, thy store shall fail; and if thou Repent not, thy life shall perish.
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5157
Who was euer famished for meate, that gaue it to the Lord? or begged for his bread, which spent it at the altar? or was empouerished by maintaining religiō? surely none,
Who was ever famished for meat, that gave it to the Lord? or begged for his bred, which spent it At the altar? or was impoverished by maintaining Religion? surely none,
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5158
but with them was the saying of Salomon performed, There is that giue and haue nothing the lesse.
but with them was the saying of Solomon performed, There is that give and have nothing the less.
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5159
Eate not I beseech you, your destruction in your meat: and drinke not your damnation in your abundance:
Eat not I beseech you, your destruction in your meat: and drink not your damnation in your abundance:
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5160
if you will saue your life, you shal lose it, but if in this case for the Lords cause you wil lay downe your life, you shall finde it.
if you will save your life, you shall loose it, but if in this case for the lords cause you will lay down your life, you shall find it.
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If when wee haue but little we giue from our selues to the Lorde, we do as poore Iacob did, which sent his store into Egypt with his sonnes, where was more store:
If when we have but little we give from our selves to the Lord, we do as poor Iacob did, which sent his store into Egypt with his Sons, where was more store:
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but through his little, hee gained both his sonnes, he saued his owne life, and sustained all his familie:
but through his little, he gained both his Sons, he saved his own life, and sustained all his family:
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so let not vs doubt or feare to bestow on the Lord, for looke what wee loose we sowe for more encrease;
so let not us doubt or Fear to bestow on the Lord, for look what we lose we sow for more increase;
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5164
what we giue, we shall gaine; and what in peasure we dispende, in paine we shall lament.
what we give, we shall gain; and what in pleasure we dispend, in pain we shall lament.
r-crq pns12 vvb, pns12 vmb vvi; cc r-crq p-acp n1 pns12 vvi, p-acp n1 pns12 vmb vvi.
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The xxiiij. Sermon. Vers. 15. 16. Blowe the trumpet in Sion, sanctifie a fast, call a solemne assemblie:
The xxiiij. Sermon. Vers. 15. 16. Blow the trumpet in Sion, sanctify a fast, call a solemn assembly:
dt crd. n1. np1 crd crd vvb dt n1 p-acp np1, vvb dt n1, vvb dt j n1:
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gather the people, sanctifie the congregation: gather the elders, assemble the children, and those that sucke the brests:
gather the people, sanctify the congregation: gather the Elders, assemble the children, and those that suck the breasts:
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let the bridegroome go foorth of his chamber, and the bride out of hir bride chamber.
let the bridegroom go forth of his chamber, and the bride out of his bride chamber.
vvb dt n1 vvb av pp-f po31 n1, cc dt n1 av pp-f png31 n1 n1.
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OF the blowing of the trumpet, wee haue spoken in the beginning of this chapter:
OF the blowing of the trumpet, we have spoken in the beginning of this chapter:
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so also we haue handled the proclaiming of a fast, the calling of an assemblie, both of the people and of their elders;
so also we have handled the proclaiming of a fast, the calling of an assembly, both of the people and of their Elders;
av av pns12 vhb vvn dt vvg pp-f dt n1, dt n-vvg pp-f dt n1, d pp-f dt n1 cc pp-f po32 n2-jn;
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al which to stande vpon againe were but needlesse.
all which to stand upon again were but needless.
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Therefore wee will to the next wordes, The yoong children, and them that sucke the breasts:
Therefore we will to the next words, The young children, and them that suck the breasts:
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5172
That is, euery one among you, from the least to the most.
That is, every one among you, from the least to the most.
cst vbz, d pi p-acp pn22, p-acp dt ds p-acp dt av-ds.
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Some will saie vnto me? what good can the sucking children do in the Lordes seruice? I grant in sight they cannot;
some will say unto me? what good can the sucking children do in the lords service? I grant in sighed they cannot;
d vmb vvi p-acp pno11? q-crq j vmb dt j-vvg n2 vdb p-acp dt ng1 n1? pns11 vvb p-acp n1 pns32 vmbx;
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but seeing Dauid saith, that the brute beastes do seeke their meate at God, which they doe not by praying or speaking;
but seeing David Says, that the brutus beasts do seek their meat At God, which they do not by praying or speaking;
cc-acp vvg np1 vvz, cst dt n1 n2 vdb vvi po32 n1 p-acp np1, r-crq pns32 vdb xx p-acp vvg cc vvg;
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so may Ioel assigne the yoong sucking babes to want their meat, that with their mothers they might poure foorth most lamentable teares and terrible cries into the eares of the Lord;
so may Joel assign the young sucking babes to want their meat, that with their mother's they might pour forth most lamentable tears and terrible cries into the ears of the Lord;
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and for this cause to increase mourning doth the prophet inuite them to the fast.
and for this cause to increase mourning does the Prophet invite them to the fast.
cc p-acp d n1 pc-acp vvi n1 vdz dt n1 vvb pno32 p-acp dt av-j.
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From hence we may obserue, that the wrath of God must bee appeased with a generall repentance:
From hence we may observe, that the wrath of God must be appeased with a general Repentance:
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Olde men and babes, yoong men and maidens, rich and poore, prince and people must all bee humbled at the Lordes anger:
Old men and babes, young men and maidens, rich and poor, Prince and people must all be humbled At the lords anger:
j n2 cc n2, j n2 cc n2, j cc j, n1 cc n1 vmb d vbi vvn p-acp dt ng1 n1:
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as we may reade, Ion. 3. 8. Yea, the very cattle of the Niniuites were couered, with a mourning weede:
as we may read, Ion. 3. 8. Yea, the very cattle of the Niniuites were covered, with a mourning weed:
c-acp pns12 vmb vvi, np1 crd crd uh, dt j n2 pp-f dt fw-la vbdr vvn, p-acp dt j-vvg n1:
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wherein wee may see that it is no maruaile if the Lorde were so long angrie with vs,
wherein we may see that it is no marvel if the Lord were so long angry with us,
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bicause we were not generally humbled. If parents haue repented, yet children haue not sorrowed; if children mourne, parents haue beene dissolute;
Because we were not generally humbled. If Parents have repented, yet children have not sorrowed; if children mourn, Parents have been dissolute;
c-acp pns12 vbdr xx av-j vvn. cs n2 vhb vvn, av n2 vhb xx vvn; cs n2 vvi, n2 vhb vbn j;
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if the old men were humbled, the yoong men rebelled: Therefore our misery remaineth, bicause some remaine obstinate. The reasons;
if the old men were humbled, the young men rebelled: Therefore our misery remains, Because Some remain obstinate. The Reasons;
cs dt j n2 vbdr vvn, dt j n2 vvd: av po12 n1 vvz, c-acp d vvb j. dt n2;
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First, bicause the Lord hath a quarrel against al sexes, ages, degrees, and conditions of men, Ierem. 12. 12. the which ought to be a sufficient cause to haue euery one to be humbled, and let not one escape. First, Because the Lord hath a quarrel against all sexes, ages, Degrees, and conditions of men, Jeremiah 12. 12. the which ought to be a sufficient cause to have every one to be humbled, and let not one escape.
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I muse much, that many christian parents haue so little regarde to their children, that they care not with what vanities and toies they delight and allure them, thinking they are not bounde to any exercise on Sabbaoth daies:
I muse much, that many christian Parents have so little regard to their children, that they care not with what vanities and toys they delight and allure them, thinking they Are not bound to any exercise on Sabbaoth days:
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nor that any oath or foolish talke doth annoy them: But heere wee see not onelie those which can speake must practise religion;
nor that any oath or foolish talk does annoy them: But Here we see not only those which can speak must practise Religion;
ccx cst d n1 cc j n1 vdz vvi pno32: cc-acp av pns12 vvb xx av-j d r-crq vmb vvi vmb vvi n1;
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but also if they bee able to crie, let them feele the Lordes commandement. Some will thinke that these little children are innocent, and therefore neede no repentance:
but also if they be able to cry, let them feel the lords Commandment. some will think that these little children Are innocent, and Therefore need no Repentance:
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for it is a common saying, if it goe not well with children, howe shall it goe with olde men? meaning that children are without sinne.
for it is a Common saying, if it go not well with children, how shall it go with old men? meaning that children Are without sin.
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Vnto which I answere, that they are sinfull by nature, euen the heires of wrath, Eph. 2. 2. and if they were not,
Unto which I answer, that they Are sinful by nature, even the Heirs of wrath, Ephesians 2. 2. and if they were not,
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yet bicause God requireth it, who dare refuse it? and the rather bicause the brute beastes are inuited thereto, which neither can nor euer shall sinne. Another reason;
yet Because God requires it, who Dare refuse it? and the rather Because the brutus beasts Are invited thereto, which neither can nor ever shall sin. another reason;
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bicause whosoeuer doth not thus humble himselfe, shall be iudged of God, 1. Cor. 11. 31. We know it an vsuall thing in the worde of God, to spare neither man, woman, nor childe;
Because whosoever does not thus humble himself, shall be judged of God, 1. Cor. 11. 31. We know it an usual thing in the word of God, to spare neither man, woman, nor child;
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and to take the sucking babes, and to dash their braines against the wall:
and to take the sucking babes, and to dash their brains against the wall:
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5192
If they be subiect to punishment, why not to religion? if to death, why not to the Lordes seruice? Therefore let all bee humbled, children,
If they be Subject to punishment, why not to Religion? if to death, why not to the lords service? Therefore let all be humbled, children,
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because they are borne in sinne; olde men, bicause they are weary of sin; yoong men, bicause they liue in sin;
Because they Are born in sin; old men, Because they Are weary of since; young men, Because they live in since;
c-acp pns32 vbr vvn p-acp n1; j n2, c-acp pns32 vbr j pp-f n1; j n2, c-acp pns32 vvb p-acp n1;
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and striplings, bicause they grow in sin; or else shall euerie one die in condemnation.
and striplings, Because they grow in since; or Else shall every one die in condemnation.
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Let vs not therefore prouoke the Lord, 1. Cor. 10. 22. but consider how fearefull it is to stirre a lion from his den;
Let us not Therefore provoke the Lord, 1. Cor. 10. 22. but Consider how fearful it is to stir a Lion from his den;
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or to meete a Beare robbed of hir whelpes; or to prouoke a prince to displeasure;
or to meet a Bear robbed of his whelps; or to provoke a Prince to displeasure;
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of which it is saide, That the anger of a king is the messenger of death:
of which it is said, That the anger of a King is the Messenger of death:
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but I saie, if the Lorde, more fierce then a lyon, more raging then a Beare,
but I say, if the Lord, more fierce then a Lion, more raging then a Bear,
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and more powerfull then a prince, bee stirred vp to strike vs; wee can hardely hurt him; hee can easilie destroie vs;
and more powerful then a Prince, be stirred up to strike us; we can hardly hurt him; he can Easily destroy us;
cc av-dc j cs dt n1, vbb vvn a-acp pc-acp vvi pno12; pns12 vmb av vvi pno31; pns31 vmb av-j vvi pno12;
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wee can hardlie mooue him, but more hardly pacifie him.
we can hardly move him, but more hardly pacify him.
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See you not that the newe borne babes shall repent it, yea, sometime they feele it before they bee borne? Oh thinke vpon it, the blood of olde men, the strength of yoong men, the beautie of women,
See you not that the new born babes shall Repent it, yea, sometime they feel it before they be born? O think upon it, the blood of old men, the strength of young men, the beauty of women,
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and the loue of children, doe not alway mooue him;
and the love of children, do not always move him;
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and shall we then tempt him, to our and others euerlasting destruction? in his wrath hee is an vnquenchable fire,
and shall we then tempt him, to our and Others everlasting destruction? in his wrath he is an unquenchable fire,
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an vnresistable flood, an vnpacifiable iudge, and a destroyer of all that come in his way.
an unresistable flood, an vnpacifiable judge, and a destroyer of all that come in his Way.
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But alas, with teares we may lament to see him prouoked euery day:
But alas, with tears we may lament to see him provoked every day:
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who is so sicke, that sinneth not against him? who is so weake, that striueth not with him? who is so vnwise, that pleadeth not with him? Looke with teares ouer all sorts of men: the poore despise him; the lame run from him;
who is so sick, that Sinneth not against him? who is so weak, that strives not with him? who is so unwise, that pleads not with him? Look with tears over all sorts of men: the poor despise him; the lame run from him;
r-crq vbz av j, cst vvz xx p-acp pno31? q-crq vbz av j, cst vvz xx p-acp pno31? q-crq vbz av j, cst vvz xx p-acp pno31? n1 p-acp n2 p-acp d n2 pp-f n2: dt j vvi pno31; dt j vvn p-acp pno31;
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the blinde come not at him; the dumbe speake against him; the rich will not feare him, and the dead will not confesse him.
the blind come not At him; the dumb speak against him; the rich will not Fear him, and the dead will not confess him.
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By all meanes we prouoke his wrath, by tempting, by murmuring, by denying, by abusing, and abasing his glorie:
By all means we provoke his wrath, by tempting, by murmuring, by denying, by abusing, and abasing his glory:
p-acp d n2 pns12 vvb po31 n1, p-acp vvg, p-acp vvg, p-acp vvg, p-acp vvg, cc vvg po31 n1:
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We tempt him, in thinking he will pardon whatsoeuer we commit; we murmur, when wee haue not all our desires;
We tempt him, in thinking he will pardon whatsoever we commit; we murmur, when we have not all our Desires;
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we denie him, when we esteeme not his gospell; we abuse him, vsing our wealth to luxurie, and our meate to gluttonie;
we deny him, when we esteem not his gospel; we abuse him, using our wealth to luxury, and our meat to gluttony;
pns12 vvb pno31, c-crq pns12 vvb xx po31 n1; pns12 vvb pno31, vvg po12 n1 p-acp n1, cc po12 n1 p-acp n1;
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and wee abase him, when wee more feare a mortall mans displeasure, then the wrath of the highest.
and we abase him, when we more Fear a Mortal men displeasure, then the wrath of the highest.
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When we see the Lord being angrie, and so hardly pacified, let vs vse all meanes to please him againe,
When we see the Lord being angry, and so hardly pacified, let us use all means to please him again,
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although it bee with the hazard of our owne liues, as Moses did Deut. 9. 18, 19. perceiuing the Lord to be mooued to wrath, he fell downe on his face to entreate him for his people, tarrying with him fortie daies and fortie nights, neither eating nor drinking:
although it be with the hazard of our own lives, as Moses did Deuteronomy 9. 18, 19. perceiving the Lord to be moved to wrath, he fell down on his face to entreat him for his people, tarrying with him fortie days and fortie nights, neither eating nor drinking:
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yea he desired God to be pacified with his people, although he rased his name out of the booke of life.
yea he desired God to be pacified with his people, although he rased his name out of the book of life.
uh pns31 vvd np1 pc-acp vbi vvn p-acp po31 n1, cs pns31 vvd po31 n1 av pp-f dt n1 pp-f n1.
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What coulde bee done with greater zeale or more earnest affection? the Lorde was angrie, who coulde appease him but Moses? and how could he be satisfied,
What could be done with greater zeal or more earnest affection? the Lord was angry, who could appease him but Moses? and how could he be satisfied,
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but with offering his body to death through fasting, and his soule vnto condemnation? Marke it I beseech you, that we al learne with more zeale to entreate the Lord to be turned towarde vs. Offer we must our bodies to pining, our members to tortures, our health to sicknesse, our wealth to pouertic, our pleasure to paine,
but with offering his body to death through fasting, and his soul unto condemnation? Mark it I beseech you, that we all Learn with more zeal to entreat the Lord to be turned toward us Offer we must our bodies to pining, our members to tortures, our health to sickness, our wealth to pouertic, our pleasure to pain,
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and our life to death, rather then the wrath of God shoulde proceede vpon vs. Oh let vs come vnto the Lord,
and our life to death, rather then the wrath of God should proceed upon us O let us come unto the Lord,
cc po12 n1 p-acp n1, av-c cs dt n1 pp-f np1 vmd vvi p-acp pno12 uh vvb pno12 vvi p-acp dt n1,
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and offer him his whole man, to satisfie his mercies; neither be afraide to doe so, but put it in speedie practise.
and offer him his Whole man, to satisfy his Mercies; neither be afraid to do so, but put it in speedy practice.
cc vvi pno31 po31 j-jn n1, pc-acp vvi po31 n2; d vbb j pc-acp vdi av, cc-acp vvd pn31 p-acp j n1.
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Come to him, though thou be lame; run to him, though thou be blinde; pray to him, though thou be sicke;
Come to him, though thou be lame; run to him, though thou be blind; pray to him, though thou be sick;
np1 p-acp pno31, cs pns21 vbb j; vvb p-acp pno31, cs pns21 vbb j; vvb p-acp pno31, cs pns21 vbb j;
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5220
and trust in him, though thou be poore. Abide not one miserie but all miseries, that thou maist dwell with him:
and trust in him, though thou be poor. Abide not one misery but all misery's, that thou Mayest dwell with him:
cc vvb p-acp pno31, cs pns21 vbb j. vvb xx crd n1 p-acp d n2, cst pns21 vm2 vvi p-acp pno31:
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neither care for the rage of man; the want of maintenance; the loue of friends, or the feare of death:
neither care for the rage of man; the want of maintenance; the love of Friends, or the Fear of death:
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for if thou loue these more then him, thou art not woorthy of him.
for if thou love these more then him, thou art not worthy of him.
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Hauing willed the sucking babes to come to mourning, he also inuiteth the new married folkes, bridegroomes and brides to leaue of their vsuall dalliance,
Having willed the sucking babes to come to mourning, he also Inviteth the new married folks, bridegrooms and brides to leave of their usual dalliance,
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and come among their neighbours to this sorrowfull banket.
and come among their neighbours to this sorrowful banquet.
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From whence we obserue, that wee must not in any thing, be it neuer so lawfull, hinder true repentance, or the profession of godlinesse.
From whence we observe, that we must not in any thing, be it never so lawful, hinder true Repentance, or the profession of godliness.
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For there is nothing more honaurable then marriage; more lawfull then a wedding feast; more vsuall then pleasant mirth;
For there is nothing more honaurable then marriage; more lawful then a wedding feast; more usual then pleasant mirth;
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and more commendable then a ioyfull marriage day:
and more commendable then a joyful marriage day:
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but all these being hinderances vnto repentance, must bee laide aside as a mourner doth his daily attire.
but all these being hindrances unto Repentance, must be laid aside as a mourner does his daily attire.
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Wee may reade Luc. 14. 21. how they were cursed that came not to the Lords feast, among whome there was one that had married a wife:
we may read Luke 14. 21. how they were cursed that Come not to the lords feast, among whom there was one that had married a wife:
pns12 vmb vvi np1 crd crd uh-crq pns32 vbdr vvn cst vvd xx p-acp dt n2 n1, p-acp ro-crq a-acp vbds pi cst vhd vvn dt n1:
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it shall be no excuse before the Lord, that they did but the course of the world, in vsing these things;
it shall be no excuse before the Lord, that they did but the course of the world, in using these things;
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it were better for vs to forsake our wiues, then to loose our soules; to renounce our mirth, then to relinquish our liues;
it were better for us to forsake our wives, then to lose our Souls; to renounce our mirth, then to relinquish our lives;
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to deferre our pleasure, then to depart from the Lord.
to defer our pleasure, then to depart from the Lord.
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Let this I beseech you, be your care in the Lord, that you offend him not in the vse of his creatures,
Let this I beseech you, be your care in the Lord, that you offend him not in the use of his creatures,
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neither let those comforts which you receiue in wedlocke, in feasting, in riches, in beautie, and the like, worke your euerlasting discomfort in another worlde.
neither let those comforts which you receive in wedlock, in feasting, in riches, in beauty, and the like, work your everlasting discomfort in Another world.
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Liue not in mirth, for then thou canst not repent; reioice not in youth, for it is but vanitie;
Live not in mirth, for then thou Canst not Repent; rejoice not in youth, for it is but vanity;
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distrust thy ioyes, for they are deceitfull; be not alway mourning, for thou canst not be thankfull;
distrust thy Joys, for they Are deceitful; be not always mourning, for thou Canst not be thankful;
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bee euer repentant, that thou maiest bee faithfull. One reason heere of is giuen by the Lorde himselfe, Ierem. 7. 34 bicause a desolation shall come; and of all reasons there is none more forcible then the rod of vengeance and desolation:
be ever repentant, that thou Mayest be faithful. One reason Here of is given by the Lord himself, Jeremiah 7. 34 Because a desolation shall come; and of all Reasons there is none more forcible then the rod of vengeance and desolation:
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so that in this sort might Ieremy and Ioel, and other the Lordes ministers reason with the worlde.
so that in this sort might Ieremy and Joel, and other the lords Ministers reason with the world.
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Laie away your mirth, let not the voice of musicke, the day of marriage, the means of ioyfulnesse,
Lay away your mirth, let not the voice of music, the day of marriage, the means of joyfulness,
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or the comfort of pleasure, bee had, or heard among you; for a desolation shall come:
or the Comfort of pleasure, be had, or herd among you; for a desolation shall come:
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Drawe the childe from the breast; the elders from their ease; the married from their loue, and the people from their vanitie; for a desolation commeth.
Draw the child from the breast; the Elders from their ease; the married from their love, and the people from their vanity; for a desolation comes.
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Houses shall be desolate without inhabitants, parents shall be desolate without children, cities shall be desolate without citizens,
Houses shall be desolate without inhabitants, Parents shall be desolate without children, cities shall be desolate without Citizens,
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and whole kingdomes shall bee desolate without professors:
and Whole kingdoms shall be desolate without professors:
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Therefore put away this ioy like an vnlawfull wife, & come againe to the Lord with much weeping,
Therefore put away this joy like an unlawful wife, & come again to the Lord with much weeping,
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and reioice not in thy youth, or thy age, or thy wealth, or thy friends, or thy marriage. Another reason;
and rejoice not in thy youth, or thy age, or thy wealth, or thy Friends, or thy marriage. another reason;
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bicause by this kinde of mirth we growe to hardnes of hart, and neglect the wrath of God, Amos 6. 1, 5. It is much that men esteeme not the faire promises and sweete blessings of God:
Because by this kind of mirth we grow to hardness of heart, and neglect the wrath of God, Amos 6. 1, 5. It is much that men esteem not the fair promises and sweet blessings of God:
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but yet it is more fearefull when they make light account of his heauy iudgements.
but yet it is more fearful when they make Light account of his heavy Judgments.
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Now if you marke who they be that care not for iudgement, you shall see that they are those who eate in abundance, liue in pleasure, enioying wealth and children at their will,
Now if you mark who they be that care not for judgement, you shall see that they Are those who eat in abundance, live in pleasure, enjoying wealth and children At their will,
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and want is not knowne vnto them.
and want is not known unto them.
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Againe, poore people liuing in continuall scarsitie, and are content with simple allowance, hauing learned the feare of God, a shower of raine,
Again, poor people living in continual scarcity, and Are content with simple allowance, having learned the Fear of God, a shower of rain,
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and a cloudie day humbleth their knees to the earth, and lifteth their praiers to heauen.
and a cloudy day Humbleth their knees to the earth, and lifts their Prayers to heaven.
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Let vs learne not to reioice in any vnlawfull manner, all the time that the church of God is in aduersitie, Psal. 137. 2, 3, 4. Good men in captiuitie, commanded by their enimies to sing one of the songs of Sion, refused it,
Let us Learn not to rejoice in any unlawful manner, all the time that the Church of God is in adversity, Psalm 137. 2, 3, 4. Good men in captivity, commanded by their enemies to sing one of the songs of Sion, refused it,
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bicause they were in a strange lande:
Because they were in a strange land:
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and so if we hope for mirth and ioy in another worlde, let vs refuse it as much as may be in this life present,
and so if we hope for mirth and joy in Another world, let us refuse it as much as may be in this life present,
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for we be but strangers and pilgrims on the earth.
for we be but Strangers and pilgrim's on the earth.
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And verily, if wee consider the matter well, we haue as many causes to lament, olde and yoong, married and vnmarried,
And verily, if we Consider the matter well, we have as many Causes to lament, old and young, married and unmarried,
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as these people had to whom Ioell preached: Famine was threatned to them, but felt of vs;
as these people had to whom Joel preached: Famine was threatened to them, but felt of us;
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they were vnder the Babylonian gouernment, and we are subiect to the tyrannie of sathan; they had abused manie benefites and prophets of God, and so haue we;
they were under the Babylonian government, and we Are Subject to the tyranny of sathan; they had abused many benefits and Prophets of God, and so have we;
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they had reioiced in many worldly pleasures and wicked pastimes, and so haue we; they were warned to turne all into lamentation, and so must we be.
they had rejoiced in many worldly pleasures and wicked pastimes, and so have we; they were warned to turn all into lamentation, and so must we be.
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Therefore if now you looke on the miserie of our time, you shall finde it high time for all to be humbled:
Therefore if now you look on the misery of our time, you shall find it high time for all to be humbled:
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Let the elders beginne, the yoonger will followe; yea, the little children will crie for companie.
Let the Elders begin, the younger will follow; yea, the little children will cry for company.
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Let vs all take vs to the houses of mourning; olde men, bicause they haue seene good daies;
Let us all take us to the houses of mourning; old men, Because they have seen good days;
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yoong men, bicause they haue liued ill liues; and children, bicause they are appointed to fearefull destinies;
young men, Because they have lived ill lives; and children, Because they Are appointed to fearful destinies;
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parents, bicause they haue begotten sinne; children, bicause they were borne in sinne; rich men, bicause they haue gathered much;
Parents, Because they have begotten sin; children, Because they were born in sin; rich men, Because they have gathered much;
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married folke, bicause they haue loued too much; and poore men, bicause these daies are but the beginning of sorrows.
married folk, Because they have loved too much; and poor men, Because these days Are but the beginning of sorrows.
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Death calleth for the old, let them weepe; age calleth for the yoong, let them bee sorrowfull;
Death calls for the old, let them weep; age calls for the young, let them be sorrowful;
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correction calleth for children, let them crie; warres call for strong men, let them lament; and repentance calleth for all men, therfore let al mourne.
correction calls for children, let them cry; wars call for strong men, let them lament; and Repentance calls for all men, Therefore let all mourn.
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But some will say, doe you condemne all mirth that is vsed in our times? and shall we liue, eate, drinke, marrie,
But Some will say, do you condemn all mirth that is used in our times? and shall we live, eat, drink, marry,
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and die in continuall sorrow? then can we not account it anie benefite to liue in the world.
and die in continual sorrow? then can we not account it any benefit to live in the world.
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To whom I answere, that this is no where commanded, that men should so liue in continuall sorrowe,
To whom I answer, that this is no where commanded, that men should so live in continual sorrow,
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but rather Eccl. 2. 24. Salomon saith, That it is the onely portion of a man to reioice in the things that God giueth him:
but rather Ecclesiastes 2. 24. Solomon Says, That it is the only portion of a man to rejoice in the things that God gives him:
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for all men in health shall conceiue a naturall ioy by their eating & drinking,
for all men in health shall conceive a natural joy by their eating & drinking,
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as Bohaz Ruth, 3. 7. and Salomon saide, That wine maketh glad the heart of man:
as Boaz Ruth, 3. 7. and Solomon said, That wine makes glad the heart of man:
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the which is lawefull for Christians, and necessarie for health.
the which is lawful for Christians, and necessary for health.
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Againe, there is another ioy which is spirituall and heauenlie, which is called the ioy of the holie Ghost, Rom. 14 17. This maketh all our afflictions seeme light and little to be regarded, Rom. 5. 7. and without this inward ioy, one can hardly be a christian;
Again, there is Another joy which is spiritual and heavenly, which is called the joy of the holy Ghost, Rom. 14 17. This makes all our afflictions seem Light and little to be regarded, Rom. 5. 7. and without this inward joy, one can hardly be a christian;
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the which is neuer lost, though we endure neuer so many torments; yet in repentance it is darkned, and seemeth vtterly gone;
the which is never lost, though we endure never so many torments; yet in Repentance it is darkened, and seems utterly gone;
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howbeit it returneth againe with greater measure as the sunne rising. But whether naturall ioye bee lost in repentance, it is hard to say:
howbeit it returns again with greater measure as the sun rising. But whither natural joy be lost in Repentance, it is hard to say:
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for sometime a hart that is humbled hath no more ioy in meate and drinke, then a sicke person.
for sometime a heart that is humbled hath no more joy in meat and drink, then a sick person.
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As for carnall ioies which are inuented by iniquitie, practised with greedines, and loued with too much affection;
As for carnal Joys which Are invented by iniquity, practised with greediness, and loved with too much affection;
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they are neither lawfull or necessarie for a christian:
they Are neither lawful or necessary for a christian:
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and whosoeuer receiueth any comfort by them, hee may iustly suspect that his sorrowe was not godly,
and whosoever receiveth any Comfort by them, he may justly suspect that his sorrow was not godly,
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but some other heauie conceit, which is easily remooued by company or ioy conceiued of pleasure.
but Some other heavy conceit, which is Easily removed by company or joy conceived of pleasure.
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The xxv. Sermon.
The xxv. Sermon.
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Vers. 17. Let the priests, the ministers of the Lorde, weepe betweene the porch and the altar:Vers. 17. Let the Priests, the Ministers of the Lord, weep between the porch and the altar:
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and let them say, Spare thy people ô Lord, and giue not thine heritage into reproch, that the heathen should rule ouer them.
and let them say, Spare thy people o Lord, and give not thine heritage into reproach, that the heathen should Rule over them.
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Wherefore should they say among the people, where is their God?
Wherefore should they say among the people, where is their God?
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NOw the prophet sheweth vnto the priests how they must behaue themselues, namely that they should weepe:
NOw the Prophet shows unto the Priests how they must behave themselves, namely that they should weep:
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and hee telleth them the place, betwixt the porch and the altar, that is, in the vtter court where the people waited for the blessing after the sacrifice.
and he Telleth them the place, betwixt the porch and the altar, that is, in the utter court where the people waited for the blessing After the sacrifice.
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For the people must now be gathered as we haue heard, and it was not lawfull for them to come within the precincts of the priests;
For the people must now be gathered as we have herd, and it was not lawful for them to come within the precincts of the Priests;
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wherefore the priestes must come foorth to them, and in their place and assembly make their lamentation.
Wherefore the Priests must come forth to them, and in their place and assembly make their lamentation.
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By the description of this place for the priestes to weepe and pray in:
By the description of this place for the Priests to weep and pray in:
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we may note, that all the publike exercises of the ministerie ought to be done in a place where the people may heare and see them;
we may note, that all the public exercises of the Ministry ought to be done in a place where the people may hear and see them;
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and for this cause are they commaunded to weepe betwixt the porch and the altar.
and for this cause Are they commanded to weep betwixt the porch and the altar.
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So wee may read did Iehoshaphat 2. Chro. 20. 5. when hee made prayer for the people against the children of Moab and Ammon. I thinke there is not any in their right mind,
So we may read did Jehoshaphat 2. Chro 20. 5. when he made prayer for the people against the children of Moab and Ammon. I think there is not any in their right mind,
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but they will confesse the necessitie hereof;
but they will confess the necessity hereof;
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except those which care not whether they pray for or against themselues, standing aloofe in the Church as if they were afraid to heare what the preacher saith.
except those which care not whither they pray for or against themselves, standing aloof in the Church as if they were afraid to hear what the preacher Says.
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Let men therefore labour not only to pray, but to come with diligence into the Lords house and publique place of praier, where they must bestow thēselues with such care,
Let men Therefore labour not only to pray, but to come with diligence into the lords house and public place of prayer, where they must bestow themselves with such care,
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as they may pray when the pastor prayeth, and heare when the word is preached, that there be not one in a congregation,
as they may pray when the pastor Prayeth, and hear when the word is preached, that there be not one in a congregation,
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but hee may depart better instructed and better edified. The first reason:
but he may depart better instructed and better edified. The First reason:
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because they can haue no knowledge of that which they heare not and vnderstand not, 1. Cor. 14, 15, 16. alas it is a maruell to see, that so many haue so little regarde what is prayed or taught in the congregation, especially the poorer sort, who are thrust behinde the doores in the greater assemblies;
Because they can have no knowledge of that which they hear not and understand not, 1. Cor. 14, 15, 16. alas it is a marvel to see, that so many have so little regard what is prayed or taught in the congregation, especially the Poorer sort, who Are thrust behind the doors in the greater assemblies;
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by which it commeth to passe that all that is taught is little regarded, and whatsoeuer is prayed for is coldly desired:
by which it comes to pass that all that is taught is little regarded, and whatsoever is prayed for is coldly desired:
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it is your duetie to presse into the middest of the assembly that you may hear & vnderstand the mysteries of saluation:
it is your duty to press into the midst of the assembly that you may hear & understand the Mysteres of salvation:
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modestie in chusing places is not to bee regarded, where danger followeth too much curtesie. Another reason:
modesty in choosing places is not to be regarded, where danger follows too much courtesy. another reason:
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in a conuenient place of hearing our harts are more touched and awaked by the word, Act. 1. 13, 14. there can bee no zeale in them, that cannot heare the voice of the preacher, neither any reuerence to almightie God:
in a convenient place of hearing our hearts Are more touched and awaked by the word, Act. 1. 13, 14. there can be no zeal in them, that cannot hear the voice of the preacher, neither any Reverence to almighty God:
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and it is much better that they come not at all, or depart out of the church,
and it is much better that they come not At all, or depart out of the Church,
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then to sit there without obedience to God, attention to the word, or profit to their owne soules.
then to fit there without Obedience to God, attention to the word, or profit to their own Souls.
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Let vs therefore so sorte our selues in the congregation, where our eares may be beaten with an vnderstanding sounde,
Let us Therefore so sort our selves in the congregation, where our ears may be beaten with an understanding sound,
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and our hearts bee touched with a heauenly power, that the coales of zeale may bee enflamed,
and our hearts be touched with a heavenly power, that the coals of zeal may be inflamed,
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and the light of knowledge may be kindeled.
and the Light of knowledge may be kindled.
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Therefore let this bee the forme of a congregation, that the minister so speake and the people so heare, that with one soule their praier may ascende to heauen:
Therefore let this be the Form of a congregation, that the minister so speak and the people so hear, that with one soul their prayer may ascend to heaven:
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and so wee may reade Acts. 4. 24. that the Apostles with one consent lift vp their voices to God,
and so we may read Acts. 4. 24. that the Apostles with one consent lift up their voices to God,
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and the place shooke where they were assembled:
and the place shook where they were assembled:
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one spake and all agreed, their eares were attentiue to his wordes, and all their harts were lifted vp at once to the Lord.
one spoke and all agreed, their ears were attentive to his words, and all their hearts were lifted up At once to the Lord.
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The which honourable practise commendeth a congregation, when as they being many, make but one man at praier;
The which honourable practice commends a congregation, when as they being many, make but one man At prayer;
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as the wheate-cornes being many, make but one loafe at table.
as the wheate-cornes being many, make but one loaf At table.
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Our Sauiour hath taught vs, that if two or three shall agree on any thing in earth, the same shall bee sealed and confirmed in heauen. Agreement in battle getteth victorie;
Our Saviour hath taught us, that if two or three shall agree on any thing in earth, the same shall be sealed and confirmed in heaven. Agreement in battle gets victory;
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consent in a common weale maketh peace; vnitie in musicke maketh harmonie; and the fellowship in praier conquereth the diuell;
consent in a Common weal makes peace; unity in music makes harmony; and the fellowship in prayer conquereth the Devil;
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getteth peace of conscience, and soundeth sweetely in the eares of God.
gets peace of conscience, and soundeth sweetly in the ears of God.
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Therefore if euerthou come into the place of any godly exercise, ioyne thy mouth & eares,
Therefore if euerthou come into the place of any godly exercise, join thy Mouth & ears,
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and hand, and heart to theirs: when they are humbled, fall thou downe; when they are praying, praie with them;
and hand, and heart to theirs: when they Are humbled, fallen thou down; when they Are praying, pray with them;
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when they are hearing, heare with them; when they are singing, sing with them; and when they are mourning, lamenth with them:
when they Are hearing, hear with them; when they Are singing, sing with them; and when they Are mourning, lamenth with them:
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If they ioine in petition to God, oh account it happinesse for thee to subscribe thy name;
If they join in petition to God, o account it happiness for thee to subscribe thy name;
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for they are blessed that are ioyned to the fellowship of the saints. Another vse:
for they Are blessed that Are joined to the fellowship of the Saints. another use:
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if wee must seate our selues in most conuenient place to heare, then let vs also frequent the places of praier and religion.
if we must seat our selves in most convenient place to hear, then let us also frequent the places of prayer and Religion.
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When the church was compelled to a riuers side, in steede of a cathedrall church, Act. 16. 15. Lydia the purple woman resorted thither,
When the Church was compelled to a Rivers side, in steed of a cathedral Church, Act. 16. 15. Lydia the purple woman resorted thither,
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and once she had her hart opened, and conuerted to the Lord:
and once she had her heart opened, and converted to the Lord:
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In like manner let vs resort to the churches, for at one time or other we may boldly assure our selues, that we shall receiue the pledge of life eternall.
In like manner let us resort to the Churches, for At one time or other we may boldly assure our selves, that we shall receive the pledge of life Eternal.
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But in our daies men are so affected to this doctrine, that the diuell laugheth at it, and good men lament it:
But in our days men Are so affected to this Doctrine, that the Devil Laugheth At it, and good men lament it:
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for either they come not at all, as the ghestes which were bid to a wedding;
for either they come not At all, as the guests which were bid to a wedding;
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or else they come without conscience, as he did without a wedding garment;
or Else they come without conscience, as he did without a wedding garment;
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or else they are present without attention, as Eutyches that fell on sleepe at Paules preaching;
or Else they Are present without attention, as Eutyches that fell on sleep At Paul's preaching;
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or else they depart out of our assemblies, as Iudas did from Christ when hee went to betray him.
or Else they depart out of our assemblies, as Iudas did from christ when he went to betray him.
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Standing times of praier in the church, some say are of Poperie, and in the house they are of other condemned for puritanisme;
Standing times of prayer in the Church, Some say Are of Popery, and in the house they Are of other condemned for puritanism;
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so that godly praiers being the sword of the spirite, are now growen rustie and dull, that few mens sins,
so that godly Prayers being the sword of the Spirit, Are now grown rusty and dull, that few men's Sins,
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or liues, or harts are parted therewith.
or lives, or hearts Are parted therewith.
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But my deere brethren, come to the times of praier, and binde your selues not onely publikely,
But my deer brothers, come to the times of prayer, and bind your selves not only publicly,
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but also priuately with seuere vowes, and pay them to the Lord:
but also privately with severe vows, and pay them to the Lord:
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for so shall the fire of the spirite be kindled in you, the holy Ghost shall raigne in you, the saints shall be comforted by you,
for so shall the fire of the Spirit be kindled in you, the holy Ghost shall Reign in you, the Saints shall be comforted by you,
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and you shall trie that all things are possible to a Christian.
and you shall try that all things Are possible to a Christian.
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Spare thy people. Now we are come to the praier which the prophet teacheth the priestes to make for the people, which is thus much in effect: Spare thy people. Now we Are come to the prayer which the Prophet Teaches the Priests to make for the people, which is thus much in Effect:
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Wee haue no refuge, but to flie to thee O Lord;
we have no refuge, but to fly to thee Oh Lord;
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we are guiltie of the punishment, but yet thou maist stay thy hand, and spare our liues.
we Are guilty of the punishment, but yet thou Mayest stay thy hand, and spare our lives.
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Giue vs not ouer, wee pray thee, that our enemies reioice not ouer vs, and blaspheme thy blessed name;
Give us not over, we pray thee, that our enemies rejoice not over us, and Blaspheme thy blessed name;
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we are the fields of thine owne inheritance, reuenge our cause from the handes of strangers;
we Are the fields of thine own inheritance, revenge our cause from the hands of Strangers;
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oh spare vs that we may serue thee.
o spare us that we may serve thee.
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First out of the beginning of this praier we may note, that petitioners, and those which are suiters to the throne of grace, must alway pleade guiltie in the presence of God.
First out of the beginning of this prayer we may note, that petitioners, and those which Are Suitors to the throne of grace, must always plead guilty in the presence of God.
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Luc. 18. 12, 13. The example of the Publican prooueth this, that the Lord loueth vs better when we tell him of our follies, Luke 18. 12, 13. The Exampl of the Publican proveth this, that the Lord loves us better when we tell him of our follies,
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then when we shew him our vertues.
then when we show him our Virtues.
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The Lord which will seldome helpe, till there be no helpe but in his mercie, biddeth vs alway to condemne our selues;
The Lord which will seldom help, till there be no help but in his mercy, bids us always to condemn our selves;
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so that when wee thinke most basely of our natures, and speake most vilely (yet truly) of our liues,
so that when we think most basely of our nature's, and speak most vilely (yet truly) of our lives,
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and confesse most bitterly against our selues, then are we most nigh to the end of our praiers.
and confess most bitterly against our selves, then Are we most High to the end of our Prayers.
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For this cause let vs meditate before praier, that we may sufficiently waigh our miseries,
For this cause let us meditate before prayer, that we may sufficiently weigh our misery's,
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and more lamentably bewaile our wants, and more ardently pray for his mercie, that we may more comfortably enioy his fauour. The reasons hereof:
and more lamentably bewail our Wants, and more ardently pray for his mercy, that we may more comfortably enjoy his favour. The Reasons hereof:
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because there is not one man liuing that can bee iustified before God, Psal. 143. 1, 2. but euery man is an vnprofitable seruant:
Because there is not one man living that can be justified before God, Psalm 143. 1, 2. but every man is an unprofitable servant:
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for which cause we must alway accuse our sins, and call for pardon at the Lords hand.
for which cause we must always accuse our Sins, and call for pardon At the lords hand.
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This reason being knowen of the baser and wickeder sort, they imagine that they haue gained a sufficient charter to continue in their euill:
This reason being known of the baser and wickeder sort, they imagine that they have gained a sufficient charter to continue in their evil:
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why (say they) the most righteous are guiltie in the Lords sight; and what are we more? Doe what wee can, yet we shall sinne;
why (say they) the most righteous Are guilty in the lords sighed; and what Are we more? Do what we can, yet we shall sin;
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and we can but craue pardon of him for many as well as for few: but this is a wicked and an accursed reason.
and we can but crave pardon of him for many as well as for few: but this is a wicked and an accursed reason.
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For although the best fall into many enormities, yet ought not you to sinne; good men fall into sinne, but you dwell in sinne;
For although the best fallen into many enormities, yet ought not you to sin; good men fallen into sin, but you dwell in sin;
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they are sorrie for them, but you delight in them.
they Are sorry for them, but you delight in them.
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Dauid sinned, was therefore Absolom or Achitophel vnpunished? because Peter denied his maister, might therefore Iudas betray him? or because one man falleth into debt by sicknesse, may you therefore fall into debt through riot? if a sound body doe now and then fall into sicknesse,David sinned, was Therefore Absalom or Ahithophel unpunished? Because Peter denied his master, might Therefore Iudas betray him? or Because one man falls into debt by sickness, may you Therefore fallen into debt through riot? if a found body do now and then fallen into sickness,
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then hee which hath a crazie body had neede to looke to himselfe:
then he which hath a crazy body had need to look to himself:
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so if men of sound soules doe fall into euils, you which haue sicke soules must bee much more carefull of your health.
so if men of found Souls do fallen into evils, you which have sick Souls must be much more careful of your health.
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Another reason our Sauiour giueth, Luc. 18. 14. for the Lord resisteth the proude, and giueth grace to the humble and meeke;
another reason our Saviour gives, Luke 18. 14. for the Lord Resisteth the proud, and gives grace to the humble and meek;
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therefore ought wee to increase in the numbring of our sinnes, that the Lord may aduance vs to the beholding of his mercie:
Therefore ought we to increase in the numbering of our Sins, that the Lord may advance us to the beholding of his mercy:
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Let vs be assured, if we pray without sorrow, we doe but mocke the Lord; but if we sorrow with earnest praier, we prepare many ioyes for our soules.
Let us be assured, if we pray without sorrow, we do but mock the Lord; but if we sorrow with earnest prayer, we prepare many Joys for our Souls.
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First, let vs learne that our praiers must bee ardent and continuall in the eares of the Lord,
First, let us Learn that our Prayers must be Ardent and continual in the ears of the Lord,
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as the Israelites were, Iudg. 10. 3. to 13. for as we haue a continuall occasion of sinning,
as the Israelites were, Judges 10. 3. to 13. for as we have a continual occasion of sinning,
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so we must take continuall occasion of praying. Who is he, that hath beene but a little while in the practise of christianitie,
so we must take continual occasion of praying. Who is he, that hath been but a little while in the practice of christianity,
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and hath not learned this lesson, My sinnes are euer in my sight, too heauie a burden for me to beare? therefore as he which is vexed with a continuall want, laboureth in a continuall worke;
and hath not learned this Lesson, My Sins Are ever in my sighed, too heavy a burden for me to bear? Therefore as he which is vexed with a continual want, Laboureth in a continual work;
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and hee which hath a continuall sicknesse, turneth on euery side to finde ease: so must we which are euermore oppressed with sinne, be euermore praying for helpe.
and he which hath a continual sickness, turns on every side to find ease: so must we which Are evermore oppressed with sin, be evermore praying for help.
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As the greatest burdens make the porters sweate the greatest drops;
As the greatest burdens make the porters sweat the greatest drops;
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so will our sinnes if we feele them, make vs sweate drops of blood to be released of them:
so will our Sins if we feel them, make us sweat drops of blood to be released of them:
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therefore pray till thou be heard, and take for thy example the poore widow, which woulde neuer giue ouer till the iudge had righted her cause;
Therefore pray till thou be herd, and take for thy Exampl the poor widow, which would never give over till the judge had righted her cause;
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neither doe thou cease to pray til thy soule doe cease to sinne. Many pray through want, but not with want;
neither do thou cease to pray till thy soul do cease to sin. Many pray through want, but not with want;
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and for grace, but not with grace; they are cold and not continuall in their suites.
and for grace, but not with grace; they Are cold and not continual in their suits.
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Who is so hard harted, seeing a poore man with as many sores as his body can beare, running after him a mile or twaine,
Who is so hard hearted, seeing a poor man with as many sores as his body can bear, running After him a mile or twaine,
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and begging but a penny, that coulde denie him? in like manner if wee shewe all our sores and sinnes and miseries vnto the Lord continually, that when our voice is wearie, our harts may speake;
and begging but a penny, that could deny him? in like manner if we show all our sores and Sins and misery's unto the Lord continually, that when our voice is weary, our hearts may speak;
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and when our harts are sleepie, our wounds may crie for mercie; so that we may neither eate nor sleepe, till we know our sinnes be pardoned.
and when our hearts Are sleepy, our wounds may cry for mercy; so that we may neither eat nor sleep, till we know our Sins be pardoned.
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Let vs neuer be afraide to come to the Lord, notwithstanding we finde our selues neuer so sinful, Psal. 9. 9, 10. although we bee neuer so poore in spirit,
Let us never be afraid to come to the Lord, notwithstanding we find our selves never so sinful, Psalm 9. 9, 10. although we be never so poor in Spirit,
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yet let vs know that ours is the kingdome of heauen.
yet let us know that ours is the Kingdom of heaven.
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So that if thou reason with the diuell himselfe, who will (if it be possible) deceiue thy soule, telling thee that thou art more vile then others,
So that if thou reason with the Devil himself, who will (if it be possible) deceive thy soul, telling thee that thou art more vile then Others,
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and therefore it is but follie for thee to call on God for mercie; yet say to thy soule, that the Lord neuer despiseth the sighings of the poore:
and Therefore it is but folly for thee to call on God for mercy; yet say to thy soul, that the Lord never despises the sighings of the poor:
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although I haue sinned, yet I haue sorrowed; although I haue neglected grace, yet with the Lord there is more grace;
although I have sinned, yet I have sorrowed; although I have neglected grace, yet with the Lord there is more grace;
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be it, that I haue no goodnesse in me, the more neede haue I to goe to God the author of goodnesse.
be it, that I have no Goodness in me, the more need have I to go to God the author of Goodness.
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Men seeke not to the phisition in health, but in sicknesse;
Men seek not to the Physician in health, but in sickness;
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and the more desperate is their disease, the more speedily they sollicite him, and a good phisition commeth quickly:
and the more desperate is their disease, the more speedily they solicit him, and a good Physician comes quickly:
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so I want the health of my soule, and I see death standing at the doore and knocking for me;
so I want the health of my soul, and I see death standing At the door and knocking for me;
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therfore my praier shall goe to the Lord my physition, and I knowe that he will speedily come vnto me. He abhorreth not my weakenesse; he hateth not my person; he willeth not my destruction;
Therefore my prayer shall go to the Lord my Physician, and I know that he will speedily come unto me. He abhorreth not my weakness; he hates not my person; he wills not my destruction;
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and therefore wil I pray for saluation: I am exceeding base, but he will bende to me;
and Therefore will I pray for salvation: I am exceeding base, but he will bend to me;
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I am very poore, but he will giue mee the riches of the spirite;
I am very poor, but he will give me the riches of the Spirit;
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I am a sinner, and he is a Sauiour, why shoulde I not goe vnto him,
I am a sinner, and he is a Saviour, why should I not go unto him,
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and fall downe lowe vpon his footestoole? for hee neuer despiseth the sighing of the contrite.
and fallen down low upon his footstool? for he never despises the sighing of the contrite.
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Giue not thine heritage. That is, the people whom thou diddest take vnto thy self aboue al the nations of the world:Give not thine heritage. That is, the people whom thou didst take unto thy self above all the Nations of the world:
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& from hence we may obserue as in a singular metaphor, how deere the church is vnto God, Deut. 4. 20. euen as deere as any mans inheritance is to himselfe:
& from hence we may observe as in a singular metaphor, how deer the Church is unto God, Deuteronomy 4. 20. even as deer as any men inheritance is to himself:
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for indeed an inheritance doth very fitly resemble and shadow out vnto vs the nature and condition of the church.
for indeed an inheritance does very fitly resemble and shadow out unto us the nature and condition of the Church.
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First, because it is not woorth any thing, except a man do plant & sow the same;
First, Because it is not worth any thing, except a man do plant & sow the same;
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and so is it in the church, wherin if the Lord plow not and sow not, there can no good thing grow therein.
and so is it in the Church, wherein if the Lord blow not and sow not, there can no good thing grow therein.
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Againe, an inheritance is sometimes sold away for the barrennes thereof;
Again, an inheritance is sometime sold away for the Barrenness thereof;
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so when the church groweth secure and bringeth not foorth good fruits, the Lord giueth it ouer for a season to be spoyled by strangers.
so when the Church grows secure and brings not forth good fruits, the Lord gives it over for a season to be spoiled by Strangers.
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Againe, if an inheritance will no way be amended, then is it accursed and burned, Heb. 6. 8. so if no means will reclaime the world from their wicked life,
Again, if an inheritance will no Way be amended, then is it accursed and burned, Hebrew 6. 8. so if no means will reclaim the world from their wicked life,
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then he accurseth them and giueth them ouer to the fire of hell.
then he accurseth them and gives them over to the fire of hell.
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Also as a man taketh singular comfort in his inheritance, so the Lord doth in his church:
Also as a man Takes singular Comfort in his inheritance, so the Lord does in his Church:
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and as a man hedgeth and encloseth his inheritance, to keepe it from being wasted;
and as a man hedgeth and encloses his inheritance, to keep it from being wasted;
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euen so the Lord hath set a brazen wall about his church, the which all the diuels in hell shall neuer be able to ouerthrow,
even so the Lord hath Set a brazen wall about his Church, the which all the Devils in hell shall never be able to overthrow,
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but men and angels shall fight for their safegarde, and maugre sinne and hell they shall endure as the earth doth, euen for euer and euer. The first reason:
but men and Angels shall fight for their safeguard, and maugre sin and hell they shall endure as the earth does, even for ever and ever. The First reason:
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because hee might powre his blessing on it, Esa. 19. 25. for hee hauing many most excellent benefits in store hath made choise of his church to powre foorth all that he hath thereupon:
Because he might pour his blessing on it, Isaiah 19. 25. for he having many most excellent benefits in store hath made choice of his Church to pour forth all that he hath thereupon:
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for whether we consider the blessings of this life, or the benefits of the life to come, they are all ordained for the good of them that be godly.
for whither we Consider the blessings of this life, or the benefits of the life to come, they Are all ordained for the good of them that be godly.
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He is wise to instruct vs; he is mightie to defend vs; he is liberall to maintaine vs;
He is wise to instruct us; he is mighty to defend us; he is liberal to maintain us;
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& he is mercifull to receiue vs: for our sakes were the heauens created, the earth established;
& he is merciful to receive us: for our sakes were the heavens created, the earth established;
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the waters remooued, and the fruits appointed:
the waters removed, and the fruits appointed:
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for our sakes were the angels condemned, the sonne of God crucified, and the age and yeeres of the world is plunged. Another reason:
for our sakes were the Angels condemned, the son of God Crucified, and the age and Years of the world is plunged. another reason:
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because we should be holy vnto him, Deut. 19. 2. Of all the creatures of this worlde, there is none that can bee holy vnto the Lord saue onely mankinde,
Because we should be holy unto him, Deuteronomy 19. 2. Of all the creatures of this world, there is none that can be holy unto the Lord save only mankind,
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for they are the image of God:
for they Are the image of God:
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and if the lande whereupon Moses stood was holy, much more is the land of our harts holy, whereupon the Lord himselfe standeth,
and if the land whereupon Moses stood was holy, much more is the land of our hearts holy, whereupon the Lord himself Stands,
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for he raigneth in vs. And this is the cause why the Lorde hath made vs his inheritance that we should serue him in holines and righteousnes all the daies of our life:
for he Reigneth in us And this is the cause why the Lord hath made us his inheritance that we should serve him in holiness and righteousness all the days of our life:
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for the heauens are holy, whither wee are going: the angels are holy, with whom we shall dwell:
for the heavens Are holy, whither we Are going: the Angels Are holy, with whom we shall dwell:
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the church is holy, wherein we liue: and therefore we must bee holy, or else we are accursed.
the Church is holy, wherein we live: and Therefore we must be holy, or Else we Are accursed.
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Seeing we are the inheritance of God purchased by his sonne, then let not any of vs liue to our selues,
Seeing we Are the inheritance of God purchased by his son, then let not any of us live to our selves,
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but to him that redeemed vs, 2. Cor. 5. 15. how many waies might I vrge this doctrine? that as the earth beareth not fruit for it selfe, but for vs;
but to him that redeemed us, 2. Cor. 5. 15. how many ways might I urge this Doctrine? that as the earth bears not fruit for it self, but for us;
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so should not we eate the fruits of our owne labours, but offer them to the Lord. Our harts are the grounds; our bodies, are the hedges;
so should not we eat the fruits of our own labours, but offer them to the Lord. Our hearts Are the grounds; our bodies, Are the hedges;
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God his law, is the plough; the worde, is the seede; and himselfe, is the husbandman:
God his law, is the plough; the word, is the seed; and himself, is the husbandman:
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Oh, let vs not be ploughed and planted in vaine; let vs not frustrate the Lords expectation, and our soules saluation.
O, let us not be ploughed and planted in vain; let us not frustrate the lords expectation, and our Souls salvation.
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If we were but seruants, yet we ought to worke for our hire;
If we were but Servants, yet we ought to work for our hire;
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but being his inheritance we must liue and die day and night to beare him fruit, wee cannot put him away,
but being his inheritance we must live and die day and night to bear him fruit, we cannot put him away,
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but he may put vs away:
but he may put us away:
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our fruits do not profit him, and yet the want of them will curse vs. Let vs not be for the weedes of sinne,
our fruits do not profit him, and yet the want of them will curse us Let us not be for the weeds of sin,
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nor for pleasures to feede on, as bullockes do on pasture-land: but let vs bee his garden of sweete flowers; his vineyard of fruitfull grapes;
nor for pleasures to feed on, as bullocks do on pastureland: but let us be his garden of sweet flowers; his vineyard of fruitful grapes;
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his field of fine planted wheat; and his possession, for an euerlasting inheritance. Let our words, be as gratious fruit;
his field of fine planted wheat; and his possession, for an everlasting inheritance. Let our words, be as gracious fruit;
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let our religion, be as pretious pearle; let our loue, be as rockes of golde; and let our bodies, bee as fruitfull garners;
let our Religion, be as precious pearl; let our love, be as Rocks of gold; and let our bodies, be as fruitful garners;
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let vs bring him all for first fruits & tenthes, and offerings, and sacrifices, that we may be his blessed land vnto the worlds end. Another vse;
let us bring him all for First fruits & tenthes, and offerings, and Sacrifices, that we may be his blessed land unto the world's end. another use;
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seeing we are the Lords inheritance, we may see that the Lorde will be very hardly driuen to forsake vs,
seeing we Are the lords inheritance, we may see that the Lord will be very hardly driven to forsake us,
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for he gaue a lawe, Numb. 27. that none shoulde sell awaie their inheritance, but at the ende of fiftie yeeres, euery one should reclaime thereunto.
for he gave a law, Numb. 27. that none should fell away their inheritance, but At the end of fiftie Years, every one should reclaim thereunto.
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So that, if the Lord shall giue ouer his inheritance as hee did Israell, Hos. 5. 15. the case is very desperate, but not perpetuall.
So that, if the Lord shall give over his inheritance as he did Israel, Hos. 5. 15. the case is very desperate, but not perpetual.
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A man that hath manie barren fieldes doth not presently sell them away;
A man that hath many barren fields does not presently fell them away;
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no more the Lorde, which hath many barren soules in the compasse of his church, doth presently forsake them:
no more the Lord, which hath many barren Souls in the compass of his Church, does presently forsake them:
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but rather dresseth them by the ministerie of the worde, that they may be made fruitefull.
but rather dresseth them by the Ministry of the word, that they may be made fruitful.
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Oh, heare this you that are in the Lordes folde;
O, hear this you that Are in the lords fold;
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although he beare for a season with your barren hearts, and suffer you manie yeeres to lie in rest, thinking at the last you will bring him some profit:
although he bear for a season with your barren hearts, and suffer you many Years to lie in rest, thinking At the last you will bring him Some profit:
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bring it foorth with speede, or else knowe that the Lorde which redeemed you from hell, will once againe commit and bequeath you to condemnation as the fruitles fig tree was.
bring it forth with speed, or Else know that the Lord which redeemed you from hell, will once again commit and Bequeath you to condemnation as the fruitless fig tree was.
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Thinke not your selues happie that you liue so long before you bee called to beare;
Think not your selves happy that you live so long before you be called to bear;
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for verily, long agoe were you appointed and called to yeelde him his haruest.
for verily, long ago were you appointed and called to yield him his harvest.
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If therfore you wil not striue to yeeld it, thinke that God wil reape where he did not sowe,
If Therefore you will not strive to yield it, think that God will reap where he did not sow,
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and gather where he did not lende, and hee will tarrie no time; for the figge tree bore no fruit bicause the time of fruites was not come, yet was it reprobated:
and gather where he did not lend, and he will tarry no time; for the fig tree boar no fruit Because the time of fruits was not come, yet was it reprobated:
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So if God come to thee, although thou neuer were able to yeelde him any commoditie;
So if God come to thee, although thou never were able to yield him any commodity;
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yet he will regarde himselfe and not thee, his expectation and not thine, his glory and not thy welfare;
yet he will regard himself and not thee, his expectation and not thine, his glory and not thy welfare;
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for he which is hardlie prouoked, is more hardly pacified, neither sparing in his rage, man, woman, beast, or angell.
for he which is hardly provoked, is more hardly pacified, neither sparing in his rage, man, woman, beast, or angel.
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That the heathen. These wordes containe another grounde of their praier, wherein they desire that the Lorde woulde spare them,That the heathen. These words contain Another ground of their prayer, wherein they desire that the Lord would spare them,
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least that by reason of famine they shoulde be driuen to the Lordes enimies for succour:
lest that by reason of famine they should be driven to the lords enemies for succour:
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or else, they feared that when their scarsitie shoulde bee noised abroade, the heathen woulde come & conquer them.
or Else, they feared that when their scarcity should be noised abroad, the heathen would come & conquer them.
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From hence we may obserue, that there is not any thing more odious to godly mindes,
From hence we may observe, that there is not any thing more odious to godly minds,
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then that the heathen, idolatrous men without religion, should rule ouer them, Psal. 74 4, 5. As it is vnnaturall and dangerous, that men shoulde bee ruled by beastes; sheepe by woolues;
then that the heathen, idolatrous men without Religion, should Rule over them, Psalm 74 4, 5. As it is unnatural and dangerous, that men should be ruled by beasts; sheep by wolves;
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and little birdes by the great hauke; euerie minute threatening to teare them in peeces:
and little Birds by the great hawk; every minute threatening to tear them in Pieces:
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so is it when good men are driuen through want or warre, or loue or feare of life, to seeke harbour among the enimies of God.
so is it when good men Are driven through want or war, or love or Fear of life, to seek harbour among the enemies of God.
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5455
Well they know that their libertie is woorse then imprisonment, and that the highest place of dignitie among the wicked, is inferior to the lowest in the church of God, as Dauid saide:
Well they know that their liberty is Worse then imprisonment, and that the highest place of dignity among the wicked, is inferior to the lowest in the Church of God, as David said:
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I had rather keepe a dore in the house of God, then to dwell in the tents of wickednes. I had rather keep a door in the house of God, then to dwell in the tents of wickedness.
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5457
What pleasure haue we of sight liuing in darknes? or of health liuing in imprisonment;
What pleasure have we of sighed living in darkness? or of health living in imprisonment;
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or of strength liuing in bondage;
or of strength living in bondage;
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or of meate liuing in sickenes? and no more shall we haue of all worldly things,
or of meat living in sickness? and no more shall we have of all worldly things,
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when we are in the lande of heathens. The first reason:
when we Are in the land of Heathens. The First reason:
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5461
bicause in the dominion of the wicked there is no conscience of bloode, or care of equitie, Ezech. 22. 27. They turne their subiects to slauerie, their widowes to destruction, their children to beggerie,
Because in the dominion of the wicked there is no conscience of blood, or care of equity, Ezekiel 22. 27. They turn their Subjects to slavery, their Widows to destruction, their children to beggary,
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5462
and they send heapes of dead carkeises at one time to the graue; they care not for religion, neither respect the king of heauen and earth:
and they send heaps of dead carcases At one time to the graven; they care not for Religion, neither respect the King of heaven and earth:
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5463
Although the streetes flowe with bloode, and the liuing be not sufficient to burie the dead;
Although the streets flow with blood, and the living be not sufficient to bury the dead;
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yet if they may raigne they care not: Life, and liuing, and honestie is nothing woorth among them:
yet if they may Reign they care not: Life, and living, and honesty is nothing worth among them:
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5465
They denie God, persecute his church, and burne his worde most wickedly; they regard not olde men, rauish women, and murther children villanouslie:
They deny God, persecute his Church, and burn his word most wickedly; they regard not old men, ravish women, and murder children villanously:
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5466
They take away houses, landes, rentes, goods, patrimonies, and wiues from them that possesse them:
They take away houses, Lands, rents, goods, patrimonies, and wives from them that possess them:
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5467
and therefore there is no greater crosse then to liue vnder the gouerment of a heathen. Another reason;
and Therefore there is no greater cross then to live under the government of a heathen. another reason;
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5468
bicause their wickednes shall be a continuall heart-burning vnto them, 2. Pet. 2. 7. Psalm. 120. 5. Their eares shall heare their blasphemies;
Because their wickedness shall be a continual heartburning unto them, 2. Pet. 2. 7. Psalm. 120. 5. Their ears shall hear their Blasphemies;
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5469
their eies shall see their idolatrie; and their liues shall feele their treacheries.
their eyes shall see their idolatry; and their lives shall feel their Treacheries.
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5470
All thinges shall bee lawfull among them saue goodnes, for nothing is lawfull that tendeth to godlines.
All things shall be lawful among them save Goodness, for nothing is lawful that tendeth to godliness.
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5471
Oh, how will this grieue a godly soule!
O, how will this grieve a godly soul!
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5472
to heare his Sauiour reuiled, true religion slandered, the godly to be hated, the worlde to bee loued, the diuell to bee worshipped, and heauen to bee neglected.
to hear his Saviour reviled, true Religion slandered, the godly to be hated, the world to be loved, the Devil to be worshipped, and heaven to be neglected.
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Hee must not speake for feare of death; he must not pray but in secret; hee shall not dare to disclose himselfe;
He must not speak for Fear of death; he must not pray but in secret; he shall not Dare to disclose himself;
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hee shall finde no neighbours, nor friends, nor followers, nor comfort among them. The first vse;
he shall find no neighbours, nor Friends, nor followers, nor Comfort among them. The First use;
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Let vs therefore forsake the fellowship of vnbeleeuers, Esay 52. 12. whose presence is damnable; whose liues are abhominable; whose profession is execrable; and whose ende is condemnation:
Let us Therefore forsake the fellowship of unbelievers, Isaiah 52. 12. whose presence is damnable; whose lives Are abominable; whose profession is execrable; and whose end is condemnation:
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of these the worlde is filled, and yet we must auoide them.
of these the world is filled, and yet we must avoid them.
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Let vs not bee defiled with their sinnes, nor corrupted with their manners, nor allured with their pleasures,
Let us not be defiled with their Sins, nor corrupted with their manners, nor allured with their pleasures,
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but go out from the middest of them: They are hated of God, possessed of diuels, bewitched with vanities, and professed miscreants.
but go out from the midst of them: They Are hated of God, possessed of Devils, bewitched with vanities, and professed miscreants.
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Howe shall wee loue God and dwell among them? but either the anger of God,
Howe shall we love God and dwell among them? but either the anger of God,
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or the loue of the worlde, or the baite of lustes, or the inchantments of vanities will drawe vs away.
or the love of the world, or the bait of lusts, or the enchantments of vanities will draw us away.
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Oh, let vs take our selues to desolate places, and rather dwell with the brute beastes then with these godles persons: we cannot trust them;
O, let us take our selves to desolate places, and rather dwell with the brutus beasts then with these godless Persons: we cannot trust them;
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we may not liue with them; we must flie from them, or else be condemned among thē:
we may not live with them; we must fly from them, or Else be condemned among them:
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therefore put them from your houses, and from your tables, and from your conference, and from your friendship.
Therefore put them from your houses, and from your tables, and from your conference, and from your friendship.
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I knowe you woulde bee ashamed to bee seene daily conuersing with an open and shamelesse harlot:
I know you would be ashamed to be seen daily conversing with an open and shameless harlot:
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therefore much more be ashamed and forsake their company, whose liues are like beasts; whose hearts are like heathens; whose faces are like harlots;
Therefore much more be ashamed and forsake their company, whose lives Are like beasts; whose hearts Are like Heathens; whose faces Are like harlots;
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and whose actions proceed of euill.
and whose actions proceed of evil.
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I tell you, their waies do leade vnto death, and their lodgings are chambers of hell.
I tell you, their ways do lead unto death, and their lodgings Are chambers of hell.
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Where is nowe their God? That is, either they are not the Lordes people that are thus afflicted,Where is now their God? That is, either they Are not the lords people that Are thus afflicted,
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or else their God is no God that cannot deliuer them.
or Else their God is no God that cannot deliver them.
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From hence wee may gather, that it is the propertie of wicked men, if they get aduantage against a professour of religion,
From hence we may gather, that it is the property of wicked men, if they get advantage against a professor of Religion,
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then presently they turne it against God himselfe, and fall to reuiling his glorious maiestie, Psal. 74. 10. So in our times,
then presently they turn it against God himself, and fallen to reviling his glorious majesty, Psalm 74. 10. So in our times,
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if any haue any small profession of religion, and doe fall into the handes of the worlde,
if any have any small profession of Religion, and do fallen into the hands of the world,
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then presentlie they scoffe, and scorne, and laugh, and deride Christ, the Gospell, religion, and all the followers thereof:
then presently they scoff, and scorn, and laugh, and deride christ, the Gospel, Religion, and all the followers thereof:
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If they happen to be poore, why? wil an atheist say, canst thou not get thy liuing by hearing of Sermons? If they bee rich men their faults shall be aggrauated. The reason heereof is;
If they happen to be poor, why? will an atheist say, Canst thou not get thy living by hearing of Sermons? If they be rich men their Faults shall be aggravated. The reason hereof is;
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bicause they might be knowne to be not so much enimies to the godly, as to God himselfe;
Because they might be known to be not so much enemies to the godly, as to God himself;
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like the Iewes that crucified Christ, Matth. 27. Let vs rather lament them that fall into their enimies handes,
like the Iewes that Crucified christ, Matthew 27. Let us rather lament them that fallen into their enemies hands,
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then reioice at their sinnes and ouerthrowes;
then rejoice At their Sins and overthrows;
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& let vs know that the Lord will surely take their cause into his owne hande,
& let us know that the Lord will surely take their cause into his own hand,
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and seuerely punish such intollerable blasphemie as he did in Rabsakeh, and the king of Syria, Esay 37. although their wordes bee great, their pride be infinite, their power glorious, their mindes ambitious, and their crueltie extreme;
and severely Punish such intolerable blasphemy as he did in Rabsakeh, and the King of Syria, Isaiah 37. although their words be great, their pride be infinite, their power glorious, their minds ambitious, and their cruelty extreme;
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yet will, and shall the Lorde defende his name and truth, and children from all their blasphemies;
yet will, and shall the Lord defend his name and truth, and children from all their Blasphemies;
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and this shall bee a cause of their more speedy destruction.
and this shall be a cause of their more speedy destruction.
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The xxvj. Sermon. Vers. 18. Then will the Lorde be iealous ouer his people, and spare his land.
The xxvj. Sermon. Vers. 18. Then will the Lord be jealous over his people, and spare his land.
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NOw at the length by the mercifull assistance of the Almightie, are we come to the last part of this prophesie, wherein,
NOw At the length by the merciful assistance of the Almighty, Are we come to the last part of this prophesy, wherein,
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as in the former wee haue heard the wonderfull troubles vpon the afflicted Iewes:
as in the former we have herd the wonderful Troubles upon the afflicted Iewes:
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so now we shall heare, the same spirite assisting vs, the singular comforts and promises which the prophet maketh vnto them,
so now we shall hear, the same Spirit assisting us, the singular comforts and promises which the Prophet makes unto them,
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vnto the ende of this prophesie. These comforts are either the restitution of their owne abundance, in this whole chapter following:
unto the end of this prophesy. These comforts Are either the restitution of their own abundance, in this Whole chapter following:
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or the promise for the ouerthrow of their enimies in the last chapter:
or the promise for the overthrow of their enemies in the last chapter:
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vnto themselues in this chapter he promiseth worldly benefits, vnto the 27. vers. and spirituall benefites or graces from the 27. to the ende.
unto themselves in this chapter he promises worldly benefits, unto the 27. vers. and spiritual benefits or graces from the 27. to the end.
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The worldly blessings are of two sortes:
The worldly blessings Are of two sorts:
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First, that hee will spare them from farther vengeance, vers. 18. Secondlie, that he will heape on them many benefites.
First, that he will spare them from farther vengeance, vers. 18. Secondly, that he will heap on them many benefits.
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In this vers. he promiseth to be iealous ouer his land and spare his people.
In this vers. he promises to be jealous over his land and spare his people.
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Meaning that hee will watch ouer them with a reuenging hand, to annoy and destroy all those that rise against them:
Meaning that he will watch over them with a revenging hand, to annoy and destroy all those that rise against them:
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For iealousie signifieth an inordinate loue, tending to reuenge, Num. 25. 13. In this verse considering the order which the prophet maketh in that he first exhorteth them to repentance & to praier,
For jealousy signifies an inordinate love, tending to revenge, Num. 25. 13. In this verse considering the order which the Prophet makes in that he First exhorteth them to Repentance & to prayer,
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and so presently descendeth to these sweete promises following:
and so presently Descendeth to these sweet promises following:
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wee may obserue that so soone as a man hath repented, so soone is he capable of the tender mercies of God.
we may observe that so soon as a man hath repented, so soon is he capable of the tender Mercies of God.
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All this while wee haue heard of no mercie but iudgements, threatning and thundering most fearefull wrath:
All this while we have herd of no mercy but Judgments, threatening and thundering most fearful wrath:
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but now at length after some woorthie exhortations to repentance, commeth this cheerefull promise of mercie, to tell vs that we can no sooner repent on earth,
but now At length After Some worthy exhortations to Repentance, comes this cheerful promise of mercy, to tell us that we can no sooner Repent on earth,
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but the Lord will seale our remission in heauen, Iob. 11. 14. 15. Naamans seruant told him that the Prophet bad him an easie thing,
but the Lord will seal our remission in heaven, Job 11. 14. 15. Naamans servant told him that the Prophet bade him an easy thing,
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5519
when hee said, goe wash and bee cleane; and therefore if he would not wash he should not be cleane:
when he said, go wash and be clean; and Therefore if he would not wash he should not be clean:
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so is it but a short commaundement that wee should be repentant, and then be saued;
so is it but a short Commandment that we should be repentant, and then be saved;
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therefore if men will not repent, it is no pitie if they be not saued.
Therefore if men will not Repent, it is no pity if they be not saved.
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Oh, I would to God that they might goe out of this life as free from sinne,
O, I would to God that they might go out of this life as free from sin,
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as Naaman went out of Israell free from leprosie:
as Naaman went out of Israel free from leprosy:
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but if the promises of God cannot be had without repentance, no more then a cable roape can goe through the eie of a needle,
but if the promises of God cannot be had without Repentance, no more then a cable rope can go through the eye of a needle,
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except it be spun as fine as any thread;
except it be spun as fine as any thread;
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then are they like to lye on the Lords owne hand, for there are but few that will buye them so deerely:
then Are they like to lie on the lords own hand, for there Are but few that will buy them so dearly:
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rather had they passe a short life without promises in the possession of vanities, then lead a sorrowfull life in the fruition of godlines;
rather had they pass a short life without promises in the possession of vanities, then led a sorrowful life in the fruition of godliness;
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so that the contrarie shall bee saide to them, that heere the Prophet speaketh: God will neuer bee iealous ouer them and spare their soules. The first reason:
so that the contrary shall be said to them, that Here the Prophet speaks: God will never be jealous over them and spare their Souls. The First reason:
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because in repentance we mitigate the intolerable wrath of God, Ion 3. 3. that thing which the euerlasting paines of hell cannot performe may be redressed by the sorrowes of our harts,
Because in Repentance we mitigate the intolerable wrath of God, Ion 3. 3. that thing which the everlasting pains of hell cannot perform may be Redressed by the sorrows of our hearts,
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& the teares of our liues:
& the tears of our lives:
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for no blood, no money, no riches, no torments, nor any friends can appease the Lords wrath;
for no blood, no money, no riches, no torments, nor any Friends can appease the lords wrath;
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but a sorrowfull perplexed spirit can doe away all. For as the ground is fit for the seed when it is ploughed;
but a sorrowful perplexed Spirit can do away all. For as the ground is fit for the seed when it is ploughed;
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so a heart is fit for the Lord when it is broken. By this we may see what is the folly of wicked men:
so a heart is fit for the Lord when it is broken. By this we may see what is the folly of wicked men:
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for if by repentance good men escape damnation; then without repentance euill men shall possesse damnation.
for if by Repentance good men escape damnation; then without Repentance evil men shall possess damnation.
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5535
Tell me, haddest thou leifer be drunk one meale, and then fast for euer after;
Tell me, Hadst thou leifer be drunk one meal, and then fast for ever After;
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5536
or fast at one meale, and then eate for all thy life following? Canst thou not abide two or three blowes with a rod, to auoide ten thousand with an iron scourage? or were thou not better haue thy nailes pared,
or fast At one meal, and then eat for all thy life following? Canst thou not abide two or three blows with a rod, to avoid ten thousand with an iron scourage? or were thou not better have thy nails pared,
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5537
then suffer thy fingers to be cut off;
then suffer thy fingers to be Cut off;
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and rather suffer a little blood to be taken from thee, then let all thy life be lost? so endure here mourning for an hower, rather then in hell for euer;
and rather suffer a little blood to be taken from thee, then let all thy life be lost? so endure Here mourning for an hour, rather then in hell for ever;
cc av-c vvi dt j n1 pc-acp vbi vvn p-acp pno21, av vvb d po21 n1 vbi vvn? av vvb av n1 p-acp dt n1, av-c cs p-acp n1 c-acp av;
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and abide here the chastisement of God his worde, rather then in hell the punishment of diuels:
and abide Here the chastisement of God his word, rather then in hell the punishment of Devils:
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let thy life loose all her ioy, rather then thy soule should loose her saluation. Another reason:
let thy life lose all her joy, rather then thy soul should lose her salvation. another reason:
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because it worketh or bringeth life eternall, Act. 11. 28. now life eternall is all in all:
Because it works or brings life Eternal, Act. 11. 28. now life Eternal is all in all:
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he that can haue this, what matter is it? though his life be poore; his bodie be starued; his name be odious; his miseries be tedious;
he that can have this, what matter is it? though his life be poor; his body be starved; his name be odious; his misery's be tedious;
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his libertie be closed vp in irons; his health be layed vp in sickenes; and his friends be turned into mortall foes:
his liberty be closed up in irons; his health be laid up in sickness; and his Friends be turned into Mortal foes:
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what are all these, if a man be assured of heauen? surely lighter, then feathers; easier, then soft beds;
what Are all these, if a man be assured of heaven? surely lighter, then Feathers; Easier, then soft Beds;
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and welcommer, then a long life. Nay rather, what are all things without life eternall;
and welcomer, then a long life. Nay rather, what Are all things without life Eternal;
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great liuings, daintie fare, many friends, obedient seruants, goodly houses, easie daies, soft beds and long life,
great livings, dainty fare, many Friends, obedient Servants, goodly houses, easy days, soft Beds and long life,
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but as the pleasant sting of a serpent? which a while doth so tickle the veines and sinewes of the bodie, that it delighteth euery member;
but as the pleasant sting of a serpent? which a while does so tickle the Veins and sinews of the body, that it delights every member;
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but in the end it swelleth the body, poysoneth the blood, breaketh the veines, and destroyeth the life:
but in the end it Swells the body, poisoneth the blood, breaks the Veins, and Destroyeth the life:
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so are the goods of this life without the goods of the world to come.
so Are the goods of this life without the goods of the world to come.
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Let vs therefore make this vse thereof, that if it be but to dwell in our land, let vs be repentant, Ierem. 25. 5. God will not spare our land till we haue repented.
Let us Therefore make this use thereof, that if it be but to dwell in our land, let us be repentant, Jeremiah 25. 5. God will not spare our land till we have repented.
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Oh, how fearfull is it to thinke that we should begge in Italy, or Spaine,
O, how fearful is it to think that we should beg in Italy, or Spain,
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or Fraunce, when we may enioy our reuenewes in England? Let vs weepe at home, that we lament not in other lands:
or France, when we may enjoy our revenues in England? Let us weep At home, that we lament not in other Lands:
cc np1, c-crq pns12 vmb vvi po12 n2 p-acp np1? vvb pno12 vvi p-acp n1-an, cst pns12 vvb xx p-acp j-jn n2:
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let vs sorrow in our houses, that we complaine not in forreine prisons.
let us sorrow in our houses, that we complain not in foreign prisons.
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Now would the Lord feed vs with the finest flower, the sweetest hony, the fattest oxen,
Now would the Lord feed us with the Finest flower, the Sweetest honey, the Fattest oxen,
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and the best lambes in the flocke:
and the best Lambs in the flock:
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Oh, why should we abuse all these? to be carried where wee shall want all sustenance for life.
O, why should we abuse all these? to be carried where we shall want all sustenance for life.
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Some men hold their landes by suite of law and continuall danger:
some men hold their Lands by suit of law and continual danger:
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let vs bestow as much for repentance to hold ours, as they do to defend theirs.
let us bestow as much for Repentance to hold ours, as they do to defend theirs.
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Let vs repent for our selues, for our possessions, for our wiues and children, and for our bodies and soules,
Let us Repent for our selves, for our possessions, for our wives and children, and for our bodies and Souls,
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or else all will be taken from vs. Another vse.
or Else all will be taken from us another use.
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God will neuer withdraw his mercy from a repentant man, Zech. 1. 3. and this was it that our Sauiour meant when he said, that all things are possible to him that beleeueth;
God will never withdraw his mercy from a repentant man, Zechariah 1. 3. and this was it that our Saviour meant when he said, that all things Are possible to him that Believeth;
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namely, that he should begin, continue, and end well: Feare not the assistance of God in any trouble, or triall, or death, or affliction, if thou haue repented;
namely, that he should begin, continue, and end well: fear not the assistance of God in any trouble, or trial, or death, or affliction, if thou have repented;
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for thou shalt hold out to the end. Repentance made Abraham to trauell longer and be well contented:
for thou shalt hold out to the end. Repentance made Abraham to travel longer and be well contented:
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it made the Israelites to waite for Christ, & it incouraged the Martyres to die for Christ:
it made the Israelites to wait for christ, & it encouraged the Martyrs to die for christ:
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therfore if thou haue repented, thou maiest boldly assure thy self, that thou shalt haue patience in euery trouble,
Therefore if thou have repented, thou Mayest boldly assure thy self, that thou shalt have patience in every trouble,
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& zeale in all thy life, and comfort in any distresse, and abilitie for euery temptation, with power to abide death,
& zeal in all thy life, and Comfort in any distress, and ability for every temptation, with power to abide death,
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and glorie to reward thy soule: For although thou maist slip after thou hast repented, yet thou canst not finally perish;
and glory to reward thy soul: For although thou Mayest slip After thou hast repented, yet thou Canst not finally perish;
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for all the sinnes done after thy conuersion, shall be euerlastingly silenced.
for all the Sins done After thy conversion, shall be everlastingly silenced.
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I might also note out of this verse, that God is more ready and willing to pardon vs,
I might also note out of this verse, that God is more ready and willing to pardon us,
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then we are to aske pardon, Rom. 10. 22. and therefore if we aske not, he will not onely be reuenged for our sinnes,
then we Are to ask pardon, Rom. 10. 22. and Therefore if we ask not, he will not only be revenged for our Sins,
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but also vpon vs for the sinnes of our fathers, Isa. 65. 7. Againe, let vs vpon this ground be bold to pray in hope and assurance:
but also upon us for the Sins of our Father's, Isaiah 65. 7. Again, let us upon this ground be bold to pray in hope and assurance:
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for as God opened the iron gates for Peter to come foorth out of prison;
for as God opened the iron gates for Peter to come forth out of prison;
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so hath he opened the gates of heauen, that our praiers without al let may come vp before him.
so hath he opened the gates of heaven, that our Prayers without all let may come up before him.
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I might also obserue in this verse, that God doth somtime cast off his owne people for a seaso, that he may for euer cast off the wicked, Ezec. 1. 15. as a iealous husband putteth off his wife, that he may for euer beware of his enimies;
I might also observe in this verse, that God does sometime cast off his own people for a season, that he may for ever cast off the wicked, Ezekiel 1. 15. as a jealous husband putteth off his wife, that he may for ever beware of his enemies;
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for a friend cannot be hid in prosperitie, nor an enimie in aduersitie.
for a friend cannot be hid in Prosperity, nor an enemy in adversity.
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The reasons, bicause the wicked blaspheme the iust, Ier. 30. 17. againe, or else we should thinke that the wicked were happie, Psa. 37. 1, 2, 3. therefore when once good men beginne to crie,
The Reasons, Because the wicked Blaspheme the just, Jeremiah 30. 17. again, or Else we should think that the wicked were happy, Psa. 37. 1, 2, 3. Therefore when once good men begin to cry,
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then shall wicked men begin to fall, Isa. 35. 4. and we may boldly desire of God to turne his wrath from vs to them, Isa. 51. 22, 23. that his enimies may feele his heauie hand.
then shall wicked men begin to fallen, Isaiah 35. 4. and we may boldly desire of God to turn his wrath from us to them, Isaiah 51. 22, 23. that his enemies may feel his heavy hand.
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Yea the Lord will answere and say vnto his people, Behold, I will send you corne, Yea the Lord will answer and say unto his people, Behold, I will send you corn,
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and wine, and oile, and you shall be satisfied therewith; and I will no more make you a reproch among the heathen. and wine, and oil, and you shall be satisfied therewith; and I will no more make you a reproach among the heathen.
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In this verse and so forwarde to the 27. the prophet doth declare the speciall worldly benefits, which God would giue to his people vpon their repentance:
In this verse and so forward to the 27. the Prophet does declare the special worldly benefits, which God would give to his people upon their Repentance:
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the first, that he will heare their praier, vers. 19. and herein he promiseth, first, to answere them by worde; secondly, to ease them.
the First, that he will hear their prayer, vers. 19. and herein he promises, First, to answer them by word; secondly, to ease them.
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In this that the Lorde saith he will answere them:
In this that the Lord Says he will answer them:
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we may note that God hath euermore a regarde to the praiers of the penitent, Ioh. 9. 31. howsoeuer hee shutteth his eares against sinners, accounting of their praiers and teares as of abhomination, we may note that God hath evermore a regard to the Prayers of the penitent, John 9. 31. howsoever he shutteth his ears against Sinners, accounting of their Prayers and tears as of abomination,
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yet he maketh great reckoning of their desires that are in league with him.
yet he makes great reckoning of their Desires that Are in league with him.
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The faithfull are as deere to the Lord as Esther was to Assuerus, or Herodias daughter to Herod, who promised but one halfe of their kingdome vnto them;
The faithful Are as deer to the Lord as Esther was to Assuerus, or Herodias daughter to Herod, who promised but one half of their Kingdom unto them;
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but the Lord hath freely promised a whole kingdome, if we will desire the same. This must mightily stirre vs vp to praier;
but the Lord hath freely promised a Whole Kingdom, if we will desire the same. This must mightily stir us up to prayer;
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for if the Lord regarde vs when we pray, to blesse vs;
for if the Lord regard us when we pray, to bless us;
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then will he regarde vs when we pray not, to curse vs. Who liueth in the world,
then will he regard us when we pray not, to curse us Who lives in the world,
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but hee hath neede of many things: if he haue neede, he is blinde, if he see it not;
but he hath need of many things: if he have need, he is blind, if he see it not;
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if he see it, he is wilfull if he aske not; if hee aske, he is vnfaithfull, if he hope not to receiue. The reasons:
if he see it, he is wilful if he ask not; if he ask, he is unfaithful, if he hope not to receive. The Reasons:
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first, because penitent men haue felt pouertie, Psal. 79. 8. that is, they haue beene cast downe ynough,
First, Because penitent men have felt poverty, Psalm 79. 8. that is, they have been cast down enough,
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and therefore they shall be raised vp againe.
and Therefore they shall be raised up again.
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Againe, they delight in God, and therefore will God delight in them, Isa. 33. 6. for it cannot be that God should loue that man or that soule, that hath no delight in his maiestie.
Again, they delight in God, and Therefore will God delight in them, Isaiah 33. 6. for it cannot be that God should love that man or that soul, that hath no delight in his majesty.
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Therefore hereby shall men trie whether they be repentant, if so bee the meditation of God and his mercie,
Therefore hereby shall men try whither they be repentant, if so be the meditation of God and his mercy,
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and their calling, and holinesse, and his word, be sweete and pleasant in their mindes and mouthes.
and their calling, and holiness, and his word, be sweet and pleasant in their minds and mouths.
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First, as we tender our owne liues and welfare, so let vs pray vnto the Lord, Ier. 29. 12. for we haue great neede to looke to our selues in this distressed estate of the world;
First, as we tender our own lives and welfare, so let us pray unto the Lord, Jeremiah 29. 12. for we have great need to look to our selves in this distressed estate of the world;
ord, c-acp pns12 vvb po12 d n2 cc n1, av vvb pno12 vvi p-acp dt n1, np1 crd crd c-acp pns12 vhb j n1 pc-acp vvi p-acp po12 n2 p-acp d j-vvn n1 pp-f dt n1;
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and for so much as onely the Lorde is our keeper, how shall we commend our liues vnto him but by praier.
and for so much as only the Lord is our keeper, how shall we commend our lives unto him but by prayer.
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Pray alway my deere brethren, as diligently as you labour; as feruently as you thirst; as ordinarily as you eate;
prey always my deer brothers, as diligently as you labour; as fervently as you thirst; as ordinarily as you eat;
n1 av po11 j-jn n2, c-acp av-j c-acp pn22 vvb; c-acp av-j c-acp pn22 vvb; c-acp av-j c-acp pn22 vvb;
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and as ioyfully as you sleepe: pray I say, as a woman doth in trauell; as a sicke man doth in his fits;
and as joyfully as you sleep: pray I say, as a woman does in travel; as a sick man does in his fits;
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as the mariners do in a storme; and as a condemned man at the place of execution.
as the Mariners do in a storm; and as a condemned man At the place of execution.
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Oh what would you not do, that you might liue? and therefore what ought you not to doe, that you might pray.
O what would you not do, that you might live? and Therefore what ought you not to do, that you might pray.
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Vnto praier there must be no comparison in worldly things;
Unto prayer there must be no comparison in worldly things;
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all earthly things must giue place as we see in Daniel; sleepe must be put off, as we see in Christ;
all earthly things must give place as we see in daniel; sleep must be put off, as we see in christ;
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and ease must be banished, as we see in Dauid: and the Apostle willeth for praiers sake, that married folks becom strangers one to another:
and ease must be banished, as we see in David: and the Apostle wills for Prayers sake, that married folks become Strangers one to Another:
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and therefore so let vs do for praier as we do for meate; for we neuer cease from hunger till we be satisfied:
and Therefore so let us do for prayer as we do for meat; for we never cease from hunger till we be satisfied:
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so let vs neuer cease from praier till wee be glorified.
so let us never cease from prayer till we be glorified.
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Secondly in this vers. when hee promiseth Corne, and wine, and oyle: we may obserue, that all abundance accompanieth and as it were waiteth vpon religion.
Secondly in this vers. when he promises Corn, and wine, and oil: we may observe, that all abundance accompanieth and as it were waits upon Religion.
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So long as the worde raigneth, the church standeth, and the Gospell is obeied:
So long as the word Reigneth, the Church Stands, and the Gospel is obeyed:
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so long wee neede not feare, for our fieldes shall abound with corne, & our land shal flow with plenty, Psal. 81. 16. We haue had best experience of this thing in England;
so long we need not Fear, for our fields shall abound with corn, & our land shall flow with plenty, Psalm 81. 16. We have had best experience of this thing in England;
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for euer since the Gospell had any footing among vs, and was publikely preached, and generally professed, we were neuer in any generall distresse:
for ever since the Gospel had any footing among us, and was publicly preached, and generally professed, we were never in any general distress:
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but wee haue forgotten all sorrowe; and I woulde God wee had not forgotten our peace and plentie giuer.
but we have forgotten all sorrow; and I would God we had not forgotten our peace and plenty giver.
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But since we began to be wearie of the truth, that Diuines fell to wrangling, professors to carnalitie, & hypocrites into Atheisme;
But since we began to be weary of the truth, that Divines fell to wrangling, professors to carnality, & Hypocrites into Atheism;
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since that time we haue felt some want of corne, and some terrour of warre.
since that time we have felt Some want of corn, and Some terror of war.
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Oh, that we coulde so continue in profession, that we might dwell in the Lords fauour:
O, that we could so continue in profession, that we might dwell in the lords favour:
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so should we bee euer fedde with the finest wheate, clothed with the warmest wooll, and defended by the greatest angels;
so should we be ever fed with the Finest wheat, clothed with the warmest wool, and defended by the greatest Angels;
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but seeing we begin to be wearie of our religion, God beginneth to bee wearie of his liberalitie:
but seeing we begin to be weary of our Religion, God begins to be weary of his liberality:
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so that I verilie feare, till wee haue all repented, our corne and plentie shall not bee restored. The reasons;
so that I verily Fear, till we have all repented, our corn and plenty shall not be restored. The Reasons;
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First, bicause by such abundance the Lorde breaketh in peeces the fierie violence of wicked men, Psalm. 37. 17. for they accuse religion for a base and poore profession:
First, Because by such abundance the Lord breaks in Pieces the fiery violence of wicked men, Psalm. 37. 17. for they accuse Religion for a base and poor profession:
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and therefore after a calamitie God giueth to his church greatest plentie; as after a long raine, the sunne shineth brightest. Another reason;
and Therefore After a calamity God gives to his Church greatest plenty; as After a long rain, the sun shines Brightest. another reason;
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because by such plentie God cureth and healeth the miserie of his people, Esay 30. 28. which being fearefully afflicted through famine, are againe most ioyfully comforted through plentie:
Because by such plenty God cureth and heals the misery of his people, Isaiah 30. 28. which being fearfully afflicted through famine, Are again most joyfully comforted through plenty:
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so that abundance is like a medicine or plaister, which with good aduise healeth and cureth;
so that abundance is like a medicine or plaster, which with good advise heals and cureth;
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but through abuse corrupteth and maketh the wounde more incurable.
but through abuse corrupteth and makes the wound more incurable.
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First, then let vs desire the spirite of God to be powred on vs, and then shall the wildernes become fruitfull,
First, then let us desire the Spirit of God to be poured on us, and then shall the Wilderness become fruitful,
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and the barren earth be amended, Esay 32. 15. The same spirit that maketh good harts, maketh glad fields, that which giueth store of righteousnes, giueth store of foode and corne:
and the barren earth be amended, Isaiah 32. 15. The same Spirit that makes good hearts, makes glad fields, that which gives store of righteousness, gives store of food and corn:
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And thus God giueth vnder one request two benefits.
And thus God gives under one request two benefits.
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For when we aske for grace, he giueth more also, as Salomon asking for wisedome, obtained wisedome and riches:
For when we ask for grace, he gives more also, as Solomon asking for Wisdom, obtained Wisdom and riches:
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or as Ruth desiring to gleane after the reapers; Boaz gaue hir leaue to gather among the sheaues;
or as Ruth desiring to glean After the reapers; Boaz gave his leave to gather among the sheaves;
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and at length made hir ladie and mistresse of all hee had.
and At length made his lady and mistress of all he had.
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Seeke therefore the kingdome of God, and the righteousnesse thereof, and all other thinges, as godly children, obedient families, plentie of victuals, peace of life, length of daies,
Seek Therefore the Kingdom of God, and the righteousness thereof, and all other things, as godly children, obedient families, plenty of victuals, peace of life, length of days,
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and glorie euerlasting shall be heaped on thee.
and glory everlasting shall be heaped on thee.
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Againe, if abundance followe the profession of religion, then it is manifest, that when plentie faileth, religion also faileth, Ierem. 9. 12, 13. For as there can bee no preaching when there is no minister,
Again, if abundance follow the profession of Religion, then it is manifest, that when plenty Faileth, Religion also Faileth, Jeremiah 9. 12, 13. For as there can be no preaching when there is no minister,
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so there can be no plentie when there is no professing.
so there can be no plenty when there is no professing.
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Oh, this cutteth our nation to the quicke, for the Lorde by this dearth, doth auouch to our faces, that there is among vs as great decay of his church,
O, this cutteth our Nation to the quick, for the Lord by this dearth, does avouch to our faces, that there is among us as great decay of his Church,
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as of corne, and the seede of the worde hath beene as much choaked and drowned in the hearts of men,
as of corn, and the seed of the word hath been as much choked and drowned in the hearts of men,
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as the seede of the earth hath beene choaked and drowned in the fieldes of men:
as the seed of the earth hath been choked and drowned in the fields of men:
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and what remaineth? but as the Prophet saith, that the Lorde feede vs with wormewoode,
and what remains? but as the Prophet Says, that the Lord feed us with Wormwood,
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and giue vs the bitternesse of gall to drinke. I feare greatly, if our miserie continue, our religion will be cleane abolished;
and give us the bitterness of Gall to drink. I Fear greatly, if our misery continue, our Religion will be clean abolished;
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and if our want be now redressed, we shall be shortly cast into a bed of comfortles troubles;
and if our want be now Redressed, we shall be shortly cast into a Bed of comfortless Troubles;
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for as yet I cannot see any generall or continuall repentance in lamentation. Thirdly, when the Lorde promiseth them to deliuer them from the reproch of the heathen:
for as yet I cannot see any general or continual Repentance in lamentation. Thirdly, when the Lord promises them to deliver them from the reproach of the heathen:
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we may note, that it is a great blessing of God to be deliuered from slander, Iob 5. 21. To liue without slander it is impossible,
we may note, that it is a great blessing of God to be Delivered from slander, Job 5. 21. To live without slander it is impossible,
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except wee coulde liue without sinne:
except we could live without sin:
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And therefore if at any time thou bee suspected and defamed, praie vnto the Lorde to bee deliuered from it. The reasons:
And Therefore if At any time thou be suspected and defamed, pray unto the Lord to be Delivered from it. The Reasons:
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First, bicause life and death are in the power of the toong, Prouer. 28. 21. So then who can continue life,
First, Because life and death Are in the power of the tongue, Prover 28. 21. So then who can continue life,
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or bring death but God alone? Secondly, slanderous toongs doe hate them that are in affliction:
or bring death but God alone? Secondly, slanderous tongues do hate them that Are in affliction:
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that is, they will then more greeue them and belie them, bicause they thinke then will euery body beleeue them.
that is, they will then more grieve them and belie them, Because they think then will every body believe them.
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Marke this thing well, and you shall see that it is the common practise of this age.
Mark this thing well, and you shall see that it is the Common practice of this age.
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Let vs not open our eares to euerie tale, or take heede, or aske what other men saie of vs, Eccle. 7. 23. for that will hurt vs. And let vs refraine our toongs frō slander,
Let us not open our ears to every tale, or take heed, or ask what other men say of us, Eccle. 7. 23. for that will hurt us And let us refrain our tongues from slander,
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or else we haue no religion, Iam. 1. 26.
or Else we have no Religion, Iam. 1. 26.
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The xxvij. Sermon.
The xxvij. Sermon.
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Verse. 20. But I will remooue farre off from you the northren armie, and I will driue him into a lande barren and desolate, with his face toward the east sea,Verse. 20. But I will remove Far off from you the northern army, and I will driven him into a land barren and desolate, with his face towards the east sea,
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and his ende to the vtmost sea:
and his end to the utmost sea:
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and his stinke shall come vp, and his corruption shall ascende, because he hath exalted him selfe to do this.
and his stink shall come up, and his corruption shall ascend, Because he hath exalted him self to do this.
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AFter the promise of plentie, followeth the remoouing away of the Northren armie, which are the Locusts, palmers,
After the promise of plenty, follows the removing away of the Northern army, which Are the Locusts, palmer's,
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and the other noisome beastes, who came by a northren winde, and therefore are called the Northren armie, whom hee will driue away into the wildernesse, where they shall all starue and neuer come againe, with their face or forefront to the east sea;
and the other noisome beasts, who Come by a northern wind, and Therefore Are called the Northern army, whom he will driven away into the Wilderness, where they shall all starve and never come again, with their face or forefront to the east sea;
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that is, the dead sea, which lay eastwarde; so called, bicause neuer any fish coulde liue therein.
that is, the dead sea, which lay eastward; so called, Because never any Fish could live therein.
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And this is that sea which now couereth all the lande of Sodom and Gomorhe, called the lake Asphaltite.
And this is that sea which now Covereth all the land of Sodom and Gomorrah, called the lake Asphaltite.
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And his end to the vtmost sea: That is, the great sea, which is called the Mediterranean sea. And his stinke shall ascende: And his end to the utmost sea: That is, the great sea, which is called the Mediterranean sea. And his stink shall ascend:
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Meaning, there they shoulde lie vnburied, and their filthines ascend, and remaine odious to God and men.
Meaning, there they should lie unburied, and their filthiness ascend, and remain odious to God and men.
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From hence, when he saith that he wil driue away: wee must note that it is onely the Lorde that must take away from vs all noisome and hurtfull things, Deut. 32. 39. We haue touched this doctrine alreadie,
From hence, when he Says that he will driven away: we must note that it is only the Lord that must take away from us all noisome and hurtful things, Deuteronomy 32. 39. We have touched this Doctrine already,
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when we shewed in the former chapter, that no iudgement can bee remooued by naturall meanes. The first reason;
when we showed in the former chapter, that no judgement can be removed by natural means. The First reason;
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bicause by this meanes hee is knowne to be the God of the world, Exod. 7. 17. Againe,
Because by this means he is known to be the God of the world, Exod 7. 17. Again,
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as his hand sendeth euill, Amos 3. 7. so his hande must remooue euill, Esay 49. 9. Let vs therefore learne howsoeuer wee bee annoied, to seeke for helpe of God;
as his hand sends evil, Amos 3. 7. so his hand must remove evil, Isaiah 49. 9. Let us Therefore Learn howsoever we be annoyed, to seek for help of God;
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and as we haue beene often admonished, let the afflictions of the body, wring foorth the teares and praiers of the soule.
and as we have been often admonished, let the afflictions of the body, wring forth the tears and Prayers of the soul.
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Againe, seeing God will driue from vs all hurtfull thinges, let vs not feare the sting of death,
Again, seeing God will driven from us all hurtful things, let us not Fear the sting of death,
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nor the power of the graue, Hos. 13. 14. And if we beleeue that God shall raise vs vp from death to life,
nor the power of the graven, Hos. 13. 14. And if we believe that God shall raise us up from death to life,
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why shoulde we thinke that beastes or birdes, or afflictions shall euer preuaile against vs? It is the better for vs, that God alone doth this thing,
why should we think that beasts or Birds, or afflictions shall ever prevail against us? It is the better for us, that God alone does this thing,
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and not our selues, for our power is often weakned, but his hande and strength is alway mightie.
and not our selves, for our power is often weakened, but his hand and strength is always mighty.
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Secondlie, when he bringeth in the wildernes and dead sea, to receiue these deuouring beastes:
Secondly, when he brings in the Wilderness and dead sea, to receive these devouring beasts:
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Hee teacheth vs that there is as good vse of the barren as of the plowed lande;
He Teaches us that there is as good use of the barren as of the plowed land;
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and of the sea where nothing liueth, as of the sea where all engender; for these are made to destroy, as the other are made to builde vp.
and of the sea where nothing lives, as of the sea where all engender; for these Are made to destroy, as the other Are made to build up.
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Whereby we may see, that all the creatures of the worlde doe helpe God against his enimies to performe his wrath, Ios 10. 12. The cloudes throwe downe stones,
Whereby we may see, that all the creatures of the world do help God against his enemies to perform his wrath, Ios 10. 12. The Clouds throw down stones,
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and the Sunne stoode still a whole day till Iosuah had discomfited all his enimies. The first reason:
and the Sun stood still a Whole day till Joshua had discomfited all his enemies. The First reason:
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bicause they wil not helpe them that God persecuteth, Esay 15. 6. Dauid woulde not spare the men that slew Ishboseth his enimie:
Because they will not help them that God persecuteth, Isaiah 15. 6. David would not spare the men that slew Ishbosheth his enemy:
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and much more will not the creatures spare or helpe them that are enimies to God. and much more will not the creatures spare or help them that Are enemies to God.
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Againe, the day of wrath is a day of affliction, Esay 22. 5. and therefore the creaatures are afraide of iudgement themselues:
Again, the day of wrath is a day of affliction, Isaiah 22. 5. and Therefore the creaatures Are afraid of judgement themselves:
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And as Iezabels messengers followed and turned after Iehu hir enimie:
And as Jezebel's messengers followed and turned After Iehu his enemy:
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so all the creatures of God turne after him, when he is in war to destroy sinners.
so all the creatures of God turn After him, when he is in war to destroy Sinners.
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Let vs therefore learne to look vpon our creator, Esay 17. 7. & that in this time,
Let us Therefore Learn to look upon our creator, Isaiah 17. 7. & that in this time,
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when time of repentance may be had.
when time of Repentance may be had.
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For as the inhabitants of Ceilah woulde haue betraied Dauid to Saul, that hee might slaie him;
For as the inhabitants of Ceilah would have betrayed David to Saul, that he might slay him;
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so woulde all the creatures of the Lorde deliuer and betraie vs vnto him (though more iustly) that he may make an ende of vs. God is almost forgotten among men to be their creator,
so would all the creatures of the Lord deliver and betray us unto him (though more justly) that he may make an end of us God is almost forgotten among men to be their creator,
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for they giue more reuerence to their parents then to him:
for they give more Reverence to their Parents then to him:
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therefore will the creatures forget vs, and deliuer vs vp for spies and enimies, as Ioseph gaue Simeon his brother into prison.
Therefore will the creatures forget us, and deliver us up for spies and enemies, as Ioseph gave Simeon his brother into prison.
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Againe, let this generall obedience of the creatures cause vs to walke more righteouslie, Esay 33. 15. 16. or else they will one day be reuenged,
Again, let this general Obedience of the creatures cause us to walk more righteously, Isaiah 33. 15. 16. or Else they will one day be revenged,
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bicause wee haue caused them to bee subiected vnto vanitie.
Because we have caused them to be subjected unto vanity.
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What a greeuous thing is it? that these dumbe creatures shoulde receiue when God giueth,
What a grievous thing is it? that these dumb creatures should receive when God gives,
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and giue when God asketh, and obey when God commaundeth; and yet wee which haue more reason, are not mollified by the gifts of God,
and give when God asks, and obey when God commandeth; and yet we which have more reason, Are not mollified by the Gifts of God,
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or warned by our workes to him, or pierced by his commandements: but of this inough else where.
or warned by our works to him, or pierced by his Commandments: but of this enough Else where.
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Because he hath exalted. This is the reason why the Lord wil bring so sharpe a punishment vpon them,Because he hath exalted. This is the reason why the Lord will bring so sharp a punishment upon them,
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because they haue beene so bold as to afflict his people.
Because they have been so bold as to afflict his people.
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But some may say vnto me, did not the Lord sende these creatures to destroy? and if he sent them,
But Some may say unto me, did not the Lord send these creatures to destroy? and if he sent them,
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5692
why doth he punish them? and if he sent them not, how could they come in such swarmes? to whom I answere that the Lord sent them,
why does he Punish them? and if he sent them not, how could they come in such swarms? to whom I answer that the Lord sent them,
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and yet they exalted themselues to do it.
and yet they exalted themselves to do it.
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Whereby we may gather, that men shall not alway escape vnpunished, although they performe that which God commanded:
Whereby we may gather, that men shall not always escape unpunished, although they perform that which God commanded:
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for God willed that Christ should be crucified, but yet Iudas was neuerthelesse eternally plagued, Act. 1. 18. if one man murther another, God will haue it so,
for God willed that christ should be Crucified, but yet Iudas was nevertheless eternally plagued, Act. 1. 18. if one man murder Another, God will have it so,
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5696
or else it could not be; yet shal the murtherer suffer death iustly.
or Else it could not be; yet shall the murderer suffer death justly.
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God will haue good men in his church to be persecuted, imprisoned, and martyred by the enimies:
God will have good men in his Church to be persecuted, imprisoned, and martyred by the enemies:
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yet woe be to those men and hands, that so handle and mangle their godly members. The first reason:
yet woe be to those men and hands, that so handle and mangle their godly members. The First reason:
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because in these actions men serue not God, but their owne will, Act. 13. 27. God decreeth it for one cause,
Because in these actions men serve not God, but their own will, Act. 13. 27. God decreeth it for one cause,
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but they doe it for another:
but they do it for Another:
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as God would haue Christ deliuered for the sinnes of the world, but Iudas betrayed him for thirtie peeces of siluer.
as God would have christ Delivered for the Sins of the world, but Iudas betrayed him for thirtie Pieces of silver.
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5702
God would haue Christ dye for redemption, but the Iewes would put him to death for malice:
God would have christ die for redemption, but the Iewes would put him to death for malice:
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and thus one and the same thing done for diuers causes doth not excuse their malice,
and thus one and the same thing done for diverse Causes does not excuse their malice,
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as we may note in the storie of Ioseph and his brethren.
as we may note in the story of Ioseph and his brothers.
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Againe, as they do it for their owne pleasure, so they attribute it to their owne power, Isa. 10. 13. so wee shall finde many boasting of their wickednes;
Again, as they do it for their own pleasure, so they attribute it to their own power, Isaiah 10. 13. so we shall find many boasting of their wickedness;
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5706
how they haue played the tall fellowes in wounding, and killing, and whooring, and stealing,
how they have played the tall Fellows in wounding, and killing, and whoring, and stealing,
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and endicting, and condemning, and accusing other men, when themselues are as guiltie of hell as the other were of death.
and endicting, and condemning, and accusing other men, when themselves Are as guilty of hell as the other were of death.
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Oh fearefull spectacle of humane infirmitie! that we may do that which God willeth to be done;
O fearful spectacle of humane infirmity! that we may do that which God wills to be done;
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and yet we cannot will as God would haue it done.
and yet we cannot will as God would have it done.
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No maruell if our life be so separated from God, when our will cannot agree with our hand.
No marvel if our life be so separated from God, when our will cannot agree with our hand.
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Seeing we may be transgressors in doing that which God commandeth, especially when we haue to doe with the godly:
Seeing we may be transgressors in doing that which God commands, especially when we have to do with the godly:
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let vs follow the counsell of Pilates wife, which was this, that we haue nothing to doe against iust men,
let us follow the counsel of Pilate's wife, which was this, that we have nothing to do against just men,
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for God will surely plague vs in the ende, Matth. 27. 19. Speake not against them, for it shall be rewarded;
for God will surely plague us in the end, Matthew 27. 19. Speak not against them, for it shall be rewarded;
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fight not against them, for thou shalt be conquered; spoile them not, for thou shalt be spoyled;
fight not against them, for thou shalt be conquered; spoil them not, for thou shalt be spoiled;
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and accuse them not, for thou shalt be condemned. They are the eie of God, pricke them not;
and accuse them not, for thou shalt be condemned. They Are the eye of God, prick them not;
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they are the Lordes annointed, touch them not; they are Christs members, hurt them not:
they Are the lords anointed, touch them not; they Are Christ members, hurt them not:
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5717
for surely as Saul by striuing against Dauid did spoyle himselfe, and as Pharaoh by tyrannizing ouer the Israelites, did vndoe himselfe and all his countrey;
for surely as Saul by striving against David did spoil himself, and as Pharaoh by tyrannizing over the Israelites, did undo himself and all his country;
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so shalt thou bring both nations and people, thy selfe, and all thy posteritie into euerlasting woe,
so shalt thou bring both Nations and people, thy self, and all thy posterity into everlasting woe,
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if thou oppresse the professors of religion. Remember if thou chastise them, thou art but the rod of God;
if thou oppress the professors of Religion. remember if thou chastise them, thou art but the rod of God;
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5720
which, when corrections be finished is throwne into the fire:
which, when corrections be finished is thrown into the fire:
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and euen as now Pilate wisheth (though it be too late) that he had obeyed his wifes counsell;
and even as now Pilate wishes (though it be too late) that he had obeyed his wives counsel;
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so shalt thou wish (if not too late) that thou haddest neuer medled against religion.
so shalt thou wish (if not too late) that thou Hadst never meddled against Religion.
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5723
Againe, let vs learne to frame our wils to God his will, and then shall our handes without trespasse worke that which God commaundeth:
Again, let us Learn to frame our wills to God his will, and then shall our hands without trespass work that which God commandeth:
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5724
and therefore doe nothing of malice, for that is of the diuel; do nothing of enuie, for that is of sedition;
and Therefore do nothing of malice, for that is of the Devil; do nothing of envy, for that is of sedition;
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5725
do nothing rashly, for that is folly; but do all things with loue, for there is God.
do nothing rashly, for that is folly; but do all things with love, for there is God.
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5726
If thou canst do anything and not breake the bond of loue to God, or to thy neighbour, thou sinnest not;
If thou Canst do anything and not break the bound of love to God, or to thy neighbour, thou Sinnest not;
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5727
yea, although it seeme neuer so sinfull in the sight of man, for loue is the fulfilling of the law:
yea, although it seem never so sinful in the sighed of man, for love is the fulfilling of the law:
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so then so long as thou workest in loue, so long thou doest not offend God;
so then so long as thou workest in love, so long thou dost not offend God;
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and so long as thou doest not offend God, so long thou doest not transgresse the law.
and so long as thou dost not offend God, so long thou dost not transgress the law.
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Feare not ô land, but be glad and reioice, for the Lord will do mightie things. In this and in the verses following the Prophet giueth them verie manie exhortations, grounded on the neuer failing promise of God: fear not o land, but be glad and rejoice, for the Lord will do mighty things. In this and in the Verses following the Prophet gives them very many exhortations, grounded on the never failing promise of God:
vvb xx uh vvi, cc-acp vbi j cc vvi, p-acp dt n1 vmb vdi j n2. p-acp d cc p-acp dt n2 vvg dt n1 vvz pno32 av d n2, vvn p-acp dt av-x j-vvg n1 pp-f np1:
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First, generally in this verse, and then more specially in the verses following. In this verse, hee biddeth them not to feare:
First, generally in this verse, and then more specially in the Verses following. In this verse, he bids them not to Fear:
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some will thinke that this exhortation is needles, for if they did not feare they could not beleeue his former threatnings.
Some will think that this exhortation is needles, for if they did not Fear they could not believe his former threatenings.
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To whome I answere, that he meaneth they should not distrust the promises of God, notwithstanding all the before named iudgements;
To whom I answer, that he means they should not distrust the promises of God, notwithstanding all the before nam Judgments;
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and therefore presently in this verse he telleth them, that the Lord will doe for them mighty things.
and Therefore presently in this verse he Telleth them, that the Lord will do for them mighty things.
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By this then we gather, that in all good men the promises of God must bee more powerfull then the feare of euill:
By this then we gather, that in all good men the promises of God must be more powerful then the Fear of evil:
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more plainly thus, Art thou feared with sicknesse, with pouertie, with losse of children, and such like dangers then? remember the promise of God which saith, that all shall worke to thy best, and that I will not faile thee nor thy seede, and such like;
more plainly thus, Art thou feared with sickness, with poverty, with loss of children, and such like dangers then? Remember the promise of God which Says, that all shall work to thy best, and that I will not fail thee nor thy seed, and such like;
av-dc av-j av, vb2r pns21 vvn p-acp n1, p-acp n1, p-acp n1 pp-f n2, cc d j n2 av? vvb dt n1 pp-f np1 r-crq vvz, cst d vmb vvi p-acp po21 js, cc d pns11 vmb xx vvi pno21 ccx po21 n1, cc d av-j;
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and so let these promises more comfort thee then thy terrors doe dismay thee:
and so let these promises more Comfort thee then thy terrors do dismay thee:
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So our Sauiour comforted his disciples, and in them all of vs, Luc. 12. 32. Feare not little flocke, it is your fathers will to giue you a kingdome;
So our Saviour comforted his Disciples, and in them all of us, Luke 12. 32. fear not little flock, it is your Father's will to give you a Kingdom;
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and Dauid saide well to this purpose, Though I walke in the valley of death I will not feare,
and David said well to this purpose, Though I walk in the valley of death I will not Fear,
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for thy rod and thy staffe they comfort me: so let vs say with him, though we liue in feare of warre, and famine,for thy rod and thy staff they Comfort me: so let us say with him, though we live in Fear of war, and famine,
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5741
and pestilence, and diuell, and death, and hell;
and pestilence, and Devil, and death, and hell;
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yet wee will not feare, because God hath said they shall not hurt vs. Iosuah was neuer afraid to fight,
yet we will not Fear, Because God hath said they shall not hurt us Joshua was never afraid to fight,
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because God had said, that he woulde fight for him;
Because God had said, that he would fight for him;
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so let not vs be afraide to fight with sinne, to liue in danger, to languish in prison,
so let not us be afraid to fight with sin, to live in danger, to languish in prison,
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and to pine away in famine;
and to pine away in famine;
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seeing wee haue the Lords owne promise, that none of these shall destroy vs, but amend vs. The first reason,
seeing we have the lords own promise, that none of these shall destroy us, but amend us The First reason,
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because his euerlasting loue is the cause of his promise, and therefore it will performe his mercie, Ier. 31. 3 and if it be euerlasting,
Because his everlasting love is the cause of his promise, and Therefore it will perform his mercy, Jeremiah 31. 3 and if it be everlasting,
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then is the force thereof now as well, as when it was first made;
then is the force thereof now as well, as when it was First made;
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and seeing it neuer was nor euer shal be repealed, therfore it shall as well strengthen thy soule,
and seeing it never was nor ever shall be repealed, Therefore it shall as well strengthen thy soul,
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as the soule of Noah, or Abraham, or Moses, or Dauid, or Ieremie, or any other.
as the soul of Noah, or Abraham, or Moses, or David, or Ieremie, or any other.
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5751
Againe, euil things are alway cōditionally threatned, meaning, if men repent not: as we may see in Dauid, Ahab, Niniueh, and many other;
Again, evil things Are always conditionally threatened, meaning, if men Repent not: as we may see in David, Ahab, Nineveh, and many other;
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5752
and therefore repentant men neede not feare any danger;
and Therefore repentant men need not Fear any danger;
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5753
for they are alway blessed, hauing the angels to defend them against the force of men,
for they Are always blessed, having the Angels to defend them against the force of men,
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& Christ to fight for them against the rage of Sathan.
& christ to fight for them against the rage of Sathan.
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5755
Let vs therefore learne to giue all diligence, that wee may bee sure of the fauour of God, Psa. 23. 6. And for this cause Peter biddeth vs giue all diligence to make our election sure, meaning, that this is the greatest worke of the world, that men should be certaine of the promises of God.
Let us Therefore Learn to give all diligence, that we may be sure of the favour of God, Psa. 23. 6. And for this cause Peter bids us give all diligence to make our election sure, meaning, that this is the greatest work of the world, that men should be certain of the promises of God.
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5756
When we haue the promises, and cannot certainly yeeld vnto them, then are we like sicke men, which haue good phisicke,
When we have the promises, and cannot Certainly yield unto them, then Are we like sick men, which have good physic,
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5757
but cannot be perswaded to take it, because they thinke it will doe them no good:
but cannot be persuaded to take it, Because they think it will do them no good:
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5758
so wee thinke these promises vncertaine, and some they haue holpe, but some they failed. But we must know that the promises neuer failed, if the men were not vnfaithfull;
so we think these promises uncertain, and Some they have help, but Some they failed. But we must know that the promises never failed, if the men were not unfaithful;
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5759
for as men will not plant corrupt impes and graftes, so God will not make vnstedfast promises:
for as men will not plant corrupt imps and grafts, so God will not make unsteadfast promises:
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5760
but as the ground doth many times alter a good plant that it groweth not; so men doe choke the promises that they helpe not.
but as the ground does many times altar a good plant that it grows not; so men do choke the promises that they help not.
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5761
Therefore if God bid thee not feare, then cast away feare; if he bid thee not weepe, then cease from teares;
Therefore if God bid thee not Fear, then cast away Fear; if he bid thee not weep, then cease from tears;
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5762
as when hee biddeth thee not kill, thou refrainest from murder.
as when he bids thee not kill, thou refrainest from murder.
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5763
The assurance of the Lordes fauour must growe by a continual practise of repentance, as the Apostle teacheth,
The assurance of the lords favour must grow by a continual practice of Repentance, as the Apostle Teaches,
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5764
when he saith, Patience worketh experience, Rom. 5. and therefore this benefite wee may reape by our often sorrowes, that we may come with confidence to the throne of grace. Another vse:
when he Says, Patience works experience, Rom. 5. and Therefore this benefit we may reap by our often sorrows, that we may come with confidence to the throne of grace. another use:
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5765
seeing the promises of God must be so auailable in vs, that they must expell all feare of euill,
seeing the promises of God must be so available in us, that they must expel all Fear of evil,
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5766
then let vs especially bee armed with them against the feare of death, that euery one of vs may say with Iob. 13. 15. that although God slay vs,
then let us especially be armed with them against the Fear of death, that every one of us may say with Job 13. 15. that although God slay us,
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5767
yet will we trust in him. yet will we trust in him.
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5768
What doth more trouble all the worlde, then doth the departure out of the world? for it maketh good men pray with Dauid, I will not die but liue;
What does more trouble all the world, then does the departure out of the world? for it makes good men pray with David, I will not die but live;
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5769
and it maketh euill men at their wits end, to thinke on the paines of death:
and it makes evil men At their wits end, to think on the pains of death:
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5770
therefore blessed is the remedie of the sweete promises of God which enable vs against death.
Therefore blessed is the remedy of the sweet promises of God which enable us against death.
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5771
Daniel being once preserued among the lions aliue, would neuer be afraide to be cast among them againe; daniel being once preserved among the Lions alive, would never be afraid to be cast among them again;
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5772
so we which once were not and now are, once were dead and now aliue; once were vnder the diuell, but now vnder Christ:
so we which once were not and now Are, once were dead and now alive; once were under the Devil, but now under christ:
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5773
let vs not, I say, feare the gates of death, or the sorrowes of the graue.
let us not, I say, Fear the gates of death, or the sorrows of the graven.
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5774
To whome doe I speake, but to them that shall passe vnder the hande of death? therefore learne attentiuely what is deliuered:
To whom do I speak, but to them that shall pass under the hand of death? Therefore Learn attentively what is Delivered:
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when thou beginnest to drawe towarde the sunne setting of thy life, I meane, thy death;
when thou beginnest to draw toward the sun setting of thy life, I mean, thy death;
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5776
then looke vpon al the promises of God which euer thou heardest at Sermons, or didst read in the Scriptures,
then look upon all the promises of God which ever thou heardest At Sermons, or didst read in the Scriptures,
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5777
& laie them to thy soule, bidding it not to feare death, for the Lorde hath commanded thee not to feare it.
& lay them to thy soul, bidding it not to Fear death, for the Lord hath commanded thee not to Fear it.
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5778
But peraduenture it will replie vnto thee & say;
But Peradventure it will reply unto thee & say;
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5779
the paine of death is intollerable, how can I but feare it? then tell it againe, that it is not so,
the pain of death is intolerable, how can I but Fear it? then tell it again, that it is not so,
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5780
for death hath lost hir sting, as the apostle saith, O death where is thy sting? what is an adder, a viper,
for death hath lost his sting, as the apostle Says, Oh death where is thy sting? what is an adder, a viper,
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5781
or a serpent, when they haue lost their sting? Surely euerie yoong childe may play with them and handle them.
or a serpent, when they have lost their sting? Surely every young child may play with them and handle them.
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5782
And as the paines of a trauailing woman, do bring foorth a man child;
And as the pains of a travailing woman, do bring forth a man child;
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5783
so thy paine shall worke pleasure, thy life shall bring death, thy sorrowes shall gaine ioyes;
so thy pain shall work pleasure, thy life shall bring death, thy sorrows shall gain Joys;
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5784
thy friendes shall bee turned into saints; thy parents into angels; and thy gouernours into God himselfe:
thy Friends shall be turned into Saints; thy Parents into Angels; and thy Governors into God himself:
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5785
If thou bee a woman, hee will be thy husband; if thou bee a man hee will be thy wife;
If thou be a woman, he will be thy husband; if thou be a man he will be thy wife;
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5786
and if thou be a seruant hee will bee thy Lorde. Oh, feare not death, but learne the promises of God, to comfort thee against it:
and if thou be a servant he will be thy Lord. O, Fear not death, but Learn the promises of God, to Comfort thee against it:
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5787
and thinke what shall bee thy blessednesse? to forsake the worlde to goe to heauen;
and think what shall be thy blessedness? to forsake the world to go to heaven;
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to forsake thy pouertie, to goe to riches; to forsake thy sicknes, to go to health;
to forsake thy poverty, to go to riches; to forsake thy sickness, to go to health;
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5789
to forsake thy friendes, to goe to God; and to forsake a liuing of house and lande, for a whole kingdome.
to forsake thy Friends, to go to God; and to forsake a living of house and land, for a Whole Kingdom.
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5790
Oh, trust in God in life, that thou maiest trust in God in death; beleeue in Christ in health, that thou maiest beleeue in him in sicknesse;
O, trust in God in life, that thou Mayest trust in God in death; believe in christ in health, that thou Mayest believe in him in sickness;
uh, vvb p-acp np1 p-acp n1, cst pns21 vm2 vvi p-acp np1 p-acp n1; vvb p-acp np1 p-acp n1, cst pns21 vm2 vvi p-acp pno31 p-acp n1;
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praie vnto him in thy ioyes, that thou maiest praie vnto him in thy sorrowes.
pray unto him in thy Joys, that thou Mayest pray unto him in thy sorrows.
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And be not afraide while thou art liuing of the power of man, that thou maiest not be afraide when thou art dying of the power of death and condemnation.
And be not afraid while thou art living of the power of man, that thou Mayest not be afraid when thou art dying of the power of death and condemnation.
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For God shall. Nowe hee giueth them the reason of this exhortation why they shoulde not feare;For God shall. Now he gives them the reason of this exhortation why they should not Fear;
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bicause the Lord would do mightie things for them:
Because the Lord would do mighty things for them:
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whereby wee may note, that the vnspeakeable power of God shoulde make men to reioice, Esay 14. 27. For what can better assure vs of his promises then this, that hee is able to performe them,
whereby we may note, that the unspeakable power of God should make men to rejoice, Isaiah 14. 27. For what can better assure us of his promises then this, that he is able to perform them,
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and therefore as the godly comfort themselues with this saying; The Lorde is king bee the earth neuer so vnpatient:
and Therefore as the godly Comfort themselves with this saying; The Lord is King bee the earth never so unpatient:
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so let vs lift vp our selues in comfort, in the kingdome, glorie, maiestie, power, and mercie of God that hee can doe what hee will;
so let us lift up our selves in Comfort, in the Kingdom, glory, majesty, power, and mercy of God that he can do what he will;
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and will doe what we praie for. The first reason:
and will do what we pray for. The First reason:
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bicause for the godlies sake hee worketh myracles, Exod. 15. 12. and therefore wee ought to reioice in his power.
Because for the Godlies sake he works Miracles, Exod 15. 12. and Therefore we ought to rejoice in his power.
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We may reade Marke 2. that for one myracle all the people gaue praise vnto God:
We may read Mark 2. that for one miracle all the people gave praise unto God:
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Wee haue many myracles and woonders done for vs, and who is able to tell what God hath done for his soule;
we have many Miracles and wonders done for us, and who is able to tell what God hath done for his soul;
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therefore yet let thy heart reioice when thy toong is not able to expresse the power of God. Another reason:
Therefore yet let thy heart rejoice when thy tongue is not able to express the power of God. another reason:
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bicause nothing can stande against the saluation of his elect, Psal. 107. 14. For the sea shall be emptied, the earth shall be remooued, the rockes shall be broken,
Because nothing can stand against the salvation of his elect, Psalm 107. 14. For the sea shall be emptied, the earth shall be removed, the Rocks shall be broken,
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and the heauens shall bow themselues, that the power of God may be manifested, and his saints be saued.
and the heavens shall bow themselves, that the power of God may be manifested, and his Saints be saved.
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Let vs learne by consideration of his power to serue him more earnestly as Dauid doth, Psal. 118. 27. when he had tolde howe mightilie God destroied his enimies as a fire of thornes;
Let us Learn by consideration of his power to serve him more earnestly as David does, Psalm 118. 27. when he had told how mightily God destroyed his enemies as a fire of thorns;
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then hee presently addeth, Binde the sacrifice with coardes vnto the hornes of the altar. As God is powerfull to saue, so is hee powerfull to destroy;
then he presently adds, Bind the sacrifice with Coards unto the horns of the altar. As God is powerful to save, so is he powerful to destroy;
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and therefore bee afraide, least, as hee is able to blesse thee, if thou doe well;
and Therefore be afraid, lest, as he is able to bless thee, if thou do well;
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so hee curse thee if thou doe euill.
so he curse thee if thou do evil.
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Pilate woulde haue had Christ haue answered, bicause (he saide) hee had power to loose him or to deliuer him;Pilate would have had christ have answered, Because (he said) he had power to lose him or to deliver him;
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but hee was rebuked for his labour:
but he was rebuked for his labour:
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let vs much more answere the Lorde, for hee hath absolute power to doe with vs whatsoeuer he will.
let us much more answer the Lord, for he hath absolute power to do with us whatsoever he will.
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Againe, let vs learne by consideration of the power of God to beleeue in him more confidently as Abraham did, Rom. 4. 21. although hee sawe no reason howe the promise of God shoulde be fulfilled (if Isaac were sacrificed) yet this did animate him that God was able to raise him from death to life:
Again, let us Learn by consideration of the power of God to believe in him more confidently as Abraham did, Rom. 4. 21. although he saw no reason how the promise of God should be fulfilled (if Isaac were sacrificed) yet this did animate him that God was able to raise him from death to life:
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and so let vs bee obedient to the Lordes commandements when they are contrarie to al reason and nature.
and so let us be obedient to the lords Commandments when they Are contrary to all reason and nature.
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For God which seeth more then we see, can doe more then we can doe.
For God which sees more then we see, can do more then we can do.
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Therefore feare not thy worldly ioy which is as deere to thee as euer was Isaac to Abraham, for God can raise it out of the pits of deepest sorrowe, into the throne of euerlasting pleasure.
Therefore Fear not thy worldly joy which is as deer to thee as ever was Isaac to Abraham, for God can raise it out of the pits of Deepest sorrow, into the throne of everlasting pleasure.
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The xxviij. Sermon. Vers. 22 Be not afraid yee beasts of the field: for the pastures of the wildernes are greene:
The xxviij. Sermon. Vers. 22 Be not afraid ye beasts of the field: for the pastures of the Wilderness Are green:
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for the tree beareth her fruit, the fig-tree and the vine doe giue their force.
for the tree bears her fruit, the Fig tree and the vine do give their force.
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HAuing finished the generall exhortation, now followeth the speciall, whereof this first is directed to the beasts of the field bidding them not be afraide:
Having finished the general exhortation, now follows the special, whereof this First is directed to the beasts of the field bidding them not be afraid:
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for now the fruits are budded out of the earth; as they had already tasted of mans punishmēt which commeth by sin;
for now the fruits Are budded out of the earth; as they had already tasted of men punishment which comes by since;
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so now they should taste of mans blessing which commeth by repentance.
so now they should taste of men blessing which comes by Repentance.
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We must not so take this speech of the prophet as if the beasts did or could vnderstand,
We must not so take this speech of the Prophet as if the beasts did or could understand,
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but by a vsuall figure of the scripture, whereby a person is fayned to do a thing that it cannot doe,
but by a usual figure of the scripture, whereby a person is feigned to do a thing that it cannot do,
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as in that of Ieremie, Heare ô heauens, hearken ô earth, &c. For as God calleth things that are not as if they were:
as in that of Ieremie, Hear o heavens, harken o earth, etc. For as God calls things that Are not as if they were:
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so he speaketh to things that vnderstand not, as if they did.
so he speaks to things that understand not, as if they did.
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From hence that the Prophet speaketh to bruit beasts, we may note, that it is the word of God that gladdeth both man and beast, Gen. 1. 22. for when the word of comfort is withdrawen,
From hence that the Prophet speaks to bruit beasts, we may note, that it is the word of God that gladdeth both man and beast, Gen. 1. 22. for when the word of Comfort is withdrawn,
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then they mourn as we heard in the former chapter: but when it standeth, then they reioice;
then they mourn as we herd in the former chapter: but when it Stands, then they rejoice;
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and when it waineth, then they fal away. The first reason, because they doe reuerence thereunto;
and when it waineth, then they fall away. The First reason, Because they do Reverence thereunto;
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now their reuerence proceedeth not of fear, but of nature, whereby the creature reioiceth in his creator, Isa. 45. 21. Againe, their whole life doth depend thereon, Psalm. 36. 6. and therefore their whole care,
now their Reverence Proceedeth not of Fear, but of nature, whereby the creature Rejoiceth in his creator, Isaiah 45. 21. Again, their Whole life does depend thereon, Psalm. 36. 6. and Therefore their Whole care,
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or rather their naturall incliation is to glorifie their creator. Let vs also which are the creatures of God, partakers of their natures;
or rather their natural incliation is to Glorify their creator. Let us also which Are the creatures of God, partakers of their nature's;
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as we haue a spirit, with the angels; sence and flesh, with the beasts; life and motion, with trees;
as we have a Spirit, with the Angels; sense and Flesh, with the beasts; life and motion, with trees;
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and solide substance, with the stones: be glad and ioyfull with the earth, in much fruit;
and solid substance, with the stones: be glad and joyful with the earth, in much fruit;
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with the trees, in a quicke and growing obedience; with the beasts, in a liuely sence of the Lords grace;
with the trees, in a quick and growing Obedience; with the beasts, in a lively sense of the lords grace;
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5833
and with the angels, in an euerlasting lauding of his maiestie:
and with the Angels, in an everlasting lauding of his majesty:
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or else he will take his word from vs, and giue it to them which wil beare more fruit;
or Else he will take his word from us, and give it to them which will bear more fruit;
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for although we be all destroyed, yet is God able of the stones of the street to make liuing soules to sit with angels in his kingdome:
for although we be all destroyed, yet is God able of the stones of the street to make living Souls to fit with Angels in his Kingdom:
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and let vs cast away all vncleannes, Iam. 1. 21. that with them we may be cleere of sinne and readie for immortalitie.
and let us cast away all uncleanness, Iam. 1. 21. that with them we may be clear of sin and ready for immortality.
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I might also in this verse take occasion to shew you how all the creatures of God reioyce in his benefits: the oxe, for the grasse; the foule, for seeds; the fishes, for raine; the Bee, for the dew; the horse, for the pasture;
I might also in this verse take occasion to show you how all the creatures of God rejoice in his benefits: the ox, for the grass; the foul, for seeds; the Fish, for rain; the Bee, for the due; the horse, for the pasture;
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and the angels, for the conuersion of men:
and the Angels, for the conversion of men:
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5839
therefore let man bee conuerted that hee abuse not that which these honour, and despise not that which saueth vs all.
Therefore let man be converted that he abuse not that which these honour, and despise not that which Saveth us all.
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5840
Be glad then ye children of Zion, and reioce in the Lord your God: for he hath giuen you the raine of righteousnes, Be glad then you children of Zion, and reioce in the Lord your God: for he hath given you the rain of righteousness,
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and he will cause to come downe for you the first raine, and the latter raine in the first moneth. and he will cause to come down for you the First rain, and the latter rain in the First Monn.
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This verse containeth another speciall exhortation to the members of the church vnder the name of Zion,
This verse Containeth Another special exhortation to the members of the Church under the name of Zion,
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as hath beene alreadie declared, bidding them also to reioice; for as there is a time to mourne, so there is a time to reioise.
as hath been already declared, bidding them also to rejoice; for as there is a time to mourn, so there is a time to rejoice.
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And the reasons of their ioy are rehearsed:
And the Reasons of their joy Are rehearsed:
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First, because as raine, so should righteousnes come downe vpon them, 23. Secondly, for fruitfulnes, which should fill all their barnes: 24. and fully recompence their former losses: 25. and lastly, that they should comfortably eate thereof, vers. 26. When he biddeth the children of Zion to be glad;
First, Because as rain, so should righteousness come down upon them, 23. Secondly, for fruitfulness, which should fill all their Barns: 24. and Fully recompense their former losses: 25. and lastly, that they should comfortably eat thereof, vers. 26. When he bids the children of Zion to be glad;
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we may note, that it is onely God that reioiceth our hearts, Eccl. 2. 24. for as before he had bid them rend in sunder their hearts;
we may note, that it is only God that Rejoiceth our hearts, Ecclesiastes 2. 24. for as before he had bid them rend in sunder their hearts;
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5847
so now he biddeth them to sow them togither againe, and he himselfe doth giue a plaister to make them whole for euermore. Thus worketh repentance;
so now he bids them to sow them together again, and he himself does give a plaster to make them Whole for evermore. Thus works Repentance;
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5848
first, by teares, and then by ioyes; as a woman that first groneth, and afterward laugheth with her child in hir armes;
First, by tears, and then by Joys; as a woman that First groans, and afterwards Laugheth with her child in his arms;
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and like to old Iacob who went a long iourney into Egypt, to see his sonne Ioseph, and their first meeting was nothing but teares. The reason:
and like to old Iacob who went a long journey into Egypt, to see his son Ioseph, and their First meeting was nothing but tears. The reason:
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because God onely taketh away sinne, Prou. 29. 6. therefore our sinnes make vs sorrowfull when they are wantied to vs,
Because God only Takes away sin, Prou. 29. 6. Therefore our Sins make us sorrowful when they Are wantied to us,
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as a burthen to a horses backe, and then they reioice vs, when they are taken from vs:
as a burden to a Horses back, and then they rejoice us, when they Are taken from us:
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but sinnes are not onely burthens on our backes, but prickes in our sides, and thornes in our eies, which keepe vs from all rest,
but Sins Are not only burdens on our backs, but pricks in our sides, and thorns in our eyes, which keep us from all rest,
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and hinder vs from all sight of goodnes. They play with vs for a season as the diuell seemeth to play with witches:
and hinder us from all sighed of Goodness. They play with us for a season as the Devil seems to play with Witches:
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but alas, in the end their mating faces are all turned into sorrowfull woes.
but alas, in the end their mating faces Are all turned into sorrowful woes.
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Another reason, because God onely humbleth and raiseth vp, and therefore he onely giueth sorrow and ioy, Psal. 51. 10. Let vs therefore knowe when we are heauie, that God hath laid his hand vpon vs,
another reason, Because God only Humbleth and Raiseth up, and Therefore he only gives sorrow and joy, Psalm 51. 10. Let us Therefore know when we Are heavy, that God hath laid his hand upon us,
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and feare his name, Psal. 86. 10. and not seeke extraordinarie meanes, as Saul did by musicke, to remooue from vs that dumpish greefe that presseth vs downe:
and Fear his name, Psalm 86. 10. and not seek extraordinary means, as Saul did by music, to remove from us that dumpish grief that Presseth us down:
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but rather take the exhortation of Iames, when we be sorrowfull to lift vp our selues in praier:
but rather take the exhortation of James, when we be sorrowful to lift up our selves in prayer:
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for as those which were stoong with serpents, must looke on the brazen serpent before they could bee whole;
for as those which were stung with Serpents, must look on the brazen serpent before they could be Whole;
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so must wee which are stoong with sorrowe, looke to the Lorde which wrought our sorrow, before we can reioice.
so must we which Are stung with sorrow, look to the Lord which wrought our sorrow, before we can rejoice.
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Againe, let vs seeke for those lawfull meanes in the creatures of God, which may any way cause vs in the time of our sorrowes, to lift vp our selues in praise to God, Psal. 70. 5. There is not any creature,
Again, let us seek for those lawful means in the creatures of God, which may any Way cause us in the time of our sorrows, to lift up our selves in praise to God, Psalm 70. 5. There is not any creature,
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but it may put vs in minde of some benefite or other;
but it may put us in mind of Some benefit or other;
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so that so often as we behold the same, so often wee may reioice in the workmanship of our creator:
so that so often as we behold the same, so often we may rejoice in the workmanship of our creator:
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and truly as it is a great fault not to mourne when God calleth for lamentation;
and truly as it is a great fault not to mourn when God calls for lamentation;
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so is it no lesse fault not to reioice when God biddeth to reioice.
so is it no less fault not to rejoice when God bids to rejoice.
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Let vs therefore learne to be so affected, that by the plentifull hand of God we may be stirred vp to praise;
Let us Therefore Learn to be so affected, that by the plentiful hand of God we may be stirred up to praise;
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but by withdrawing his benefites, we may bee mooued to repentance.
but by withdrawing his benefits, we may be moved to Repentance.
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Againe, when hee speaketh to the church vnder the name of the children of Zion, we are taught that the members of the church must be as children, Matt. 18. 3. Children are euer growing, so must we in grace;
Again, when he speaks to the Church under the name of the children of Zion, we Are taught that the members of the Church must be as children, Matt. 18. 3. Children Are ever growing, so must we in grace;
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children often hunger, so ought we after the foode of our soules; they take no care, but their parents prouide for them;
children often hunger, so ought we After the food of our Souls; they take no care, but their Parents provide for them;
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no more ought we, for God careth for vs: their natures are pure, so must ours be;
no more ought we, for God Careth for us: their nature's Are pure, so must ours be;
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they haue seldome sicknesse, so ought wee seldome to sinne. The reasons are:
they have seldom sickness, so ought we seldom to sin. The Reasons Are:
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first, because children are without malice, 1. Cor. 14. 20. for he is no member of the church that is malicious, but a murderer; againe, children honour their parents;
First, Because children Are without malice, 1. Cor. 14. 20. for he is no member of the Church that is malicious, but a murderer; again, children honour their Parents;
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so ought the members of the church to honour their God, Mal. 1. 6. But alas malice hath deuoured the loue of man,
so ought the members of the Church to honour their God, Malachi 1. 6. But alas malice hath devoured the love of man,
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and the honour of God, and we shall hardly finde one among a thousand that is not maliciously bent against one or other.
and the honour of God, and we shall hardly find one among a thousand that is not maliciously bent against one or other.
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But let vs learne to leade our liues in feare, seeing we are the children of God, 1. Pet. 1. 17. for else we may be children,
But let us Learn to lead our lives in Fear, seeing we Are the children of God, 1. Pet. 1. 17. for Else we may be children,
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but stubborne children, and such as the Lorde will neuer acknowledge.
but stubborn children, and such as the Lord will never acknowledge.
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Againe, let vs learne to doe the will of our heauenly father, Matt. 21. 28. For not euery one that can say, Our father which art in heauen;
Again, let us Learn to do the will of our heavenly father, Matt. 21. 28. For not every one that can say, Our father which art in heaven;
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or, Lord, Lord, Christ our Sauiour, and our redeemer, shal enter into the kingdome of heauen. Oh let vs be sanctified;
or, Lord, Lord, christ our Saviour, and our redeemer, shall enter into the Kingdom of heaven. O let us be sanctified;
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for this is the will of God, euen our sanctification;
for this is the will of God, even our sanctification;
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for except wee doe that which he biddeth, and bring that which he calleth for, we shal come to confusion as Babel did;
for except we do that which he bids, and bring that which he calls for, we shall come to confusion as Babel did;
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wherein, when the builders called for stone, they brought morter; and when they called for morter, they brought bricke:
wherein, when the Builders called for stone, they brought mortar; and when they called for mortar, they brought brick:
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so when we should doe one thing, we doe another; and when God calleth for holinesse, we run to prophanenesse.
so when we should do one thing, we do Another; and when God calls for holiness, we run to profaneness.
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Againe, when he biddeth them to reioice in the Lorde their God, we may note, that the ioy of good men is onely in God and spirituall things, Psal. 53. 7. it is not in masking and mumming, piping and dauncing, marrying or monkering, eating or drinking, hawking or hunting, riding or running;
Again, when he bids them to rejoice in the Lord their God, we may note, that the joy of good men is only in God and spiritual things, Psalm 53. 7. it is not in masking and mumming, piping and dancing, marrying or monkering, eating or drinking, hawking or hunting, riding or running;
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but in this, that God is theirs, and they are his; and this is the best part, which cannot be taken from them. The first reason:
but in this, that God is theirs, and they Are his; and this is the best part, which cannot be taken from them. The First reason:
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because he looketh on the estate of the poore abiect, Isa. 29. 19. but the world will not acknowledge a brother if he be in pouertie,
Because he looks on the estate of the poor abject, Isaiah 29. 19. but the world will not acknowledge a brother if he be in poverty,
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or a friende if hee bee in danger.
or a friend if he be in danger.
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Againe, God openeth his most secret goodnes to his saints, Cant. 1. 4. bringing them into his cellars of wine, who can but reioice in him, that reioiceth in them? and who can withholde his hart from him, that gaue him hart and soule and life and all? For one benefite or good turne, Dauid tooke Abigaijl for his wife,
Again, God Openeth his most secret Goodness to his Saints, Cant 1. 4. bringing them into his cellars of wine, who can but rejoice in him, that Rejoiceth in them? and who can withhold his heart from him, that gave him heart and soul and life and all? For one benefit or good turn, David took Abigail for his wife,
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but if we hauing so much kindnesse from the Lorde doe refuse him from being our husband;
but if we having so much kindness from the Lord do refuse him from being our husband;
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let vs beware least the wrath of God fall vpon vs, as the wrath of Dauid shoulde haue fell on Nabal, that hee would not leaue man, woman,
let us beware lest the wrath of God fallen upon us, as the wrath of David should have fell on Nabal, that he would not leave man, woman,
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or childe aliue of his posteritie.
or child alive of his posterity.
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Let vs not reioice in our workes, Luc. 10. 20. nor in the world which is but transitorie;
Let us not rejoice in our works, Luke 10. 20. nor in the world which is but transitory;
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nor in riot which is but labour; nor in riches, which are but vanitie; nor in eating, which is but necessitie;
nor in riot which is but labour; nor in riches, which Are but vanity; nor in eating, which is but necessity;
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nor in garments, which are but shadowes of sinne, nor in any thing but in God, who hath registred our names in the kingdome of heauen.
nor in garments, which Are but shadows of sin, nor in any thing but in God, who hath registered our names in the Kingdom of heaven.
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Let vs also reioice with Iohn Baptist, Ioh. 3. 29. That wee haue heard the voice of the bridegroome, that his Gospell hath bin preached to vs, his graces haue bin poured on vs;
Let us also rejoice with John Baptist, John 3. 29. That we have herd the voice of the bridegroom, that his Gospel hath been preached to us, his graces have been poured on us;
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his blood hath beene shedde for vs; his death hath redeemed vs;
his blood hath been shed for us; his death hath redeemed us;
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and that hee hath bought vs to serue him without feare all the daies of our life.
and that he hath bought us to serve him without Fear all the days of our life.
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The raine of righteousnesse. This is the first reason of his exhortation to ioy: for as before they had wanted fruites through want of raine;The rain of righteousness. This is the First reason of his exhortation to joy: for as before they had wanted fruits through want of rain;
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so they had wanted goodnesse through want of grace:
so they had wanted Goodness through want of grace:
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and nowe he promiseth both, namely righteousnesse and fruitfulnesse, for this raine of righteousnesse, doth signifie abundance of righteousnesse:
and now he promises both, namely righteousness and fruitfulness, for this rain of righteousness, does signify abundance of righteousness:
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wherein by the metaphor (raine) I might tell you from whence commeth grace, righteousnesse, iustification and sanctification;
wherein by the metaphor (rain) I might tell you from whence comes grace, righteousness, justification and sanctification;
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from aboue as the raine doth, and many other waies I might vrge the figure; but I rest not in figures, I will goe to the plaine wordes.
from above as the rain does, and many other ways I might urge the figure; but I rest not in figures, I will go to the plain words.
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And seeing in the first place he promiseth them the raine of righteousnesse;
And seeing in the First place he promises them the rain of righteousness;
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wee may note that religion and holinesse is better for the church then any riches, Prouerb. 28. 6. There is not any thing more needefull for a man then to liue vnder the winges of God;
we may note that Religion and holiness is better for the Church then any riches, Proverb. 28. 6. There is not any thing more needful for a man then to live under the wings of God;
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and there is not anie thing more needfull for him that liueth vnder the wings of God, that is, in his church,
and there is not any thing more needful for him that lives under the wings of God, that is, in his Church,
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then the knowledge and practise of the pure worship of God. The paradice where Adam was;
then the knowledge and practice of the pure worship of God. The paradise where Adam was;
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the riches of Salomon; the peace of Augustus Caesar; the glorie of Dauid; or the pompe of Agrippa, are nothing so needfull for the church,
the riches of Solomon; the peace of Augustus Caesar; the glory of David; or the pomp of Agrippa, Are nothing so needful for the Church,
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5906
as is preaching and hearing, and praying and weeping. Dauid was neuer farther from God, then when he was most at ease:
as is preaching and hearing, and praying and weeping. David was never farther from God, then when he was most At ease:
c-acp vbz vvg cc vvg, cc vvg cc vvg. np1 vbds av-x av-jc p-acp np1, av c-crq pns31 vbds av-ds p-acp n1:
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The rich man was neuer so neere distresse as when his barnes were fullest: The Israelites were neuer in more danger then when they were pampered with quailes;
The rich man was never so near distress as when his Barns were Fullest: The Israelites were never in more danger then when they were pampered with quails;
dt j n1 vbds av-x av av-j n1 c-acp c-crq po31 n2 vbdr js: dt np2 vbdr av p-acp dc n1 cs c-crq pns32 vbdr j-vvn p-acp n2;
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and Noah was safer in the arke, then on the drie lande:
and Noah was safer in the Ark, then on the dry land:
cc np1 vbds jc p-acp dt n1, av p-acp dt j n1:
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And so are we all in better estate when the worlde thinketh vs to be miserable,
And so Are we all in better estate when the world Thinketh us to be miserable,
cc av vbr pns12 d p-acp jc n1 c-crq dt n1 vvz pno12 pc-acp vbi j,
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then when it iudgeth vs to be happie. The reasons:
then when it Judgeth us to be happy. The Reasons:
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First, bicause the things of this life doe drowne vs in miserable temptations, 1. Tim. 6. 9. but religion quieteth the minde, establisheth the conscience, driueth away the diuell, cutteth off manie sinnes, is readie for death, and is assured of saluation.
First, Because the things of this life do drown us in miserable temptations, 1. Tim. 6. 9. but Religion quieteth the mind, Establisheth the conscience, Driveth away the Devil, cutteth off many Sins, is ready for death, and is assured of salvation.
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Againe, all the good wee receiue by abundance is this;
Again, all the good we receive by abundance is this;
av, d dt j pns12 vvb p-acp n1 vbz d;
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that we shall haue no consolation in the life to come, and therefore God hath better prouided for vs, that we should liue here a little while in pouertie and euer after in glorie, rather then heere a little while in riches, that we shall have no consolation in the life to come, and Therefore God hath better provided for us, that we should live Here a little while in poverty and ever After in glory, rather then Here a little while in riches,
cst pns12 vmb vhi dx n1 p-acp dt n1 pc-acp vvi, cc av np1 vhz jc vvn p-acp pno12, cst pns12 vmd vvi av dt j n1 p-acp n1 cc av c-acp p-acp n1, av-c cs av dt j n1 p-acp n2,
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and euer after in hell fire.
and ever After in hell fire.
cc av c-acp p-acp n1 n1.
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Let vs therefore bestowe all the labour wee can that we may haue religion, and grow in graces, 1. Cor. 1. 5. thereon aduenture thy money,
Let us Therefore bestow all the labour we can that we may have Religion, and grow in graces, 1. Cor. 1. 5. thereon adventure thy money,
vvb pno12 av vvi d dt n1 pns12 vmb d pns12 vmb vhi n1, cc vvi p-acp n2, crd np1 crd crd av vvb po21 n1,
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for thy merchandise shall bee warranted: If there bee any man that hath religion, buy some of him;
for thy merchandise shall be warranted: If there be any man that hath Religion, buy Some of him;
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if there be any meanes to obtaine it, vse them earnestly; if there bee any faire or mart where it may be bought, trauaile thither:
if there be any means to obtain it, use them earnestly; if there be any fair or mars where it may be bought, travail thither:
cs pc-acp vbb d n2 pc-acp vvi pn31, vvb pno32 av-j; cs pc-acp vbb d j cc n1 c-crq pn31 vmb vbi vvn, n1 av:
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The ministers are the men that haue it; praiers are the meanes to get it; and the church is the place where thou maiest buie it:
The Ministers Are the men that have it; Prayers Are the means to get it; and the Church is the place where thou Mayest buy it:
dt n2 vbr dt n2 cst vhb pn31; n2 vbr dt n2 pc-acp vvi pn31; cc dt n1 vbz dt n1 c-crq pns21 vm2 vvi pn31:
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the persons are noted, thou maiest easilie finde them; the meanes are cheape, thou maiest speedily vse them;
the Persons Are noted, thou Mayest Easily find them; the means Are cheap, thou Mayest speedily use them;
dt n2 vbr vvn, pns21 vm2 av-j vvi pno32; dt n2 vbr j, pns21 vm2 av-j vvi pno32;
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the place is neere, thou maiest quickly and often goe for thy store. Oh, trauaile for righteousnesse, and grace, and holinesse, for all these are solde togither.
the place is near, thou Mayest quickly and often go for thy store. O, travail for righteousness, and grace, and holiness, for all these Are sold together.
dt n1 vbz j, pns21 vm2 av-j cc av vvb p-acp po21 n1. uh, n1 p-acp n1, cc n1, cc n1, p-acp d d vbr vvn av.
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Bee not poore in religion, but rich, that thou maiest rather bee able to giue then to receiue.
Bee not poor in Religion, but rich, that thou Mayest rather be able to give then to receive.
n1 xx j p-acp n1, cc-acp j, cst pns21 vm2 av vbi j pc-acp vvi av pc-acp vvi.
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As there be some very poore, and make no spare, for age or sicknesse:
As there be Some very poor, and make no spare, for age or sickness:
p-acp a-acp vbb d av j, cc vvb dx j, p-acp n1 cc n1:
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so there bee some which haue little or no religion, which onely take so much as will saue them from present danger of law or infidelitie,
so there be Some which have little or no Religion, which only take so much as will save them from present danger of law or infidelity,
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and neuer thinke what they shall doe when they come to their graues.
and never think what they shall do when they come to their graves.
cc av-x vvb r-crq pns32 vmb vdi c-crq pns32 vvb p-acp po32 n2.
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Yet let these bee also warned, that they labour to be rich in religion, for a poore man may be rich in righteousnesse;
Yet let these be also warned, that they labour to be rich in Religion, for a poor man may be rich in righteousness;
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and a rich man may be poore in goodnesse.
and a rich man may be poor in Goodness.
cc dt j n1 vmb vbi j p-acp n1.
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Againe, let rich men especially looke to themselues, Iam. 5. 1. for they for the most part esteeme more of gaine then of grace,
Again, let rich men especially look to themselves, Iam. 5. 1. for they for the most part esteem more of gain then of grace,
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and of a great gentleman though he be an infidell, then of a poore and true member of Christ.
and of a great gentleman though he be an infidel, then of a poor and true member of christ.
cc pp-f dt j n1 cs pns31 vbb dt n1, av pp-f dt j cc j n1 pp-f np1.
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Let them remember how fewe good rich men are named in the Scriptures: and let them alway set before their eies that most dreadful saying of our Sauior;
Let them Remember how few good rich men Are nam in the Scriptures: and let them always Set before their eyes that most dreadful saying of our Saviour;
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It is easier for agable to goe thorough the eie of a needle, then for a rich man to enter into heauen. It is Easier for agable to go through the eye of a needle, then for a rich man to enter into heaven.
pn31 vbz jc p-acp j pc-acp vvi p-acp dt n1 pp-f dt n1, av p-acp dt j n1 pc-acp vvi p-acp n1.
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Let them bee liberall to good vses, courteous to euery christian, sparing in all expenses, humble in all authoritie:
Let them be liberal to good uses, courteous to every christian, sparing in all expenses, humble in all Authority:
vvb pno32 vbi j p-acp j n2, j p-acp d njp, vvg p-acp d n2, j p-acp d n1:
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not gorgeous, but clothed with Christ; not couetous, but open handed;
not gorgeous, but clothed with christ; not covetous, but open handed;
xx j, cc-acp vvn p-acp np1; xx j, cc-acp av-j vvn;
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not ambitious, but content with their place, and not infidels, but as farre exceede other in faith as they doe in wealth.
not ambitious, but content with their place, and not Infidels, but as Far exceed other in faith as they do in wealth.
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He shall giue you the first raine. He shall give you the First rain.
pns31 vmb vvi pn22 dt ord n1.
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In those countries they had ordinarily two raines in the yeere especially desired, wherof the first was most acceptable when they first sowed their seede:
In those countries they had ordinarily two reins in the year especially desired, whereof the First was most acceptable when they First sowed their seed:
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and the latter raine was in the spring of the yeere, which is here called the first moneth, answering in some part to our March and Aprill,
and the latter rain was in the spring of the year, which is Here called the First Monn, answering in Some part to our March and April,
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because the world was made as it were in the spring of the yere.
Because the world was made as it were in the spring of the year.
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But in this that the Prophet promiseth them the first and the latter raine, we must obserue that it is the Lord that ruleth the cloudes, giuing al seasonable and vnseasonable weather, 1. King 18. 1. The reasons are,
But in this that the Prophet promises them the First and the latter rain, we must observe that it is the Lord that Ruleth the Clouds, giving all seasonable and unseasonable weather, 1. King 18. 1. The Reasons Are,
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bicause he will onely be knowen to blesse the workes of our hands, Deut. 28. 1. Againe, it is onely hee which decketh the heauens with clouds, Psal. 147. 8. Let vs therefore learne to feare the Lord by the consideration of raine, Ierem. 5. 24. for hee reserueth for vs the appointed weeks for haruest.
Because he will only be known to bless the works of our hands, Deuteronomy 28. 1. Again, it is only he which decketh the heavens with Clouds, Psalm 147. 8. Let us Therefore Learn to Fear the Lord by the consideration of rain, Jeremiah 5. 24. for he reserveth for us the appointed weeks for harvest.
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Me thinkes that euerie creature of God do so admonish vs of our duetie, that not so much as the little drops of raine,
Me thinks that every creature of God do so admonish us of our duty, that not so much as the little drops of rain,
pno11 vvz d d n1 pp-f np1 vdb av vvi pno12 pp-f po12 n1, cst xx av av-d c-acp dt j n2 pp-f n1,
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but they teach vs to feare him.
but they teach us to Fear him.
cc-acp pns32 vvb pno12 pc-acp vvi pno31.
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Oh, that our soules could so thirst for the mercie of God as the earth thirsteth for the water drops,
O, that our Souls could so thirst for the mercy of God as the earth Thirsteth for the water drops,
uh, cst po12 n2 vmd av vvi p-acp dt n1 pp-f np1 p-acp dt n1 vvz p-acp dt n1 vvz,
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or the grace of God might so fall from heauen on our hearts, as the raine doth issue from the cloudes on the ploughed land!
or the grace of God might so fallen from heaven on our hearts, as the rain does issue from the Clouds on the ploughed land!
cc dt n1 pp-f np1 vmd av vvi p-acp n1 p-acp po12 n2, c-acp dt n1 vdz vvi p-acp dt n2 p-acp dt j-vvn n1!
(31) sermon (DIV2)
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Againe, let vs seeke for the testimonie of the Lords fauour towards vs in them, Act. 14. 17. the Apostle sheweth the raine of the clouds, the spring of the earth,
Again, let us seek for the testimony of the lords favour towards us in them, Act. 14. 17. the Apostle shows the rain of the Clouds, the spring of the earth,
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and the encrease of temporal things, to be a sufficient meanes, for the old world to haue searched for, and found out God;
and the increase of temporal things, to be a sufficient means, for the old world to have searched for, and found out God;
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but yet they did not search into it:
but yet they did not search into it:
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and so is it now a good meanes for many ignorant soules to leade them to God at the first;
and so is it now a good means for many ignorant Souls to lead them to God At the First;
cc av vbz pn31 av dt j n2 p-acp d j n2 pc-acp vvi pno32 p-acp np1 p-acp dt ord;
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if they consider, the world continueth, the grasse groweth, the corne increaseth, & the raine falleth down from heauē, that by these,
if they Consider, the world Continueth, the grass grows, the corn increases, & the rain falls down from heaven, that by these,
cs pns32 vvb, dt n1 vvz, dt n1 vvz, dt n1 vvz, cc dt n1 vvz a-acp p-acp n1, cst p-acp d,
(31) sermon (DIV2)
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5949
as it were by the crosse-row of letters, they might com to greater knowledge in religion.
as it were by the crossrow of letters, they might come to greater knowledge in Religion.
c-acp pn31 vbdr p-acp dt n1 pp-f n2, pns32 vmd vvi p-acp jc n1 p-acp n1.
(31) sermon (DIV2)
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When he saith, that their barnes shall be full of wheat, and their presses shall abound with oyle and wine;
When he Says, that their Barns shall be full of wheat, and their presses shall abound with oil and wine;
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he noteth thereby, that their decaied houses shall be builded againe, and their full ioy restored:
he notes thereby, that their decayed houses shall be built again, and their full joy restored:
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And also that if God do once begin to do good to his people, hee neuer thinketh any thing too much that is bestowed on them, if they be repentant.
And also that if God do once begin to do good to his people, he never Thinketh any thing too much that is bestowed on them, if they be repentant.
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The xxix. Sermon.
The xxix. Sermon.
dt crd. n1.
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Vers. 25. And I will render vnto you the yeeres that the grashopper hath eaten, the caterpiller,Vers. 25. And I will render unto you the Years that the grasshopper hath eaten, the caterpillar,
np1 crd cc pns11 vmb vvi p-acp pn22 dt n2 cst dt n1 vhz vvn, dt n1,
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and canker-woorme, and palmer-woorme, my great hoste which I sent among you.
and canker-woorme, and palmer-woorme, my great host which I sent among you.
cc j, cc j, po11 j n1 r-crq pns11 vvd p-acp pn22.
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NOw he toucheth the restitution of their goods lost in famine, telling them that all their former yeeres deuoured by the beasts shall bee restored againe.
NOw he touches the restitution of their goods lost in famine, telling them that all their former Years devoured by the beasts shall be restored again.
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By which we may note a woonderful example of the Lords kindnes, that he wil giue to the repentant whatsoeuer they haue lost in trouble:
By which we may note a wondered Exampl of the lords kindness, that he will give to the repentant whatsoever they have lost in trouble:
p-acp r-crq pns12 vmb vvi dt j-vvn n1 pp-f dt n2 n1, cst pns31 vmb vvi p-acp dt j r-crq pns32 vhb vvn p-acp n1:
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It were enough for him, yea, more then he oweth vs, if he did onely ease our miserie;
It were enough for him, yea, more then he owes us, if he did only ease our misery;
pn31 vbdr av-d p-acp pno31, uh, av-dc cs pns31 vvz pno12, cs pns31 vdd av-j vvi po12 n1;
(32) sermon (DIV2)
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yet is he not contented therewith, but giueth vs as much as we desire, and beyond our desires as much as we lost;
yet is he not contented therewith, but gives us as much as we desire, and beyond our Desires as much as we lost;
av vbz pns31 xx vvn av, cc-acp vvz pno12 p-acp d c-acp pns12 vvb, cc p-acp po12 n2 c-acp d c-acp pns12 vvd;
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so he dealt with Iob. cap. 42. 10. giuing him a thousand for fiue hundred, sixe for three, & fourteene for seuen.
so he dealt with Job cap. 42. 10. giving him a thousand for fiue hundred, sixe for three, & fourteene for seuen.
av pns31 vvd p-acp zz n1. crd crd vvg pno31 dt crd p-acp crd crd, crd p-acp crd, cc crd p-acp crd.
(32) sermon (DIV2)
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The first reason, because he would haue none to be like him in mercie and liberalitie, Mich. 7. 18. Secondly, that the wicked may note a difference betwixt the iust and the vniust, Mal. 3. 18. therefore let not any thing in the worlde hinder thy conuersion, Ierem. 7. 14. for thy sinnes shall bee chaunged into much holines; thy pouertie into great wealth; thy sorrow into double ioy;
The First reason, Because he would have none to be like him in mercy and liberality, Mich. 7. 18. Secondly, that the wicked may note a difference betwixt the just and the unjust, Malachi 3. 18. Therefore let not any thing in the world hinder thy conversion, Jeremiah 7. 14. for thy Sins shall be changed into much holiness; thy poverty into great wealth; thy sorrow into double joy;
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and thy short life into twise so many daies. If thou hadst little ease, now it shall be more;
and thy short life into twice so many days. If thou Hadst little ease, now it shall be more;
cc po21 j n1 p-acp av av d n2. cs pns21 vhd2 j n1, av pn31 vmb vbi av-dc;
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or little peace, it shall be increased; or little grace, it shall bee augmented; or little ioy, it shall be multiplied:
or little peace, it shall be increased; or little grace, it shall be augmented; or little joy, it shall be multiplied:
cc j n1, pn31 vmb vbi vvn; cc j n1, pn31 vmb vbi vvn; cc j n1, pn31 vmb vbi vvn:
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and thus will God take away curse and change it into blessing, and turne our punishment into pardon.
and thus will God take away curse and change it into blessing, and turn our punishment into pardon.
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Againe, let vs hereby be instructed, that there shall neuer be any hinderance to the ioy of the Lords saints, Isa. 40. 2, 3. the crooked shal be made straight;
Again, let us hereby be instructed, that there shall never be any hindrance to the joy of the lords Saints, Isaiah 40. 2, 3. the crooked shall be made straight;
av, vvb pno12 av vbb vvn, cst a-acp vmb av-x vbi d n1 p-acp dt n1 pp-f dt n2 n2, np1 crd crd, crd dt j vmb vbi vvn av;
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the high shall be made low; the low shall be made high; the weake shall be made strong;
the high shall be made low; the low shall be made high; the weak shall be made strong;
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the sicke shall be made whole; the lame shall be made wel limmed; the sorrowfull heart shall bee reioysed;
the sick shall be made Whole; the lame shall be made well limmed; the sorrowful heart shall be rejoiced;
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and the contrite soule shall be glorified: the great power of sathan shall not hinder; the tyrannie of sinne shall not preuaile;
and the contrite soul shall be glorified: the great power of sathan shall not hinder; the tyranny of sin shall not prevail;
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5969
nor the space twixt heauen and earth shall keepe vs from ascending to ioies.
nor the Molle betwixt heaven and earth shall keep us from ascending to Joys.
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5970
Oh come on my brethren with hope and comfort, and bestow your labour in the word more cheerefully, that our single sorrowes may receiue double ioyes.
O come on my brothers with hope and Comfort, and bestow your labour in the word more cheerfully, that our single sorrows may receive double Joys.
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So you shall eate and bee satisfied, and praise the name of the Lorde your God, that hath dealt maruellouslie with you: So you shall eat and be satisfied, and praise the name of the Lord your God, that hath dealt marvellously with you:
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and my people shall neuer bee ashamed. and my people shall never be ashamed.
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Hauing signified vnto them their plentie, nowe hee granteth vnto them the free and lawfull vse of euerie creature, telling them they shoulde eate and drinke them,
Having signified unto them their plenty, now he grants unto them the free and lawful use of every creature, telling them they should eat and drink them,
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and praise the name of God for them. When hee saith, They shall eate and bee satisfied:
and praise the name of God for them. When he Says, They shall eat and be satisfied:
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we may note a great blessing of God vpon meate temperately receiued, for it satisfieth vs, meaning it nourisheth and maintaineth life, Hag. 1. 6. but when it is riotously and gluttonously deuoured,
we may note a great blessing of God upon meat temperately received, for it Satisfieth us, meaning it Nourishes and maintaineth life, Hag. 1. 6. but when it is riotously and gluttonously devoured,
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then men fall into sicknesse in steade of health; into raging in stead of quietnesse:
then men fallen into sickness in stead of health; into raging in stead of quietness:
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and this is the very cause why our affraies and quarrels are begunne at tauernes and alehouses,
and this is the very cause why our affrays and quarrels Are begun At taverns and Alehouses,
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and at great idoll and glutton feastes, bicause men receiue them not in moderation, but in excesse. The first reason:
and At great idol and glutton feasts, Because men receive them not in moderation, but in excess. The First reason:
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bicause meate so taken giueth strength to the body, 1. Sam. 1427. Ionathan tasted but a drop of hony and his wearied body was strengthened:
Because meat so taken gives strength to the body, 1. Sam. 1427. Ionathan tasted but a drop of honey and his wearied body was strengthened:
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and his eies almost blinde recouered their sight. Another reason:
and his eyes almost blind recovered their sighed. another reason:
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because meate thus taken cheereth the hart of man, Ruth 3. 7. Let vs therfore learn what a singular benefit it is to eat & be satisfied with the labours of our owne hande, Eccle. 5. 16. 17. for if the Lord should breath thereon,
Because meat thus taken Cheereth the heart of man, Ruth 3. 7. Let us Therefore Learn what a singular benefit it is to eat & be satisfied with the labours of our own hand, Eccle. 5. 16. 17. for if the Lord should breath thereon,
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then were our trauaile in the dust: meate hath no life in it, and yet it keepeth life in vs;
then were our travail in the dust: meat hath no life in it, and yet it Keepeth life in us;
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5983
who is able to shewe the cause heereof, but the Lorde who knoweth all? and if this one blessing shoulde faile vs,
who is able to show the cause hereof, but the Lord who Knoweth all? and if this one blessing should fail us,
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although our possessions were as great as Salomons, yet they woulde not serue vs. Againe, let euery man in his place gather this meate and comfort for his life, Esay 62. 3. that so we may perfourme the olde commandement of God to Adam, that wee eate our meate in the sweate of our faces.
although our possessions were as great as Solomon's, yet they would not serve us Again, let every man in his place gather this meat and Comfort for his life, Isaiah 62. 3. that so we may perform the old Commandment of God to Adam, that we eat our meat in the sweat of our faces.
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5985
The Bees will not suffer one drone among them:
The Bees will not suffer one drone among them:
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and so let not vs suffer them that are carelesse to prouide some thing whereby their dutie may be discharged to God,
and so let not us suffer them that Are careless to provide Some thing whereby their duty may be discharged to God,
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and their liues preserued in the worlde. Secondly, he telleth them with what affection they should receiue their meat;
and their lives preserved in the world. Secondly, he Telleth them with what affection they should receive their meat;
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With praise and thankesgiuing to God: With praise and thanksgiving to God:
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Whereby wee may see one principall token of a temperate receiuer, in that hee can giue thankes to God for his meate, 1. Cor. 10. 25. but gluttons and belligods take their meate as Swine doe;
Whereby we may see one principal token of a temperate receiver, in that he can give thanks to God for his meat, 1. Cor. 10. 25. but gluttons and belligods take their meat as Swine do;
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although with more manners, yet with as little reuerence, sitting downe to fill their bellies,
although with more manners, yet with as little Reverence, sitting down to fill their bellies,
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5991
and rising vp to fulfill their pleasures, and through immeasurable fulnes, their teeth put their mouth to silence,
and rising up to fulfil their pleasures, and through immeasurable fullness, their teeth put their Mouth to silence,
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and sleepe falleth on them, that their harts doe not onely forget their feeder, but their maintainer also. The first reason:
and sleep falls on them, that their hearts do not only forget their feeder, but their maintainer also. The First reason:
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5993
bicause it is a token they loue God, Deut. 12. 11. and they that loue neuer offend:
Because it is a token they love God, Deuteronomy 12. 11. and they that love never offend:
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for loue is the fulfilling of the lawe.
for love is the fulfilling of the law.
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5995
Againe, meate is onely blessed vnto them that ioine thankesgiuing with it, 1. Sam. 9. 13. So that whatsoeuer is not thankfully receiued must needes be accursed.
Again, meat is only blessed unto them that join thanksgiving with it, 1. Sam. 9. 13. So that whatsoever is not thankfully received must needs be accursed.
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5996
And surely if Paul saide, he had rather neuer eate meate as long as hee liued,
And surely if Paul said, he had rather never eat meat as long as he lived,
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5997
then eate to the offence of his brother:
then eat to the offence of his brother:
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5998
wee may more lawfully pine in famine, starue in want, and perish in distresse of meate, rather then God shoulde bee offended.
we may more lawfully pine in famine, starve in want, and perish in distress of meat, rather then God should be offended.
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Theeues which steale for meate, coseners that deceiue for meate; beggers that counterfaite for meate;
Thieves which steal for meat, cozeners that deceive for meat; beggars that counterfeit for meat;
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idle persons that worke not for meate, and rich men that praie not for meate, can neuer bee thankefull for that which they eate,
idle Persons that work not for meat, and rich men that pray not for meat, can never be thankful for that which they eat,
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6001
but all is accursed vnto them.
but all is accursed unto them.
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6002
Let vs therefore for feare of the curse, and especiallie for conscience of death, liue soberly in praier, in our eating and drinking, working and resting, sleeping and waking,
Let us Therefore for Fear of the curse, and especially for conscience of death, live soberly in prayer, in our eating and drinking, working and resting, sleeping and waking,
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6003
bicause wee knowe not whether wee eate our last morsell, as the Israelites which died with meate in their mouthes,
Because we know not whither we eat our last morsel, as the Israelites which died with meat in their mouths,
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6004
or worke our last day-worke, as the poore man that was stoned for gathering stickes on the Sabbaoth;
or work our last day-worke, as the poor man that was stoned for gathering sticks on the Sabbaoth;
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or sleepe our last sleepe, & neuer wake againe: Surely as Iacob ended his life when he had blessed his children;
or sleep our last sleep, & never wake again: Surely as Iacob ended his life when he had blessed his children;
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6006
so shall we be happy if wee ende our liues, when we haue praised God.
so shall we be happy if we end our lives, when we have praised God.
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6007
Againe, let vs not tempt God for meate whatsoeuer distresse wee liue in, but seeke it humblie in praier, Psal. 104. 27. that wee may eate more cheerefully,
Again, let us not tempt God for meat whatsoever distress we live in, but seek it humbly in prayer, Psalm 104. 27. that we may eat more cheerfully,
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6008
and bee assured that God will continue his blessings:
and be assured that God will continue his blessings:
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6009
for what shall it profite to feede our bodies to the full, and let our soules goe starue and pine away to death? That the Lord hath. This clause is added vnto their praises at meate,
for what shall it profit to feed our bodies to the full, and let our Souls go starve and pine away to death? That the Lord hath. This clause is added unto their praises At meat,
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6010
because then they ought to remember the Lordes benefits, the which thing ought to driue away all vaine and foolish tabletalke, wherein men silence the mercie of God,
Because then they ought to Remember the lords benefits, the which thing ought to driven away all vain and foolish tabletalke, wherein men silence the mercy of God,
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6011
and praise the taste of their meate, or the liberalitie of the feast-maker, alway thanking him, and neuer thinking on God;
and praise the taste of their meat, or the liberality of the Feast maker, always thanking him, and never thinking on God;
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whereas they are bound to do both.
whereas they Are bound to do both.
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We may note in these words, that God doth not onely vse his ordinarie power in the deliuerie of his church,
We may note in these words, that God does not only use his ordinary power in the delivery of his Church,
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6014
but also his extraordinarie, whereby he worketh maruels and woonders, 1. Pet. 1. 5. for by the woonderfull power of God are we continued in our profession, contained in the church, and preserued to life eternall.
but also his extraordinary, whereby he works marvels and wonders, 1. Pet. 1. 5. for by the wondered power of God Are we continued in our profession, contained in the Church, and preserved to life Eternal.
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6015
God told Dauid, 2. Sam. 12. that if he had not done ynough for him, yet he would haue done much more for him;
God told David, 2. Sam. 12. that if he had not done enough for him, yet he would have done much more for him;
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so that he hath not limited his power nor his mercie toward the faithfull. The reasons:
so that he hath not limited his power nor his mercy towards the faithful. The Reasons:
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first, because we should knowe that we are saued through grace, and the great power of God, 1. Cor. 1. 18. as it is not a light matter to enioy a kingdome;
First, Because we should know that we Are saved through grace, and the great power of God, 1. Cor. 1. 18. as it is not a Light matter to enjoy a Kingdom;
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6018
so is it not a small matter to climbe vp into heauen, but the vnspeakable power of God must be vsed therein.
so is it not a small matter to climb up into heaven, but the unspeakable power of God must be used therein.
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6019
Againe, the more power he vseth in his church, the more must be his glorie, Mark. 7. 17. and this is the cause,
Again, the more power he uses in his Church, the more must be his glory, Mark. 7. 17. and this is the cause,
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(32) sermon (DIV2)
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6020
why all good men thinke they can neuer praise God ynough, although euery day they renewe their thankesgiuing:
why all good men think they can never praise God enough, although every day they renew their thanksgiving:
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6021
in heauen is the power of God most of all seene, and therefore there the angels and saintes doe nothing but praise the power of God.
in heaven is the power of God most of all seen, and Therefore there the Angels and Saints do nothing but praise the power of God.
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6022
And therefore we may hereby learne, that all miracles which God doth in the world, doe call vs to bee partakers of his kingdome, Matt. 12. 28. and if we refuse them,
And Therefore we may hereby Learn, that all Miracles which God does in the world, do call us to be partakers of his Kingdom, Matt. 12. 28. and if we refuse them,
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6023
and doe not come, the same power shall be vsed in our condemnation that is promised in our saluation.
and do not come, the same power shall be used in our condemnation that is promised in our salvation.
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6024
Neither let vs euer forget the works which God doth for vs, Psal. 106. 21, 22. but remember them in our meate, in our beds, in our labour, in our ease, in our watching,
Neither let us ever forget the works which God does for us, Psalm 106. 21, 22. but Remember them in our meat, in our Beds, in our labour, in our ease, in our watching,
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and in our reioicing, that our God may still continue to doe them, as we doe still perseuere to remember them.
and in our rejoicing, that our God may still continue to do them, as we do still persevere to Remember them.
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Lastly, in this verse hee promiseth, that they should neuer be more ashamed of any reproches.
Lastly, in this verse he promises, that they should never be more ashamed of any Reproaches.
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Whereby we may note, that religion doth not commit any thing that either we may be ashamed of,
Whereby we may note, that Religion does not commit any thing that either we may be ashamed of,
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or repent, 1. Cor. 15. 58. for our labour in religion is not in vaine.
or Repent, 1. Cor. 15. 58. for our labour in Religion is not in vain.
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If any thorough the feare or commaundement of God should slay their children as Abraham would,
If any through the Fear or Commandment of God should slay their children as Abraham would,
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or deceiue their maisters as Iacob did, or beguile their husbands as Rebecca did, or disobey their princes as Moses did,
or deceive their masters as Iacob did, or beguile their Husbands as Rebecca did, or disobey their Princes as Moses did,
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or murther their enimies as Sampson did, or loose their liues as Christ did; yet shall they neuer neede to repent any of them.
or murder their enemies as Sampson did, or lose their lives as christ did; yet shall they never need to Repent any of them.
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Oh what a maruellous benefite hath a man by religion, which he cannot haue by any other thing in the world!
O what a marvelous benefit hath a man by Religion, which he cannot have by any other thing in the world!
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There is nothing in all the life of man, but wee may repent, except it bee the feare of God:
There is nothing in all the life of man, but we may Repent, except it be the Fear of God:
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We repent our words, our works, our expences, our gettings, our wanderings, our negligence, our diligence, our sleepe, meate, and money and all:
We Repent our words, our works, our expenses, our gettings, our wanderings, our negligence, our diligence, our sleep, meat, and money and all:
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We are ashamed of our thoughts, our to yes, trifles, plaies, childishnesse, wantonnesse, loue, hatred, lust, pouertie, nakednesse,
We Are ashamed of our thoughts, our to yes, trifles, plays, childishness, wantonness, love, hatred, lust, poverty, nakedness,
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and the very parts of our body; but of no part of religion.
and the very parts of our body; but of no part of Religion.
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Thou shalt neuer repent that thou forsookest the worlde, beleeuedst in the Lord, mournedst for thy sinnes, studiedst in the scriptures, heardest the preachers, was obedient to the gospell, praiedst many howers, watched many nights, fasted many daies, endured many troubles,
Thou shalt never Repent that thou forsookest the world, beleeuedst in the Lord, mournedst for thy Sins, studiedst in the Scriptures, heardest the Preachers, was obedient to the gospel, prayedst many hours, watched many nights, fasted many days, endured many Troubles,
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and shalt die any death for the Lords sake, seeing heauen is thy rest:
and shalt die any death for the lords sake, seeing heaven is thy rest:
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Nay rather we see many men in their death-beds wish with teares that they had hawked,
Nay rather we see many men in their deathbeds wish with tears that they had hawked,
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and hunted, and plaied, and laboured, and loued, and hated much lesse;
and hunted, and played, and laboured, and loved, and hated much less;
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for now in their sicknesse their sinnes come on them, as the Philistines came on Sampson when he had lost his strength,
for now in their sickness their Sins come on them, as the philistines Come on Sampson when he had lost his strength,
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and carrie their poore soules into miserable captiuitie.
and carry their poor Souls into miserable captivity.
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Oh wouldest thou neuer weepe, nor sorrowe, nor wring thy hands for any worldly thing? then bee religious;
O Wouldst thou never weep, nor sorrow, nor wring thy hands for any worldly thing? then be religious;
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and as peace was in Israel all Salomons raigne, so shall it be in thy soule all the while that religion raigneth. The first reason:
and as peace was in Israel all Solomon's Reign, so shall it be in thy soul all the while that Religion Reigneth. The First reason:
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because religion is the wisedome of God, Matt. 11. 19. 1. Cor. 1. 30. now this is the greatest point of wisedome to foresee that they doe nothing which may hurt them:
Because Religion is the Wisdom of God, Matt. 11. 19. 1. Cor. 1. 30. now this is the greatest point of Wisdom to foresee that they do nothing which may hurt them:
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for this is true repentance, not to commit sinne which must be repented;
for this is true Repentance, not to commit sin which must be repented;
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and it is religion that onely awaketh vs when wee are sleepie, & ruleth vs when we are awaked:
and it is Religion that only awakes us when we Are sleepy, & Ruleth us when we Are awaked:
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We neuer read that the children of Israel had any cause to repent their obedience all the while that they were in the wildernesse;
We never read that the children of Israel had any cause to Repent their Obedience all the while that they were in the Wilderness;
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no more shall we haue any cause to repent our obedience to the gospell, which is our heauenly wisedome. Another reason:
no more shall we have any cause to Repent our Obedience to the gospel, which is our heavenly Wisdom. another reason:
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it is the power of God vnto saluation, Rom. 1. 16. Let vs therefore say with Dauid, 2. Sam. 6. 22. that for the Lord of hostes sake and for religion, wee will yet be more vaine, that is, howsoeuer the world account of vs and of our zeale in religion,
it is the power of God unto salvation, Rom. 1. 16. Let us Therefore say with David, 2. Sam. 6. 22. that for the Lord of hosts sake and for Religion, we will yet be more vain, that is, howsoever the world account of us and of our zeal in Religion,
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yet we will aduenture their displeasure farther; for all their mockes, and reproches, and by names, & slanders shall not dismay vs,
yet we will adventure their displeasure farther; for all their mocks, and Reproaches, and by names, & slanders shall not dismay us,
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but we will go forwarde in our pretended course:
but we will go forward in our pretended course:
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And as Mical was cursed with barrennesse all hir life long, bicause she mocked hir husband Dauid when he daunced before the Arke;
And as Michal was cursed with Barrenness all his life long, Because she mocked his husband David when he danced before the Ark;
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so I praie God they be not as barren and voide of goodnesse that mocke at the professours of religion.
so I pray God they be not as barren and void of Goodness that mock At the professors of Religion.
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Againe, let vs euermore hearken to the Lorde speaking in his worde, Ierem. 38. 20. for then wee shall not bee burned with heate,
Again, let us evermore harken to the Lord speaking in his word, Jeremiah 38. 20. for then we shall not be burned with heat,
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nor frozen with colde, nor be ashamed of our youth, or bee troubled with our age,
nor frozen with cold, nor be ashamed of our youth, or be troubled with our age,
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or repent our birth, or curse the daie that wee came into the worlde: for it shall shielde vs from all these mischiefes.
or Repent our birth, or curse the day that we Come into the world: for it shall shield us from all these mischiefs.
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Oh, let vs open our eares to his wordes, that hee may open his eares to our praiers:
O, let us open our ears to his words, that he may open his ears to our Prayers:
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for as the Israelites were neuer blamed so long as they followed the cloud, the pillar of smoke, & the Arke:
for as the Israelites were never blamed so long as they followed the cloud, the pillar of smoke, & the Ark:
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so shalt thou neuer be blamed if thou looke vpward to the Lord, and ioyne thy selfe to the maine pillar of truth, the church of God,
so shalt thou never be blamed if thou look upward to the Lord, and join thy self to the main pillar of truth, the Church of God,
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and followe the Arke which is the Gospell borne by the ministers;
and follow the Ark which is the Gospel born by the Ministers;
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or else thou shalt weepe and crie, howle and repent at the last, when thou canst not repent throughly.
or Else thou shalt weep and cry, howl and Repent At the last, when thou Canst not Repent thoroughly.
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Yee shall also knowe that I am in the middes of Israell, and that I am the Lorde your God and none other, Ye shall also know that I am in the mids of Israel, and that I am the Lord your God and none other,
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and my people shall neuer be ashamed. Nowe hee beginneth to follow the spirituall benefits from this vers. to the ende of the chapter; and my people shall never be ashamed. Now he begins to follow the spiritual benefits from this vers. to the end of the chapter;
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promising them first his presence, vers. 27, 28, 29. then his power in the verses to the ende.
promising them First his presence, vers. 27, 28, 29. then his power in the Verses to the end.
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His presence is promised, first in regarde of the particular knowledge of his fauour resting among them, vers. 27. And in the two next verses, by the powring out of his spirit.
His presence is promised, First in regard of the particular knowledge of his favour resting among them, vers. 27. And in the two next Verses, by the Pouring out of his Spirit.
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And heereby we may first of all note, that the church of God which is Israell, hath the Lorde in hir continually, Matth. 28. 19. Although by diuine power God bee present euery where;
And hereby we may First of all note, that the Church of God which is Israel, hath the Lord in his continually, Matthew 28. 19. Although by divine power God be present every where;
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yet is hee most present in the church in heauen and earth, there doth hee shewe more power, more mercy, more iudgement, more fauour, yet is he most present in the Church in heaven and earth, there does he show more power, more mercy, more judgement, more favour,
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then in other places, I meane in that place where his Gospell is professed. The first reason:
then in other places, I mean in that place where his Gospel is professed. The First reason:
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bicause in his church is his chiefe treasure, Esay 33. 6. And as Christ saide to vs, where our treasures are, there are our harts:
Because in his Church is his chief treasure, Isaiah 33. 6. And as christ said to us, where our treasures Are, there Are our hearts:
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so the Lordes heart and soule is lodged in his church where are his treasures,
so the lords heart and soul is lodged in his Church where Are his treasures,
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namely his feare, zeale, faith, knowledge, redemption, and the graces of the spirit, and I woulde God men did not cast his treasure before the swine of their filthie sinnes. Another reason;
namely his Fear, zeal, faith, knowledge, redemption, and the graces of the Spirit, and I would God men did not cast his treasure before the Swine of their filthy Sins. another reason;
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bicause the power of darknes shall not preuaile against it, Mat. 16. 18. For as the sunne doth breake awaie the cloudes,
Because the power of darkness shall not prevail against it, Mathew 16. 18. For as the sun does break away the Clouds,
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and the north — winde driue away the raine;
and the north — wind driven away the rain;
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so doth the presence of God in his church, breake in peeces the strength of diuels,
so does the presence of God in his Church, break in Pieces the strength of Devils,
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and driue away the rage of sinne: And truely, as when Lot went out of Sodom, the valley was destroied;
and driven away the rage of sin: And truly, as when Lot went out of Sodom, the valley was destroyed;
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so when God shall forsake his church, it shal come to ruine.
so when God shall forsake his Church, it shall come to ruin.
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Let vs learne to glorifie the Lorde in the church, 1. Cor. 6. 20. for hee is not far off,
Let us Learn to Glorify the Lord in the Church, 1. Cor. 6. 20. for he is not Far off,
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but in the middest of vs. Againe, let vs also by the consideration of his dwelling among vs, hold fast our hope of trust, Heb. 3: 6. that we be not confounded at the last.
but in the midst of us Again, let us also by the consideration of his Dwelling among us, hold fast our hope of trust, Hebrew 3: 6. that we be not confounded At the last.
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The presence of Debora made Barac get the victorie against Sisera, and his nine hundred charets of iron;
The presence of Deborah made Barak get the victory against Sisera, and his nine hundred charets of iron;
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& let vs, not by the presence of a woman or man, but God Almightie, put to flight all our sinnes,
& let us, not by the presence of a woman or man, but God Almighty, put to flight all our Sins,
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and lead our pleasures captiues, that they may neuer more offend the church of God.
and led our pleasures captives, that they may never more offend the Church of God.
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Secondly, by this verse wee must note, that it behooueth euerie member of the church to haue a particular knowledge of the Lordes fauour towarde him, not onely that God is,
Secondly, by this verse we must note, that it behooveth every member of the Church to have a particular knowledge of the lords favour toward him, not only that God is,
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or that Christ died for the worlde;
or that christ died for the world;
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but that God is their God, and Christ is their redeemer, 2. Cor. 5. 11. So that as Elisha woulde not forsake Elijah because hee was his master;
but that God is their God, and christ is their redeemer, 2. Cor. 5. 11. So that as Elisha would not forsake Elijah Because he was his master;
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nor Ruth forsake Naomi because shee was hir stepmother; nor Peter forsake Christ because hee was his Sauiour;
nor Ruth forsake Naomi Because she was his stepmother; nor Peter forsake christ Because he was his Saviour;
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no more must wee forsake the Lorde, for hee is our master, our father, our Sauiour, and our God.
no more must we forsake the Lord, for he is our master, our father, our Saviour, and our God.
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In this one point is included all religion, for this is the ende of all profession, that God may bee ours, and wee may bee his. The first reason;
In this one point is included all Religion, for this is the end of all profession, that God may be ours, and we may be his. The First reason;
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because without this assurance of faith wee cannot please God, Heb. 11. 6. So that whatsoeuer we do for companie or custome,
Because without this assurance of faith we cannot please God, Hebrew 11. 6. So that whatsoever we do for company or custom,
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or perswasion, or of vncertainty, doth not please almightie God.
or persuasion, or of uncertainty, does not please almighty God.
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Againe, if wee knowe not that GOD is in vs, then are wee reprobates, and then were it better for vs that wee had neuer so much as liued vnder the time of the Gospell.
Again, if we know not that GOD is in us, then Are we Reprobates, and then were it better for us that we had never so much as lived under the time of the Gospel.
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Therefore let vs seeke the Lorde more ardently;
Therefore let us seek the Lord more ardently;
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for as the brethren of Ioseph might not see his face anie more, except they brought little Beniamin with them;
for as the brothers of Ioseph might not see his face any more, except they brought little Benjamin with them;
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so may not wee appeere before GOD except wee bring this perswasion with vs. Gedeon slewe fortie two thousande,
so may not we appear before GOD except we bring this persuasion with us Gideon slew fortie two thousande,
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because they coulde not rightly pronounce one worde; but the Lorde will slay many millions that cannot say, that hee is theirs.
Because they could not rightly pronounce one word; but the Lord will slay many millions that cannot say, that he is theirs.
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Oh learne to say vnto God (my father) as Isaac did, that he may answere vnto thee, (my sonne) as Abraham did.
O Learn to say unto God (my father) as Isaac did, that he may answer unto thee, (my son) as Abraham did.
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Againe, let vs open the way, that other men may come to the Lord as well as wee, Isai. 26. 2. for God keepeth not his kingdome to himselfe,
Again, let us open the Way, that other men may come to the Lord as well as we, Isaiah 26. 2. for God Keepeth not his Kingdom to himself,
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as Noah did not builde his arke for himselfe, or Salomon his houses for himselfe, nor the Apostles possessed the spirite for themselues onely;
as Noah did not build his Ark for himself, or Solomon his houses for himself, nor the Apostles possessed the Spirit for themselves only;
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and so let vs not conceale the Lordes fauour to our selues onely:
and so let us not conceal the lords favour to our selves only:
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but tell them to our parents, our wiues, our children, our seruants, our friendes, and our neighbours;
but tell them to our Parents, our wives, our children, our Servants, our Friends, and our neighbours;
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that they may bee signed by the same seale, and saued by the same grace. Thirdly, God will haue none other to bee knowen in Israel but himselfe alone.
that they may be signed by the same seal, and saved by the same grace. Thirdly, God will have none other to be known in Israel but himself alone.
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Whereby wee are taught, not to stand in doubt, whom, where, whē, we ought to beleeue, feare, loue or worship:
Whereby we Are taught, not to stand in doubt, whom, where, when, we ought to believe, Fear, love or worship:
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but onely and perfectly to relie on the Lord. 1. King. 18. 21. It is not good to halt betwixt two opinions,
but only and perfectly to rely on the Lord. 1. King. 18. 21. It is not good to halt betwixt two opinions,
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but either we must bee constant professors, or obstinate blasphemers.
but either we must be constant professors, or obstinate blasphemers.
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I would they woulde consider this that say, they know not whether to be papists or protestants,
I would they would Consider this that say, they know not whither to be Papists or protestants,
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for both liue alike, and therefore both shall be saued alike:
for both live alike, and Therefore both shall be saved alike:
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But they must knowe that Cham escaped the flood as well as Sem, but yet he escaped not damnation so easily;
But they must know that Cham escaped the flood as well as Sem, but yet he escaped not damnation so Easily;
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and so wicked professors in this life doe many times as well as good; but death and iudgement shall trie the cause. The reasons:
and so wicked professors in this life do many times as well as good; but death and judgement shall try the cause. The Reasons:
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first, because the halting part is often turned out of the way, Heb. 12, 13. and indeede it is fearefull that alway euill doth surpasse goodnesse,
First, Because the halting part is often turned out of the Way, Hebrew 12, 13. and indeed it is fearful that always evil does surpass Goodness,
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as weedes ouergrowe corne, and sicknesse ouer commeth health. Therefore let vs beware, least when we doubt what is best we take the worst, as Ieroboam did.
as weeds overgrow corn, and sickness over comes health. Therefore let us beware, lest when we doubt what is best we take the worst, as Jeroboam did.
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Moreouer, while we doubt in religion, wee are carried away by the craftie deceit of men, Ephes. 4. 14. For heretikes and euill men doe alway labour first to drawe vs into wauering,
Moreover, while we doubt in Religion, we Are carried away by the crafty deceit of men, Ephesians 4. 14. For Heretics and evil men do always labour First to draw us into wavering,
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and then to bring vs into condemnation.
and then to bring us into condemnation.
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Let vs then abide in that which we haue heard, 1. Ioh. 2. 24. for that which is first is truth,
Let us then abide in that which we have herd, 1. John 2. 24. for that which is First is truth,
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and that which is last is falshood.
and that which is last is falsehood.
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Let vs not haue tickling and itching eares, such as many in our daies haue, which like not our doctrine, our preachers, our praiers, our gouernment, our sacraments, our people, and our prince:
Let us not have tickling and itching ears, such as many in our days have, which like not our Doctrine, our Preachers, our Prayers, our government, our Sacraments, our people, and our Prince:
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and what will they doe shortly, but fall in dislike with our God, and all manner of religion.
and what will they do shortly, but fallen in dislike with our God, and all manner of Religion.
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Let vs also learne to bee constant, 2. Tim. 3. 14. that we be not mooued from it;
Let us also Learn to be constant, 2. Tim. 3. 14. that we be not moved from it;
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but as Ioab would not come out of the temple, but would die holding the altar by the hornes;
but as Ioab would not come out of the temple, but would die holding the altar by the horns;
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so let vs die holding fast by our altar Iesus Christ:
so let us die holding fast by our altar Iesus christ:
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And that seeing we must die, let vs die in his armes, for his sake, to his glorie, and our owne saluation.
And that seeing we must die, let us die in his arms, for his sake, to his glory, and our own salvation.
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The xxx. Sermon.
The xxx. Sermon.
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Vers. 28. And afterward I will powre out my spirite vpon all flesh, and your sonnes and your daughters shall prophesie, your olde men shall dreame dreames,Vers. 28. And afterwards I will pour out my Spirit upon all Flesh, and your Sons and your daughters shall prophesy, your old men shall dream dreams,
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and your yoong men shall see visions;
and your young men shall see visions;
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29 And also vpon your seruants and your maidens in those daies will I powre our my spirite.
29 And also upon your Servants and your maidens in those days will I pour our my Spirit.
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THese two verses containe the second part of the spirituall benefits to be powred on them,
THese two Verses contain the second part of the spiritual benefits to be poured on them,
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namely, the spirite and the graces thereof;
namely, the Spirit and the graces thereof;
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for when hee saith, that he will powre foorth his spirite, he meaneth not to diuide the holy Ghost into parcels:
for when he Says, that he will pour forth his Spirit, he means not to divide the holy Ghost into parcels:
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but by a vsuall figure of the scripture, hee putteth the spirite for the graces,
but by a usual figure of the scripture, he putteth the Spirit for the graces,
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because wheresoeuer any one grace is, there is the holy Ghost, 1. Cor. 12. 6, 11. By this we may see that the olde fathers and the prophets had some knowledge of the Trinitie of persons in the Godhead:
Because wheresoever any one grace is, there is the holy Ghost, 1. Cor. 12. 6, 11. By this we may see that the old Father's and the Prophets had Some knowledge of the Trinity of Persons in the Godhead:
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for not onely here but in many other places is mention made of the Spirit; and we knowe the name of sonne is and was very familiar in the scriptures.
for not only Here but in many other places is mention made of the Spirit; and we know the name of son is and was very familiar in the Scriptures.
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Hee saith, he will powre out his Spirite, by a vsuall metaphor taken from water;
He Says, he will pour out his Spirit, by a usual metaphor taken from water;
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because the holy Ghost is resembled to water, Heb. 10. 22. meaning also, that hee woulde giue it abundantly, in more plentifull manner then heeretofore;
Because the holy Ghost is resembled to water, Hebrew 10. 22. meaning also, that he would give it abundantly, in more plentiful manner then heretofore;
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so that all this pertaineth properly to the kingdome of Christ, as Peter sheweth, Act. 2. 17. and not to their returne from Babylon.
so that all this pertaineth properly to the Kingdom of christ, as Peter shows, Act. 2. 17. and not to their return from Babylon.
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By the cohaerence of this verse with the former, where is promised knowledge, as is heere the holy Ghost:
By the coherence of this verse with the former, where is promised knowledge, as is Here the holy Ghost:
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wee may note, that after God hath giuen vs knowledge, hee also will giue vs the holy Ghost, Act. 15. 8. so that there is not any one that can assure himselfe that he knoweth God by the word preached,
we may note, that After God hath given us knowledge, he also will give us the holy Ghost, Act. 15. 8. so that there is not any one that can assure himself that he Knoweth God by the word preached,
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but he may also be assured that he is made the temple and dwelling house of the holy Ghost, Ioh. 1. 12. this is the onely rewarde in this world of the obedience to the Gospell, that we haue the spirit dwelling in vs,
but he may also be assured that he is made the temple and Dwelling house of the holy Ghost, John 1. 12. this is the only reward in this world of the Obedience to the Gospel, that we have the Spirit Dwelling in us,
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and opening vnto vs the things of God. If the affaires of Potiphar were blessed because he had Ioseph in his house;
and opening unto us the things of God. If the affairs of Potiphar were blessed Because he had Ioseph in his house;
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much more blessed are the workes of a christian, because he hath the holy Ghost in his hart.
much more blessed Are the works of a christian, Because he hath the holy Ghost in his heart.
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Oh learne (I beseech you) to know the Lord by the scriptures, for then shall you haue the Lord dwelling in you;
O Learn (I beseech you) to know the Lord by the Scriptures, for then shall you have the Lord Dwelling in you;
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for then shall not sinne hurt you, nor the diuell annoy you; you shall not feare any danger, nor any death;
for then shall not sin hurt you, nor the Devil annoy you; you shall not Fear any danger, nor any death;
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for the spirit shal still comfort you, and carrie your spirits into heauen. The reasons:
for the Spirit shall still Comfort you, and carry your spirits into heaven. The Reasons:
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First, because we should euermore haue him in our soules, Ioh. 14. 16. the Lord knoweth that wee haue a great deale of sorrow to suffer in the world,
First, Because we should evermore have him in our Souls, John 14. 16. the Lord Knoweth that we have a great deal of sorrow to suffer in the world,
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and therefore he hath prouided for vs a comforter that may helpe vs to beare it:
and Therefore he hath provided for us a comforter that may help us to bear it:
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and they which care not for their profession, care not for the spirit; and they which care not for the spirit, care not for the Lord.
and they which care not for their profession, care not for the Spirit; and they which care not for the Spirit, care not for the Lord.
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By which we may see how fearefull a thing it is to forsake the profession of the Gospel,
By which we may see how fearful a thing it is to forsake the profession of the Gospel,
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for then the Lord forsaketh vs, seeing vs giue ouer his spirit:
for then the Lord Forsaketh us, seeing us give over his Spirit:
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also the Spirit of the Lord is fire, and if it purge vs not it will burne vs. Another reason;
also the Spirit of the Lord is fire, and if it purge us not it will burn us another reason;
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bicause it may perswade vs that we are in the truth, Ioh. 15. 26. for if our profession were but barely gathered out of the scriptures by men,
Because it may persuade us that we Are in the truth, John 15. 26. for if our profession were but barely gathered out of the Scriptures by men,
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then might it be altered, as the ministers thereof haue beene altered:
then might it be altered, as the Ministers thereof have been altered:
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but the spirit abideth for euer, and doth assure our hearts that this Gospell, this faith, this hope, this obedience,
but the Spirit Abideth for ever, and does assure our hearts that this Gospel, this faith, this hope, this Obedience,
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and this kingdome, is the same that Christ taught, the saints beleeued, good men receiued, the disciples liued,
and this Kingdom, is the same that christ taught, the Saints believed, good men received, the Disciples lived,
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and all the faithfull haue obtained. So that if thou stand in faith and dost peaceably enioy the profession of religion,
and all the faithful have obtained. So that if thou stand in faith and dost peaceably enjoy the profession of Religion,
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and knowest by the infallible word of God thou art in the way of saluation;
and Knowest by the infallible word of God thou art in the Way of salvation;
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then reioyce boldly, because the holy Ghost is in thy heart, as Simeon did when he had Christ in his armes.
then rejoice boldly, Because the holy Ghost is in thy heart, as Simeon did when he had christ in his arms.
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But yet many haue peace in their harts thorough the diuel, which are in errour, in Poperie, in Mahometisme,
But yet many have peace in their hearts through the Devil, which Are in error, in Popery, in Mahometism,
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and Idolatrie, being perswaded they are in the truth:
and Idolatry, being persuaded they Are in the truth:
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but this perswasion is but counterfaite, like as the miracles of the Magitians in Egypt were but counterfaite to the miracles of Moses; and therefore not euerie one that is perswaded he is in the truth, is to bee thought to haue the holy Ghost;
but this persuasion is but counterfeit, like as the Miracles of the Magicians in Egypt were but counterfeit to the Miracles of Moses; and Therefore not every one that is persuaded he is in the truth, is to be Thought to have the holy Ghost;
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but onely they that are perswaded by the scriptures, and relye vpon nothing in the world besides.
but only they that Are persuaded by the Scriptures, and rely upon nothing in the world beside.
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Let vs then trie whether as yet we haue had the holy Ghost giuen vnto vs or not,
Let us then try whither as yet we have had the holy Ghost given unto us or not,
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for the Lord teacheth Iohn. 16. 8. when the holy Ghost is come, he will reprooue the world of sinne, of righteousnes, and of iudgement:
for the Lord Teaches John. 16. 8. when the holy Ghost is come, he will reprove the world of sin, of righteousness, and of judgement:
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of sinne, because they abound in it; of righteousnes, because they want it; and of iudgement, because they feare it.
of sin, Because they abound in it; of righteousness, Because they want it; and of judgement, Because they Fear it.
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Now search thy soule whether thou haue beene reprooued for these things or not:
Now search thy soul whither thou have been reproved for these things or not:
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for it wil speake to thee when thou art alone, and it wil follow thee whither soeuer thou goest,
for it will speak to thee when thou art alone, and it will follow thee whither soever thou goest,
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and it will not suffer thee to rest in any sinnes;
and it will not suffer thee to rest in any Sins;
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but at the first it will admonish thee gently, afterward it will call vpon thee with diligence earely and late, if thou amend not:
but At the First it will admonish thee gently, afterwards it will call upon thee with diligence early and late, if thou amend not:
cc-acp p-acp dt ord pn31 vmb vvi pno21 av-j, av pn31 vmb vvi p-acp pno21 p-acp n1 av-j cc av-j, cs pns21 vvb xx:
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It will make thy meate vnsauorie, and turne thy sleepe into many feares;
It will make thy meat unsavoury, and turn thy sleep into many fears;
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and then if thou repent not, either it will vtterly forsake thee, or else lay loade on thee of most fearfull iudgements and terrible wrath of God;
and then if thou Repent not, either it will utterly forsake thee, or Else lay load on thee of most fearful Judgments and terrible wrath of God;
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which will either turne thee into lamentation and great distresse of minde, or else into desperation and vtter losse of soule.
which will either turn thee into lamentation and great distress of mind, or Else into desperation and utter loss of soul.
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Oh, feare my deere brethren for the conscience of these things, for it will worke most terribly in you:
O, Fear my deer brothers for the conscience of these things, for it will work most terribly in you:
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if you haue it, you liue in subiection; if you offend it, you liue in danger;
if you have it, you live in subjection; if you offend it, you live in danger;
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and if you lose it, you die in trouble. Therefore thou art happie, when thou art reprooued for sinne;
and if you loose it, you die in trouble. Therefore thou art happy, when thou art reproved for sin;
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thou art more happie, when thou art inwardly scourged for thy faults; but thou art most happie, when thou art repentant in teares, and ashes, & sackcloth,
thou art more happy, when thou art inwardly scourged for thy Faults; but thou art most happy, when thou art repentant in tears, and Ashes, & Sackcloth,
pns21 vb2r av-dc j, c-crq pns21 vb2r av-j vvn p-acp po21 n2; cc-acp pns21 vb2r av-ds j, c-crq pns21 vb2r j p-acp n2, cc n2, cc n1,
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and an infinite number of sorrowes:
and an infinite number of sorrows:
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so that hereby we see why God exempteth vs from the feare of hell, because he keepeth vs vnder continuall correction of sinne. Another vse:
so that hereby we see why God exempteth us from the Fear of hell, Because he Keepeth us under continual correction of sin. another use:
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let vs aske for the holy Ghost when wee feele the want thereof, Luke 11. 13. for God will send him to those that want him.
let us ask for the holy Ghost when we feel the want thereof, Lycia 11. 13. for God will send him to those that want him.
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Barren women aske for children, sicke men for health, olde men for life, weake men for strength, blinde men for sight;
Barren women ask for children, sick men for health, old men for life, weak men for strength, blind men for sighed;
j n2 vvb p-acp n2, j n2 p-acp n1, j n2 p-acp n1, j n2 p-acp n1, j n2 p-acp n1;
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and therefore let Christians aske for the holy Ghost: For God will be as easily entreated for him as for the other;
and Therefore let Christians ask for the holy Ghost: For God will be as Easily entreated for him as for the other;
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and he will giue vs more ioy then children, more comfort then health, more good then life, more benefite then strength, more profit then sight;
and he will give us more joy then children, more Comfort then health, more good then life, more benefit then strength, more profit then sighed;
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and therefore let vs pray for him more earnestly then for any other of these.
and Therefore let us pray for him more earnestly then for any other of these.
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If you aske how you shall pray for the holy Ghost, I answere, by the holy Ghost.
If you ask how you shall pray for the holy Ghost, I answer, by the holy Ghost.
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But you will say, if you haue him already, you neede not pray for him: to which I answere;
But you will say, if you have him already, you need not pray for him: to which I answer;
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you must pray as sicke men doe for life when they haue life;
you must pray as sick men do for life when they have life;
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so when you haue a little feeling of the holy Ghost, pray that it may bee more,
so when you have a little feeling of the holy Ghost, pray that it may be more,
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and that euery little sparkle may be a flame, and all our weaknesse turned into strength.
and that every little sparkle may be a flame, and all our weakness turned into strength.
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The persons vpon whom this spirite is to bee powred are sonnes and daughters, olde and yoong, men and women, free and bond;
The Persons upon whom this Spirit is to be poured Are Sons and daughters, old and young, men and women, free and bound;
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for of all these doth the church consist:
for of all these does the Church consist:
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Whereby wee may obserue, that there is not any sexe, or any man, but he is capable of the holy Ghost, and so of saluation.
Whereby we may observe, that there is not any sex, or any man, but he is capable of the holy Ghost, and so of salvation.
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Isa. 44. 3. The reasons are: first, because they haue receiued the hope of eternall life.Isaiah 44. 3. The Reasons Are: First, Because they have received the hope of Eternal life.
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Tit. 3. 7. secondly, the promises are general, and there is not any excluded.Tit. 3. 7. secondly, the promises Are general, and there is not any excluded.
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Therefore let vs learne not to greeue the holy Ghost, Ephe. 4. 30. nor to quench any motions of the spirit within vs:
Therefore let us Learn not to grieve the holy Ghost, Ephes 4. 30. nor to quench any motions of the Spirit within us:
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for the beginning of religion is like the blading of the corne, if it then bee bitten it neuer groweth more.
for the beginning of Religion is like the blading of the corn, if it then be bitten it never grows more.
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Againe, let vs fight against the lustes of the flesh, Gal. 5. 17. for the spirite lusteth against the flesh.
Again, let us fight against the lusts of the Flesh, Gal. 5. 17. for the Spirit Lusteth against the Flesh.
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There must bee a pitched field in euery mans soule; the soule is one fighter, and sinnes are the other;
There must be a pitched field in every men soul; the soul is one fighter, and Sins Are the other;
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the soule is aided by the spirite, and our sinnes are aided by the flesh: the weapons of the soule are spirituall, the word, the promises, faith, hope, loue, patience, and constancie;
the soul is aided by the Spirit, and our Sins Are aided by the Flesh: the weapons of the soul Are spiritual, the word, the promises, faith, hope, love, patience, and constancy;
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the weapons of sinne are ignorance, lustes, pleasures, ease, profite, gaine, pride, selfeloue, and prosperitie: The meanes wherby they strike are temptations;
the weapons of sin Are ignorance, lusts, pleasures, ease, profit, gain, pride, Self-love, and Prosperity: The means whereby they strike Are temptations;
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if the soule conquere, the sinnes bleede abundance of teares;
if the soul conquer, the Sins bleed abundance of tears;
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if sinne conquere, the soule is quiet and bound in a soft bed of delight, that she may liue in perpetuall imprisonment fed with all lothing of goodnesse,
if sin conquer, the soul is quiet and bound in a soft Bed of delight, that she may live in perpetual imprisonment fed with all loathing of Goodness,
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and starued with vaine shewes of foode, stuffed with sweete poisons of many wofull sinnes, and so in the end breaketh in peeces, and falleth to eternall miserie.
and starved with vain shows of food, stuffed with sweet poisons of many woeful Sins, and so in the end breaks in Pieces, and falls to Eternal misery.
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This is a Christians combate, one must needes die; the enemies cannot liue in league; the battell must needes be fought out, and therefore come prepared;
This is a Christians combat, one must needs die; the enemies cannot live in league; the battle must needs be fought out, and Therefore come prepared;
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the lesse thou eatest, the better thou shalt endure; the more thou watchest in praier, the more shall be thy aduantage.
the less thou Eatest, the better thou shalt endure; the more thou watchest in prayer, the more shall be thy advantage.
dt av-dc pns21 vv2, dt av-jc pns21 vm2 vvi; dt av-dc pns21 vv2 p-acp n1, dt av-dc vmb vbi po21 n1.
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This battell is like the battell betwixt Dauid and Absolon; for our owne sinnes which wee haue begotten doe conspire against vs:
This battle is like the battle betwixt David and Absalom; for our own Sins which we have begotten do conspire against us:
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and as Dauid wept for Absolon when he had gotten the field;
and as David wept for Absalom when he had got the field;
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so wee shall weepe for our sinnes when we haue conquered them, and wish, that either they had not beene,
so we shall weep for our Sins when we have conquered them, and wish, that either they had not been,
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or else that wee had not beene:
or Else that we had not been:
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therefore let vs haue the spirite on our sides, that we may haue peace in our soules.
Therefore let us have the Spirit on our sides, that we may have peace in our Souls.
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Now follow the effects of the spirite; and the first is that they shall prophesie; the next, that they shoulde dreame dreames, and see visions:
Now follow the effects of the Spirit; and the First is that they shall prophesy; the next, that they should dream dreams, and see visions:
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for these were accounted the most honourable works of the spirite before the comming of Christ,
for these were accounted the most honourable works of the Spirit before the coming of christ,
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because herein did the Lorde answere the demaunds of men, as we may see in Ioseph, Matt. 1. 21. and in Zacharie, Luc. 1. And vnder these olde types doth the prophet signifie the abundant graces in the church,
Because herein did the Lord answer the demands of men, as we may see in Ioseph, Matt. 1. 21. and in Zacharias, Luke 1. And under these old types does the Prophet signify the abundant graces in the Church,
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when euery one shoulde prophesie, that is, shoulde bee able to speake the worde for the comfort and edification of his brother,
when every one should prophesy, that is, should be able to speak the word for the Comfort and edification of his brother,
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and euery one should see the counsels of God day and night by dreames and visions and not bee afraide.
and every one should see the Counsels of God day and night by dreams and visions and not be afraid.
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First, we may obserue here, that none can prophesie but by the spirite of God, 1. Cor. 14. 29. It is not possible that any shoulde open the worde of God and speake to the comfort of them that heare him,
First, we may observe Here, that none can prophesy but by the Spirit of God, 1. Cor. 14. 29. It is not possible that any should open the word of God and speak to the Comfort of them that hear him,
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but by inspiration of the holy Ghost;
but by inspiration of the holy Ghost;
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therefore those which speake in the congregation, and are not able to edifie them that heare them, doe nothing lesse then speake by the holy Ghost, opening their barren wits to the woonder of the worlde. The reasons:
Therefore those which speak in the congregation, and Are not able to edify them that hear them, do nothing less then speak by the holy Ghost, opening their barren wits to the wonder of the world. The Reasons:
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first, because prophesie is an opening of the counsell of God, which none can doe but those which haue the spirit of God, 1. Cor. 2. 11. Againe, it is the spirit of God that openeth our harts and maketh vs able to answere the aduersarie of our profession;
First, Because prophesy is an opening of the counsel of God, which none can do but those which have the Spirit of God, 1. Cor. 2. 11. Again, it is the Spirit of God that Openeth our hearts and makes us able to answer the adversary of our profession;
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much more doth it helpe vs when we are to comfort the people of God in the congregation, Luke 21. 15. Let vs therefore in our preaching or prophesying learne to prophesie according to the proportion of faith, Rom. 12. 6. for as it is a damnable thing before God vnder an oath to couer falshood;
much more does it help us when we Are to Comfort the people of God in the congregation, Lycia 21. 15. Let us Therefore in our preaching or prophesying Learn to prophesy according to the proportion of faith, Rom. 12. 6. for as it is a damnable thing before God under an oath to cover falsehood;
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so is it alike damnable thing vnder pretence of the spirit to teach heresie and impietie.
so is it alike damnable thing under pretence of the Spirit to teach heresy and impiety.
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Againe, let vs learne to trie the spirits, 1. Iohn 5. 1. whether they be of God or not:
Again, let us Learn to try the spirits, 1. John 5. 1. whither they be of God or not:
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for many false spirits are come into the world, bringing in againe popery, heresie, idolatrie, and the monarchie of the diuel, the which I pray God for euer destroy.
for many false spirits Are come into the world, bringing in again popery, heresy, idolatry, and the monarchy of the Devil, the which I pray God for ever destroy.
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But in this that we said that the abundance of the spirit vnder the time of the kingdom of Christ, is shadowed foorth vnder these types of the olde testament;
But in this that we said that the abundance of the Spirit under the time of the Kingdom of christ, is shadowed forth under these types of the old Testament;
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so that the kingdome of Christ consisteth of such members as are heere described to bee possessed with the spirit of God to prophesie and such like.
so that the Kingdom of christ Consisteth of such members as Are Here described to be possessed with the Spirit of God to prophesy and such like.
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Whereby we learne that those which auoide the ministerie, and other spirituall functions, do as much as they can darken and deface the kingdome of Christ, Ioh. 5. 39. so that a continuall and an vnwearied studie must be applyed vnto the same:
Whereby we Learn that those which avoid the Ministry, and other spiritual functions, do as much as they can darken and deface the Kingdom of christ, John 5. 39. so that a continual and an unwearied study must be applied unto the same:
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there is no wit so fine, but herein it may be busied; there is no profession so needefull, but it must giue place to this.
there is no wit so fine, but herein it may be busied; there is no profession so needful, but it must give place to this.
pc-acp vbz dx n1 av j, cc-acp av pn31 vmb vbi vvn; pc-acp vbz dx n1 av j, cc-acp pn31 vmb vvi n1 p-acp d.
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For Diuinitie is like Sara, and other arts and sciences like Agar: and although humane arts haue conceiued with child,
For Divinity is like Sarah, and other arts and sciences like Agar: and although humane arts have conceived with child,
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and gotten more followers then Diuinitie; yet they must know they are but handmaides, and must be subiect to their mistresse. The reasons:
and got more followers then Divinity; yet they must know they Are but handmaidens, and must be Subject to their mistress. The Reasons:
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First, because the ignorance of the scriptures is the mother of all abhomination and errour, Matth. 22. 25. so that take away religion and Diuinitie,
First, Because the ignorance of the Scriptures is the mother of all abomination and error, Matthew 22. 25. so that take away Religion and Divinity,
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although their sciences could make golde, yet they cannot stand.
although their sciences could make gold, yet they cannot stand.
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Secondly, in the profession of faith and of religion consisteth the ground-worke and foundation of the church, Matth. 16. 18. and therfore they which giue not themselues hereunto, doe not onely pull downe the building of christianitie;
Secondly, in the profession of faith and of Religion Consisteth the groundwork and Foundation of the Church, Matthew 16. 18. and Therefore they which give not themselves hereunto, do not only pull down the building of christianity;
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but raze downe the verie foundations thereof.
but raze down the very foundations thereof.
cc-acp vvb a-acp dt j n2 av.
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I haue followed these things more at large in the beginning, and therefore I now touch them lightly.
I have followed these things more At large in the beginning, and Therefore I now touch them lightly.
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Let vs therefore exercise the commandements of God, and purge our impure liues by their rule, Psalm. 119. 9. for so long as our eares are open to his word, our liues shal be couered from shame:
Let us Therefore exercise the Commandments of God, and purge our impure lives by their Rule, Psalm. 119. 9. for so long as our ears Are open to his word, our lives shall be covered from shame:
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as Ioas prospered all the daies of Iehoijada; so shall we so long as the Gospell and religion ruleth in our soules.
as Joash prospered all the days of Iehoijada; so shall we so long as the Gospel and Religion Ruleth in our Souls.
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Let vs take that which the angels brought, Act. 7. 53. for they brought the law,
Let us take that which the Angels brought, Act. 7. 53. for they brought the law,
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and in nothing are we so like the angels as in the studie of Diuinitie:
and in nothing Are we so like the Angels as in the study of Divinity:
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for they behold the face of God in heauen, and wee behold him in the scriptures.
for they behold the face of God in heaven, and we behold him in the Scriptures.
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Thirdly, when he saith, that their sonnes and their daughters shall prophesie;
Thirdly, when he Says, that their Sons and their daughters shall prophesy;
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we may note that there are not any in the church too rich or too good for the studie of diuinitie:
we may note that there Are not any in the Church too rich or too good for the study of divinity:
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Isaie the Prophet was of the kings seed; Saiah the Prophet was of the Kings seed;
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and Salomon the richest and wisest king that euer was, would be called a preacher in his wisest and best daies.
and Solomon the Richest and Wisest King that ever was, would be called a preacher in his Wisest and best days.
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Our gentlemen scorn this priestly trade, but set their sonnes to marchandize, or to the lawe,
Our gentlemen scorn this priestly trade, but Set their Sons to merchandise, or to the law,
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or to one golden trade or other; but they set their sonnes as much to Diuinitie as their daughters:
or to one golden trade or other; but they Set their Sons as much to Divinity as their daughters:
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yea, they thinke their whole family is disgraced, if there bee any of their name a priest:
yea, they think their Whole family is disgraced, if there be any of their name a priest:
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for so they odiously terme vs, otherwise the name is too good for them or vs. The reasons:
for so they odiously term us, otherwise the name is too good for them or us The Reasons:
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First, bicause bodily exercise profiteth little, but godlines is profitable to all, 1. Tim. 4. 8. One was woont to say, that the world was destroyed by three sortes of men:
First, Because bodily exercise profiteth little, but godliness is profitable to all, 1. Tim. 4. 8. One was wont to say, that the world was destroyed by three sorts of men:
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by Lawyers, for they destroy mens goods; by Phisitions, for they kill mens bodies; and by ignorant Diuines, for they damne mens soules:
by Lawyers, for they destroy men's goods; by Physicians, for they kill men's bodies; and by ignorant Divines, for they damn men's Souls:
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now verily I thinke that so it is with vs; for there was neuer more contention for wealth, or more cost laide foorth on phisicke,
now verily I think that so it is with us; for there was never more contention for wealth, or more cost laid forth on physic,
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and neuer lesse care for saluation.
and never less care for salvation.
cc av-x av-dc vvi p-acp n1.
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Such ignorant diuines haue marde all, whose heads are as full of learning, as a flint stone is of oyle,
Such ignorant Divines have marred all, whose Heads Are as full of learning, as a flint stone is of oil,
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and their liues correspondent to their knowledge;
and their lives correspondent to their knowledge;
cc po32 n2 j p-acp po32 n1;
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so that now adaies there is no difference betweene Aaron and the priests of Egypt, betwixt Nadab and Phinehas, betwixt Sadoc and Abiathar, betwixt Michaiah and Zidkijah, betwixt Ieremie and Shemaiah, betwixt Christ and the Pharisees, betwixt Peter and Simon, betwixt the Phisition and the patient, betwixt Balaam and his Asse.
so that now adais there is no difference between Aaron and the Priests of Egypt, betwixt Nadab and Phinehas, betwixt Sadoc and Abiathar, betwixt Michaiah and Zidkijah, betwixt Ieremie and Shemaiah, betwixt christ and the Pharisees, betwixt Peter and Simon, betwixt the physician and the patient, betwixt balaam and his Ass.
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Studie doth not commend a Diuine, but a noble mans letter, and an angell is more woorth then a preacher. Another reason:
Study does not commend a Divine, but a noble men Letter, and an angel is more worth then a preacher. another reason:
n1 vdz xx vvi dt j-jn, cc-acp dt j ng1 n1, cc dt n1 vbz av-dc j cs dt n1. j-jn n1:
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it will amend euery mans way, Psal. 119. 9. Let therefore the word of God dwell among vs plentifully, Col. 3. 16. and let vs exercise the scriptures from our childhoode, 2. Tim. 3. 15. that so wee may haue God in our selues, religion in our hearts,
it will amend every men Way, Psalm 119. 9. Let Therefore the word of God dwell among us plentifully, Col. 3. 16. and let us exercise the Scriptures from our childhood, 2. Tim. 3. 15. that so we may have God in our selves, Religion in our hearts,
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and holines in our liues, that our auncients may teach better, our youth may liue better, our children may learne better, that our houses, our hearts, our liues, our fathers, our sons, our daughters, may bee blessed.
and holiness in our lives, that our ancients may teach better, our youth may live better, our children may Learn better, that our houses, our hearts, our lives, our Father's, our Sons, our daughters, may be blessed.
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Fourthly, hee saith, Hee will powre foorth his spirite vppon their seruaunts and maidens:
Fourthly, he Says, He will pour forth his Spirit upon their Servants and maidens:
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who in olde time were baselie accounted of, especially if they were not of their owne nation.
who in old time were basely accounted of, especially if they were not of their own Nation.
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From hence wee may note that it is the dutie of christians that liue in these times,
From hence we may note that it is the duty of Christians that live in these times,
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since this Gospell was fulfilled, to haue care to make their seruants religious, Prou. 14. 35. or else to make choise of such when they want.
since this Gospel was fulfilled, to have care to make their Servants religious, Prou. 14. 35. or Else to make choice of such when they want.
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A good christian wil be alway a good seruant, and therefore if thou wouldest haue good seruants, make them good christians:
A good christian will be always a good servant, and Therefore if thou Wouldst have good Servants, make them good Christians:
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He is a better seruant that liueth well, then hee that laboureth well, for thinke not that hee will euer make conscience of thy businesse, that maketh not conscience of the Lordes businesse, Col. 3. 22. The reasons;
He is a better servant that lives well, then he that Laboureth well, for think not that he will ever make conscience of thy business, that makes not conscience of the lords business, Col. 3. 22. The Reasons;
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First, because thou maiest safely giue all into his handes, as was in Ioseph, Gen. 39. 8. Againe, hee may profit thy sonnes, and doe them more good then thou canst, Prouerb. 17. 2. Therfore let seruants bee handled like christians, not like slaues,
First, Because thou Mayest safely give all into his hands, as was in Ioseph, Gen. 39. 8. Again, he may profit thy Sons, and doe them more good then thou Canst, Proverb. 17. 2. Therefore let Servants be handled like Christians, not like slaves,
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like men, and not like beastes, Leuit. 25. 39. They are your brethren, despise them not, 1. Timoth 6. 2. They are the Lordes free men, abuse them not, 1 Cor. 7. 22. Command them no euill, offer them no wrong, hinder not their faith, torment not their liues, forsake them not in age, nourish them in sicknesse;
like men, and not like beasts, Levites 25. 39. They Are your brothers, despise them not, 1. Timothy 6. 2. They Are the lords free men, abuse them not, 1 Cor. 7. 22. Command them no evil, offer them no wrong, hinder not their faith, torment not their lives, forsake them not in age, nourish them in sickness;
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pay them their hire, feede them sufficiently, empaire not their credite, reuile them not, correct them for euill, commende them for godlinesse,
pay them their hire, feed them sufficiently, impair not their credit, revile them not, correct them for evil, commend them for godliness,
vvb pno32 po32 n1, vvb pno32 av-j, vvi xx po32 n1, vvb pno32 xx, vvb pno32 p-acp n-jn, vvi pno32 p-acp n1,
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and be such masters to them, as Christ is to you. Againe, let seruants make choise of christian maisters;
and be such Masters to them, as christ is to you. Again, let Servants make choice of christian masters;
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not where they may haue most wages, but where they may haue most instruction;
not where they may have most wages, but where they may have most instruction;
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not where they may haue most ease, but most information, 1. Timot. 6. 6. You were better eate herbes with a godly master,
not where they may have most ease, but most information, 1. Timothy 6. 6. You were better eat herbs with a godly master,
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then a fatte oxe with a wicked;
then a fat ox with a wicked;
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you were better fare harde, and worke harde, where your soules may bee gouerned, then fare well and worke little, where your soules are endangered.
you were better fare harden, and work harden, where your Souls may be governed, then fare well and work little, where your Souls Are endangered.
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Be subiect to thy master, 1. Pet. 2. 18. Serue not an Atheist for any money;
Be Subject to thy master, 1. Pet. 2. 18. Serve not an Atheist for any money;
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nor a papist for any meat; nor a neuter for any hire; nor a knowne hypocrite for any wages:
nor a papist for any meat; nor a neuter for any hire; nor a known hypocrite for any wages:
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but serue thy master, looke to his wealth, tranaile for his profite, mispende not his substance, defende his credite, make much of his children, and praie for his saluation:
but serve thy master, look to his wealth, tranaile for his profit, mispende not his substance, defend his credit, make much of his children, and pray for his salvation:
cc-acp vvb po21 n1, vvb p-acp po31 n1, n1 p-acp po31 n1, vvb xx po31 n1, vvi po31 n1, vvb d pp-f po31 n2, cc vvb p-acp po31 n1:
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Care not for ease, spende nothing in riot, carie no tales, keep within the house, and remember God in thy worke, that hee may remember thee in thy death;
Care not for ease, spend nothing in riot, carry no tales, keep within the house, and Remember God in thy work, that he may Remember thee in thy death;
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for as thou seruest, thou shalt be serued againe.
for as thou servest, thou shalt be served again.
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The xxxj. Sermon. Vers. 30. And I will shew woonders in the heauens, and in the earth:
The xxxj. Sermon. Vers. 30. And I will show wonders in the heavens, and in the earth:
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blood and fire, and pillars of smoke. 31. The sunne shall bee turned into darkenes,
blood and fire, and pillars of smoke. 31. The sun shall be turned into darkness,
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and the moone into blood, before the great and terrible daie of the Lorde come. 32. But whosoeuer shall call on the name of the Lorde, shall bee saued:
and the moon into blood, before the great and terrible day of the Lord come. 32. But whosoever shall call on the name of the Lord, shall be saved:
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for in mount Sion and in Ierusalem shall be deliuerance, as the Lord hath saide, and in the remnant whom the Lord shall call.
for in mount Sion and in Ierusalem shall be deliverance, as the Lord hath said, and in the remnant whom the Lord shall call.
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NOw we are come to the last parte, namely, the manifestation of the power of God by great and fearfull signes in heauen;
NOw we Are come to the last part, namely, the manifestation of the power of God by great and fearful Signs in heaven;
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and secondly by giuing saluation to the faithfull.
and secondly by giving salvation to the faithful.
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Concerning the great and feareful woonders, much hath already beene spoken, and nowe the lesse shall suffice.
Concerning the great and fearful wonders, much hath already been spoken, and now the less shall suffice.
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For the interpretation take thus much:
For the Interpretation take thus much:
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That when Christ is come and ascended into heauen, and the worlde conuerted from infidelitie vnto him;
That when christ is come and ascended into heaven, and the world converted from infidelity unto him;
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then shall appeere manie extraordinarie tokens of the Lordes power, both in the heauens and in the earth, the lights shall bee most fearefully ecclipsed, being in shew turned into darkenesse and blood; the aire shall bee troubled;
then shall appear many extraordinary tokens of the lords power, both in the heavens and in the earth, the lights shall be most fearfully eclipsed, being in show turned into darkness and blood; the air shall be troubled;
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and many terrible and strange things shall be seene:
and many terrible and strange things shall be seen:
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So that heerein is described the constitution and euent of all thinges at the change of the worlde,
So that herein is described the constitution and event of all things At the change of the world,
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when God shall come to take vengeance on his enimies, as it is in the chapter following.
when God shall come to take vengeance on his enemies, as it is in the chapter following.
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I will briefely touch euery thing that I purpose to handle in this vers. First, in that hee telleth vs of these fearefull woonders presently to succeed,
I will briefly touch every thing that I purpose to handle in this vers. First, in that he Telleth us of these fearful wonders presently to succeed,
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or rather to accompanie the preaching of the Gospell, the powring foorth of the spirite and conuersion of the worlde:
or rather to accompany the preaching of the Gospel, the Pouring forth of the Spirit and conversion of the world:
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we may learne that God will giue vs temporall calamities with spirituall benefits, Luk. 21. 9. So that there is no maruaile that in our times there haue been seene so many terrible things in heauen and earth, seeing the Gospell hath beene preached vnto vs;
we may Learn that God will give us temporal calamities with spiritual benefits, Luk. 21. 9. So that there is no marvel that in our times there have been seen so many terrible things in heaven and earth, seeing the Gospel hath been preached unto us;
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for calamities make vs to beleeue it more willingly, Hos. 5. 15. And if the Gospell bee not shadowed in this trouble,
for calamities make us to believe it more willingly, Hos. 5. 15. And if the Gospel be not shadowed in this trouble,
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and wee not ouerthrowne by them;
and we not overthrown by them;
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then haue wee a notable triall of the Lordes promise towarde vs, Luk 21. 18. For as Gedeons fleece was drie when all the earth about it was wet;
then have we a notable trial of the lords promise toward us, Luk 21. 18. For as Gedeons fleece was dry when all the earth about it was wet;
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so shall we be safe when many shal be cast down.
so shall we be safe when many shall be cast down.
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Let vs learne to commit our soules vnto him, 1. Pet. 4. 19. that although the heauēs fall down & the earth be remooued, the sea be dried,
Let us Learn to commit our Souls unto him, 1. Pet. 4. 19. that although the heavens fallen down & the earth be removed, the sea be dried,
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and the light be darkened, yet we may possesse our soules, and our soules may possesse our Sauiour;
and the Light be darkened, yet we may possess our Souls, and our Souls may possess our Saviour;
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for it is God that sendeth woonders, & ruleth all signes: the same cloude did leade the Israelites to Canaan that brought other to destruction;
for it is God that sends wonders, & Ruleth all Signs: the same cloud did lead the Israelites to Canaan that brought other to destruction;
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& the same signes are for our saluation, which are for other mens condemnation.
& the same Signs Are for our salvation, which Are for other men's condemnation.
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Secondly, when hee saith hee will set woonders in heauen, wee are taught that God will manifest his wrath before it commeth, Rom. 10. 18. Heauen is in the sight of all,
Secondly, when he Says he will Set wonders in heaven, we Are taught that God will manifest his wrath before it comes, Rom. 10. 18. Heaven is in the sighed of all,
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and naturally we are inclined to looke vpward; so that whatsoeuer we there see, we know it commeth from God;
and naturally we Are inclined to look upward; so that whatsoever we there see, we know it comes from God;
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and therefore there are the signes manifested, because euery one might see them. The reasons:
and Therefore there Are the Signs manifested, Because every one might see them. The Reasons:
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first, because wee may either confesse them, or be confounded by them, Isai. 2. 18. Secondly, that the greatest enimies of God may be stilled, Psal. 8. 2. Therefore learne so soone as you see the rod to feare him that ordained it, Mich. 6. 9. Againe, let vs make a good vse of the signes that wee haue alreadie seene,
First, Because we may either confess them, or be confounded by them, Isaiah 2. 18. Secondly, that the greatest enemies of God may be stilled, Psalm 8. 2. Therefore Learn so soon as you see the rod to Fear him that ordained it, Mich. 6. 9. Again, let us make a good use of the Signs that we have already seen,
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and not trie the Lords patience any longer, or tempt the power of God any more, Amos 5. 18. The wicked Iewes would haue had Christ shewe them a miracle when he was on the crosse,
and not try the lords patience any longer, or tempt the power of God any more, Amos 5. 18. The wicked Iewes would have had christ show them a miracle when he was on the cross,
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and then they woulde beleeue him; but yet they were wicked:
and then they would believe him; but yet they were wicked:
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and so you which desire more tokens of the Lords power, that you may be amended, are still wicked;
and so you which desire more tokens of the lords power, that you may be amended, Are still wicked;
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for if you cannot beleeue the liuing word, you shall not beleeue the dead miracles.
for if you cannot believe the living word, you shall not believe the dead Miracles.
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Thirdly, when he saith that all these shall come before the great and terrible day of the Lord:
Thirdly, when he Says that all these shall come before the great and terrible day of the Lord:
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we must note, that all the woonders and signes in the aire must prepare vs to iudgement, Isa. 29. 6. Oh how can the Lorde change vs,
we must note, that all the wonders and Signs in the air must prepare us to judgement, Isaiah 29. 6. O how can the Lord change us,
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when he thus changeth the world;
when he thus changes the world;
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and how doth hee prouide for our safetie, and preach our repentance by all the woonders of heauen and earth? Darknesse putteth vs in minde of hell;
and how does he provide for our safety, and preach our Repentance by all the wonders of heaven and earth? Darkness putteth us in mind of hell;
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fire putteth vs in minde of the latter day; blood putteth vs in minde of destruction;
fire putteth us in mind of the latter day; blood putteth us in mind of destruction;
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smoke doth admonish vs of the vanitie of our life: the earth would moue vs to repentance by remoouing her selfe;
smoke does admonish us of the vanity of our life: the earth would move us to Repentance by removing her self;
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the light would couer our sinnes in darknesse, by withdrawing it selfe; and the cloudes would call vs to heauen.
the Light would cover our Sins in darkness, by withdrawing it self; and the Clouds would call us to heaven.
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Let vs learne to feare the power of God more earnestly in his creatures, that if these strange things come vpon vs,
Let us Learn to Fear the power of God more earnestly in his creatures, that if these strange things come upon us,
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yet we may not forget our Sauiour, who shall come in the cloudes.
yet we may not forget our Saviour, who shall come in the Clouds.
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But whosoeuer. Least wee should thinke that these troubles shoulde ouerturne and ouercome all in the world,But whosoever. lest we should think that these Troubles should overturn and overcome all in the world,
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when there shall be no light but darknesse; no peace but thunders; no comfort but fires, nor any appeerance but wrath and iudgement:
when there shall be no Light but darkness; no peace but Thunders; no Comfort but fires, nor any appearance but wrath and judgement:
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the prophet in these words telleth them, that then euen in those most desperate miseries, God would remember to heare the praiers of his children;
the Prophet in these words Telleth them, that then even in those most desperate misery's, God would Remember to hear the Prayers of his children;
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for the godly cannot choose but feare mightily, when they should see all the world in an vprore,
for the godly cannot choose but Fear mightily, when they should see all the world in an uproar,
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and heauen and earth roaring to their destruction.
and heaven and earth roaring to their destruction.
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Whereby I might note, that good men must endure the feare of those euils which shall come on the world, Isa. 33. 4. because they loue their life too much, Psal. 119. 108. and because their whole life must bee mortified and mangled with many sorrowes, Rom. 8. 36. yet let vs not so feare that we despaire,
Whereby I might note, that good men must endure the Fear of those evils which shall come on the world, Isaiah 33. 4. Because they love their life too much, Psalm 119. 108. and Because their Whole life must be mortified and mangled with many sorrows, Rom. 8. 36. yet let us not so Fear that we despair,
c-crq pns11 vmd vvi, cst j n2 vmb vvi dt n1 pp-f d n2-jn r-crq vmb vvi p-acp dt n1, np1 crd crd c-acp pns32 vvb po32 n1 av av-d, np1 crd crd cc p-acp po32 j-jn n1 vmb vbi vvn cc vvn p-acp d n2, np1 crd crd av vvb pno12 xx av vvi cst pns12 vvb,
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how neer soeuer we seeme to destruction, Isa. 41. 14. but be obedient as Noah was, Heb. 11. 7. though the waters and cries of all the world be as neere to vs as they were to him.
how near soever we seem to destruction, Isaiah 41. 14. but be obedient as Noah was, Hebrew 11. 7. though the waters and cries of all the world be as near to us as they were to him.
c-crq av-j av pns12 vvb p-acp n1, np1 crd crd p-acp vbi j c-acp np1 vbds, np1 crd crd c-acp dt n2 cc n2 pp-f d dt n1 vbb a-acp av-j p-acp pno12 c-acp pns32 vbdr p-acp pno31.
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First, when he saith that all that call on the name of the Lorde shall bee saued:
First, when he Says that all that call on the name of the Lord shall be saved:
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we may note that saluation must bee praied for before we can haue it, Heb. 7. 25. Saluation commeth not as honour came on Dauid, which made him a king before hee thought on it;
we may note that salvation must be prayed for before we can have it, Hebrew 7. 25. Salvation comes not as honour Come on David, which made him a King before he Thought on it;
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but it must come on vs as cleannesse and health came on Naaman, which he trauelled for,
but it must come on us as cleanness and health Come on Naaman, which he traveled for,
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and praied for, and washed for seuen times in Iorden before he could be cleansed. And as the poore Canaanitish woman entreated Christ a good while before he would graunt;
and prayed for, and washed for seuen times in Jordan before he could be cleansed. And as the poor Canaanitish woman entreated christ a good while before he would grant;
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so the Lord looketh that men should entreate for saluation many daies, and nights, and times, with many teares,
so the Lord looks that men should entreat for salvation many days, and nights, and times, with many tears,
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and sighes, and grones, thorough many sorrowes, and cares, and troubles, before they can be saued. The reasons:
and sighs, and groans, through many sorrows, and Cares, and Troubles, before they can be saved. The Reasons:
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first, because saluation is the Lords, Psal. 3. 8. and therefore it must be praied for:
First, Because salvation is the lords, Psalm 3. 8. and Therefore it must be prayed for:
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secondly, we must be saued by faith:
secondly, we must be saved by faith:
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now faith is no faith that praieth not for grace, Ephes. 2. 8. Therefore as the olde fathers searched for saluation, 1. Pet. 1. 19. so doe thou;
now faith is no faith that Prayeth not for grace, Ephesians 2. 8. Therefore as the old Father's searched for salvation, 1. Pet. 1. 19. so do thou;
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and as the woman did for her money, which neuer gaue ouer sweeping and seeking till she had found it: in like manner doe thou;
and as the woman did for her money, which never gave over sweeping and seeking till she had found it: in like manner do thou;
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but follow saluation as Isaac followed Abraham vnto the place where he should be sacrificed.
but follow salvation as Isaac followed Abraham unto the place where he should be sacrificed.
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Secondly, when he saith that there shall bee deliuerance in Mount Sion, wee may note, that God will euermore haue some among the people of the Iewes that shall be saued, Rom. 11. 15, 16, 26. so that, notwithstanding their intolerable hardnesse of hart,
Secondly, when he Says that there shall be deliverance in Mount Sion, we may note, that God will evermore have Some among the people of the Iewes that shall be saved, Rom. 11. 15, 16, 26. so that, notwithstanding their intolerable hardness of heart,
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and great obstinacie against the Gospell, yet there are some beleeuers among them, and it may be that there shall be a day,
and great obstinacy against the Gospel, yet there Are Some believers among them, and it may be that there shall be a day,
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when they shall all beleeue in the Messiah: and I thinke verily that this is the very cause why they are reserued aliue;
when they shall all believe in the Messiah: and I think verily that this is the very cause why they Are reserved alive;
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for else in consideration of that great villanie offered to our Sauiour Christ, with their infidelitie,
for Else in consideration of that great villainy offered to our Saviour christ, with their infidelity,
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and other notorious sinnes, they had long agoe beene destroied, man, woman and childe.
and other notorious Sins, they had long ago been destroyed, man, woman and child.
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Thirdly, the prophet alleageth the proofe hereofwhen he saith, (as the Lord hath said) whereby we may note, that the promise of God shall preserue his church in what distresse soeuer it be, Heb. 13. 5. yea when heauen and earth shall be burned, they shall be preserued. The reasons:
Thirdly, the Prophet allegeth the proof hereofwhen he Says, (as the Lord hath said) whereby we may note, that the promise of God shall preserve his Church in what distress soever it be, Hebrew 13. 5. yea when heaven and earth shall be burned, they shall be preserved. The Reasons:
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first, because all the promises of God in him are Yea & Amen, 2. Cor. 1. 18. 20. they are not changeable but constant as it is already declared,
First, Because all the promises of God in him Are Yea & Amen, 2. Cor. 1. 18. 20. they Are not changeable but constant as it is already declared,
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because he is mighty that doth his word.
Because he is mighty that does his word.
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Againe, life eternall is giuen by promise, Col. 3. 14. and if the promises neuer faile in that, no more they can in this.
Again, life Eternal is given by promise, Col. 3. 14. and if the promises never fail in that, no more they can in this.
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Therefore let vs through patience doe the will of God, and waite for the promise, Heb. 10. 26. and hauing once receiued it, let vs feare no euill nor any death, Gen. 32. 9, 10. Fourthly, when he saith that saluation shall be to a remnant,
Therefore let us through patience do the will of God, and wait for the promise, Hebrew 10. 26. and having once received it, let us Fear no evil nor any death, Gen. 32. 9, 10. Fourthly, when he Says that salvation shall be to a remnant,
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and to as many as God shall call: and to as many as God shall call:
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we may note, that but a remant, that is, a very fewe shall bee saued, Luc. 13. 23. The reasons:
we may note, that but a remant, that is, a very few shall be saved, Luke 13. 23. The Reasons:
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because of the great hatred of God against sinne, Rom. 5. 14. the which hatred shall cause the damnation of many thousands. Because of the great hatred of God against sin, Rom. 5. 14. the which hatred shall cause the damnation of many thousands.
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Secondly, the Lord will make but a short account of all the earth, Rom. 9. 28. Therefore let euery one studie to enter,
Secondly, the Lord will make but a short account of all the earth, Rom. 9. 28. Therefore let every one study to enter,
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although he knowe there be but few to be saued, that if it may be, he may be one of those few, Luc. 13. 24. Againe, let vs knowe that except the Lord of his great mercie did keepe this remnant from the violence of sinne and sathan, no not one should or coulde euer come to life eternall, Isai. 1. 9. Lastly, when he saith, to as many as God shall call:
although he know there be but few to be saved, that if it may be, he may be one of those few, Luke 13. 24. Again, let us know that except the Lord of his great mercy did keep this remnant from the violence of sin and sathan, no not one should or could ever come to life Eternal, Isaiah 1. 9. Lastly, when he Says, to as many as God shall call:
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wee may note, that we must be called by the gospell before we can be saued in the kingdome, Iude 5. But of these points I haue often already spoken in the former treatises,
we may note, that we must be called by the gospel before we can be saved in the Kingdom, Iude 5. But of these points I have often already spoken in the former treatises,
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and therefore I may the safer excuse my breuitie; and the God of all mercie giue a blessing to all.
and Therefore I may the safer excuse my brevity; and the God of all mercy give a blessing to all.
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The xxxij. Sermon.
The xxxij. Sermon.
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Chap. 3. Verse. 1. For beholde, in those daies, and in that time, when I shall bring againe the captiuitie of Iudah and Ierusalem.Chap. 3. Verse. 1. For behold, in those days, and in that time, when I shall bring again the captivity of Iudah and Ierusalem.
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THis thirde and last chapter of this Prophet Ioel, containeth a most lamentable destruction of mankind,
THis Third and last chapter of this Prophet Joel, Containeth a most lamentable destruction of mankind,
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namely of those which were the sworne enimies to the church of God:
namely of those which were the sworn enemies to the Church of God:
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which cannot choose but mooue a heart of stone, to exceeding sorrowe and abundant teares, to consider that so manie braue men, stately kings, warrelike souldiers, honorable persons, rich possessors, beautiful women,
which cannot choose but move a heart of stone, to exceeding sorrow and abundant tears, to Consider that so many brave men, stately Kings, warlike Soldiers, honourable Persons, rich Possessors', beautiful women,
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and innocent yoong children (as it may seeme) shoulde be violently driuen and drawen vnto the slaughter-house of woefull destruction.
and innocent young children (as it may seem) should be violently driven and drawn unto the slaughterhouse of woeful destruction.
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Oh, how may men forrowe, that they were so borne to bee enimies to God, and so liue that they hurt themselues;
O, how may men forrowe, that they were so born to be enemies to God, and so live that they hurt themselves;
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and so shall die as they condemne their soules? for their bloode is woorse then water, their flesh is viler then dung, their heart is baser then the earth,
and so shall die as they condemn their Souls? for their blood is Worse then water, their Flesh is Viler then dung, their heart is baser then the earth,
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and they were onely created that they might be destroied. In the handling of this chapter we will obserue this method:
and they were only created that they might be destroyed. In the handling of this chapter we will observe this method:
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First, the time when the enimies of the church shall be discussed; and secondly the manner.
First, the time when the enemies of the Church shall be discussed; and secondly the manner.
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The time is set foorth in this vers. to bee then when the Lorde shoulde bring againe the captiuitie of Iudah and Ierusalem:
The time is Set forth in this vers. to be then when the Lord should bring again the captivity of Iudah and Ierusalem:
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that is, when he shoulde deliuer them from all manner of thraldome.
that is, when he should deliver them from all manner of thraldom.
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For beholde: The prophet after the vsuall maner of the Scriptures, beginneth the matter with wordes of demonstration and attention,For behold: The Prophet After the usual manner of the Scriptures, begins the matter with words of demonstration and attention,
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and so telleth them of this matter, as if it were alreadie in action;
and so Telleth them of this matter, as if it were already in actium;
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bidding them to beholde it, as we may see the like Esay 24. 1. & 42. 1. Ierem. 51. 1. Matth. 24. 25. By which wordes wee may note, the worde of God in prophets and preachers must teach vs to consider,
bidding them to behold it, as we may see the like Isaiah 24. 1. & 42. 1. Jeremiah 51. 1. Matthew 24. 25. By which words we may note, the word of God in Prophets and Preachers must teach us to Consider,
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as well the things that are to come, as those that are present, 2. Cor. 4. 18. Wee looke not (saith the Apostle) on the things that are seene,
as well the things that Are to come, as those that Are present, 2. Cor. 4. 18. we look not (Says the Apostle) on the things that Are seen,
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but on the things that are not seene.
but on the things that Are not seen.
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The voice of the Lordes worde must not be like the stroke of the musition, which onely affecteth a man while hee heareth the sounde:
The voice of the lords word must not be like the stroke of the musician, which only affects a man while he hears the sound:
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but it must bee like a Phisitions potion which worketh in the bodie many daies after it is taken.
but it must be like a Physicians potion which works in the body many days After it is taken.
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But what doe I talke of daies? as Ionathan loued Dauid when he neither saw him nor hearde him,
But what do I talk of days? as Ionathan loved David when he neither saw him nor heard him,
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so must we loue the word of God and thinke thereon, when we neither see it nor heare it.
so must we love the word of God and think thereon, when we neither see it nor hear it.
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The oxe careth for the pricke which presently goreth him, but yet he neuer thinketh on the slaughter which is comming;
The ox Careth for the prick which presently goreth him, but yet he never Thinketh on the slaughter which is coming;
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the childe feareth the rod which hee seeth, but thinketh not on it when it is hidden;
the child fears the rod which he sees, but Thinketh not on it when it is hidden;
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the sheepe windeth from the storme when it bloweth, but in calmer times it neuer remembreth:
the sheep windeth from the storm when it blows, but in calmer times it never Remember:
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but God which hath made vs more excellent then oxen and sheepe, and willeth vs to be more wise then children, hath giuen his worde that wee may know and feare the things that are to come.
but God which hath made us more excellent then oxen and sheep, and wills us to be more wise then children, hath given his word that we may know and Fear the things that Are to come.
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So that in this sort thou must perswade thy selfe;
So that in this sort thou must persuade thy self;
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if thou heare the preacher tell of any plague, then thinke with thy selfe that thou now beholdest it a far off:
if thou hear the preacher tell of any plague, then think with thy self that thou now Beholdest it a Far off:
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& therefore it will certainly come. Beleeue the Lord and his prophets, saide Iehoshaphat, and you shall prosper:
& Therefore it will Certainly come. Believe the Lord and his Prophets, said Jehoshaphat, and you shall prosper:
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but alas, our dull hearted hearers will beleeue no more then they see; will feare no more then they feele;
but alas, our dull hearted hearers will believe no more then they see; will Fear no more then they feel;
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nor bee righteous any longer then they are in affliction: Death is farre off, they care not for it;
nor be righteous any longer then they Are in affliction: Death is Far off, they care not for it;
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and the day of iudgement will be God knoweth when, and therefore if their time be so long, they thinke it will be neuer. Oh wretches!
and the day of judgement will be God Knoweth when, and Therefore if their time be so long, they think it will be never. O wretches!
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beholde presentlie before your eies, how the Lorde commeth, how the sword wasteth, howe the bloude runneth,
behold presently before your eyes, how the Lord comes, how the sword wastes, how the blood Runneth,
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howe vengeance encreaseth, howe Christ condemneth, and all thinges are ouerturned.
how vengeance increases, how christ Condemneth, and all things Are overturned.
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If thou canst so beholde the comming miseries, and with teares lament them, as if they were present, thou shalt likewise by the worde of God so beholde the comming ioies of another life,
If thou Canst so behold the coming misery's, and with tears lament them, as if they were present, thou shalt likewise by the word of God so behold the coming Joys of Another life,
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& with hart reioice, as if now thou enioiedst them:
& with heart rejoice, as if now thou enioiedst them:
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Therefore beholde iudgement, and terrour, and thunder, and fire and the ouerthrowe of all thinges, which one daie shall bee, that thou maiest feare thy proude and sinfull nature,
Therefore behold judgement, and terror, and thunder, and fire and the overthrown of all things, which one day shall be, that thou Mayest Fear thy proud and sinful nature,
av vvb n1, cc n1, cc n1, cc n1 cc dt n1 pp-f d n2, r-crq crd n1 vmb vbi, cst pns21 vm2 vvi po21 j cc j n1,
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and so behold mercie, the resurrection, the life to come, the face of God, and the fellowship of Angels, that thou maiest quietlie repose thy soule in the sweete profession of the Lordes Gospell.
and so behold mercy, the resurrection, the life to come, the face of God, and the fellowship of Angels, that thou Mayest quietly repose thy soul in the sweet profession of the lords Gospel.
cc av vvb n1, dt n1, dt n1 pc-acp vvi, dt n1 pp-f np1, cc dt n1 pp-f n2, cst pns21 vm2 av-jn vvi po21 n1 p-acp dt j n1 pp-f dt ng1 n1.
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The reasons of this doctrine are these:
The Reasons of this Doctrine Are these:
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first, because they are base minded, if not beastly affected, which onely looke to the temporall things that they see,
First, Because they Are base minded, if not beastly affected, which only look to the temporal things that they see,
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and not to the heauenly and eternal things, which they see not, as the Apostle in the before-named place saith;
and not to the heavenly and Eternal things, which they see not, as the Apostle in the beforenamed place Says;
cc xx p-acp dt j cc j n2, r-crq pns32 vvb xx, c-acp dt n1 p-acp dt j n1 vvz;
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and therefore it is farre more honourable that thou shouldest beleeue the things that are to come when we heare them in the word,
and Therefore it is Far more honourable that thou Shouldst believe the things that Are to come when we hear them in the word,
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then the things that are past and present which our eies beholde.
then the things that Are past and present which our eyes behold.
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Againe, our Sauiour saith, Marc. 9. 23. that all things are possible to him that beleeueth, which is verified in nothing more then in this:
Again, our Saviour Says, Marc. 9. 23. that all things Are possible to him that Believeth, which is verified in nothing more then in this:
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when we giue vp our whole harts to the things that are preached, and daily waite when they shall be performed.
when we give up our Whole hearts to the things that Are preached, and daily wait when they shall be performed.
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And if all things be possible, then is saluation and the ioyes of heauen possible for thee if thou canst beleeue them,
And if all things be possible, then is salvation and the Joys of heaven possible for thee if thou Canst believe them,
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and so liue as thou maiest obtaine them. The vses which wee are to make of this doctrine are these:
and so live as thou Mayest obtain them. The uses which we Are to make of this Doctrine Are these:
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first, seeing wee must be instructed by the word of God to behold the things that are to come, as if they were present;
First, seeing we must be instructed by the word of God to behold the things that Are to come, as if they were present;
ord, vvg pns12 vmb vbi vvn p-acp dt n1 pp-f np1 pc-acp vvi dt n2 cst vbr pc-acp vvi, c-acp cs pns32 vbdr j;
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then let vs euermore bee faithfull:
then let us evermore be faithful:
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the which thing the Apostle teacheth vs, when hee saith, that wee stande by faith, Rom. 9. 23. so that as our bodies stand vpon our legs,
the which thing the Apostle Teaches us, when he Says, that we stand by faith, Rom. 9. 23. so that as our bodies stand upon our legs,
dt r-crq n1 dt n1 vvz pno12, c-crq pns31 vvz, cst pns12 vvb p-acp n1, np1 crd crd av cst p-acp po12 n2 vvb p-acp po12 n2,
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so our soules stand vpon our faith. And if this be so;
so our Souls stand upon our faith. And if this be so;
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how many lame soules are there in the world? nay, they are not lame that neuer had legs,
how many lame Souls Are there in the world? nay, they Are not lame that never had legs,
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but those that had them, yet are they monsters; and such monsters are faithlesse and infidel men.
but those that had them, yet Are they monsters; and such monsters Are faithless and infidel men.
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If thy legs be sicke, thou wilt goe to thy surgeon; and if thy faith be sicke, goe to thy Sauiour:
If thy legs be sick, thou wilt go to thy surgeon; and if thy faith be sick, go to thy Saviour:
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what comfort hast thou of the worlde, if thou canst not walke in the world;
what Comfort hast thou of the world, if thou Canst not walk in the world;
r-crq n1 vh2 pns21 pp-f dt n1, cs pns21 vm2 xx vvi p-acp dt n1;
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and what ioy hath thy soule if it haue no faith to walke in the scriptures? Stand by faith and fall not, beleeue soundly and strongly;
and what joy hath thy soul if it have no faith to walk in the Scriptures? Stand by faith and fallen not, believe soundly and strongly;
cc r-crq n1 vhz po21 n1 cs pn31 vhb dx n1 pc-acp vvi p-acp dt n2? n1 p-acp n1 cc vvb xx, vvb av-j cc av-j;
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bring not a woodden leg, I meane a woodden faith, such as men can make, but a true and substantiall faith, which the Lorde onely giueth.
bring not a wooden leg, I mean a wooden faith, such as men can make, but a true and substantial faith, which the Lord only gives.
vvb xx dt j n1, pns11 vvb dt j n1, d c-acp n2 vmb vvi, cc-acp dt j cc j n1, r-crq dt n1 av-j vvz.
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Let not any thing mooue thee, for all things are possible to the beleeuer: though the earth remooue, bee not thou afraide;
Let not any thing move thee, for all things Are possible to the believer: though the earth remove, be not thou afraid;
vvb xx d n1 vvb pno21, c-acp d n2 vbr j p-acp dt n1: cs dt n1 vvb, vbb xx pns21 j;
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though the heauens passe, yet the world shall not passe: beleeue all things;
though the heavens pass, yet the world shall not pass: believe all things;
cs dt ng1 n1, av dt n1 vmb xx vvi: vvb d n2;
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say not this will be long, or that will be late, or the other is doubtfull,
say not this will be long, or that will be late, or the other is doubtful,
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or God is mercifull, his minde may alter, or the preachers are but men, they may be deceiued,
or God is merciful, his mind may altar, or the Preachers Are but men, they may be deceived,
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or the iudgements be conditionall, they may be reuersed; or the promises be vncertaine, they may be recalled.
or the Judgments be conditional, they may be reversed; or the promises be uncertain, they may be Recalled.
cc dt n2 vbb j, pns32 vmb vbi vvn; cc dt n2 vbb j, pns32 vmb vbi vvn.
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Oh beware of an infidell hart, Heb. 3. 12. and depart not from the liuing God:
O beware of an infidel heart, Hebrew 3. 12. and depart not from the living God:
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Moses because hee did but once distrust God, he could not enter into the land of Canaan;Moses Because he did but once distrust God, he could not enter into the land of Canaan;
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the gouernour that would not beleeue the prophet was trod to peeces; the princes which would not beleeue Ieremie were slaine by the Babylonians;
the governor that would not believe the Prophet was trod to Pieces; the Princes which would not believe Ieremie were slain by the Babylonians;
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and the soules which will not beleeue the preachers, shall be ouercome by diuels.
and the Souls which will not believe the Preachers, shall be overcome by Devils.
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Oh consider how fearefull a thing it will be for you to say as the Iewes, Ezech. 33. v. vlt. surely there was a prophet among vs. Therefore as the husbandman looketh to the haruest in the winter when the corne appeereth not;
O Consider how fearful a thing it will be for you to say as the Iewes, Ezekiel 33. v. Ult. surely there was a Prophet among us Therefore as the husbandman looks to the harvest in the winter when the corn appeareth not;
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as the seruant thinketh on his wages long before it commeth; as the birde thinketh on her yoong ones long before she breedeth;
as the servant Thinketh on his wages long before it comes; as the bird Thinketh on her young ones long before she breeds;
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and the builder thinketh on his dwelling long before it be finished:
and the builder Thinketh on his Dwelling long before it be finished:
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so doe you thinke on the ioyes and woes which shall bee long before they come.
so do you think on the Joys and woes which shall be long before they come.
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And account your selues the happiest men aliue whome God warneth with his owne word, that you may auoid the day of destruction:
And account your selves the Happiest men alive whom God warneth with his own word, that you may avoid the day of destruction:
cc vvb po22 n2 dt js n2 j r-crq np1 vvz p-acp po31 d n1, cst pn22 vmb vvi dt n1 pp-f n1:
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for if you liued not vnder the check of the gospell and the controulment of preachers, you might goe as other barbarous nations doe blindfolded, that is, vnwitting and vnknowing, to the slaughter of your bodies,
for if you lived not under the check of the gospel and the controlment of Preachers, you might go as other barbarous Nations do blindfolded, that is, unwitting and unknowing, to the slaughter of your bodies,
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& the butcherie of your soules. Surely the Lord doth nothing but he reuealeth the same to his seruants the prophets;
& the butchery of your Souls. Surely the Lord does nothing but he Revealeth the same to his Servants the Prophets;
cc dt n1 pp-f po22 n2. np1 dt n1 vdz pix cc-acp pns31 vvz dt d p-acp po31 n2 dt n2;
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and therfore blessed are they that liue among them;
and Therefore blessed Are they that live among them;
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but more blessed are they which heare them, beleeue thē, loue them, receiue them, & regarde them, because God hath sent thē.
but more blessed Are they which hear them, believe them, love them, receive them, & regard them, Because God hath sent them.
cc-acp av-dc j-vvn vbr pns32 r-crq vvb pno32, vvb pno32, vvb pno32, vvb pno32, cc vvi pno32, c-acp np1 vhz vvn pno32.
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Secondly, in this vers. we may obserue when he saith, In those daies and in that time:
Secondly, in this vers. we may observe when he Says, In those days and in that time:
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that God wil haue the redemption and deliuerie of his saints, and church to bee most certaine and knowen;
that God will have the redemption and delivery of his Saints, and Church to be most certain and known;
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for vpon this occasion doth the prophet double the note of the time, as it were noting both the day and the moneth:
for upon this occasion does the Prophet double the note of the time, as it were noting both the day and the Monn:
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So as once hee tolde Abraham that his seede shoulde be a stranger in another land fowre hundred and thirtie yeeres, and no longer;
So as once he told Abraham that his seed should be a stranger in Another land fowre hundred and thirtie Years, and no longer;
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to shewe vnto him, that they shoulde bee assuredly deliuered:
to show unto him, that they should be assuredly Delivered:
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So doth hee heere by this prophet (though not so precisely) note the assurance of their redemption.
So does he Here by this Prophet (though not so precisely) note the assurance of their redemption.
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The reasons of this doctrine are these;
The Reasons of this Doctrine Are these;
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First, because wee are not redeemed with any temporall, worldly, or earthly price, but by and with the most precious blood of Christ Iesus, 1. Pet. 1. 18. Againe, another reason is,
First, Because we Are not redeemed with any temporal, worldly, or earthly price, but by and with the most precious blood of christ Iesus, 1. Pet. 1. 18. Again, Another reason is,
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because as the Apostle saith, 1. Timoth. 2. 6. that this was done in due time.
Because as the Apostle Says, 1. Timothy 2. 6. that this was done in due time.
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The vses which come of this doctrine are these;
The uses which come of this Doctrine Are these;
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First, seeing the Lorde will haue the redemption of his people to bee sealed and certainly knowen;
First, seeing the Lord will have the redemption of his people to be sealed and Certainly known;
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then let vs looke for that time, and that day, when Christ shal finally deliuer vs from the wrath to come, 1. Thess. 1. 10. What shoulde make good men to feare the latter day? their redemption is certaine, the Lorde is their Sauiour, the Sauiour is their head, their head is their brother,
then let us look for that time, and that day, when christ shall finally deliver us from the wrath to come, 1. Thess 1. 10. What should make good men to Fear the latter day? their redemption is certain, the Lord is their Saviour, the Saviour is their head, their head is their brother,
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and vntill Christ come they are subiect to wrath, but when he is come they are deliuered from death.
and until christ come they Are Subject to wrath, but when he is come they Are Delivered from death.
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Againe, let vs receiue any pledge or token of the Lordes loue and fauour towarde vs, which is shedde in our hearts by the holy Ghost, Rom. 5. 5. and seeing this is it, that we are certainly redeemed,
Again, let us receive any pledge or token of the lords love and favour toward us, which is shed in our hearts by the holy Ghost, Rom. 5. 5. and seeing this is it, that we Are Certainly redeemed,
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and our soules health is not builded vpon peraduentures, but it is surely established, then let vs certainly perswade our selues that God loueth vs with an euerlasting loue.
and our Souls health is not built upon peradventures, but it is surely established, then let us Certainly persuade our selves that God loves us with an everlasting love.
cc po12 ng1 n1 vbz xx vvn p-acp av, cc-acp pn31 vbz av-j vvn, av vvb pno12 av-j vvi po12 n2 cst np1 vvz pno12 p-acp dt j n1.
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What will hee keepe from vs? that giueth vs his owne sonne, and will kill him to acquite vs? If this perswade vs not to bee penitent, and to loue God againe;
What will he keep from us? that gives us his own son, and will kill him to acquit us? If this persuade us not to be penitent, and to love God again;
q-crq vmb pns31 vvi p-acp pno12? d vvz pno12 po31 d n1, cc vmb vvi pno31 pc-acp vvi pno12? cs d vvb pno12 xx pc-acp vbi j-jn, cc pc-acp vvi np1 av;
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then is not the loue of God, nor the bloude of Christ sprinkled in our hearts.
then is not the love of God, nor the blood of christ sprinkled in our hearts.
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Naaman woulde haue giuen to Elisha manie thousande poundes, bicause the water of Iorden had clensed his leprosie;Naaman would have given to Elisha many thousande pounds, Because the water of Jordan had cleansed his leprosy;
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what woulde he haue giuen if Elisha had cured him by medicine? But Christ hath cured our soules and bodies by the riuer of his owne bloud,
what would he have given if Elisha had cured him by medicine? But christ hath cured our Souls and bodies by the river of his own blood,
q-crq vmd pns31 vhi vvn cs np1 vhd vvn pno31 p-acp n1? p-acp np1 vhz vvn po12 n2 cc n2 p-acp dt n1 pp-f po31 d n1,
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and by the losse of his owne life;
and by the loss of his own life;
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then are we worthie to giue heart for heart, bloud for bloud, bodie for bodie, eie for eie,
then Are we worthy to give heart for heart, blood for blood, body for body, eye for eye,
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and life for life to him againe. Shall bring againe the captiuitie.
and life for life to him again. Shall bring again the captivity.
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The prophet vnder the name of captiuitie doth vnderstande all the miseries of the people of God;
The Prophet under the name of captivity does understand all the misery's of the people of God;
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for in captiuitie there is a concurrence or consent of all manner of euils.
for in captivity there is a concurrence or consent of all manner of evils.
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6446
For in truth, if there be any estate lamentable in the world, it is the estate of a captiue:
For in truth, if there be any estate lamentable in the world, it is the estate of a captive:
p-acp p-acp n1, cs pc-acp vbb d n1 j p-acp dt n1, pn31 vbz dt n1 pp-f dt j-jn:
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He shall liue a common slaue, he shall euer be abridged of libertie; he shall weare the coursest; he shal eate the basest; he shall lie the hardest; he shall labour the sorest;
He shall live a Common slave, he shall ever be abridged of liberty; he shall wear the Coursest; he shall eat the Basest; he shall lie the Hardest; he shall labour the Sorest;
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(35) sermon (DIV2)
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and he shall liue the vnhappiest: His correction shall bee fitter for a beast then a man; his pittie shall bee nothing;
and he shall live the unhappiest: His correction shall be fitter for a beast then a man; his pity shall be nothing;
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(35) sermon (DIV2)
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if hee bee sicke, hee shall haue no attendance;
if he be sick, he shall have no attendance;
cs pns31 vbb j, pns31 vmb vhi dx n1;
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and in this hee is woorse then any prisoner, for hee must not begge for necessitie,
and in this he is Worse then any prisoner, for he must not beg for necessity,
cc p-acp d pns31 vbz jc cs d n1, c-acp pns31 vmb xx vvi p-acp n1,
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but either liue with little, or else starue: and the prisoner knoweth, that the iudge onely hath authority to take away his life;
but either live with little, or Else starve: and the prisoner Knoweth, that the judge only hath Authority to take away his life;
cc-acp d vvb p-acp j, cc av vvi: cc dt n1 vvz, cst dt n1 av-j vhz n1 pc-acp vvi av po31 n1;
(35) sermon (DIV2)
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but a captiues life is in euery mans hande.
but a captives life is in every men hand.
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So that when wee reade of the captiuitie of Iudah and Ierusalem, wee must vnderstande an intollerable mischiefe to be fallen vpon them.
So that when we read of the captivity of Iudah and Ierusalem, we must understand an intolerable mischief to be fallen upon them.
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For their countrie was all spoiled, their goodly houses were razed to the earth;
For their country was all spoiled, their goodly houses were razed to the earth;
p-acp po32 n1 vbds d vvn, po32 j n2 vbdr vvn p-acp dt n1;
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their streetes ranne with blood of men, their women, wiues and virgins were most shamefully abused;
their streets ran with blood of men, their women, wives and Virgins were most shamefully abused;
po32 n2 vvd p-acp n1 pp-f n2, po32 n2, n2 cc n2 vbdr av-ds av-j vvn;
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they were caried from their owne countrey, kindred and acquaintance; they were solde like beastes, they were killed like sheepe, they were kept like dogges,
they were carried from their own country, kindred and acquaintance; they were sold like beasts, they were killed like sheep, they were kept like Dogs,
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(35) sermon (DIV2)
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and they liued to see their children solde away into other countries, whose sweete faces they shoulde neuer see againe.
and they lived to see their children sold away into other countries, whose sweet faces they should never see again.
cc pns32 vvd pc-acp vvi po32 n2 vvd av p-acp j-jn n2, rg-crq j n2 pns32 vmd av-x vvi av.
(35) sermon (DIV2)
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Oh, that we in England could thinke with our selues what was the cause, why God did so lamentablie giue ouer his people to bee racked and ruled by others, which was the contempt of his worde:
O, that we in England could think with our selves what was the cause, why God did so lamentably give over his people to be racked and ruled by Others, which was the contempt of his word:
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(35) sermon (DIV2)
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and wee may greatly feare the like punishment for the same sinne among vs!
and we may greatly Fear the like punishment for the same sin among us!
cc pns12 vmb av-j vvi dt j n1 p-acp dt d n1 p-acp pno12!
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Oh, my heart bleedeth to thinke what will be the estate of many, if a captiuitie should come, their goods which they woulde not giue to the poore, shall bee taken by the enimie;
O, my heart bleeds to think what will be the estate of many, if a captivity should come, their goods which they would not give to the poor, shall be taken by the enemy;
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(35) sermon (DIV2)
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the fire shall consume their houses; the sworde shall destroy their liues; the lust of men shall defile their gallant proude dames:
the fire shall consume their houses; the sword shall destroy their lives; the lust of men shall defile their gallant proud dams:
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and peraduenture their tender babes and gentle posteritie shall be solde to be some galli-slaues, some kitchin-boies, some to draw the plow instead of oxen, with their backs bare for the scourge;
and Peradventure their tender babes and gentle posterity shall be sold to be Some galli-slaves, Some kitchin-boies, Some to draw the blow instead of oxen, with their backs bore for the scourge;
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some to be slaine before their eies, & many to be committed to the beasts, to the waters, to the heathens,
Some to be slain before their eyes, & many to be committed to the beasts, to the waters, to the Heathens,
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& to the infidels to be new nurtured in paganisme. O Lorde keepe this day from England.
& to the Infidels to be new nurtured in paganism. O Lord keep this day from England.
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But he telleth them that the Lord would deliuer thē out of this captiuity before they were in it,
But he Telleth them that the Lord would deliver them out of this captivity before they were in it,
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as God told Abraham of the deliuerie of his seede, before hee had any seed.
as God told Abraham of the delivery of his seed, before he had any seed.
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By which we may obserue, that God doth think vpon our deliuerance & redemption, before we be in miserie.
By which we may observe, that God does think upon our deliverance & redemption, before we be in misery.
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O vnspeakable mercie of God! which had so in his euerlasting decree appointed, that his sonne should redeeme vs before the world was made:
O unspeakable mercy of God! which had so in his everlasting Decree appointed, that his son should Redeem us before the world was made:
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yea, before there was any to bee redeemed. He doth not make thee sick, but first he hath made thee a medicine;
yea, before there was any to be redeemed. He does not make thee sick, but First he hath made thee a medicine;
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(35) sermon (DIV2)
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he doth not take away thy children or thy goods, but first he thinketh a way how to restore them againe;
he does not take away thy children or thy goods, but First he Thinketh a Way how to restore them again;
pns31 vdz xx vvi av po21 n2 cc po21 n2-j, cc-acp ord pns31 vvz dt n1 c-crq pc-acp vvi pno32 av;
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he doth not stirre thee vp any enimie, but he hath appointed thee another friend: and as at the beginning he made euerie tree, and plant, and herbe, and fruite,
he does not stir thee up any enemy, but he hath appointed thee Another friend: and as At the beginning he made every tree, and plant, and herb, and fruit,
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(35) sermon (DIV2)
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before he made either man or beast which should eate them;
before he made either man or beast which should eat them;
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so he continually prouideth meat before hunger, ease before danger, light before darkenes, and ioy before sorrow,
so he continually Provideth meat before hunger, ease before danger, Light before darkness, and joy before sorrow,
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as Ioseph of Arimathea which made his toombe before he was dead. The reasons hereof are these:
as Ioseph of Arimathea which made his tomb before he was dead. The Reasons hereof Are these:
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First, because he wil not haue his church to be in desperation of deliuerance, Isa. 10. 30. for our afflictions are called our burdens:
First, Because he will not have his Church to be in desperation of deliverance, Isaiah 10. 30. for our afflictions Are called our burdens:
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(35) sermon (DIV2)
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now a burden is appointed to be taken off before it be layde on, and so our miseries are appointed to be taken from vs before they be cast vpon vs;
now a burden is appointed to be taken off before it be laid on, and so our misery's Are appointed to be taken from us before they be cast upon us;
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(35) sermon (DIV2)
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for the rod of the wicked shal not alway rest vpon the backes of the righteous:
for the rod of the wicked shall not always rest upon the backs of the righteous:
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And therfore let none cast in our teeth the miserie of a christian which seemeth to be borne for miserie;
And Therefore let none cast in our teeth the misery of a christian which seems to be born for misery;
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(35) sermon (DIV2)
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but rather christians are borne for immortalitie;
but rather Christians Are born for immortality;
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for our short enduring calamities are nothing woorthie the glorie which shall bee heaped vpon vs. Another reason is,
for our short enduring calamities Are nothing worthy the glory which shall be heaped upon us another reason is,
p-acp po12 j j-vvg n2 vbr pix j dt n1 r-crq vmb vbi vvn p-acp pno12 j-jn n1 vbz,
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because that this is a token of the Lords iust iudgement, 2. Thess. 1. 6, 7. The Lord which euerie way doth shew his mercie, will also declare the same in the chastising of his children:
Because that this is a token of the lords just judgement, 2. Thess 1. 6, 7. The Lord which every Way does show his mercy, will also declare the same in the chastising of his children:
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(35) sermon (DIV2)
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and therefore as in iustice he doth wound them for their sins;
and Therefore as in Justice he does wound them for their Sins;
cc av c-acp p-acp n1 pns31 vdz vvi pno32 p-acp po32 n2;
(35) sermon (DIV2)
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so in iustice he first prouideth for their safetie, whereby we may know a singular comfort for them which are troubled in conscience,
so in Justice he First Provideth for their safety, whereby we may know a singular Comfort for them which Are troubled in conscience,
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(35) sermon (DIV2)
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and let them not much trouble themselues to seeke for the meanes of their ease: for as Abraham did binde Isaac to be sacrificed, so he did vnbinde him againe;
and let them not much trouble themselves to seek for the means of their ease: for as Abraham did bind Isaac to be sacrificed, so he did unbind him again;
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(35) sermon (DIV2)
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6485
and in like sort as God hath troubled thy soule, so he will giue it ease againe.
and in like sort as God hath troubled thy soul, so he will give it ease again.
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The vses which wee may make of this doctrine are these:
The uses which we may make of this Doctrine Are these:
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6487
First, letvs neuer despaire for any miseries whatsoeuer, but still hope, Isa. 40. 2. for the Lorde hath alreadie numbred the daies of thy life,
First, letvs never despair for any misery's whatsoever, but still hope, Isaiah 40. 2. for the Lord hath already numbered the days of thy life,
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(35) sermon (DIV2)
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and of thy sorrow, and of thy paine, and of thy affliction; therefore neuer care, for it will one day be ended.
and of thy sorrow, and of thy pain, and of thy affliction; Therefore never care, for it will one day be ended.
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(35) sermon (DIV2)
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6489
Oh, but thou wilt say, it will be ended, but it will be long first; therfore I feare I shall faint in suffering:
O, but thou wilt say, it will be ended, but it will be long First; Therefore I Fear I shall faint in suffering:
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(35) sermon (DIV2)
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but how canst thou tell? it will be long:
but how Canst thou tell? it will be long:
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hath the Lord told thee so? then abide his pleasure, although it be to thy paine:
hath the Lord told thee so? then abide his pleasure, although it be to thy pain:
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(35) sermon (DIV2)
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hath he not told thee so? then make not thy affliction longer or greater:
hath he not told thee so? then make not thy affliction longer or greater:
vhz pns31 xx vvn pno21 av? av vvb xx po21 n1 av-jc cc jc:
(35) sermon (DIV2)
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6493
God which made the okes subiect to the greatest windes, hath giuen them the largest and deepest rootes to stay them vp withall:
God which made the oaks Subject to the greatest winds, hath given them the Largest and Deepest roots to stay them up withal:
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(35) sermon (DIV2)
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6494
And if God do tempt thee with long calamitie, O happie man art thou, for he tempteth none aboue their power:
And if God do tempt thee with long calamity, Oh happy man art thou, for he tempts none above their power:
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(35) sermon (DIV2)
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and if God load thy daies with sickenes, or pouertie, or losses, or paines, or wounds, or infamie, or seruitude;
and if God load thy days with sickness, or poverty, or losses, or pains, or wounds, or infamy, or servitude;
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(35) sermon (DIV2)
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yet know thou shalt be able to abide it, if God haue sent it.
yet know thou shalt be able to abide it, if God have sent it.
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(35) sermon (DIV2)
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Another vse is, that vnder our afflictions wee reioyce in hope, Rom. 12. 12. for what greater perswasion can wee haue to mooue vs hereunto then this, that the Lord hath alreadie determined the continuance thereof? Reioice therefore that thou art like vnto Christ,
another use is, that under our afflictions we rejoice in hope, Rom. 12. 12. for what greater persuasion can we have to move us hereunto then this, that the Lord hath already determined the Continuance thereof? Rejoice Therefore that thou art like unto christ,
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(35) sermon (DIV2)
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though thou bee vnlike to thy selfe: Know, that there is no darkenes, but it flieth from the sunne;
though thou be unlike to thy self: Know, that there is no darkness, but it flies from the sun;
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(35) sermon (DIV2)
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there is no poyson, but it yeeldeth vnto medicine; there is no winter, but it is remooued by sommer;
there is no poison, but it yields unto medicine; there is no winter, but it is removed by summer;
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(35) sermon (DIV2)
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and therefore there shall neuer come vnto thee any such miserie, but it shall be taken from thee.
and Therefore there shall never come unto thee any such misery, but it shall be taken from thee.
cc av pc-acp vmb av-x vvi p-acp pno21 d d n1, cc-acp pn31 vmb vbi vvn p-acp pno21.
(35) sermon (DIV2)
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But some wil say, we may endure our aduersitie, but we cannot reioice in the companie thereof:
But Some will say, we may endure our adversity, but we cannot rejoice in the company thereof:
p-acp d vmb vvi, pns12 vmb vvi po12 n1, cc-acp pns12 vmbx vvi p-acp dt n1 av:
(35) sermon (DIV2)
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how shal we whet our hope and reioice vnder tribulation? My deere brethren, if you can beare it patiently you may easily reioice therein;
how shall we whet our hope and rejoice under tribulation? My deer brothers, if you can bear it patiently you may Easily rejoice therein;
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(35) sermon (DIV2)
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for there is not required laughter to this ioy:
for there is not required laughter to this joy:
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but the inwarde peace of your soule, whereby you may know it shall turne to your good;
but the inward peace of your soul, whereby you may know it shall turn to your good;
cc-acp dt j n1 pp-f po22 n1, c-crq pn22 vmb vvi pn31 vmb vvi p-acp po22 j;
(35) sermon (DIV2)
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and this you may haue although you lament with teares:
and this you may have although you lament with tears:
cc d pn22 vmb vhi cs pn22 vvb p-acp n2:
(35) sermon (DIV2)
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6506
therefore plucke vp your sorrowfull mindes, and put away your mourning garments, for the time is at hand, that your easeles daies shall be turned into painelesse rest,
Therefore pluck up your sorrowful minds, and put away your mourning garments, for the time is At hand, that your easeles days shall be turned into painelesse rest,
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(35) sermon (DIV2)
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and your carefull prayers into the ioyfull possession of life and glorie, and angels and saints,
and your careful Prayers into the joyful possession of life and glory, and Angels and Saints,
cc po22 j n2 p-acp dt j n1 pp-f n1 cc n1, cc n2 cc n2,
(35) sermon (DIV2)
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and God and Christ for euermore.
and God and christ for evermore.
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The xxxiij. Sermon.
The xxxiij. Sermon.
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Vers. 2. I will also gather all nations, and will bring them downe into the valley of Iehoshaphat,Vers. 2. I will also gather all Nations, and will bring them down into the valley of Jehoshaphat,
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and will pleade with them there for my people, and for mine heritage Israel, whom they haue scattered among the nations, and parted my land.
and will plead with them there for my people, and for mine heritage Israel, whom they have scattered among the Nations, and parted my land.
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HAuing handled the time when the destruction of the churches enimies should be, which was, when they were deliuered from their captiuitie:
Having handled the time when the destruction of the Churches enemies should be, which was, when they were Delivered from their captivity:
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now it followeth, that we pursue the manner of their destruction in this and in the verse following:
now it follows, that we pursue the manner of their destruction in this and in the verse following:
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and for our more orderly proceeding, we will first handle the causes of the Lords iudgement vpon them, and secondly the execution thereof:
and for our more orderly proceeding, we will First handle the Causes of the lords judgement upon them, and secondly the execution thereof:
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the causes expressed vers. 2, 3, 4, 5, 6. And first, before the causes the prophet noteth these two things, their assemblie and the place thereof:
the Causes expressed vers. 2, 3, 4, 5, 6. And First, before the Causes the Prophet notes these two things, their assembly and the place thereof:
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their assemblie in these words, I will also gather, &c. the place he calleth the valley of Iehoshaphat. When he saith that he will gather all nations, he doth giue vs to vnderstand his infinite power, that he can easily bring the whole world together:
their assembly in these words, I will also gather, etc. the place he calls the valley of Jehoshaphat. When he Says that he will gather all Nations, he does give us to understand his infinite power, that he can Easily bring the Whole world together:
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Psal. 50. 2, 3. Dauid saith that he calleth them from the rising of the sunne, vnto the setting thereof;Psalm 50. 2, 3. David Says that he calls them from the rising of the sun, unto the setting thereof;
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that as he could and did at the beginning create the whole worlde in one man:
that as he could and did At the beginning create the Whole world in one man:
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so can he at the latter end, bring them all together againe as one man.
so can he At the latter end, bring them all together again as one man.
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How can the theefe escape him, by riding? or the whooremonger, by keeping in a secret chamber? or the swearer, by creeping into a princes court? or a king, by lying in his strongest holde? but as he brought all creatures to Adam that he might name them,
How can the thief escape him, by riding? or the whoremonger, by keeping in a secret chamber? or the swearer, by creeping into a Princes court? or a King, by lying in his Strongest hold? but as he brought all creatures to Adam that he might name them,
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and seuen of euery cleane beast to Noah that hee might saue them; so will hee bring all the worlde before his sonne, that hee may iudge them. The reasons are these:
and seuen of every clean beast to Noah that he might save them; so will he bring all the world before his son, that he may judge them. The Reasons Are these:
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first, because hee doth it by his angels, Matt. 24. 31. who are of infinite power and wisedome,
First, Because he does it by his Angels, Matt. 24. 31. who Are of infinite power and Wisdom,
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and celeritie, and diligence. One angell is stronger then all men, as appeereth by that angel which killed of Saneheribs armie in one night,
and celerity, and diligence. One angel is Stronger then all men, as appeareth by that angel which killed of Saneheribs army in one night,
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an hundred fourescore and fiue thousand, Isa. 37. 36. yet for all this power, we must not feare or worship the angels;
an hundred fourescore and fiue thousand, Isaiah 37. 36. yet for all this power, we must not Fear or worship the Angels;
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for they are but our fellowe seruants, but rather let vs feare the creator of the angels:
for they Are but our fellow Servants, but rather let us Fear the creator of the Angels:
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for if hee haue giuen so much glorie to his angels, oh how much hath he kept to himselfe? and if he maketh them flames of fire, himselfe must needes be a consuming fornace. Another reason is this:
for if he have given so much glory to his Angels, o how much hath he kept to himself? and if he makes them flames of fire, himself must needs be a consuming furnace. another reason is this:
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because all the worlde doe liue and mooue and haue their being in him, Act. 17. 28. and therefore he may as easily bring euery one to iudgement,
Because all the world do live and move and have their being in him, Act. 17. 28. and Therefore he may as Easily bring every one to judgement,
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as a man may lay his left hand in his right. Oh how might this terrifie a great sort!
as a man may lay his left hand in his right. O how might this terrify a great sort!
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which liuing in God, yet deny God, as Absolon which woulde depose his owne father to make himselfe king.
which living in God, yet deny God, as Absalom which would depose his own father to make himself King.
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The vses which wee may make hereof are these:
The uses which we may make hereof Are these:
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first, that we auoide not, and doe not flie from the presence of God, as Ionah did, Ion. 1. 3. for the Lorde will bring vs againe, as he did him. First, that we avoid not, and do not fly from the presence of God, as Jonah did, Ion. 1. 3. for the Lord will bring us again, as he did him.
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Whither wilt thou goe from the Allseeing spirite of God? oh flie not from him;
Whither wilt thou go from the All-seeing Spirit of God? o fly not from him;
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for there is no heauen so high, but he is higher; nor any earth so deepe, but he is deeper;
for there is no heaven so high, but he is higher; nor any earth so deep, but he is Deeper;
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nor any world so wide, but he is larger; nor any place so secret, but he can finde it out.
nor any world so wide, but he is larger; nor any place so secret, but he can find it out.
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Abide in his temple, for there is his presence; and in his church, for there he dwelleth.
Abide in his temple, for there is his presence; and in his Church, for there he dwells.
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Looke to him aboue, looke on him beneath, looke for him in the morning, and runne to him in the euening.
Look to him above, look on him beneath, look for him in the morning, and run to him in the evening.
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Goe not out of the congregation, for then thou runnest from him, but abide the Lordes leisure for euermore.
Go not out of the congregation, for then thou runnest from him, but abide the lords leisure for evermore.
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But how might I complaine on them that runne away from God? some runne from the faith; some from the sermon; some from our praiers; some from our companie;
But how might I complain on them that run away from God? Some run from the faith; Some from the sermon; Some from our Prayers; Some from our company;
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and some are gadding abroad in strange, popish, and paganish countries; some goe to tauernes, when they should goe to churches; some to exercise of pleasure;
and Some Are gadding abroad in strange, popish, and paganish countries; Some go to taverns, when they should go to Churches; Some to exercise of pleasure;
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some are riding in the fields, when they should be praying in the congregations; and some are at the beare-baiting or play houses, when they should serue the Lorde:
Some Are riding in the fields, when they should be praying in the congregations; and Some Are At the Bear baiting or play houses, when they should serve the Lord:
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oh monstrous times that euer men liued in! and they account themselues happie, that neuer come where any goodnesse is.
o monstrous times that ever men lived in! and they account themselves happy, that never come where any Goodness is.
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If God correct them, they are desperate; if the lawe would punish them, they are obstinate;
If God correct them, they Are desperate; if the law would Punish them, they Are obstinate;
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if the preacher rebuke them, they are almost malice-mad.
if the preacher rebuke them, they Are almost malice-mad.
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What doe these men, but flie from the presence of God? for they will not goe to him, they will not pray to him, they will not liue with him, they will not tarrie for him, they will not see him, they will not heare him,
What do these men, but fly from the presence of God? for they will not go to him, they will not pray to him, they will not live with him, they will not tarry for him, they will not see him, they will not hear him,
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but they shall surely feele him. Although Tzedechiah would not abide the Babylonians but fled away by night;
but they shall surely feel him. Although Tzedechiah would not abide the Babylonians but fled away by night;
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yet they ouertooke him, and brought him backe to their captaine, who put out his eies,
yet they overtook him, and brought him back to their captain, who put out his eyes,
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and led him in chaines to Babylon:
and led him in chains to Babylon:
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so although you flie from the Lorde, yet hee shall followe and gather you, bee your companie neuer so great,
so although you fly from the Lord, yet he shall follow and gather you, be your company never so great,
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and depriue you of your best estate, and leade you in chaines to the diuels in hell: They are separated from God;
and deprive you of your best estate, and lead you in chains to the Devils in hell: They Are separated from God;
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but you are worse then diuels, for you separate your selues from God;
but you Are Worse then Devils, for you separate your selves from God;
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yet bee assured, you shall shortly trie, that it were better for you to followe Christ into the sea,
yet be assured, you shall shortly try, that it were better for you to follow christ into the sea,
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as Peter did, then to forsake him on the land, as Iudas did. Into the valley of Iehoshaphat.
as Peter did, then to forsake him on the land, as Iudas did. Into the valley of Jehoshaphat.
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These wordes containe the place where the nations shoulde be gathered togither:
These words contain the place where the Nations should be gathered together:
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the which I take not to bee any speciall place, much lesse the valley of Engedi, 2. Chron. 20. 2. where Iehoshaphat by the helpe of God destroied the Ammonites, Moabites, and Edomites;
the which I take not to be any special place, much less the valley of Engedi, 2. Chronicles 20. 2. where Jehoshaphat by the help of God destroyed the Ammonites, Moabites, and Edomites;
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but rather by allusion to that place and battle, hee sheweth what slaughter hee woulde make of his enimies.
but rather by allusion to that place and battle, he shows what slaughter he would make of his enemies.
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But this worde Iehoshaphat, may bee taken as well appellatiuely as properly, & so it signifieth the iudgement of God:
But this word Jehoshaphat, may be taken as well appellatively as properly, & so it signifies the judgement of God:
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and therefore the valley of Iehoshaphat shall signifie the place of God his iudgement, as afterwarde the valley of threshing shall signifie the execution thereof.
and Therefore the valley of Jehoshaphat shall signify the place of God his judgement, as afterward the valley of threshing shall signify the execution thereof.
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By the former words and by these we will obserue, that the wicked shall bee drawen to iudgement whether they will or not, Luke 23. 30. for God will gather them into the valley of iudgement:
By the former words and by these we will observe, that the wicked shall be drawn to judgement whither they will or not, Lycia 23. 30. for God will gather them into the valley of judgement:
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As there is no force in the corne to resist the reaper, so shall there bee no resistance in the wicked to auoide iudgement.
As there is no force in the corn to resist the reaper, so shall there be no resistance in the wicked to avoid judgement.
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And this thing of all other may mightilie a stonish all deceitfull and infidell hearts, which cannot abide to heare of iudgement;
And this thing of all other may mightily a stonish all deceitful and infidel hearts, which cannot abide to hear of judgement;
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yet they shall be compelled to come to iudgement.
yet they shall be compelled to come to judgement.
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Howe desperate is their estate, when their conscience shall bee more against them then all the worlde,
Howe desperate is their estate, when their conscience shall be more against them then all the world,
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and their helpes of nature shall giue them ouer; and they left destitute of all hope, shall be deliuered into the hande of diuels:
and their helps of nature shall give them over; and they left destitute of all hope, shall be Delivered into the hand of Devils:
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and surely they which scorne the companie of God his saints on the earth, are woorthie to bee torne by the teeth and clawes of diuels in hell.
and surely they which scorn the company of God his Saints on the earth, Are worthy to be torn by the teeth and claws of Devils in hell.
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But hast thou no grace to consider this before hand, and to thinke with thy selfe howe thou shalt see an infinite companie of Angels driuing thee to iudgement,
But hast thou no grace to Consider this before hand, and to think with thy self how thou shalt see an infinite company of Angels driving thee to judgement,
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and then presently all the diuels in hell haling thee to damnation? Be willing therefore to come to God in earth, that thou maiest bee desirous to goe to God in heauen:
and then presently all the Devils in hell haling thee to damnation? Be willing Therefore to come to God in earth, that thou Mayest be desirous to go to God in heaven:
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for bee assured, that if thou feare iudgement, and wishest it might neuer be, thou art in a pitifull case,
for be assured, that if thou Fear judgement, and wishest it might never be, thou art in a pitiful case,
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for thy conscience doth alreadie condemne thee;
for thy conscience does already condemn thee;
p-acp po21 n1 vdz av vvi pno21;
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and if thou despise iudgement, and watch not for it, thou art more retchlesse, for thou resistest God:
and if thou despise judgement, and watch not for it, thou art more retchless, for thou resistest God:
cc cs pns21 vvb n1, cc vvb xx p-acp pn31, pns21 vb2r av-dc j, c-acp pns21 vv2 n1:
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but if thou crie for the last day, and say, Come Lorde Iesus, come quickly, thou art a happie man;
but if thou cry for the last day, and say, Come Lord Iesus, come quickly, thou art a happy man;
cc-acp cs pns21 vvb p-acp dt ord n1, cc vvi, vvb n1 np1, vvb av-j, pns21 vb2r dt j n1;
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for the Lorde is in thee, Christ hath clensed thee, sinne is dying in thee, thou louest God his kingdome,
for the Lord is in thee, christ hath cleansed thee, sin is dying in thee, thou love God his Kingdom,
p-acp dt n1 vbz p-acp pno21, np1 vhz vvd pno21, n1 vbz vvg p-acp pno21, pns21 vvb np1 po31 n1,
(36) sermon (DIV2)
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6572
and therefore thou shalt possesse his kingdome.
and Therefore thou shalt possess his Kingdom.
cc av pns21 vm2 vvi po31 n1.
(36) sermon (DIV2)
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6573
Oh, that we coulde willinglie submit our hearts to the Gospell, and then shoulde wee not vnwillingly offer our soules to iudgement!
O, that we could willingly submit our hearts to the Gospel, and then should we not unwillingly offer our Souls to judgement!
uh, cst pns12 vmd av-j vvi po12 n2 p-acp dt n1, cc av vmd pns12 xx av-j vvi po12 n2 p-acp n1!
(36) sermon (DIV2)
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6574
The reasons of this doctrine are these:
The Reasons of this Doctrine Are these:
dt ng1 pp-f d n1 vbr d:
(36) sermon (DIV2)
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First, because they shall be compelled by the power of God, Matth. 26. 64. They which will not feele the power of God in sauing them, shal feele it in condemning them:
First, Because they shall be compelled by the power of God, Matthew 26. 64. They which will not feel the power of God in Saving them, shall feel it in condemning them:
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and therfore as the power of God made Pharaoh to yeeld to Moses and Aaron; and made Sisera to yeelde to Deborah; and made Goliah to yeelde to Dauid; and made the temple to rende a sunder when Christ was crucified,
and Therefore as the power of God made Pharaoh to yield to Moses and Aaron; and made Sisera to yield to Deborah; and made Goliath to yield to David; and made the temple to rend a sunder when christ was Crucified,
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(36) sermon (DIV2)
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and the sunne to loose hir light, shall compell the wicked to the iudgement seate of God. Another reason is;
and the sun to lose his Light, shall compel the wicked to the judgement seat of God. another reason is;
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bicause their hope for helpe or mercie or pardon is but in vaine, Lam. 4. 17. And therefore although they woulde escape,
Because their hope for help or mercy or pardon is but in vain, Lam. 4. 17. And Therefore although they would escape,
c-acp po32 n1 p-acp n1 cc n1 cc n1 vbz p-acp p-acp j, np1 crd crd cc av cs pns32 vmd vvi,
(36) sermon (DIV2)
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yet their hope shall deceiue them:
yet their hope shall deceive them:
av po32 n1 vmb vvi pno32:
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as the mother and wife of Sisera which told of the victorie, when in the ende it turned to their owne ouerthrow.
as the mother and wife of Sisera which told of the victory, when in the end it turned to their own overthrow.
c-acp dt n1 cc n1 pp-f np1 r-crq vvd pp-f dt n1, c-crq p-acp dt n1 pn31 vvd p-acp po32 d n1.
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I doe but briefly touch these things, bicause I haue handled them more at large alreadie.
I do but briefly touch these things, Because I have handled them more At large already.
pns11 vdb cc-acp av-j vvi d n2, c-acp pns11 vhb vvn pno32 dc p-acp j av.
(36) sermon (DIV2)
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6582
The vses which arise from hence are these;
The uses which arise from hence Are these;
dt n2 r-crq vvb p-acp av vbr d;
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6583
First, that wee come willinglie to the throne of grace, Rom. 5. 2. or else we shall be vnwillingly drawne to the throne of wrath.
First, that we come willingly to the throne of grace, Rom. 5. 2. or Else we shall be unwillingly drawn to the throne of wrath.
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Come to all godlie exercises ioyfully; heare the Gospell diligently; reade the scriptures zealously; loue the godly tenderly;
Come to all godly exercises joyfully; hear the Gospel diligently; read the Scriptures zealously; love the godly tenderly;
np1 p-acp d j n2 av-j; vvb dt n1 av-j; vvb dt n2 av-j; vvb dt j av-j;
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and praie to the Lorde comfortablie: and then shalt thou come to grace, not to wrath; to glorie, not to shame; to life, not to death; to heauen, not to hell.
and pray to the Lord comfortably: and then shalt thou come to grace, not to wrath; to glory, not to shame; to life, not to death; to heaven, not to hell.
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(36) sermon (DIV2)
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6586
Make no excuses for thy absence, admit no delaies for thy hinderance, suffer no temptations for thy allurement;
Make no excuses for thy absence, admit no delays for thy hindrance, suffer no temptations for thy allurement;
n1 dx n2 p-acp po21 n1, vvb dx n2 p-acp po21 n1, vvb dx n2 p-acp po21 n1;
(36) sermon (DIV2)
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and let not the wife of thy youth keepe thee from praier, and the throne of grace.
and let not the wife of thy youth keep thee from prayer, and the throne of grace.
cc vvb xx dt n1 pp-f po21 n1 vvi pno21 p-acp n1, cc dt n1 pp-f n1.
(36) sermon (DIV2)
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6588
Feare God more than loue the worlde; hate euill more than loue thy wife:
fear God more than love the world; hate evil more than love thy wife:
n1 np1 av-dc cs n1 dt n1; vvb j-jn av-dc cs n1 po21 n1:
(36) sermon (DIV2)
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Saie vnto all cumbrancers, awaie from mee, for I will keepe the Gospell of my God:
Say unto all cumbrancers, away from me, for I will keep the Gospel of my God:
vvb p-acp d n2, av p-acp pno11, c-acp pns11 vmb vvi dt n1 pp-f po11 n1:
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I had rather loose my finger than my hande; my haire than my heade; my bodie than my soule, my friendes than my GOD.
I had rather lose my finger than my hand; my hair than my head; my body than my soul, my Friends than my GOD.
pns11 vhd av-c vvb po11 n1 cs po11 n1; po11 n1 cs po11 n1; po11 n1 cs po11 n1, po11 n2 cs po11 np1.
(36) sermon (DIV2)
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6591
I will feare the Lorde before wrath, that I may reioice in iudgement.
I will Fear the Lord before wrath, that I may rejoice in judgement.
pns11 vmb vvi dt n1 p-acp n1, cst pns11 vmb vvi p-acp n1.
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6592
Againe, let vs learne to acknowledge and perswade our selues of this terror of God, 2. Cor. 5. 11. for except wee consider before hande howe the heauens shall be consumed,
Again, let us Learn to acknowledge and persuade our selves of this terror of God, 2. Cor. 5. 11. for except we Consider before hand how the heavens shall be consumed,
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(36) sermon (DIV2)
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howe the earth shall bee burned, howe the worlde shall bee ended, and howe the Lorde shall be manifested the Gospell;
how the earth shall be burned, how the world shall be ended, and how the Lord shall be manifested the Gospel;
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(36) sermon (DIV2)
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will be but a weake worde, and an idle tale vnto vs:
will be but a weak word, and an idle tale unto us:
vmb vbi p-acp dt j n1, cc dt j n1 p-acp pno12:
(36) sermon (DIV2)
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But if thou canst beleeue the last iudgement, and with the eie of faith beholde it a farre off,
But if thou Canst believe the last judgement, and with the eye of faith behold it a Far off,
cc-acp cs pns21 vm2 vvi dt ord n1, cc p-acp dt n1 pp-f n1 vvb pn31 dt av-j a-acp,
(36) sermon (DIV2)
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and tremble at the secret meditation thereof, then thou maiest easily feele the power of life vnto life,
and tremble At the secret meditation thereof, then thou Mayest Easily feel the power of life unto life,
cc vvi p-acp dt j-jn n1 av, cs pns21 vm2 av-j vvi dt n1 pp-f n1 p-acp n1,
(36) sermon (DIV2)
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6597
and happily forsake the sentence of death.
and happily forsake the sentence of death.
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(36) sermon (DIV2)
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6598
Therefore euermore remember iudgement at thy feast, in thy bed, on thy table, in the morning, at thy labour,
Therefore evermore Remember judgement At thy feast, in thy Bed, on thy table, in the morning, At thy labour,
av av vvi n1 p-acp po21 n1, p-acp po21 n1, p-acp po21 n1, p-acp dt n1, p-acp po21 n1,
(36) sermon (DIV2)
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6599
before thy sleepe, and with thy friendes, that thou and they be not of the kindreds of the earth, which shall waile and lament before the comming of Christ, Reuel. 1. 7. There will I pleade with them.
before thy sleep, and with thy Friends, that thou and they be not of the kindreds of the earth, which shall wail and lament before the coming of christ, Revel. 1. 7. There will I plead with them.
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(36) sermon (DIV2)
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Hauing finished the gathering togither of the wicked into the place of iudgement;
Having finished the gathering together of the wicked into the place of judgement;
vhg vvn dt vvg av pp-f dt j p-acp dt n1 pp-f n1;
(36) sermon (DIV2)
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now it remaineth that wee goe on to the causes of their destruction which the Lord heere openeth,
now it remains that we go on to the Causes of their destruction which the Lord Here Openeth,
av pn31 vvz cst pns12 vvb a-acp p-acp dt n2 pp-f po32 n1 r-crq dt n1 av vvz,
(36) sermon (DIV2)
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as pleaders do in their courts at the law:
as pleaders do in their Courts At the law:
c-acp n2 vdb p-acp po32 n2 p-acp dt n1:
(36) sermon (DIV2)
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and therefore he saith, that he will plead with them for his people, alluding to the manner of worldly iudgements:
and Therefore he Says, that he will plead with them for his people, alluding to the manner of worldly Judgments:
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(36) sermon (DIV2)
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6604
so that heere wee may see that the Lord is both iudge & counsellor for his church, which may greatly comfort vs, and discomfort our enimies:
so that Here we may see that the Lord is both judge & Counsellor for his Church, which may greatly Comfort us, and discomfort our enemies:
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(36) sermon (DIV2)
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6605
for the Lord who is to tally for vs, and eagerly against them, hath the whole law in his owne hand.
for the Lord who is to tally for us, and eagerly against them, hath the Whole law in his own hand.
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(36) sermon (DIV2)
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6606
But in this that he saith, he will plead with them, we may note that God will open all the sinnes of the wicked in iudgement, Eccles. 11. 9. For pleaders will not omit any thing which may discredit their aduersarie,
But in this that he Says, he will plead with them, we may note that God will open all the Sins of the wicked in judgement, Eccles. 11. 9. For pleaders will not omit any thing which may discredit their adversary,
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(36) sermon (DIV2)
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6607
or the cause against which they speake:
or the cause against which they speak:
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(36) sermon (DIV2)
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6608
yea, they will suspect those things which they cannot gainesay, and condemne those things very peremptorily which they can any way blemish.
yea, they will suspect those things which they cannot gainsay, and condemn those things very peremptorily which they can any Way blemish.
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(36) sermon (DIV2)
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6609
In like sort, the Lord when he shall draw thee to iudgement, will there open all thy life,
In like sort, the Lord when he shall draw thee to judgement, will there open all thy life,
p-acp j n1, dt n1 c-crq pns31 vmb vvi pno21 p-acp n1, vmb pc-acp vvi d po21 n1,
(36) sermon (DIV2)
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6610
and tell thy secret whooredome, thy hidden theft, thy often blasphemies, thy idle words, thy vaine expences, thy proud gestures, thy idle worship, thy friend-pleasing vanitie, and all thy hypocrisie.
and tell thy secret whoredom, thy hidden theft, thy often Blasphemies, thy idle words, thy vain expenses, thy proud gestures, thy idle worship, thy friend-pleasing vanity, and all thy hypocrisy.
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(36) sermon (DIV2)
67
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Thy charitie, he will defame with vaineglorie; thy prayers, hee will account abhomination;
Thy charity, he will defame with vainglory; thy Prayers, he will account abomination;
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(36) sermon (DIV2)
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thy fasting, he will call dissembling, and thy gentle nature shall be accounted a flattering vertue:
thy fasting, he will call dissembling, and thy gentle nature shall be accounted a flattering virtue:
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(36) sermon (DIV2)
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All this will hee bring to iudgement; hee will prooue it by thy conscience; he will condemne it by his Gospell;
All this will he bring to judgement; he will prove it by thy conscience; he will condemn it by his Gospel;
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(36) sermon (DIV2)
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6614
and he will punish it by condemnation: oh, then shall thy faults be written in thy forehead that al may know them,
and he will Punish it by condemnation: o, then shall thy Faults be written in thy forehead that all may know them,
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(36) sermon (DIV2)
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and thy priuie doings blowen with a trumpet that all may heare them, and thy forsworne sinnes opened by a crier, that all may loath them. Oh wretched wretches!
and thy privy doings blown with a trumpet that all may hear them, and thy forsworn Sins opened by a crier, that all may loath them. O wretched wretches!
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(36) sermon (DIV2)
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which had rather abide this iudgement of God, then that which is in this life:
which had rather abide this judgement of God, then that which is in this life:
q-crq vhd av-c vvi d n1 pp-f np1, av cst r-crq vbz p-acp d n1:
(36) sermon (DIV2)
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6617
but if thou haue any meanes to perswade thy soule vnto goodnes, or to terrifie thy flesh from euill;
but if thou have any means to persuade thy soul unto Goodness, or to terrify thy Flesh from evil;
cc-acp cs pns21 vhb d n2 pc-acp vvi po21 n1 p-acp n1, cc pc-acp vvi po21 n1 p-acp n-jn;
(36) sermon (DIV2)
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6618
let this helpe it forward, that God shal open all thy faults at the day of iudgement,
let this help it forward, that God shall open all thy Faults At the day of judgement,
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(36) sermon (DIV2)
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6619
and discredit all thy vertues be they neuer so many, or neuer so glorious.
and discredit all thy Virtues be they never so many, or never so glorious.
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(36) sermon (DIV2)
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6620
Thinke not that thy good deedes shall ouercome thy euil, but as one blemish disfigureth a whole bodie;
Think not that thy good Deeds shall overcome thy evil, but as one blemish disfigureth a Whole body;
vvb xx d po21 j n2 vmb vvi po21 j-jn, cc-acp p-acp crd n1 vvz dt j-jn n1;
(36) sermon (DIV2)
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so one sinne will disgrace a whole bodie of vertues.
so one sin will disgrace a Whole body of Virtues.
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6622
The reasons of this doctrine are these, because the counsell of euerie hart shall then be manifested,
The Reasons of this Doctrine Are these, Because the counsel of every heart shall then be manifested,
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(36) sermon (DIV2)
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whether it be good or euill, 1. Cor. 4, 5. and if the counsels of men be opened, much more their sinnes.
whither it be good or evil, 1. Cor. 4, 5. and if the Counsels of men be opened, much more their Sins.
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(36) sermon (DIV2)
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6624
Another reason is, because they are remembred before God, Reuel. 20. 12. and if all the sinnes of the wicked be in the Lords continuall sight and remembrance,
another reason is, Because they Are remembered before God, Revel. 20. 12. and if all the Sins of the wicked be in the lords continual sighed and remembrance,
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(36) sermon (DIV2)
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6625
then shal they not be forgotten or couered when the number shall be rehearsed.
then shall they not be forgotten or covered when the number shall be rehearsed.
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(36) sermon (DIV2)
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6626
And surely me thinkes that the conscience of this matter should mightily terrifie our natures from sin, seeing that all our offences are continually in the Lords memorie.
And surely me thinks that the conscience of this matter should mightily terrify our nature's from since, seeing that all our offences Are continually in the lords memory.
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(36) sermon (DIV2)
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6627
Some thinke that because the time is long since they committed adulterie, or sacriledge, or theft, or drunkennes, or idolatrie;
some think that Because the time is long since they committed adultery, or sacrilege, or theft, or Drunkenness, or idolatry;
d vvb cst c-acp dt n1 vbz j c-acp pns32 vvd n1, cc n1, cc n1, cc n1, cc n1;
(36) sermon (DIV2)
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6628
now God hath forgotten it, and it shall neuer more be laide to their charge.
now God hath forgotten it, and it shall never more be laid to their charge.
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(36) sermon (DIV2)
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6629
But they must knowe that a thousande yeeres, are with the Lorde as one day, seeing that is past as a watch in the night:
But they must know that a thousande Years, Are with the Lord as one day, seeing that is passed as a watch in the night:
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(36) sermon (DIV2)
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6630
and therfore the Lord doth as well remember their old committed sinnes, as a watchman remembreth who came by him in the night;
and Therefore the Lord does as well Remember their old committed Sins, as a watchman Remember who Come by him in the night;
cc av dt n1 vdz p-acp av vvi po32 j j-vvn n2, c-acp dt n1 vvz r-crq vvd p-acp pno31 p-acp dt n1;
(36) sermon (DIV2)
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6631
their childish vanitie, their youthful wantonnes, their sinfull sporting, their filthie resting, their babish trifling,
their childish vanity, their youthful wantonness, their sinful sporting, their filthy resting, their babish trifling,
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(36) sermon (DIV2)
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and their merrie pastimes are fresh before the Lord, 1. Sam. 15. 1, 2, 3. The Lord telleth Samuel that he remembreth what Amalek did to Israell, Exod. 17. how he was the first that bid them to battle after they came out of Egypt:
and their merry pastimes Are fresh before the Lord, 1. Sam. 15. 1, 2, 3. The Lord Telleth Samuel that he Remember what Amalek did to Israel, Exod 17. how he was the First that bid them to battle After they Come out of Egypt:
cc po32 j n2 vbr j p-acp dt n1, crd np1 crd crd, crd, crd dt n1 vvz np1 cst pns31 vvz r-crq np1 vdd p-acp np1, np1 crd c-crq pns31 vbds dt ord cst vvd pno32 p-acp n1 c-acp pns32 vvd av pp-f np1:
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and therefore commandeth Saul to destroy them man, woman, and childe. This was many hundred yeeres after the acte committed, and the iniurie offered;
and Therefore commands Saul to destroy them man, woman, and child. This was many hundred Years After the act committed, and the injury offered;
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yet God thinketh vpon it, although they had beene alreadie well punished for it.
yet God Thinketh upon it, although they had been already well punished for it.
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And so doth he remember, how thou hast oppressed the poore long ago, how many acres thou hast encroched,
And so does he Remember, how thou hast oppressed the poor long ago, how many acres thou hast encroached,
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how many pounds thou hast gathered by vsurie, how many mens cattle thou hast bought by extortion;
how many pounds thou hast gathered by Usury, how many men's cattle thou hast bought by extortion;
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and finally how often in thy yonger dayes thou were negligent to sanctifie the sabbaoth.
and finally how often in thy younger days thou were negligent to sanctify the Sabbaoth.
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If thy sinnes might fall from thy life, as thy teeth in age doe fall from thy mouth, thou were happie;
If thy Sins might fallen from thy life, as thy teeth in age do fallen from thy Mouth, thou were happy;
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or if thy life could be chaunged into holines, as thy old yeeres turne thy blacke haire into whitenes, blessed were thou:
or if thy life could be changed into holiness, as thy old Years turn thy black hair into whiteness, blessed were thou:
cc cs po21 n1 vmd vbi vvn p-acp n1, c-acp po21 j n2 vvb po21 j-jn n1 p-acp n1, vvn vbdr pns21:
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but alas thy strength faileth, thy beautie fadeth, thy life weareth, thy hand weakeneth, thy blood dryeth, thy head chaungeth,
but alas thy strength Faileth, thy beauty fades, thy life weareth, thy hand weakeneth, thy blood drieth, thy head changeth,
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and thy whole bodie stoopeth to the earth; yet thy wickednes remaineth vntouched and vnblasted, as the Iuie which is thickest and greenest,
and thy Whole body stoopeth to the earth; yet thy wickedness remains untouched and unblasted, as the Ivy which is thickest and Greenest,
cc po21 j-jn n1 vvz p-acp dt n1; av po21 n1 vvz j-vvn-u cc j, c-acp dt n1 r-crq vbz js cc vv2,
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when it hath killed and withered the great oake.
when it hath killed and withered the great oak.
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The vse which commeth of this doctrine is the same that the most wise preacher that euer was taught vs, Eccles. 12. 13. That seeing God woulde bring euery secret worke into iudgement,
The use which comes of this Doctrine is the same that the most wise preacher that ever was taught us, Eccles. 12. 13. That seeing God would bring every secret work into judgement,
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therefore feare him and keepe his commaundements. Howe many waies wee are taught to feare the Lorde appeereth in the former sermons;
Therefore Fear him and keep his Commandments. Howe many ways we Are taught to Fear the Lord appeareth in the former Sermons;
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and therefore it were needlesse to vrge this exhortation any farther in this place.
and Therefore it were needless to urge this exhortation any farther in this place.
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But if we consider that if it be such a shame to endure the speeches of friendes and enemies in this life for the faultes we haue committed;
But if we Consider that if it be such a shame to endure the Speeches of Friends and enemies in this life for the Faults we have committed;
p-acp cs pns12 vvb cst cs pn31 vbb d dt n1 pc-acp vvi dt n2 pp-f n2 cc n2 p-acp d n1 p-acp dt n2 pns12 vhb vvn;
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how much more ought wee to blush before the Lord with all the angels of heauen,
how much more ought we to blush before the Lord with all the Angels of heaven,
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and all the men that euer were, are, or shall be in the world, when at the latter day our faultes shall bee opened;
and all the men that ever were, Are, or shall be in the world, when At the latter day our Faults shall be opened;
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when euery one shall hisse at our filthinesse, and laugh at our wickednesse.
when every one shall hiss At our filthiness, and laugh At our wickedness.
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Oh confesse thy selfe to a fewe in this world, rather then deferre to bee reuealed before all in the ende of the world.
O confess thy self to a few in this world, rather then defer to be revealed before all in the end of the world.
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Thinke not that thy owne estate will be any thing more tolerable, because all other men shall haue their faultes also ripped vp and repeated;
Think not that thy own estate will be any thing more tolerable, Because all other men shall have their Faults also ripped up and repeated;
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for the more the worse, a Iudge will bee more easily entreated for one then for twentie,
for the more the Worse, a Judge will be more Easily entreated for one then for twentie,
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and therefore God will be lesse partiall, because so many shall be found guiltie: feare not shame, but death;
and Therefore God will be less partial, Because so many shall be found guilty: Fear not shame, but death;
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abstaine not from sinne for the worldes sake, but for the Lords sake; and let not other mens voices more appalle thee, then the sentence of God.
abstain not from sin for the world's sake, but for the lords sake; and let not other men's voices more appall thee, then the sentence of God.
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It hath beene heretofore and shall be hereafter more manifestly shewed, that God doth no more spare a multitude then a man, or many then one:
It hath been heretofore and shall be hereafter more manifestly showed, that God does not more spare a multitude then a man, or many then one:
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and therefore neuer flatter thy selfe in the matter, but onely vse the time and these admonitions, that God may forget thy sinnes,
and Therefore never flatter thy self in the matter, but only use the time and these admonitions, that God may forget thy Sins,
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and then they shall bee forgiuen thee;
and then they shall be forgiven thee;
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and if they bee forgiuen, they shall not bee opened, but silenced at the latter day.
and if they be forgiven, they shall not be opened, but silenced At the latter day.
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For although we shall then heare of the murder that Cain did; of the mocking that Ismael did;
For although we shall then hear of the murder that Cain did; of the mocking that Ishmael did;
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of the filthinesse that Er and Onan did;
of the filthiness that Er and Onan did;
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of the rebellion of Absolon, and the treason of Iudas: yet wee shall not heare of Noahs drunkennesse,
of the rebellion of Absalom, and the treason of Iudas: yet we shall not hear of Noahs Drunkenness,
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or Lots incest, or Iosephs oath, or Moses vnfaithfulnesse, or Dauids adulterie, or Peters deniall, or of any of the faultes of the elect;
or Lots Incest, or Joseph's oath, or Moses unfaithfulness, or David adultery, or Peter's denial, or of any of the Faults of the elect;
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for their sinnes shall remaine in the graue, when their bodies are raised vp to the ioy of another life.
for their Sins shall remain in the graven, when their bodies Are raised up to the joy of Another life.
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The xxxiiij. Sermon.
The xxxiiij. Sermon.
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FOr my people. In these words we may obserue, that God will iudge the world for the iniuries done to his church,FOr my people. In these words we may observe, that God will judge the world for the injuries done to his Church,
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and for nothing more, Psal. 9. 17. for hee will then open the counsels thou hast conceiued against the godly,
and for nothing more, Psalm 9. 17. for he will then open the Counsels thou hast conceived against the godly,
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how many stripes thou hast giuen them; how many times thou hast reuiled them; how many waies thou hast oppressed them;
how many stripes thou hast given them; how many times thou hast reviled them; how many ways thou hast oppressed them;
c-crq d n2 pns21 vh2 vvn pno32; c-crq d n2 pns21 vh2 vvn pno32; c-crq d n2 pns21 vh2 vvn pno32;
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how often thou hast imprisoned them; and how many thou hast murdered of them. He will aske thy poore neighbour howe thou didst releeue him;
how often thou hast imprisoned them; and how many thou hast murdered of them. He will ask thy poor neighbour how thou didst relieve him;
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howe often thou didst lend him; how much vsurie thou tookest of him; how many times thou didst harbour him;
how often thou didst lend him; how much Usury thou tookest of him; how many times thou didst harbour him;
c-crq av pns21 vdd2 vvi pno31; c-crq d n1 pns21 vvd2 pp-f pno31; c-crq d n2 pns21 vdd2 vvi pno31;
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and with what affection of hart thou didst embrace him. I graunt that he will open thy other sinnes, and condemne thee for them:
and with what affection of heart thou didst embrace him. I grant that he will open thy other Sins, and condemn thee for them:
cc p-acp r-crq n1 pp-f n1 pns21 vdd2 vvi pno31. pns11 vvb cst pns31 vmb vvi po21 j-jn n2, cc vvb pno21 p-acp pno32:
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but yet the speciall cause why he sitteth in iudgement at the latter day with all the world before him, is, that he may make inquisition for the blood of his saints,
but yet the special cause why he Sitteth in judgement At the latter day with all the world before him, is, that he may make inquisition for the blood of his Saints,
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and iustifie his children whom the world condemned.
and justify his children whom the world condemned.
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The reasons are, First because he is the life of the faithfull, Col. 3. 4. Secondly,
The Reasons Are, First Because he is the life of the faithful, Col. 3. 4. Secondly,
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because this doth shew his righteousnes, 2. Thess. 1. 6, 7. when he doth acquite the faultlesse, and condemne the guiltie.
Because this does show his righteousness, 2. Thess 1. 6, 7. when he does acquit the faultless, and condemn the guilty.
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The vses which wee may make thereof are these:
The uses which we may make thereof Are these:
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First, that wee neuer grieue any of the saints of God, Psal. 105. 15. when Iehu was to kill all the prophets of Baal, he bad them search diligently for the seruants of God,
First, that we never grieve any of the Saints of God, Psalm 105. 15. when Iehu was to kill all the Prophets of Baal, he bade them search diligently for the Servants of God,
ord, cst pns12 av-x vvb d pp-f dt n2 pp-f np1, np1 crd crd r-crq np1 vbds pc-acp vvi d dt n2 pp-f np1, pns31 vvd pno32 vvi av-j p-acp dt n2 pp-f np1,
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and be sure that there were not one among them to be hurt.
and be sure that there were not one among them to be hurt.
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This care ought men to haue of the least and basest in the church, that they prouoke them not to complaine vpon them to the Lord:
This care ought men to have of the least and Basest in the Church, that they provoke them not to complain upon them to the Lord:
d n1 vmd n2 pc-acp vhi pp-f dt ds cc js p-acp dt n1, cst pns32 vvb pno32 xx pc-acp vvi p-acp pno32 p-acp dt n1:
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for surely if the poorest member of Christ that liueth among vs, doe iustly complaine of the greatest Lord and potentate of the world, vnto the God of heauen;
for surely if the Poorest member of christ that lives among us, do justly complain of the greatest Lord and potentate of the world, unto the God of heaven;
p-acp av-j cs dt js n1 pp-f np1 cst vvz p-acp pno12, vdb av-j vvi pp-f dt js n1 cc n1 pp-f dt n1, p-acp dt n1 pp-f n1;
(37) sermon (DIV2)
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it were better for that Lord that a milstone were tyed about his necke, and he were cast into the sea.
it were better for that Lord that a millstone were tied about his neck, and he were cast into the sea.
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Againe, seeing it is so dangerous to offer any violence to any of the Lords children, let vs abide in the Lord Iesus, Ioh. 2. 28. and then will he reuenge our cause;
Again, seeing it is so dangerous to offer any violence to any of the lords children, let us abide in the Lord Iesus, John 2. 28. and then will he revenge our cause;
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(37) sermon (DIV2)
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for hee cannot forget his owne stripes, and for his sake are we buffeted & disdained,
for he cannot forget his own stripes, and for his sake Are we buffeted & disdained,
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and mocked, and reuiled, & persecuted, & martyred: and therefore by him shall we be defended, & reuenged vpō them.
and mocked, and reviled, & persecuted, & martyred: and Therefore by him shall we be defended, & revenged upon them.
cc vvn, cc vvd, cc vvn, cc vvn: cc av p-acp pno31 vmb pns12 vbi vvn, cc vvn p-acp pno32.
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If we be of the Lords body, we cannot hurt the Lords members:
If we be of the lords body, we cannot hurt the lords members:
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& therfore they which persecute the church & speak euil of the poore, are none of the Lords family.
& Therefore they which persecute the Church & speak evil of the poor, Are none of the lords family.
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Whom they haue scattered amōg the nations. Whom they have scattered among the Nations.
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We haue alreadie shewed that one principall part of a captiuitie was the scattering and dispersing abroad of the people into many countries, where they shoulde neuer gather strength or hope to returne home againe.
We have already showed that one principal part of a captivity was the scattering and dispersing abroad of the people into many countries, where they should never gather strength or hope to return home again.
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This is the first cause why the wicked are thus iudged, bicause they scattered abroad the seede of Iacob, that it might die and neuer growe;
This is the First cause why the wicked Are thus judged, Because they scattered abroad the seed of Iacob, that it might die and never grow;
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for so is the meaning of the word:
for so is the meaning of the word:
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Whereby wee may obserue, that the wicked are neerest to destruction when they most of all triumph ouer the godly,
Whereby we may observe, that the wicked Are nearest to destruction when they most of all triumph over the godly,
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as heere we may see the first cause of their condemnation is the scattering of Israell.
as Here we may see the First cause of their condemnation is the scattering of Israel.
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So the Lorde affirmeth by the prophet, Esay 49. 25. that when the mightie were at the pray,
So the Lord Affirmeth by the Prophet, Isaiah 49. 25. that when the mighty were At the prey,
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and the tyrant at the spoile; then will the Lorde come and spoile them, but deliuer his children.
and the tyrant At the spoil; then will the Lord come and spoil them, but deliver his children.
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The lion and the Beare that Dauid slewe might haue escaped with pray and life, if they had not medled with Dauids lambes:
The Lion and the Bear that David slew might have escaped with prey and life, if they had not meddled with David Lambs:
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and so the wicked might escape damnation if they coulde refraine from biting of the Lordes sheepe.
and so the wicked might escape damnation if they could refrain from biting of the lords sheep.
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But seeing then they are at the brimme of destruction, when they are in the highest of their mischiefe;
But seeing then they Are At the brim of destruction, when they Are in the highest of their mischief;
p-acp vvg av pns32 vbr p-acp dt n1 pp-f n1, c-crq pns32 vbr p-acp dt js pp-f po32 n1;
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6697
O vnhappie men which die assoon as they conceiue pleasure.
Oh unhappy men which die As soon as they conceive pleasure.
uh j n2 r-crq vvb av c-acp pns32 vvb n1.
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6698
The reasons of this doctrine are these, First, bicause they helpe to aggrauate the euill vpon the poore saints of God, Zech. 1. 15. I did it a little, saith the Lorde,
The Reasons of this Doctrine Are these, First, Because they help to aggravate the evil upon the poor Saints of God, Zechariah 1. 15. I did it a little, Says the Lord,
dt n2 pp-f d n1 vbr d, ord, c-acp pns32 vvb pc-acp vvi dt j-jn p-acp dt j n2 pp-f np1, np1 crd crd pns11 vdd pn31 dt j, vvz dt n1,
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6699
but thou didst it much more:
but thou didst it much more:
cc-acp pns21 vdd2 pn31 av-d av-dc:
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so they make our faults greater then they are, and giue vs more stripes then God hath appointed them;
so they make our Faults greater then they Are, and give us more stripes then God hath appointed them;
av pns32 vvb po12 n2 jc cs pns32 vbr, cc vvb pno12 dc n2 cs np1 vhz vvn pno32;
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6701
therefore doth the Lorde so suddenly destroy them.
Therefore does the Lord so suddenly destroy them.
av vdz dt n1 av av-j vvi pno32.
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6702
Beware how thou accuse a good man, although thou doe it iustly, for if thou make it anie thing more, it shall redound to thy owne danger.
Beware how thou accuse a good man, although thou do it justly, for if thou make it any thing more, it shall redound to thy own danger.
vvb c-crq pns21 vvi dt j n1, cs pns21 vdi pn31 av-j, c-acp cs pns21 vvb pn31 d n1 av-dc, pn31 vmb vvi p-acp po21 d n1.
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6703
Againe, when the poore and good men are most oppressed by the wicked, then the Lord ariseth to heare their crie, Psal. 12. 5. and when he ariseth he commeth with all wrath to recompence the iniurie.
Again, when the poor and good men Are most oppressed by the wicked, then the Lord arises to hear their cry, Psalm 12. 5. and when he arises he comes with all wrath to recompense the injury.
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And as alreadie I haue warned, so I must againe and againe, make not a good man complaine on thee to God, for thy oppression;
And as already I have warned, so I must again and again, make not a good man complain on thee to God, for thy oppression;
cc c-acp av pns11 vhb vvn, av pns11 vmb av cc av, vvb xx dt j n1 vvi p-acp pno21 p-acp np1, p-acp po21 n1;
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for the Lorde hath more delight to reuenge the cause of one that is helpelesse and friendlesse,
for the Lord hath more delight to revenge the cause of one that is helpless and friendless,
p-acp dt n1 vhz dc n1 pc-acp vvi dt n1 pp-f pi cst vbz j cc j,
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6706
then of ten thousande that are able to defende their owne businesse; and in my choise, I had rather be vniustlie accused of treason to my prince,
then of ten thousande that Are able to defend their own business; and in my choice, I had rather be unjustly accused of treason to my Prince,
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6707
then by a godlie man, to be iustly complained for iniurie vnto God. The vses of this doctrine are these;
then by a godly man, to be justly complained for injury unto God. The uses of this Doctrine Are these;
av p-acp dt j n1, pc-acp vbi av-j vvn p-acp n1 p-acp np1. dt n2 pp-f d n1 vbr d;
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First, that we comfort our selues in the destruction of the wicked, Isaie 62. 1. For although wee are not to reioice at their ouerthrowe for our owne sakes,
First, that we Comfort our selves in the destruction of the wicked, Saiah 62. 1. For although we Are not to rejoice At their overthrown for our own sakes,
ord, cst pns12 vvb po12 n2 p-acp dt n1 pp-f dt j, vvb crd crd p-acp cs pns12 vbr xx pc-acp vvi p-acp po32 n1 p-acp po12 d n2,
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6709
yet for the Lordes cause, by whom they are ouerturned, we may lawfully and ioifully be comforted for their ende.
yet for the lords cause, by whom they Are overturned, we may lawfully and joyfully be comforted for their end.
av p-acp dt ng1 n1, p-acp ro-crq pns32 vbr vvn, pns12 vmb av-j cc av-j vbi vvn p-acp po32 n1.
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6710
For God doth then take them when they are in their deepest mischiefe, and when they purpose to execute their most deadly malice.
For God does then take them when they Are in their Deepest mischief, and when they purpose to execute their most deadly malice.
p-acp np1 vdz av vvi pno32 c-crq pns32 vbr p-acp po32 js-jn n1, cc c-crq pns32 vvb pc-acp vvi po32 av-ds j n1.
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6711
None can knowe it but God, bicause none shoulde haue the praise for their ouerthrowe but God.
None can know it but God, Because none should have the praise for their overthrown but God.
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6712
Therefore it is a vile thing for any to lament the losse of wicked men the enimies of God;
Therefore it is a vile thing for any to lament the loss of wicked men the enemies of God;
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6713
for their life is not to be desired, that liue not for the benefite of the Lordes household.
for their life is not to be desired, that live not for the benefit of the lords household.
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6714
Although Dauid lamented Saul and Absolon, yet that maketh not against this doctrine;
Although David lamented Saul and Absalom, yet that makes not against this Doctrine;
cs np1 vvd np1 cc np1, av cst vvz xx p-acp d n1;
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for Dauid lamented Saul because he had vndone himselfe, and lost the glorie of the fielde:
for David lamented Saul Because he had undone himself, and lost the glory of the field:
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6716
and Absolon, bicause so kinde a father coulde not chuse but be mooued for the vtter condemnation of the fruite of his loines.
and Absalom, Because so kind a father could not choose but be moved for the utter condemnation of the fruit of his loins.
cc np1, c-acp av j dt n1 vmd xx vvi cc-acp vbi vvn p-acp dt j n1 pp-f dt n1 pp-f po31 n2.
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6717
But this is most lamentable that euen in our daies there are yet some that lament the ouerthrow of God his enimies the Pope and Spanish forces,
But this is most lamentable that even in our days there Are yet Some that lament the overthrow of God his enemies the Pope and Spanish forces,
p-acp d vbz av-ds j cst av p-acp po12 n2 a-acp vbr av d cst vvb dt n1 pp-f np1 po31 n2 dt n1 cc jp n2,
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6718
and it grieueth them that so many cardinals and mitred fathers, so many abbots, and shaueling friers are cleane driuen out of England;
and it grieves them that so many Cardinals and mitred Father's, so many Abbots, and shaveling Friars Are clean driven out of England;
cc pn31 vvz pno32 d av d n2 cc j-vvn n2, av d n2, cc n1 n2 vbr av-j vvn av pp-f np1;
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6719
whereas, if these had continued, the Gospell of Christ must haue beene banished:
whereas, if these had continued, the Gospel of christ must have been banished:
cs, cs d vhd vvn, dt n1 pp-f np1 vmb vhi vbn vvn:
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6720
As well might Moses and all Israell lament the ouerthrow of Pharaoh and the Egyptians in the sea (which they reioiced at) as these lament the ouerthrow of papists and poperie,
As well might Moses and all Israel lament the overthrow of Pharaoh and the egyptians in the sea (which they rejoiced At) as these lament the overthrow of Papists and popery,
c-acp av vmd np1 cc d np1 vvi dt n1 pp-f np1 cc dt njp2 p-acp dt n1 (r-crq pns32 vvd p-acp) c-acp d vvb dt n1 pp-f n2 cc n1,
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6721
for which they shoulde be thankefull:
for which they should be thankful:
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6722
and I praie God giue vs shortly as good cause to reioice against all Atheists and idolaters.
and I pray God give us shortly as good cause to rejoice against all Atheists and Idolaters.
cc pns11 vvb np1 vvi pno12 av-j p-acp j n1 pc-acp vvi p-acp d n2 cc n2.
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6723
Another vse is this, that wicked men learne to knowe their owne danger;
another use is this, that wicked men Learn to know their own danger;
j-jn n1 vbz d, cst j n2 vvb pc-acp vvi po32 d n1;
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for woe bee vnto them that laugh, for they shall lament, Luke 6. 25. Blesse not thy selfe when euery one honoureth thee as they did Haman, for presently hee fell to the gallowes:
for woe be unto them that laugh, for they shall lament, Lycia 6. 25. Bless not thy self when every one Honoureth thee as they did Haman, for presently he fell to the gallows:
p-acp n1 vbb p-acp pno32 cst vvb, c-acp pns32 vmb vvi, av crd crd vvb xx po21 n1 c-crq d pi vvz pno21 a-acp pns32 vdd np1, c-acp av-j pns31 vvd p-acp dt n2:
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6725
Exalt not thy selfe bicause others praise thee, as they did Herod; for by and by he was deuoured of wormes:
Exalt not thy self Because Others praise thee, as they did Herod; for by and by he was devoured of worms:
vvi xx po21 n1 c-acp n2-jn n1 pno21, c-acp pns32 vdd np1; p-acp p-acp cc a-acp pns31 vbds vvn pp-f n2:
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6726
fret not thy selfe because others deserue better then thou, as did Saul with Dauid, for hee fell into a lunacie:
fret not thy self Because Others deserve better then thou, as did Saul with David, for he fell into a lunacy:
vvb xx po21 n1 c-acp n2-jn vvb av-jc cs pns21, c-acp vdd np1 p-acp np1, c-acp pns31 vvd p-acp dt n1:
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6727
followe not anie man nor anie cause with a desire to oppresse as Saneherib did,
follow not any man nor any cause with a desire to oppress as Sennacherib did,
vvb xx d n1 ccx d n1 p-acp dt n1 pc-acp vvi p-acp np1 vdd,
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6728
for the Angels of God destroied his hoste, and his owne sonnes made an ende of his life.
for the Angels of God destroyed his host, and his own Sons made an end of his life.
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6729
And parted my lande. Another point of a captiuitie is the taking away of the lande from the possessors thereof;And parted my land. another point of a captivity is the taking away of the land from the Possessors' thereof;
cc vvd po11 n1. j-jn n1 pp-f dt n1 vbz dt vvg av pp-f dt n1 p-acp dt n2 av;
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6730
for we must not thinke that if the Lorde shoulde suffer an inuasion, that men shoulde escape with a tribute,
for we must not think that if the Lord should suffer an invasion, that men should escape with a tribute,
c-acp pns12 vmb xx vvi cst cs dt n1 vmd vvi dt n1, cst n2 vmd vvi p-acp dt n1,
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6731
but rather their houses and lands should be distributed to strangers:
but rather their houses and Lands should be distributed to Strangers:
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6732
Their demesnes, their free-holdes, their mannors, their copieholds, their rents, their knights-fees, and all other their possessions shall bee quite and cleane taken from them, which the conquerors challenge by lawe of armes.
Their demesnes, their free-holdes, their manors, their copieholds, their rends, their knights-fees, and all other their possessions shall be quite and clean taken from them, which the conquerors challenge by law of arms.
po32 n2, po32 n2, po32 n2, po32 n2, po32 n2, po32 n2, cc d n-jn po32 n2 vmb vbi av cc av-j vvn p-acp pno32, r-crq dt n2 vvb p-acp n1 pp-f n2.
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6733
But this is woorthy to be noted, that notwithstanding this lawe of armes, God alleageth this parting of the land,
But this is worthy to be noted, that notwithstanding this law of arms, God allegeth this parting of the land,
p-acp d vbz j pc-acp vbi vvn, cst p-acp d n1 pp-f n2, np1 vvz d n-vvg pp-f dt n1,
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6734
and dispossessing the ancient inheritors thereof, to be one cause why the wicked should be iudged:
and dispossessing the ancient inheritors thereof, to be one cause why the wicked should be judged:
cc vvg dt j n2 av, pc-acp vbi crd n1 c-crq dt j vmd vbi vvn:
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6735
they woon it in deede, but yet they are called to an account for it.
they won it in deed, but yet they Are called to an account for it.
pns32 vvd pn31 p-acp n1, cc-acp av pns32 vbr vvn p-acp dt n1 p-acp pn31.
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6736
By which we may obserue, that it is not lawfull in warres so to triumph ouer the godly and their possessions,
By which we may observe, that it is not lawful in wars so to triumph over the godly and their possessions,
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6737
as it is ouer other men, Tzeph. 2. 8, 9. although the king of Syria had triumphed against Amath, Sepharuaim, Iua,
as it is over other men, Tzeph. 2. 8, 9. although the King of Syria had triumphed against Amath, Sepharvaim, Jew,
c-acp pn31 vbz a-acp j-jn n2, np1. crd crd, crd cs dt n1 pp-f np1 vhd vvn p-acp np1, vvb, fw-la,
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6738
and many other countries and kingdoms, and cities;
and many other countries and kingdoms, and cities;
cc d j-jn n2 cc n2, cc n2;
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6739
yet when once he came to touch Ierusalem, and to raile vpon Ezechiah, he and all his host were quickly dispatched:
yet when once he Come to touch Ierusalem, and to rail upon Hezekiah, he and all his host were quickly dispatched:
av c-crq a-acp pns31 vvd pc-acp vvi np1, cc pc-acp vvi p-acp np1, pns31 cc d po31 n1 vbdr av-j vvn:
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6740
and in like sort when the wicked come to deale tyrannously with the church of God,
and in like sort when the wicked come to deal tyrannously with the Church of God,
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6741
and put them to extremities, then doth the Lorde take their cause into his owne hand.
and put them to extremities, then does the Lord take their cause into his own hand.
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6742
The Spaniards boast of wonderfull countries, which they haue conquered among the silly heathen and barbarous Indians;
The Spanish boast of wonderful countries, which they have conquered among the silly heathen and barbarous Indians;
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6743
which may well be so, but what haue they gotten in these partes of the world, which are the beloued Ierusalem of the Lord? surely nothing but blowes;
which may well be so, but what have they got in these parts of the world, which Are the Beloved Ierusalem of the Lord? surely nothing but blows;
r-crq vmb av vbi av, cc-acp q-crq vhb pns32 vvn p-acp d n2 pp-f dt n1, r-crq vbr dt j-vvn np1 pp-f dt n1? av-j pix cc-acp n2;
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6744
for here they loose more men at the siege of a towne, then there in the conquest of a countrie:
for Here they lose more men At the siege of a town, then there in the conquest of a country:
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6745
and therefore they may teach vs that such barbarous crueltie as they haue vsed among the Indians,
and Therefore they may teach us that such barbarous cruelty as they have used among the Indians,
cc av pns32 vmb vvi pno12 d d j n1 c-acp pns32 vhb vvn p-acp dt np1,
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6746
and such tyrannie as they would haue practised in the Lowe-countries, must not bee offered to any Christian nations:
and such tyranny as they would have practised in the Low countries, must not be offered to any Christian Nations:
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6747
but rather as Dauid was glad that Absolon his sonne had lost the fielde, yet was hee sorrie that he was slaine;
but rather as David was glad that Absalom his son had lost the field, yet was he sorry that he was slain;
cc-acp av-c p-acp np1 vbds j cst np1 po31 n1 vhd vvn dt n1, av vbds pns31 j cst pns31 vbds vvn;
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6748
so must wee reioice if God giue a Christian enemie into our hande, and yet be sorrie if any blood beshed,
so must we rejoice if God give a Christian enemy into our hand, and yet be sorry if any blood beshed,
av vmb pns12 vvi cs np1 vvb dt njp n1 p-acp po12 n1, cc av vbi j cs d n1 vvn,
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6749
or any violence bee executed in his ouerthrowe.
or any violence be executed in his overthrown.
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6750
But I knowe some will say, how shall wee warre against the papists? may we not triumph with all manner of warlike and lawfull ioy at their ouerthrowe,
But I know Some will say, how shall we war against the Papists? may we not triumph with all manner of warlike and lawful joy At their overthrown,
p-acp pns11 vvb d vmb vvi, q-crq vmb pns12 vvi p-acp dt n2? vmb pns12 xx vvi p-acp d n1 pp-f j cc j n1 p-acp po32 n1,
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6751
as we would doe against heathens? Surely I answere, we may so warre with them as with idolators, not with heathens,
as we would do against Heathens? Surely I answer, we may so war with them as with Idolaters, not with Heathens,
c-acp pns12 vmd vdi p-acp n2-jn? np1 pns11 vvb, pns12 vmb av vvi p-acp pno32 c-acp p-acp n2, xx p-acp n2-jn,
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and so to triumph in their conquest as Iudah was woont against Israel, that is, being prouoked by them, to trie it to the vttermost,
and so to triumph in their conquest as Iudah was wont against Israel, that is, being provoked by them, to try it to the uttermost,
cc av pc-acp vvi p-acp po32 n1 p-acp np1 vbds vvn p-acp np1, cst vbz, vbg vvn p-acp pno32, pc-acp vvi pn31 p-acp dt j,
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and to spare no person that is an aduersarie;
and to spare no person that is an adversary;
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yet to suffer the remnants to enioy their countrie, if they will embrace the truth and forsake idolatrie.
yet to suffer the remnants to enjoy their country, if they will embrace the truth and forsake idolatry.
av pc-acp vvi dt n2 pc-acp vvi po32 n1, cs pns32 vmb vvi dt n1 cc vvi n1.
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The reasons of this doctrine are these:
The Reasons of this Doctrine Are these:
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6756
first, because as men spoile the godly, so shall they bee spoiled againe, Ier. 30. 16. Againe, good men are at peace in the land,
First, Because as men spoil the godly, so shall they be spoiled again, Jeremiah 30. 16. Again, good men Are At peace in the land,
ord, c-acp c-acp n2 vvb dt j, av vmb pns32 vbi vvn av, np1 crd crd av, j n2 vbr p-acp n1 p-acp dt n1,
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and therefore it were crueltie to rage against the peaceable.
and Therefore it were cruelty to rage against the peaceable.
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6758
And therefore make this account that God will reuenge the iniurie offered to his people, vpon the children and childrens children of them that were the workers thereof, Isa. 13. 16. As Dauid commaunded Salomon, that he should not suffer the hoare head of Ioab to go into the graue in peace,
And Therefore make this account that God will revenge the injury offered to his people, upon the children and Children's children of them that were the workers thereof, Isaiah 13. 16. As David commanded Solomon, that he should not suffer the hoar head of Ioab to go into the graven in peace,
cc av vvb d n1 cst np1 vmb vvi dt n1 vvd p-acp po31 n1, p-acp dt n2 cc ng2 n2 pp-f pno32 cst vbdr dt n2 av, np1 crd crd p-acp np1 vvd np1, cst pns31 vmd xx vvi dt j n1 pp-f np1 pc-acp vvi p-acp dt j p-acp n1,
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because he had slaine two men more righteous then himselfe in the time of peace;
Because he had slain two men more righteous then himself in the time of peace;
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6760
so God will not suffer them to come in peace to their graues, that haue had any hand against the righteous of the world.
so God will not suffer them to come in peace to their graves, that have had any hand against the righteous of the world.
av np1 vmb xx vvi pno32 pc-acp vvi p-acp n1 p-acp po32 n2, cst vhb vhn d n1 p-acp dt j pp-f dt n1.
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Learne therefore as the Prophet exhorteth, Ierem 39. 12. that in warres or in any common slaughter, thou euer vse gentlenes to them that thou shalt know haue liued godly:
Learn Therefore as the Prophet exhorteth, Jeremiah 39. 12. that in wars or in any Common slaughter, thou ever use gentleness to them that thou shalt know have lived godly:
vvb av p-acp dt n1 vvz, np1 crd crd d p-acp n2 cc p-acp d j n1, pns21 av vvi n1 p-acp pno32 d pns21 vm2 vvi vhi vvn j:
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And therefore in all the warres betwixt Iudah and Israell, you shall neuer read of a priest or prophet of the Lord to be slaine,
And Therefore in all the wars betwixt Iudah and Israel, you shall never read of a priest or Prophet of the Lord to be slain,
cc av p-acp d dt n2 p-acp np1 cc np1, pn22 vmb av-x vvi pp-f dt n1 cc n1 pp-f dt n1 pc-acp vbi vvn,
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but they were slaine in the time of peace, when men were wearie of the word of God. Be a valiant souldier;
but they were slain in the time of peace, when men were weary of the word of God. Be a valiant soldier;
cc-acp pns32 vbdr vvn p-acp dt n1 pp-f n1, c-crq n2 vbdr j pp-f dt n1 pp-f np1. vbb dt j n1;
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but bee also a mercifull christian, if any yeeld himselfe, then giue not his life to thy sword.
but be also a merciful christian, if any yield himself, then give not his life to thy sword.
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Remember that glorie doth not onely dwell in fighting and killing, but in ouercomming; and if thou ouercome by any means or stratagems, thy conquest is neuer the lesse.
remember that glory does not only dwell in fighting and killing, but in overcoming; and if thou overcome by any means or stratagems, thy conquest is never the less.
np1 cst n1 vdz xx av-j vvi p-acp vvg cc vvg, cc-acp p-acp vvg; cc cs pns21 vvb p-acp d n2 cc n2, po21 n1 vbz av-x dt av-dc.
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Spare them that pray for thee, for all christians pray one for another:
Spare them that pray for thee, for all Christians pray one for Another:
j pno32 cst vvb p-acp pno21, c-acp d njpg2 vvi pi p-acp n-jn:
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and as the King of Syria fought no more after he had ouercome Ahab, but let all Israell goe home in peace;
and as the King of Syria fought no more After he had overcome Ahab, but let all Israel go home in peace;
cc c-acp dt n1 pp-f np1 vvd dx dc c-acp pns31 vhd vvn np1, cc-acp vvb d np1 vvi av-an p-acp n1;
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so after thou hast ouercome the principall actors and procurers of the warre, then let the residue goe scotfree.
so After thou hast overcome the principal actors and Procurers of the war, then let the residue go Scot free.
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Thinke also that the warres are mutable;
Think also that the wars Are mutable;
vvb av cst dt n2 vbr j;
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and if they giue thee victorie at one time, yet they may let thee be conquered at another time;
and if they give thee victory At one time, yet they may let thee be conquered At Another time;
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and therefore so spare as thou wouldest bee spared:
and Therefore so spare as thou Wouldst be spared:
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and as Abner would haue perswaded Asahel, Ioabs brother to depart from him, because he should slay him,
and as Abner would have persuaded Ashahel, Ioabs brother to depart from him, Because he should slay him,
cc c-acp np1 vmd vhi vvn np1, npg1 n1 pc-acp vvi p-acp pno31, c-acp pns31 vmd vvi pno31,
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and then would Ioah be wroth with him: so if words may pacifie thy enimie, rather vse them then weapons.
and then would Joah be wroth with him: so if words may pacify thy enemy, rather use them then weapons.
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And as I would haue thee deale in warres; so thou must deale in peace, that thou take not euerie aduantage against thy brother,
And as I would have thee deal in wars; so thou must deal in peace, that thou take not every advantage against thy brother,
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but spare him, when thou hast him in thy hand, whether it be in combate,
but spare him, when thou hast him in thy hand, whither it be in combat,
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or in suite at the law, or in complaint before a magistrate, or in any extremitie.
or in suit At the law, or in complaint before a magistrate, or in any extremity.
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Do thou nothing against him, but let the law do all;
Do thou nothing against him, but let the law do all;
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rather silence some bitter things, then inuent any new occasions of strife, and to the vttermost of thy endeuour, labour to buy peace although it cost thee deerely,
rather silence Some bitter things, then invent any new occasions of strife, and to the uttermost of thy endeavour, labour to buy peace although it cost thee dearly,
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for whether thou winne or lose, thou shalt be polluted by trouble.
for whither thou win or loose, thou shalt be polluted by trouble.
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The xxxv. Sermon. ANd they haue cast lots.
The xxxv. Sermon. ANd they have cast lots.
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This is another cause why the Lord doth enter into so sharpe a iudgement against the wicked,
This is Another cause why the Lord does enter into so sharp a judgement against the wicked,
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and that is as you see bicause they vsed them most vilely; and not onely them, but the holie ordinance of God, which is casting of lots:
and that is as you see Because they used them most vilely; and not only them, but the holy Ordinance of God, which is casting of lots:
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So that they as it were plaied at dice for the people of God, they cared not who wonne them, nor howe they greeued them;
So that they as it were played At dice for the people of God, they cared not who won them, nor how they grieved them;
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for it coulde not choose but offend them to see the lottery made vpon them; which God had appointed for another vse.
for it could not choose but offend them to see the lottery made upon them; which God had appointed for Another use.
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But in this that they cast lots for the people of God, and the lot beeing the verie ordinance of God, not to bee vsed in sport or pastime:
But in this that they cast lots for the people of God, and the lot being the very Ordinance of God, not to be used in sport or pastime:
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wee may note that euill and ignorant men doe profane and abuse euery thing, yea though in it selfe it be neuer so good, Tit. 1. 15. To euill men and defiled, all thinges (saith the Apostle) are polluted: their toonges are adders speares, their lips are instruments of guile, their handes worke iniquitie,
we may note that evil and ignorant men do profane and abuse every thing, yea though in it self it be never so good, Tit. 1. 15. To evil men and defiled, all things (Says the Apostle) Are polluted: their tongues Are Adders spears, their lips Are Instruments of guile, their hands work iniquity,
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and their feete runne to euill, and shed blood:
and their feet run to evil, and shed blood:
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and if they thus abuse their naturall parts, what will they doe with the spirituall benefits? Oh, it greeueth my hart to tell you!
and if they thus abuse their natural parts, what will they do with the spiritual benefits? O, it Grieveth my heart to tell you!
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for their praiers they vse to curse and banne them with whom they are angrie; their knowledge they abuse to beguile and deceiue the simple and vnstable soules;
for their Prayers they use to curse and ban them with whom they Are angry; their knowledge they abuse to beguile and deceive the simple and unstable Souls;
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they will haue the Scriptures to couer their profanenesse; and when they be espied, they say they can approoue their sinnes by holie warrant. Oh, damnable blasphemie!
they will have the Scriptures to cover their profaneness; and when they be espied, they say they can approve their Sins by holy warrant. O, damnable blasphemy!
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they vse their wits to cauill, their wealth to oppresse; their strength to steale; their friendes to bolster out their offences;
they use their wits to cavil, their wealth to oppress; their strength to steal; their Friends to bolster out their offences;
pns32 vvb po32 n2 pc-acp vvi, po32 n1 pc-acp vvi; po32 n1 pc-acp vvi; po32 n2 pc-acp vvi av po32 n2;
(38) sermon (DIV2)
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and their naturall wisedome to maintaine their vnnaturall blasphemie; they are hungrie, to be gluttons; they are thirsty, to be drunkards;
and their natural Wisdom to maintain their unnatural blasphemy; they Are hungry, to be gluttons; they Are thirsty, to be drunkards;
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(38) sermon (DIV2)
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they are clothed, to be proud; they are honored, to be disdainful; & they are wel borne, that they may liue ill vncontrolled:
they Are clothed, to be proud; they Are honoured, to be disdainful; & they Are well born, that they may live ill uncontrolled:
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with a thousand such like enormities, which we may find in the cōtinual practise of the wicked:
with a thousand such like enormities, which we may find in the continual practice of the wicked:
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they abuse their marriage for lust; their children for couetousnesse; their offices for bribing; their ministerie for reprehension;
they abuse their marriage for lust; their children for covetousness; their Offices for bribing; their Ministry for reprehension;
pns32 vvb po32 n1 p-acp n1; po32 n2 p-acp n1; po32 n2 p-acp vvg; po32 n1 p-acp n1;
(38) sermon (DIV2)
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their lawe for delay of truth; the day for open euill; and the night for secret shame.
their law for Delay of truth; the day for open evil; and the night for secret shame.
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If a good man fall into their hands they wil vse him scurrilously, the holy worde of God either they despise or wrest damnablie, the ordinances of God they profane wickedly,
If a good man fallen into their hands they will use him scurrilously, the holy word of God either they despise or wrest damnably, the ordinances of God they profane wickedly,
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(38) sermon (DIV2)
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and the societie of men they dishonour shamefully; and yet still they liue, and still shall liue, that they may so abuse death, as they haue abused life:
and the society of men they dishonour shamefully; and yet still they live, and still shall live, that they may so abuse death, as they have abused life:
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that as they make life a time of sinne, so they may finde death a day of destruction.
that as they make life a time of sin, so they may find death a day of destruction.
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The reasons of this doctrine are these;
The Reasons of this Doctrine Are these;
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First, because they are blinded of the diuell, 2. Corint. 4. 4. And therefore they cannot see so much as that which nature teacheth,
First, Because they Are blinded of the Devil, 2. Corinth. 4. 4. And Therefore they cannot see so much as that which nature Teaches,
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for the diuell neuer ceaseth to toule on a man till hee haue made him defie the grace of God,
for the Devil never ceases to toule on a man till he have made him defy the grace of God,
p-acp dt n1 av-x vvz p-acp n1 p-acp dt n1 c-acp pns31 vhb vvn pno31 vvi dt n1 pp-f np1,
(38) sermon (DIV2)
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and to defile the nature of man.
and to defile the nature of man.
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Another reason is, bicause such is the poison of sinne, that it defileth the very garments of a man,
another reason is, Because such is the poison of sin, that it Defileth the very garments of a man,
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and the walles of a house, Iud. 23. wherefore it will worke more effectually in man, who is a more meete and apt subiect for the same.
and the walls of a house, Iud. 23. Wherefore it will work more effectually in man, who is a more meet and apt Subject for the same.
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The vses which come of this doctrine are these;
The uses which come of this Doctrine Are these;
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First, that we learne to discerne a man that is thus giuen ouer to abuse verie lawfull thinges;
First, that we Learn to discern a man that is thus given over to abuse very lawful things;
ord, cst pns12 vvb pc-acp vvi dt n1 cst vbz av vvn a-acp pc-acp vvi av j n2;
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woe be to them (saith the prophet) that speake euill of good, and good of euill, Isai. 5. 20. For men in this estate will not sticke to commende any kinde of filthinesse,
woe be to them (Says the Prophet) that speak evil of good, and good of evil, Isaiah 5. 20. For men in this estate will not stick to commend any kind of filthiness,
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because they woulde faine bring all vnto filthines. And if euer there were times of such practise, nowe they are;
Because they would feign bring all unto filthiness. And if ever there were times of such practice, now they Are;
c-acp pns32 vmd av-j vvi d p-acp n1. cc cs av a-acp vbdr n2 pp-f d n1, av pns32 vbr;
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for sinne is become kinde, and religion turned away naked:
for sin is become kind, and Religion turned away naked:
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6811
We haue heresie, and blasphemie, and paganisme, and bauderie committed to the presse, to bee commended in print;
We have heresy, and blasphemy, and paganism, and Bauderie committed to the press, to be commended in print;
pns12 vhb n1, cc n1, cc n1, cc n1 vvn p-acp dt n1, pc-acp vbi vvn p-acp n1;
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6812
there is no Italian tale so scurrilous, or fable so odious, or action so abhominable, but some haue aduentured to defende the same:
there is no Italian tale so scurrilous, or fable so odious, or actium so abominable, but Some have adventured to defend the same:
pc-acp vbz dx jp n1 av j, cc n1 av j, cc n1 av j, cc-acp d vhb vvn pc-acp vvi dt d:
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Plaies on the Sabbaoth are made lawfull; to be sometime a companion of euill is good policie;
Plays on the Sabbaoth Are made lawful; to be sometime a Companion of evil is good policy;
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whoredome with some is good phisicke, and no man can be a good member in his countrey except hee thinke well of himselfe:
whoredom with Some is good physic, and no man can be a good member in his country except he think well of himself:
n1 p-acp d vbz j n1, cc dx n1 vmb vbi dt j n1 p-acp po31 n1 c-acp pns31 vvb av pp-f px31:
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Honestie is foolerie, knauerie is commoditie, dissembling is discretion, and idlenesse is gentrie. Oh my soule, come not in their habitation!
Honesty is foolery, knavery is commodity, dissembling is discretion, and idleness is gentry. O my soul, come not in their habitation!
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6816
bearding of the ministerie and clipping their liuings is but enimitie to poperie, racking of rents is good husbandrie, wicked scoffing is a token of a good wit,
bearding of the Ministry and clipping their livings is but enmity to popery, racking of rends is good Husbandry, wicked scoffing is a token of a good wit,
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and common iesting at God, scriptures, goodnesse, and good men, is but solace.
and Common jesting At God, Scriptures, Goodness, and good men, is but solace.
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6818
I tel you nothing but that I haue read in print, and heard with my eares.
I tell you nothing but that I have read in print, and herd with my ears.
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6819
Gaming is as lawfull as labour, and money so gotten is well gotten. Men may be saued without preaching;
Gaming is as lawful as labour, and money so got is well got. Men may be saved without preaching;
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and faith commeth not by hearing: papistes liue better then protestants, bicause they giue more to the poore;
and faith comes not by hearing: Papists live better then protestants, Because they give more to the poor;
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6821
and the worlde will neuer bee well till the ministers be turned to tenne poundes stipende and a cloake. Woe bee vnto them!
and the world will never be well till the Ministers be turned to tenne pounds stipend and a cloak. Woe be unto them!
cc dt n1 vmb av-x vbi av p-acp dt n2 vbb vvn p-acp crd ng2 n1 cc dt n1. n1 vbb p-acp pno32!
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for they followe the waie of Balaam, who for a little money woulde haue cursed the people of God:
for they follow the Way of balaam, who for a little money would have cursed the people of God:
c-acp pns32 vvb dt n1 pp-f np1, r-crq p-acp dt j n1 vmd vhi vvn dt n1 pp-f np1:
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And I praie GOD, either purge our times from these men, or take these monsters from among vs. They haue giuen the child.
And I pray GOD, either purge our times from these men, or take these monsters from among us They have given the child.
cc pns11 vvb np1, d vvb po12 n2 p-acp d n2, cc vvb d n2 p-acp p-acp pno12 pns32 vhb vvn dt n1.
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Here is another cause of their condemnation; for that they had sold a childe for a harlot:
Here is Another cause of their condemnation; for that they had sold a child for a harlot:
av vbz j-jn n1 pp-f po32 n1; c-acp cst pns32 vhd vvn dt n1 p-acp dt n1:
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& harken, I beseech you, if euer you heard of the like mischiefe, or more base and beastly part of a man,
& harken, I beseech you, if ever you herd of the like mischief, or more base and beastly part of a man,
cc vvi, pns11 vvb pn22, cs av pn22 vvd pp-f dt j n1, cc av-dc j cc j n1 pp-f dt n1,
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then to take a young childe, well borne and godly brought vp, and to giue him for the price of a harlot.
then to take a young child, well born and godly brought up, and to give him for the price of a harlot.
cs pc-acp vvi dt j n1, av vvn cc j vvn a-acp, cc pc-acp vvi pno31 p-acp dt n1 pp-f dt n1.
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6827
Harlots in those times had a speciall desire vnto boies and young youthes, whome they bought and made eunuches:
Harlots in those times had a special desire unto boys and young youths, whom they bought and made eunuchs:
ng1 p-acp d n2 vhd dt j n1 p-acp n2 cc j n2, r-crq pns32 vvd cc vvd n2:
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but this villanie to bee done to the Iewes the people of God, that their holy seede shoulde bee the hire of so vnholy businesse, it coulde not choose but make the people that heard it, to rende their haires from their head.
but this villainy to be done to the Iewes the people of God, that their holy seed should be the hire of so unholy business, it could not choose but make the people that herd it, to rend their hairs from their head.
cc-acp d n1 pc-acp vbi vdn p-acp dt np2 dt n1 pp-f np1, cst po32 j n1 vmd vbi dt n1 pp-f av j n1, pn31 vmd xx vvi cc-acp vvi dt n1 cst vvd pn31, p-acp vvb po32 n2 p-acp po32 n1.
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For it might be they had a farther reach in selling their children for a whoore,
For it might be they had a farther reach in selling their children for a whore,
p-acp pn31 vmd vbi pns32 vhd dt jc n1 p-acp vvg po32 n2 p-acp dt n1,
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because it was commaunded that the price of a harlot should neuer come to the Lordes tabernacle,
Because it was commanded that the price of a harlot should never come to the lords tabernacle,
c-acp pn31 vbds vvn cst dt n1 pp-f dt n1 vmd av-x vvi p-acp dt ng1 n1,
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6831
and therefore they gaue their children for this price, that for euer they might vndoe them.
and Therefore they gave their children for this price, that for ever they might undo them.
cc av pns32 vvd po32 n2 p-acp d n1, cst p-acp av pns32 vmd vvi pno32.
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6832
But whatsoeuer mooued them thereunto, they did it;
But whatsoever moved them thereunto, they did it;
p-acp r-crq vvd pno32 av, pns32 vdd pn31;
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and therefore we are herein giuen to vnderstande, that wicked men set more by their lust,
and Therefore we Are herein given to understand, that wicked men Set more by their lust,
cc av pns12 vbr av vvn pc-acp vvi, cst j n2 vvn av-dc p-acp po32 n1,
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then by any good man in the world.
then by any good man in the world.
av p-acp d j n1 p-acp dt n1.
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6835
A good man (saith Salomon, Prou. 29. 27.) is an abhomination to the wicked. A good man (Says Solomon, Prou. 29. 27.) is an abomination to the wicked.
dt j n1 (vvz np1, np1 crd crd) vbz dt n1 p-acp dt j.
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6836
They had rather haue a harlot then a Christian, as Herod that cut off Iohn Baptists head to please his whoore, Mar. 6. Would or could a man haue beleeued this,
They had rather have a harlot then a Christian, as Herod that Cut off John Baptists head to please his whore, Mar. 6. Would or could a man have believed this,
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if God himselfe had not told vs of it? truely no, if we had seene it with our eies:
if God himself had not told us of it? truly no, if we had seen it with our eyes:
cs np1 px31 vhd xx vvn pno12 pp-f pn31? av-j av-d, cs pns12 vhd vvn pn31 p-acp po12 n2:
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6838
yet such, I feare me, we haue among vs, that if time shall serue them, they wil bee forwarde ynough to spende our goods, and consume our liuings;
yet such, I Fear me, we have among us, that if time shall serve them, they will be forward enough to spend our goods, and consume our livings;
av d, pns11 vvb pno11, pns12 vhb p-acp pno12, cst cs n1 vmb vvi pno32, pns32 vmb vbi av-j av-d pc-acp vvi po12 n2-j, cc vvb po12 n2-vvg;
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and when they bee gone, they will sell our wiues and children to harlots or heathens,
and when they be gone, they will fell our wives and children to harlots or Heathens,
cc c-crq pns32 vbb vvn, pns32 vmb vvi po12 n2 cc n2 p-acp n2 cc n2-jn,
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6840
or to any that will giue them any money for vs. O England, England, looke to thy welfare!
or to any that will give them any money for us O England, England, look to thy welfare!
cc p-acp d cst vmb vvi pno32 d n1 p-acp pno12 sy np1, np1, vvb p-acp po21 n1!
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6841
Thy goodly men, thy braue women, thy sweete children, and thy rich possessions will all fall to the handes of an enimie.
Thy goodly men, thy brave women, thy sweet children, and thy rich possessions will all fallen to the hands of an enemy.
po21 j n2, po21 j n2, po21 j n2, cc po21 j n2 vmb d vvi p-acp dt n2 pp-f dt n1.
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6842
What will they not doe to the olde, that thus deale with the young? to the parents, which thus vndoe their children? Giue not your selues to too much marrying and marriages,
What will they not do to the old, that thus deal with the young? to the Parents, which thus undo their children? Give not your selves to too much marrying and marriages,
q-crq vmb pns32 xx vdi p-acp dt j, cst av vvi p-acp dt j? p-acp dt n2, r-crq av vvb po32 n2? vvb xx po22 n2 p-acp av av-d vvg cc n2,
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6843
as they did in the daies of Noah; for here you may see the price of the fruit of your bodie, begotten in sinne, and giuen for sinne;
as they did in the days of Noah; for Here you may see the price of the fruit of your body, begotten in sin, and given for sin;
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6844
sinne selleth them to sathan, and men sell them to harlots: that as they were borne in a bodie of sinne;
sin Selleth them to sathan, and men fell them to harlots: that as they were born in a body of sin;
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6845
so they might bee brought vp in a schoole of filthinesse. O wicked sellers! O wretched buiers!
so they might be brought up in a school of filthiness. O wicked sellers! O wretched buyers!
av pns32 vmd vbi vvn a-acp p-acp dt n1 pp-f n1. sy j n2! sy j n2!
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6846
O vnhappie wares, that are thus exchanged to fulfill beastlinesse! The reasons of this doctrine are these:
O unhappy wares, that Are thus exchanged to fulfil beastliness! The Reasons of this Doctrine Are these:
sy j n2, cst vbr av vvn pc-acp vvi n1! dt n2 pp-f d n1 vbr d:
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6847
first, because they are inceassable and vnsatisfiable in their Iustes, 2. Pet. 2. 14. and therefore they care not what they doe to performe their lustes.
First, Because they Are inceassable and unsatisfiable in their Justs, 2. Pet. 2. 14. and Therefore they care not what they do to perform their lusts.
ord, c-acp pns32 vbr j cc j p-acp po32 n2, crd np1 crd crd cc av pns32 vvb xx r-crq pns32 vdb p-acp vvi po32 n2.
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6848
Another reason is, because they are louers of pleasures more then louers of God, 2. Tim. 3. 4. and such haue wee in our daies,
another reason is, Because they Are lovers of pleasures more then lovers of God, 2. Tim. 3. 4. and such have we in our days,
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6849
if loue may bee esteemed by the worke as Maries was by her oile; for these are the latter daies of which Paul speaketh.
if love may be esteemed by the work as Mary's was by her oil; for these Are the latter days of which Paul speaks.
cs n1 vmb vbi vvn p-acp dt n1 c-acp npg1 vbds p-acp po31 n1; p-acp d vbr dt d n2 pp-f r-crq np1 vvz.
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The vses which we may make of this doctrine are these:
The uses which we may make of this Doctrine Are these:
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first, that we consider the miserable estate of these kinde of men, who as the Apostle saith, 2. Pet. 2. 13. shall receiue the wages for their pleasure.
First, that we Consider the miserable estate of these kind of men, who as the Apostle Says, 2. Pet. 2. 13. shall receive the wages for their pleasure.
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And if Sichem, for rauishing of one woman, lost his owne life, his fathers, and all his citizens, Gen. 34. what shall be the rewarde of these men, that haue defiled themselues and many women? O dangerous euils that hang ouer their heads!
And if Sichem, for ravishing of one woman, lost his own life, his Father's, and all his Citizens, Gen. 34. what shall be the reward of these men, that have defiled themselves and many women? O dangerous evils that hang over their Heads!
cc cs np1, p-acp vvg pp-f crd n1, vvd po31 d n1, po31 n2, cc d po31 n2, np1 crd r-crq vmb vbi dt n1 pp-f d n2, cst vhb vvn px32 cc d n2? sy j n2-jn cst vvb p-acp po32 n2!
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And that which is said against this pleasure, may be saide against all other kindes of pleasures, that they shall euery one receiue their rewarde:
And that which is said against this pleasure, may be said against all other Kinds of pleasures, that they shall every one receive their reward:
cc cst r-crq vbz vvn p-acp d n1, vmb vbi vvn p-acp d j-jn n2 pp-f n2, cst pns32 vmb d pi vvb po32 n1:
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6854
as Cain for his wrath was cursed; Laban for his oppression was empouerished;
as Cain for his wrath was cursed; Laban for his oppression was impoverished;
c-acp np1 p-acp po31 n1 vbds vvn; np1 p-acp po31 n1 vbds vvd;
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Dauid for his lust was troubled by his owne sonnes, and Iosiah for his boldnesse lost his life:David for his lust was troubled by his own Sons, and Josiah for his boldness lost his life:
np1 p-acp po31 n1 vbds vvn p-acp po31 d n2, cc np1 p-acp po31 n1 vvd po31 n1:
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6856
so shall euery one that taketh pleasure in drunkennesse, or whooredome, or idlenesse, or quarrelling, or murther, or brauerie, or belly-cheere, receiue the hire of all their pleasures.
so shall every one that Takes pleasure in Drunkenness, or whoredom, or idleness, or quarreling, or murder, or bravery, or belly-cheer, receive the hire of all their pleasures.
av vmb d pi cst vvz n1 p-acp n1, cc n1, cc n1, cc vvg, cc n1, cc n1, cc n1, vvb dt n1 pp-f d po32 n2.
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6857
Againe, let vs learne to make precious account of the seede of the faithfull, and suffer them not to want any comfort;
Again, let us Learn to make precious account of the seed of the faithful, and suffer them not to want any Comfort;
av, vvb pno12 vvi pc-acp vvi j n1 pp-f dt n1 pp-f dt j, cc vvi pno32 xx pc-acp vvi d n1;
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6858
for God hath promised to be a friende to their friends, and an enemie to their enemies.
for God hath promised to be a friend to their Friends, and an enemy to their enemies.
p-acp np1 vhz vvn pc-acp vbi dt n1 p-acp po32 n2, cc dt n1 p-acp po32 n2.
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6859
Offer them no violence, no not in their infancie, for Ioseph who was solde by his brethren, was at length able to bee reuenged vpon them:
Offer them no violence, no not in their infancy, for Ioseph who was sold by his brothers, was At length able to be revenged upon them:
n1 pno32 dx n1, uh-dx xx p-acp po32 n1, c-acp np1 r-crq vbds vvn p-acp po31 n2, vbds p-acp n1 j pc-acp vbi vvn p-acp pno32:
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6860
And so it may come to passe, that as twigs come in time to be trees;
And so it may come to pass, that as twigs come in time to be trees;
cc av pn31 vmb vvi pc-acp vvi, cst p-acp n2 vvb p-acp n1 pc-acp vbi n2;
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so children come in time to be men, and then beware your olde iniuries bee not repaied by them;
so children come in time to be men, and then beware your old injuries be not repaid by them;
av n2 vvb p-acp n1 pc-acp vbi n2, cc av vvb po22 j n2 vbb xx vvd p-acp pno32;
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6862
for that which is conceiued young, will hardly be remooued olde.
for that which is conceived young, will hardly be removed old.
c-acp d r-crq vbz vvn j, vmb av vbi vvn j.
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6863
I see in many places the posteritie of good and godly men, yea of those that haue suffered very much for the gospels sake, to be accoūted no better than vagabonds and roagues;
I see in many places the posterity of good and godly men, yea of those that have suffered very much for the gospels sake, to be accounted no better than vagabonds and rogues;
pns11 vvb p-acp d n2 dt n1 pp-f j cc j n2, uh pp-f d cst vhb vvn av av-d c-acp dt ng1 n1, pc-acp vbi vvn av-dx av-jc cs n2 cc n2;
(38) sermon (DIV2)
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6864
and I feare that men woulde bee content to send them into the farthest parts of the world,
and I Fear that men would be content to send them into the farthest parts of the world,
cc pns11 vvb d n2 vmd vbi j pc-acp vvi pno32 p-acp dt js n2 pp-f dt n1,
(38) sermon (DIV2)
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6865
and to sell them to any Spaniard, papist, or infidel, rather than to help their estate,
and to fell them to any Spaniard, papist, or infidel, rather than to help their estate,
cc pc-acp vvi pno32 p-acp d np1, njp, cc n1, av-c cs pc-acp vvi po32 n1,
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6866
and keepe them according to their qualitie. And solde your girles for wine.
and keep them according to their quality. And sold your girls for wine.
cc vvi pno32 vvg p-acp po32 n1. cc vvd po22 n2 p-acp n1.
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6867
This is another cause why the Lord dealeth thus rigorously with his enimies, bicause they had solde away the women children for cups of wine;
This is Another cause why the Lord deals thus rigorously with his enemies, Because they had sold away the women children for cups of wine;
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(38) sermon (DIV2)
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6868
which was as much among them, as a cup of drinke among vs. Whereby wee may note, that wicked men make no reckoning of the godly, Amos 8. 5. They sell them for bread, and for olde shooes:
which was as much among them, as a cup of drink among us Whereby we may note, that wicked men make no reckoning of the godly, Amos 8. 5. They fell them for bred, and for old shoes:
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(38) sermon (DIV2)
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6869
And so wee may see the rich man in the Gospell, that esteemed more of his dogs,
And so we may see the rich man in the Gospel, that esteemed more of his Dogs,
cc av pns12 vmb vvi dt j n1 p-acp dt n1, cst vvd dc pp-f po31 n2,
(38) sermon (DIV2)
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6870
then of Lazarus, and so Nehe. 5. 3, 4, 5. the poore were driuen to sell their children to slauerie for to buie them bread.
then of Lazarus, and so Neh 5. 3, 4, 5. the poor were driven to fell their children to slavery for to buy them bred.
av pp-f np1, cc av np1 crd crd, crd, crd dt j vbdr vvn pc-acp vvi po32 n2 p-acp n1 c-acp pc-acp vvi pno32 n1.
(38) sermon (DIV2)
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6871
Such hard hearted men were and shall be for euer, which make not any account of their poore brethren. The reasons are;
Such hard hearted men were and shall be for ever, which make not any account of their poor brothers. The Reasons Are;
d j j-vvn n2 vbdr cc vmb vbi p-acp av, r-crq vvb xx d n1 pp-f po32 j n2. dt ng1 vbr;
(38) sermon (DIV2)
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6872
First, because they are vnmercifull, Pro. 21. 10. and therefore howe can they be mercifull to them whom they hate, seeing they are not mercifull to them whom they loue? Another reason is,
First, Because they Are unmerciful, Pro 21. 10. and Therefore how can they be merciful to them whom they hate, seeing they Are not merciful to them whom they love? another reason is,
ord, c-acp pns32 vbr j, np1 crd crd cc av c-crq vmb pns32 vbb j p-acp pno32 r-crq pns32 vvb, vvg pns32 vbr xx j p-acp pno32 r-crq pns32 vvb? j-jn n1 vbz,
(38) sermon (DIV2)
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6873
because they do not thinke good men woorthy to liue, Ioh. 19. 15. and therefore they care not howe they abuse them.
Because they do not think good men worthy to live, John 19. 15. and Therefore they care not how they abuse them.
c-acp pns32 vdb xx vvi j n2 j pc-acp vvi, np1 crd crd cc av pns32 vvb xx c-crq pns32 vvb pno32.
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6874
The vses which wee are to make heereof are briefly these;
The uses which we Are to make hereof Are briefly these;
dt n2 r-crq pns12 vbr p-acp vvb av vbr av-j d;
(38) sermon (DIV2)
71
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6875
First, that wee giue not to wicked men any commendations, Prouerb. 24. 24. What is there in any vngodly man woorth the noting,
First, that we give not to wicked men any commendations, Proverb. 24. 24. What is there in any ungodly man worth the noting,
ord, cst pns12 vvb xx p-acp j n2 d n2, n1. crd crd q-crq vbz a-acp p-acp d j n1 j dt vvg,
(38) sermon (DIV2)
71
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6876
except it bee sinne? and shall wee commend any bodie for their sinne? But I thinke that in our times either euery man is righteous,
except it be sin? and shall we commend any body for their sin? But I think that in our times either every man is righteous,
c-acp pn31 vbb n1? cc vmb pns12 vvi d n1 p-acp po32 n1? p-acp pns11 vvb cst p-acp po12 n2 d d n1 vbz j,
(38) sermon (DIV2)
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6877
and none are euill, or else many men are beside the exhortation of the wise man.
and none Are evil, or Else many men Are beside the exhortation of the wise man.
cc pix vbr j-jn, cc av d n2 vbr p-acp dt n1 pp-f dt j n1.
(38) sermon (DIV2)
71
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6878
For there is not anie Vsurer, nor anie briber, nor any tyrant, nor any Atheist,
For there is not any Usurer, nor any briber, nor any tyrant, nor any Atheist,
p-acp pc-acp vbz xx d n1, ccx d n1, ccx d n1, ccx d n1,
(38) sermon (DIV2)
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6879
nor any papist, nor any rich man, but they are all commended by one or other:
nor any papist, nor any rich man, but they Are all commended by one or other:
ccx d njp, ccx d j n1, cc-acp pns32 vbr d vvn p-acp crd cc n-jn:
(38) sermon (DIV2)
71
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6880
No landlord so hard, no gentleman so leud, no minister so ignorant, no whoremonger so filthie,
No landlord so hard, no gentleman so lewd, no minister so ignorant, no whoremonger so filthy,
uh-dx n1 av av-j, dx n1 av j, dx n1 av j, dx n1 av j,
(38) sermon (DIV2)
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6881
although he die of the French disease, but wee haue some epitaphes of his commendation, although they liued without praise, and died without repentance.
although he die of the French disease, but we have Some Epitaphs of his commendation, although they lived without praise, and died without Repentance.
cs pns31 vvb pp-f dt jp n1, cc-acp pns12 vhb d n2 pp-f po31 n1, cs pns32 vvd p-acp n1, cc vvd p-acp n1.
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6882
Whereunto will the worlde come? and who will desire to liue therein? if thou commend euill men,
Whereunto will the world come? and who will desire to live therein? if thou commend evil men,
c-crq vmb dt n1 vvb? cc q-crq vmb vvi pc-acp vvi av? cs pns21 vvb j-jn n2,
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6883
how canst thou dispraise euill? for euill doth not make the man, but the man maketh the euill.
how Canst thou dispraise evil? for evil does not make the man, but the man makes the evil.
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Yea, we haue of our noble and royall preachers, that will in a funerall sermon tell of the good deedes of manie blasphemers,
Yea, we have of our noble and royal Preachers, that will in a funeral sermon tell of the good Deeds of many blasphemers,
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and misers, and couetous, and filthie, and ignorant, and gamsters;
and misers, and covetous, and filthy, and ignorant, and gamesters;
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6886
and I thinke for money, of witches and coniurers, and rebels, pronounce in the pulpet that they are in heauen:
and I think for money, of Witches and conjurers, and rebels, pronounce in the pulpit that they Are in heaven:
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6887
but beware, and bee as wise in saying that a man is saued, as thou wilt be warie in affirming that any is damned.
but beware, and be as wise in saying that a man is saved, as thou wilt be wary in affirming that any is damned.
cc-acp vvb, cc vbi a-acp j p-acp vvg cst dt n1 vbz vvn, c-acp pns21 vm2 vbi j p-acp vvg cst d vbz vvn.
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Another vse which we may make of this doctrine, is the same that God asked of sathan, Iob 1. 8. Whether hee had considered his seruant Iob:
another use which we may make of this Doctrine, is the same that God asked of sathan, Job 1. 8. Whither he had considered his servant Job:
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6889
Insinuating vnto vs, that we ought to weigh & measure the dignitie of a godly man,
Insinuating unto us, that we ought to weigh & measure the dignity of a godly man,
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6890
howe there is none like vnto him in all the worlde.
how there is none like unto him in all the world.
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And truely if wee did often call to our mindes the blessings that righteous men do bring vnto the world;
And truly if we did often call to our minds the blessings that righteous men do bring unto the world;
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6892
we should account them as happie that liue with them, as the Queene of Saba did those which liued with Salomon: but since no man considereth either their life or their death as the Prophet speaketh, men grow to so peruerse & corrupt a iudgment concerning the world, that they thinke there is no difference betwixt the iust and the wicked.
we should account them as happy that live with them, as the Queen of Saba did those which lived with Solomon: but since no man Considereth either their life or their death as the Prophet speaks, men grow to so perverse & corrupt a judgement Concerning the world, that they think there is no difference betwixt the just and the wicked.
pns12 vmd vvi pno32 p-acp j cst vvb p-acp pno32, c-acp dt n1 pp-f np1 vdd d r-crq vvd p-acp np1: cc-acp p-acp dx n1 vvz d po32 n1 cc po32 n1 p-acp dt n1 vvz, n2 vvb p-acp av j cc j dt n1 vvg dt n1, cst pns32 vvb pc-acp vbz dx n1 p-acp dt j cc dt j.
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6893
Sodom neuer knewe what a good man was, till the fire came;
Sodom never knew what a good man was, till the fire Come;
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and the worlde will not knowe the benefite of a christian, till Christ come to iudgement.
and the world will not know the benefit of a christian, till christ come to judgement.
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6895
But do not men consider what righteous men are? yes verilie, for they trie them as the diuell did Iob; they vexe them with many troubles,
But do not men Consider what righteous men Are? yes verily, for they try them as the Devil did Job; they vex them with many Troubles,
cc-acp vdb xx n2 vvi r-crq j n2 vbr? uh av-j, c-acp pns32 vvb pno32 p-acp dt n1 vdd np1; pns32 vvb pno32 p-acp d n2,
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& load them with many euils, and offende them with manie outrages, and grieue them with many slanders:
& load them with many evils, and offend them with many outrages, and grieve them with many slanders:
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6897
you shal heare in the open streetes open reuiling of God his deere children;
you shall hear in the open streets open reviling of God his deer children;
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and now adaies there is not a plaie or an enterlude, but there are som scoffes at religion;
and now adais there is not a play or an interlude, but there Are Some scoffs At Religion;
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many scornes at good christians, and infinite abuses offered to the preachers.
many scorns At good Christians, and infinite Abuses offered to the Preachers.
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What considering is this? but grieuing of the righteous spirite of the Lorde that dwelleth in them,
What considering is this? but grieving of the righteous Spirit of the Lord that dwells in them,
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and studying howe to improoue their sinnes to the vttermost.
and studying how to improve their Sins to the uttermost.
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But it shall bee sufficient for vs to know that the Lorde of glorie will not doe so vnto vs. And therefore be not discouraged my beloued brethren, golde is golde,
But it shall be sufficient for us to know that the Lord of glory will not do so unto us And Therefore be not discouraged my Beloved brothers, gold is gold,
p-acp pn31 vmb vbi j p-acp pno12 pc-acp vvi cst dt n1 pp-f n1 vmb xx vdi av p-acp pno12 cc av vbb xx vvn po11 j-vvn n2, n1 vbz n1,
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although it lie in the dirt; and pearle is pearle, although it bee buried in a dunghill:
although it lie in the dirt; and pearl is pearl, although it be buried in a dunghill:
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so a christian is a christian, although he be trode vnder the feete of helhoundes, and be buried aliue in the companie of serpents.
so a christian is a christian, although he be trodden under the feet of hellhounds, and be buried alive in the company of Serpents.
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6905
Consider them that feare God, to honour them, not to vexe them; to helpe them, not to hurt them;
Consider them that Fear God, to honour them, not to vex them; to help them, not to hurt them;
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6906
to loue them, not to tempt them; to liue after them, not to accuse them: Thinke they are the starres that giue light in the night;
to love them, not to tempt them; to live After them, not to accuse them: Think they Are the Stars that give Light in the night;
pc-acp vvi pno32, xx pc-acp vvi pno32; pc-acp vvi p-acp pno32, xx pc-acp vvi pno32: vvb pns32 vbr dt n2 cst vvb n1 p-acp dt n1;
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they are captaines that are formost in seruice; they are the soules that shield others from danger.
they Are Captains that Are foremost in service; they Are the Souls that shield Others from danger.
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Nowe if there be no starres, and no captaines, and no shieldes, howe shall we walke in the night of this worlde,
Now if there be no Stars, and no Captains, and no shields, how shall we walk in the night of this world,
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or fight in the battle of Christ, or be saued from the fierie darts of sathan?
or fight in the battle of christ, or be saved from the fiery darts of sathan?
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The xxxvj. Sermon.
The xxxvj. Sermon.
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Vers. 4. Yea, and what haue you to do with me, ô Tyrus and Zidon and all the coasts of Palestina? will yee render me a recompence? and if yee recompence me, swiftly and speedily will I render your recompence vpon your head:Vers. 4. Yea, and what have you to do with me, o Tyre and Sidon and all the coasts of Palestine? will ye render me a recompense? and if ye recompense me, swiftly and speedily will I render your recompense upon your head:
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6912
THis verse containeth a question of the Lord vnto the neerest enimies of the church,
THis verse Containeth a question of the Lord unto the nearest enemies of the Church,
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namely, the marchants of Tyrus and Zidon, insinuating that they did all the before named villanie to the Iewes,
namely, the Merchants of Tyre and Sidon, insinuating that they did all the before nam villainy to the Iewes,
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6914
as it were to wrecke their malice vpon God: and therefore he asketh them whether they wil recompence him;
as it were to wreck their malice upon God: and Therefore he asks them whither they will recompense him;
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6915
and if they do but once thinke so to do, then will he fully repay them home againe.
and if they do but once think so to do, then will he Fully repay them home again.
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6916
And first of all wee may heere note, that it is in vaine to be angrie with God,
And First of all we may Here note, that it is in vain to be angry with God,
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6917
for he saith, what haue you to do with me, & c? and so the Lord chastiseth Ionah, Ion. 4. 9. that he might learne not to repine against his creator.
for he Says, what have you to do with me, & c? and so the Lord Chastiseth Jonah, Ion. 4. 9. that he might Learn not to repine against his creator.
c-acp pns31 vvz, q-crq vhb pn22 p-acp vdb p-acp pno11, cc sy? cc av dt n1 vvz np1, np1 crd crd cst pns31 vmd vvi xx pc-acp vvi p-acp po31 n1.
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6918
The world now adaies as they care little to please God: so they care lesse to offend God;
The world now adais as they care little to please God: so they care less to offend God;
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6919
and like mad people, if their dooings be but a little crossed, they sweare & stare against God himselfe: they like not his gouernment;
and like mad people, if their doings be but a little crossed, they swear & stare against God himself: they like not his government;
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6920
sometime he sendeth too much drought; another time too much raine; another time they are angrie for the losse of their cattle;
sometime he sends too much drought; Another time too much rain; Another time they Are angry for the loss of their cattle;
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and most times for the reproofe of their sinnes.
and most times for the reproof of their Sins.
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6922
So that thus they lye tossed like an vnquiet sea, fretting and foaming against God and heauen:
So that thus they lie tossed like an unquiet sea, fretting and foaming against God and heaven:
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6923
but what haue they gayned by their repining? or what are they eased by their swearing? Surely nothing,
but what have they gained by their repining? or what Are they eased by their swearing? Surely nothing,
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6924
but their wound is greater, and their sore is made more incurable: learne therfore to be more quiet, and open not thy mouth against thy creator.
but their wound is greater, and their soar is made more incurable: Learn Therefore to be more quiet, and open not thy Mouth against thy creator.
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6925
If thy sores be as thy haires, and thy paines be as thy thoughts, and thy wounds be as thy daies,
If thy sores be as thy hairs, and thy pains be as thy thoughts, and thy wounds be as thy days,
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6926
and thy losses be as thy life;
and thy losses be as thy life;
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yet be not angrie with God, he is more inclined to our patience then to our wrath;
yet be not angry with God, he is more inclined to our patience then to our wrath;
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6928
for the patient spirit shall inherit the land. The reasons hereof are these:
for the patient Spirit shall inherit the land. The Reasons hereof Are these:
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6929
First, because sinne will slay vs as the Lord told Cain, Gen. 4. 7. Again, we cannot possibly be angrie or repine against God be it but the least motion,
First, Because sin will slay us as the Lord told Cain, Gen. 4. 7. Again, we cannot possibly be angry or repine against God be it but the least motion,
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6930
but we shall sinne against him.
but we shall sin against him.
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6931
And therefore in all extremities let euerie good christian say with old Eli, it is the Lord, let him do what he wil;
And Therefore in all extremities let every good christian say with old Eli, it is the Lord, let him do what he will;
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6932
let him take my goods, for he gaue them; let him haue my children, for hee made them;
let him take my goods, for he gave them; let him have my children, for he made them;
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6933
let him remooue my health, for he sent it; let him chaunge my friends, for he wonne them;
let him remove my health, for he sent it; let him change my Friends, for he won them;
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6934
let him trouble my conscience, for he can giue it peace; and let him take away my soule, for he can giue it saluation.
let him trouble my conscience, for he can give it peace; and let him take away my soul, for he can give it salvation.
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6935
The vses that we may make hereof are these:
The uses that we may make hereof Are these:
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6936
First, that we waite patiently vpon the Lord, Psal. 37. 7. & we shal see in the end our harts desire,
First, that we wait patiently upon the Lord, Psalm 37. 7. & we shall see in the end our hearts desire,
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6937
& cōmit our whole care to his protection, who is able & wil be willing to effect the same.
& commit our Whole care to his protection, who is able & will be willing to Effect the same.
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6938
Waite patiently, for there is no master so kinde, but hee hath some attendance of his seruant;
Waite patiently, for there is no master so kind, but he hath Some attendance of his servant;
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6939
and therefore how canst thou be the seruant of God, if thou neuer attend vpon him? A good seruant of a willing minde doth obey his maister euen in those things that are hard to be perfourmed:
and Therefore how Canst thou be the servant of God, if thou never attend upon him? A good servant of a willing mind does obey his master even in those things that Are hard to be performed:
cc av c-crq vm2 pns21 vbi dt n1 pp-f np1, cs pns21 av-x vvi p-acp pno31? dt j n1 pp-f dt j n1 vdz vvi po31 n1 av-j p-acp d n2 cst vbr j pc-acp vbi vvn:
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6940
and so although it be hard for thee, yet endure the calamitie that somewhat presseth and oppresseth thee.
and so although it be hard for thee, yet endure the calamity that somewhat Presseth and Oppresses thee.
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6941
Naamans seruants said to him that the Prophet bid him but a small thing, that was, wash and be cleane, and then he washed and was cleansed:Naamans Servants said to him that the Prophet bid him but a small thing, that was, wash and be clean, and then he washed and was cleansed:
np1 n2 vvd p-acp pno31 cst dt n1 vvb pno31 p-acp dt j n1, cst vbds, vvb cc vbi j, cc av pns31 vvd cc vbds vvn:
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and so I say vnto you, it is but a small thing I exhorte you, waite and you shall be eased.
and so I say unto you, it is but a small thing I exhort you, wait and you shall be eased.
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6943
Oh, that I might perswade any sicke man to waite for health, or any poore man to waite for reliefe,
O, that I might persuade any sick man to wait for health, or any poor man to wait for relief,
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6944
or any old man to waite for death, or any yoong man to waite for Christ, happie were I;
or any old man to wait for death, or any young man to wait for christ, happy were I;
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6945
but more happie were they, that so could be taught to be so cured.
but more happy were they, that so could be taught to be so cured.
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Waite in the morning for a blessing, and in the day for a comfort, and in the night for a light:
Wait in the morning for a blessing, and in the day for a Comfort, and in the night for a Light:
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6947
in the morning, that thou maist worke; in the day, that thou maist continue; and in the night, that thou maist receiue thy reward:
in the morning, that thou Mayest work; in the day, that thou Mayest continue; and in the night, that thou Mayest receive thy reward:
p-acp dt n1, cst pns21 vm2 vvi; p-acp dt n1, cst pns21 vm2 vvi; cc p-acp dt n1, cst pns21 vm2 vvi po21 n1:
(39) sermon (DIV2)
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oh tarrie but a little while, and thou shalt see an end of all miserie!
o tarry but a little while, and thou shalt see an end of all misery!
uh vvi p-acp dt j n1, cc pns21 vm2 vvi dt n1 pp-f d n1!
(39) sermon (DIV2)
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Another vse of this doctrine is this, that we take heede how we by our wrath prouoke the wrath of the holy Ghost against vs,
another use of this Doctrine is this, that we take heed how we by our wrath provoke the wrath of the holy Ghost against us,
j-jn n1 pp-f d n1 vbz d, cst pns12 vvb n1 c-crq pns12 p-acp po12 n1 vvi dt n1 pp-f dt j n1 p-acp pno12,
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and so grieue the spirit by whom we are sealed.
and so grieve the Spirit by whom we Are sealed.
cc av vvb dt n1 p-acp ro-crq pns12 vbr vvn.
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We were farre better let our soules goe foorth of our bodies, then let the Spirit goe foorth of our soules:
We were Far better let our Souls go forth of our bodies, then let the Spirit go forth of our Souls:
pns12 vbdr av-j jc vvb po12 n2 vvi av pp-f po12 n2, av vvb dt n1 vvb av pp-f po12 n2:
(39) sermon (DIV2)
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I meane it were better for vs to die then to liue without the holy Ghost.
I mean it were better for us to die then to live without the holy Ghost.
pns11 vvb pn31 vbdr jc p-acp pno12 pc-acp vvi av pc-acp vvi p-acp dt j n1.
(39) sermon (DIV2)
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Yea let vs eate sorrow as we eate meate, and grieue our consciences rather then grieue the holy Ghost.
Yea let us eat sorrow as we eat meat, and grieve our Consciences rather then grieve the holy Ghost.
uh vvb pno12 vvi n1 c-acp pns12 vvb n1, cc vvb po12 n2 av-c cs vvi dt j n1.
(39) sermon (DIV2)
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Dauids seruants were afraid to tell him of the death of his childe, because it would grieue him:David Servants were afraid to tell him of the death of his child, Because it would grieve him:
npg1 n2 vbdr j pc-acp vvi pno31 pp-f dt n1 pp-f po31 n1, c-acp pn31 vmd vvi pno31:
(39) sermon (DIV2)
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oh, therefore let vs be more afraid to grieue the Spirit of God, then they were to grieue the king of Israell!
o, Therefore let us be more afraid to grieve the Spirit of God, then they were to grieve the King of Israel!
uh, av vvb pno12 vbi av-dc j pc-acp vvi dt n1 pp-f np1, cs pns32 vbdr pc-acp vvi dt n1 pp-f np1!
(39) sermon (DIV2)
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Now, if thy sinnes be reprooued, amend them; if thy life be threatned, abide it; if thy goods be wasted, fret not at it;
Now, if thy Sins be reproved, amend them; if thy life be threatened, abide it; if thy goods be wasted, fret not At it;
av, cs po21 n2 vbb vvn, vvb pno32; cs po21 n1 vbi vvn, vvb pn31; cs po21 n2-j vbb vvn, vvb xx p-acp pn31;
(39) sermon (DIV2)
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if thy enimies reioice at thee, bee not desperate; if thou be offended, sweare not rashly;
if thy enemies rejoice At thee, be not desperate; if thou be offended, swear not rashly;
cs po21 n2 vvi p-acp pno21, vbb xx j; cs pns21 vbb vvn, vvb xx av-j;
(39) sermon (DIV2)
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if thou be punished, curse not outwardly;
if thou be punished, curse not outwardly;
cs pns21 vbb vvn, vvb xx av-j;
(39) sermon (DIV2)
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and if thou be accused, yet answer not bitterly, & grieue not the spirit of promise.
and if thou be accused, yet answer not bitterly, & grieve not the Spirit of promise.
cc cs pns21 vbb vvn, av vvb xx av-j, cc vvb xx dt n1 pp-f n1.
(39) sermon (DIV2)
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For ye haue taken my siluer and my gold. For you have taken my silver and my gold.
p-acp pn22 vhb vvn po11 n1 cc po11 n1.
(39) sermon (DIV2)
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This is the fifth cause specified in their enditement, for the which the Lord calleth them to iudgement,
This is the fifth cause specified in their Enditement, for the which the Lord calls them to judgement,
d vbz dt ord n1 vvd p-acp po32 n1, p-acp dt r-crq dt n1 vvz pno32 p-acp n1,
(39) sermon (DIV2)
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for that they ransacked his temple, and tooke away all his golde and siluer which was appointed for his seruice,
for that they ransacked his temple, and took away all his gold and silver which was appointed for his service,
c-acp cst pns32 vvd po31 n1, cc vvd av d po31 n1 cc n1 r-crq vbds vvn p-acp po31 n1,
(39) sermon (DIV2)
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and carried into their idoll-temples, whatsoeuer was ordained for the performing of his worship.
and carried into their idol-temples, whatsoever was ordained for the performing of his worship.
cc vvd p-acp po32 n2, r-crq vbds vvn p-acp dt n-vvg pp-f po31 n1.
(39) sermon (DIV2)
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And first of all we may obserue in this place, that whatsoeuer hath been lawfully giuen,
And First of all we may observe in this place, that whatsoever hath been lawfully given,
cc ord pp-f d pns12 vmb vvi p-acp d n1, cst r-crq vhz vbn av-j vvn,
(39) sermon (DIV2)
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and appointed vnto the maintenance of religion, can neuer bee taken away againe:
and appointed unto the maintenance of Religion, can never be taken away again:
cc vvn p-acp dt n1 pp-f n1, vmb av-x vbi vvn av av:
(39) sermon (DIV2)
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6966
or else in vaine had the Lord blamed these infidels, for that in their lawfull conquest they had spoiled his temple also;
or Else in vain had the Lord blamed these Infidels, for that in their lawful conquest they had spoiled his temple also;
cc av p-acp j vhd dt n1 vvd d n2, c-acp cst p-acp po32 j n1 pns32 vhd vvn po31 n1 av;
(39) sermon (DIV2)
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and this selfesame thing doe the godly complaine of, Psal. 74. 6, 7. So that if any lands haue beene giuen,
and this selfsame thing do the godly complain of, Psalm 74. 6, 7. So that if any Lands have been given,
cc d d n1 vdb dt j vvi pp-f, np1 crd crd, crd av cst cs d n2 vhb vbn vvn,
(39) sermon (DIV2)
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or any houses haue beene builded, or any priuileges haue beene graunted, or any money haue beene deliuered for the furtherance of the Lordes worship, it is sacrilege to transferre them violently,
or any houses have been built, or any privileges have been granted, or any money have been Delivered for the furtherance of the lords worship, it is sacrilege to transfer them violently,
cc d n2 vhb vbn vvn, cc d n2 vhb vbn vvn, cc d n1 vhb vbn vvn p-acp dt n1 pp-f dt ng1 n1, pn31 vbz n1 pc-acp vvi pno32 av-j,
(39) sermon (DIV2)
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or couetously, or craftily to any other vses.
or covetously, or craftily to any other uses.
cc av-j, cc av-j p-acp d j-jn n2.
(39) sermon (DIV2)
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6970
Oh how shall they be iudged that liue vpon the spoile of the church, and share the Lords portion so neere and so narrow, that they haue made it too little to fit his glorie? Doe they not knowe that the Lorde shall call them to a reckoning for his siluer and his golde;
O how shall they be judged that live upon the spoil of the Church, and share the lords portion so near and so narrow, that they have made it too little to fit his glory? Do they not know that the Lord shall call them to a reckoning for his silver and his gold;
uh q-crq vmb pns32 vbi vvn cst vvb p-acp dt n1 pp-f dt n1, cc vvi dt n2 n1 av av-j cc av j, cst pns32 vhb vvn pn31 av j pc-acp vvi po31 n1? vdb pns32 xx vvi cst dt n1 vmb vvi pno32 p-acp dt n-vvg p-acp po31 n1 cc po31 n1;
(39) sermon (DIV2)
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6971
and then, oh then, how deere wil their daintie fare, their silken suites, their veluet slippers, their french-hoods, their golden borders,
and then, o then, how deer will their dainty fare, their silken suits, their velvet slippers, their french-hoods, their golden borders,
cc av, uh av, c-crq j-jn vmb po32 j n1, po32 j n2, po32 n1 n2, po32 n2, po32 j n2,
(39) sermon (DIV2)
72
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6972
and their blew-coate-hirelings cost them, that they haue gained and maintained by the robberie of churches? The reasons of this doctrine are these:
and their blew-coate-hirelings cost them, that they have gained and maintained by the robbery of Churches? The Reasons of this Doctrine Are these:
cc po32 n2 vvd pno32, cst pns32 vhb vvn cc vvn p-acp dt n1 pp-f n2? dt n2 pp-f d n1 vbr d:
(39) sermon (DIV2)
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first, because the goods of the church are holy things, 2. Chron. 20. 19. and therefore not to be prophaned;
First, Because the goods of the Church Are holy things, 2. Chronicles 20. 19. and Therefore not to be Profaned;
ord, c-acp dt n2-j pp-f dt n1 vbr j n2, crd np1 crd crd cc av xx pc-acp vbi vvn;
(39) sermon (DIV2)
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which is then done, when they are withdrawen from the Lords seruice.
which is then done, when they Are withdrawn from the lords service.
r-crq vbz av vdn, c-crq pns32 vbr vvn p-acp dt n2 n1.
(39) sermon (DIV2)
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6975
For certainly, although in substance the golde and treasure of the church be the same that all other is of,
For Certainly, although in substance the gold and treasure of the Church be the same that all other is of,
p-acp av-j, cs p-acp n1 dt n1 cc n1 pp-f dt n1 vbb dt d cst d n-jn vbz pp-f,
(39) sermon (DIV2)
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as the water and the bread and wine in the sacraments, in substance bee all one with other water, wine, and bread;
as the water and the bred and wine in the Sacraments, in substance be all one with other water, wine, and bred;
c-acp dt n1 cc dt n1 cc n1 p-acp dt n2, p-acp n1 vbb d pi p-acp n-jn n1, n1, cc n1;
(39) sermon (DIV2)
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6977
yet in regarde of the vse there is a difference; for they are made holy by dedication:
yet in regard of the use there is a difference; for they Are made holy by dedication:
av p-acp n1 pp-f dt n1 pc-acp vbz dt n1; c-acp pns32 vbr vvn j p-acp n1:
(39) sermon (DIV2)
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6978
and therefore as it were horrible villanie to abuse the elements in the sacraments; so is it execrable robberie to prophane the treasure of the church.
and Therefore as it were horrible villainy to abuse the elements in the Sacraments; so is it execrable robbery to profane the treasure of the Church.
cc av c-acp pn31 vbdr j n1 pc-acp vvi dt n2 p-acp dt n2; av vbz pn31 j n1 pc-acp vvi dt n1 pp-f dt n1.
(39) sermon (DIV2)
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6979
Another reason is this, because if it were not lawfull for Ananias and Saphira vnder pretence of religion to sell their land,
another reason is this, Because if it were not lawful for Ananias and Sapphira under pretence of Religion to fell their land,
j-jn n1 vbz d, c-acp cs pn31 vbdr xx j p-acp np1 cc np1 p-acp n1 pp-f n1 pc-acp vvi po32 n1,
(39) sermon (DIV2)
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6980
as if they would haue giuen it to the church, and yet kept away part thereof, Act. 5. 4. then is it much more vnlawfull to keepe away any part from the church which we neuer gaue,
as if they would have given it to the Church, and yet kept away part thereof, Act. 5. 4. then is it much more unlawful to keep away any part from the Church which we never gave,
c-acp cs pns32 vmd vhi vvn pn31 p-acp dt n1, cc av vvd av n1 av, n1 crd crd av vbz pn31 av-d av-dc j-u pc-acp vvi av d n1 p-acp dt n1 r-crq pns12 av-x vvd,
(39) sermon (DIV2)
72
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6981
but it was rightly the churches possession before wee were borne. And the vses which may be made hereof may bee these:
but it was rightly the Churches possession before we were born. And the uses which may be made hereof may be these:
cc-acp pn31 vbds av-jn dt ng1 n1 c-acp pns12 vbdr vvn. cc dt n2 r-crq vmb vbi vvn av vmb vbi d:
(39) sermon (DIV2)
72
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6982
first, that these church-robbers and sacrilegious persons knowe that the iudgement of God doth continually hang ouer their head,
First, that these church-robbers and sacrilegious Persons know that the judgement of God does continually hang over their head,
ord, cst d n2 cc j n2 vvb cst dt n1 pp-f np1 vdz av-j vvi p-acp po32 n1,
(39) sermon (DIV2)
72
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6983
as often as euer they abuse and take any of these hallowed and sanctified treasures, as it did ouer Belshazzar, Dan. 5. 3, 5. who was then sentenced to destruction,
as often as ever they abuse and take any of these hallowed and sanctified treasures, as it did over Belshazzar, Dan. 5. 3, 5. who was then sentenced to destruction,
c-acp av c-acp av pns32 vvb cc vvi d pp-f d j-vvn cc j-vvn n2, c-acp pn31 vdd p-acp np1, np1 crd crd, crd r-crq vbds av vvn p-acp n1,
(39) sermon (DIV2)
72
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6984
when he was drinking wine in the cups of the temple. And surely we were better weare camels haire for our garments, as Iohn Baptist did,
when he was drinking wine in the cups of the temple. And surely we were better wear Camels hair for our garments, as John Baptist did,
c-crq pns31 vbds vvg n1 p-acp dt n2 pp-f dt n1. cc av-j pns12 vbdr av-jc vvi n2 n1 p-acp po12 n2, c-acp np1 np1 vdd,
(39) sermon (DIV2)
72
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6985
and haue not a house to rest our heads vpon, as Christ had not, and lappe vp our drinke,
and have not a house to rest our Heads upon, as christ had not, and lap up our drink,
cc vhb xx dt n1 pc-acp vvi po12 n2 p-acp, c-acp np1 vhd xx, cc n1 p-acp po12 n1,
(39) sermon (DIV2)
72
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6986
as Gedeons soldiers did out of the running streame, then so to be clothed and lodged,
as Gedeons Soldiers did out of the running stream, then so to be clothed and lodged,
c-acp np1 n2 vdd av pp-f dt j-vvg n1, av av pc-acp vbi vvn cc vvn,
(39) sermon (DIV2)
72
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6987
and delicately nourished with the goods of the church, and the curse of the Lorde.
and delicately nourished with the goods of the Church, and the curse of the Lord.
cc av-j vvn p-acp dt n2-j pp-f dt n1, cc dt n1 pp-f dt n1.
(39) sermon (DIV2)
72
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6988
What though some kings of Iudah did buy peace with them? and Dauid did eate of the shew-bread? yet they did it for necessitie to maintaine the common-wealth, and to preserue life;
What though Some Kings of Iudah did buy peace with them? and David did eat of the shewbread? yet they did it for necessity to maintain the commonwealth, and to preserve life;
q-crq cs d n2 pp-f np1 vdd vvi n1 p-acp pno32? cc np1 vdd vvi pp-f dt n1? av pns32 vdd pn31 p-acp n1 pc-acp vvi dt n1, cc pc-acp vvi n1;
(39) sermon (DIV2)
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6989
and so verily I thinke may be done nowe. But blessed be God we neuer yet tasted of the like necessitie;
and so verily I think may be done now. But blessed be God we never yet tasted of the like necessity;
cc av av-j pns11 vvb vmb vbi vdn av. p-acp vvn vbb np1 pns12 av-x av vvn pp-f dt j n1;
(39) sermon (DIV2)
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6990
and so long as there shall be one penny of money, or one foote of land in the possessions of priuate men;
and so long as there shall be one penny of money, or one foot of land in the possessions of private men;
cc av av-j c-acp pc-acp vmb vbi crd n1 pp-f n1, cc crd n1 pp-f n1 p-acp dt n2 pp-f j n2;
(39) sermon (DIV2)
72
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6991
so long must the treasurie of the church be left vntouched. O yee gentlemen, and rich men, and vnhappie men!
so long must the treasury of the Church be left untouched. O ye gentlemen, and rich men, and unhappy men!
av av-j vmb dt n1 pp-f dt n1 vbb vvn j-vvn-u. sy pn22 n2, cc j n2, cc j n2!
(39) sermon (DIV2)
72
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6992
which haue filled your priuate cofers with the Apostles goods, whereas you should haue laide your goodes at the Apostles feete:
which have filled your private coffers with the Apostles goods, whereas you should have laid your goods At the Apostles feet:
q-crq vhb vvn po22 j n2 p-acp dt n2 n2-j, cs pn22 vmd vhi vvn po22 n2-j p-acp dt n2 n2:
(39) sermon (DIV2)
72
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6993
what will ye doe when the mouth of God shall pronounce your destruction for medling with his tithes and his offerings,
what will you do when the Mouth of God shall pronounce your destruction for meddling with his Tithes and his offerings,
r-crq vmb pn22 vdi c-crq dt n1 pp-f np1 vmb vvi po22 n1 p-acp vvg p-acp po31 n2 cc po31 n2,
(39) sermon (DIV2)
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6994
and his sacrifices, and his liuings, as the hand of God did Belshazzars depriuation on the wall? surely, not your knees will bend, but your harts wil quake;
and his Sacrifices, and his livings, as the hand of God did Belshazzars deprivation on the wall? surely, not your knees will bend, but your hearts will quake;
cc po31 n2, cc po31 n2-vvg, c-acp dt n1 pp-f np1 vdd n2 n1 p-acp dt n1? av-j, xx po22 n2 vmb vvi, cc-acp po22 n2 vmb vvi;
(39) sermon (DIV2)
72
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6995
not your countenance will change, but your conscience wil tremble; not your loines wil be loosed, but your liues;
not your countenance will change, but your conscience will tremble; not your loins will be loosed, but your lives;
xx po22 n1 vmb vvi, cc-acp po22 n1 vmb vvi; xx po22 n2 vmb vbi vvn, cc-acp po22 n2;
(39) sermon (DIV2)
72
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6996
& not your wealth shall be only destroied, but your soules & bodies for euer & euer.
& not your wealth shall be only destroyed, but your Souls & bodies for ever & ever.
cc xx po22 n1 vmb vbi av-j vvn, cc-acp po22 n2 cc n2 p-acp av cc av.
(39) sermon (DIV2)
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6997
Secondly, we may obserue out of this vers. when he saith, that they haue caried into their temples, his goodlie & pleasant things:
Secondly, we may observe out of this vers. when he Says, that they have carried into their Temples, his goodly & pleasant things:
ord, pns12 vmb vvi av pp-f d zz. c-crq pns31 vvz, cst pns32 vhb vvn p-acp po32 n2, po31 j cc j n2:
(39) sermon (DIV2)
72
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6998
that God accounteth preciouslie of the meanes of his worship, howe basely soeuer the world and all worldlings doe iudge thereof, Leuit. 1. 2. for he calleth them his goodly and pleasant things.
that God accounteth preciously of the means of his worship, how basely soever the world and all worldlings do judge thereof, Levites 1. 2. for he calls them his goodly and pleasant things.
cst np1 vvz av-j pp-f dt n2 pp-f po31 n1, c-crq av-j av dt n1 cc d n2 vdb vvi av, np1 crd crd c-acp pns31 vvz pno32 po31 j cc j n2.
(39) sermon (DIV2)
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6999
The which thing I woulde haue most diligently obserued, that wee may so thinke of the thinges of God,
The which thing I would have most diligently observed, that we may so think of the things of God,
dt r-crq n1 pns11 vmd vhi av-ds av-j vvn, cst pns12 vmb av vvi pp-f dt n2 pp-f np1,
(39) sermon (DIV2)
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7000
as the spirite of God doth deliuer them vnto vs:
as the Spirit of God does deliver them unto us:
c-acp dt n1 pp-f np1 vdz vvi pno32 p-acp pno12:
(39) sermon (DIV2)
72
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7001
that we finde them goodlie as full of grace, and pleasant as filled with delight, that we may all saie:
that we find them goodly as full of grace, and pleasant as filled with delight, that we may all say:
cst pns12 vvb pno32 j c-acp j pp-f n1, cc j c-acp vvn p-acp n1, cst pns12 vmb d vvi:
(39) sermon (DIV2)
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7002
Oh Lorde, howe sweete are thy lawes vnto our hearts, yea sweeter then honie to our mouthes? For carnall minded men, see no more grace in a church then in a tauerne,
O Lord, how sweet Are thy laws unto our hearts, yea Sweeten then honey to our mouths? For carnal minded men, see no more grace in a Church then in a tavern,
uh n1, c-crq j vbr po21 n2 p-acp po12 n2, uh jc av n1 p-acp po12 n2? p-acp j j-vvn n2, vvb av-dx dc n1 p-acp dt n1 av p-acp dt n1,
(39) sermon (DIV2)
72
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7003
nor no more delight in a christian then in a ruffian; nor esteeme any whit better of a preacher then a craftesman;
nor no more delight in a christian then in a ruffian; nor esteem any whit better of a preacher then a craftsman;
ccx dx dc n1 p-acp dt njp av p-acp dt n1; ccx vvb d n1 j pp-f dt n1 cs dt n1;
(39) sermon (DIV2)
72
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7004
or finde any more sweetenesse in a sermon then a plaie; or take any more delight in the Gospell then in a little pedlars french.
or find any more sweetness in a sermon then a play; or take any more delight in the Gospel then in a little pedlars french.
cc vvb d dc n1 p-acp dt n1 cs dt n1; cc vvb d dc n1 p-acp dt n1 av p-acp dt j n2 jp.
(39) sermon (DIV2)
72
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7005
Oh, howe basely are you minded, that cannot thinke better of the Lords matters! One of you thinke that there is great goodnesse in an eare of wheate;
O, how basely Are you minded, that cannot think better of the lords matters! One of you think that there is great Goodness in an ear of wheat;
uh, c-crq av-j vbr pn22 vvn, cst vmbx vvi jc pp-f dt n2 n2! crd pp-f pn22 vvb cst pc-acp vbz j n1 p-acp dt n1 pp-f n1;
(39) sermon (DIV2)
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7006
another findeth great delight in a fielde flower; another sporteth himselfe with the smell of a rose;
Another finds great delight in a field flower; Another sporteth himself with the smell of a rose;
j-jn vvz j n1 p-acp dt n1 n1; j-jn vvz px31 p-acp dt n1 pp-f dt n1;
(39) sermon (DIV2)
72
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7007
but none of you can feele any pleasure in that corne that bringeth bread of life,
but none of you can feel any pleasure in that corn that brings bred of life,
cc-acp pix pp-f pn22 vmb vvi d n1 p-acp d n1 cst vvz n1 pp-f n1,
(39) sermon (DIV2)
72
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7008
or that flower that sheweth the worke of life, or that rose that offereth the smell of heauen.
or that flower that shows the work of life, or that rose that Offereth the smell of heaven.
cc d n1 cst vvz dt n1 pp-f n1, cc cst vvd cst vvz dt n1 pp-f n1.
(39) sermon (DIV2)
72
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7009
Laie away thy base thoughts of spirituall matters; and knowe that the church is the Lordes house, who is greater then a king;
Lay away thy base thoughts of spiritual matters; and know that the Church is the lords house, who is greater then a King;
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that the preachers are the Lordes stewardes, who are better then lordes; that the Gospell is thy soules food, sweeter than any iuncate;
that the Preachers Are the lords Stewards, who Are better then Lords; that the Gospel is thy Souls food, Sweeten than any iuncate;
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that a christian is the Lordes friend, better than any rich man; that a sermon is thy Sauiours praise, higher then any prince;
that a christian is the lords friend, better than any rich man; that a sermon is thy Saviour's praise, higher then any Prince;
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and that the fellowship of saints is more woorth then the valour of knights.
and that the fellowship of Saints is more worth then the valour of Knights.
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Thinke I saie, howe goodly and pleasant are the wordes full of grace, the companie full of goodnesse, the praiers full of sweetenesse, the Psalmes full of melodie,
Think I say, how goodly and pleasant Are the words full of grace, the company full of Goodness, the Prayers full of sweetness, the Psalms full of melody,
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and the soules full of sorrowe which are gathered togither before the Lorde in his church.
and the Souls full of sorrow which Are gathered together before the Lord in his Church.
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The reasons of this doctrine are these;
The Reasons of this Doctrine Are these;
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First, because hee euermore regardeth what himselfe hath appointed, Cant. 5. 1. His church is his garden,
First, Because he evermore Regardeth what himself hath appointed, Cant 5. 1. His Church is his garden,
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and therefore he hath planted euery flower growing therin:
and Therefore he hath planted every flower growing therein:
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wherewithall hee cannot chuse but bee highly delighted, as he was at the beginning when hee sawe that all his workes were good.
wherewithal he cannot choose but be highly delighted, as he was At the beginning when he saw that all his works were good.
c-crq pns31 vmbx vvi cc-acp vbi av-j vvn, c-acp pns31 vbds p-acp dt n1 c-crq pns31 vvd cst d po31 n2 vbdr j.
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Another reason is, bicause he punisheth them seuerely that contemne any part of his ordinance, Heb. 2. 2. 1. Cor. 11. 30. and therefore he accounteth preciously of his worde which hee defendeth by his power,
another reason is, Because he Punisheth them severely that contemn any part of his Ordinance, Hebrew 2. 2. 1. Cor. 11. 30. and Therefore he accounteth preciously of his word which he defendeth by his power,
j-jn n1 vbz, c-acp pns31 vvz pno32 av-j cst vvb d n1 pp-f po31 n1, np1 crd crd crd np1 crd crd cc av pns31 vvz av-j pp-f po31 n1 r-crq pns31 vvz p-acp po31 n1,
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and of his poore saints whom hee maintaineth by his angels; and of his mercie which hee manifested in his sonne;
and of his poor Saints whom he maintaineth by his Angels; and of his mercy which he manifested in his son;
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and of the neglect of his Gospell which hee punisheth by condemnation.
and of the neglect of his Gospel which he Punisheth by condemnation.
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Let vs therefore honour whom God honoureth, Act. 10. 15. and that which God accounteth precious, let vs not cast awaie as vile.
Let us Therefore honour whom God Honoureth, Act. 10. 15. and that which God accounteth precious, let us not cast away as vile.
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Because Assuerus honoured Haman, all the people of his kingdome did him reuerence;
Because Assuerus honoured Haman, all the people of his Kingdom did him Reverence;
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and therefore because the Lorde thinketh well of the worde, and of the Sacraments, and of praier,
and Therefore Because the Lord Thinketh well of the word, and of the Sacraments, and of prayer,
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and of preaching, and of hearing the Gospell, let him bee a dead dogge that speaketh against the same.
and of preaching, and of hearing the Gospel, let him be a dead dog that speaks against the same.
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But alas, alas, as Vasthi would not come although the king hir husband sent for hir;
But alas, alas, as Vashti would not come although the King his husband sent for his;
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so will not our Vasthies, men, women, olde and yoong, followe religion, and come to the Gospell,
so will not our Vasthies, men, women, old and young, follow Religion, and come to the Gospel,
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although God our father, and Christ our husband send for them neuer so earnestly: but she was rewarded for hir disobedience, and was diuorced from the king;
although God our father, and christ our husband send for them never so earnestly: but she was rewarded for his disobedience, and was divorced from the King;
cs np1 po12 n1, cc np1 po12 n1 vvi p-acp pno32 av av av-j: cc-acp pns31 vbds vvn p-acp png31 n1, cc vbds vvn p-acp dt n1;
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and so I feare will bee the ende of verie many in our daies, to be put out of the Lordes fauour,
and so I Fear will be the end of very many in our days, to be put out of the lords favour,
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and diuorced from the blessings of Christ.
and divorced from the blessings of christ.
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And again, let vs learne to put on our eies of faith, that wee may commend that which God commendeth;
And again, let us Learn to put on our eyes of faith, that we may commend that which God commends;
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for except wee can beholde the workes of God, and the Gospell of God with spirituall eies, it shall neuer bee goodly and pleasant before vs:
for except we can behold the works of God, and the Gospel of God with spiritual eyes, it shall never be goodly and pleasant before us:
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and cast away the blockish dulnesse that oppresseth your braines, like a drouzie nap in a shining daie, which will not suffer you to beholde the light with any comfort:
and cast away the blockish dulness that Oppresses your brains, like a drowsy nap in a shining day, which will not suffer you to behold the Light with any Comfort:
cc vvd av dt j n1 cst vvz po22 n2, av-j dt j n1 p-acp dt j-vvg n1, r-crq vmb xx vvi pn22 pc-acp vvi dt n1 p-acp d n1:
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But lift vp your eies as the children of light, that you may see the beautie of Christes church, the riches of the Lords spirit, the treasures of the Lordes saintes, the ornaments of a faithfull soule,
But lift up your eyes as the children of Light, that you may see the beauty of Christ's Church, the riches of the lords Spirit, the treasures of the lords Saints, the Ornament of a faithful soul,
cc-acp vvb a-acp po22 n2 p-acp dt n2 pp-f n1, cst pn22 vmb vvi dt n1 pp-f npg1 n1, dt n2 pp-f dt n2 n1, dt n2 pp-f dt ng1 n2, dt n2 pp-f dt j n1,
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and the glorie of another life.
and the glory of Another life.
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The children also of Iudah, and the children of Ierusalem haue ye sold vnto the Grecians, that yee might send them farre from their border. The children also of Iudah, and the children of Ierusalem have you sold unto the Greeks, that ye might send them Far from their border.
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This verse contayneth the last cause of the Lordes iudgement vpon his enimies, for that they had sold his seed and seruants vnto the heathen nations:
This verse Containeth the last cause of the lords judgement upon his enemies, for that they had sold his seed and Servants unto the heathen Nations:
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with this policie, because when they were carried far from their own countrey, they should liue like slaues, without hope euer to returne home againe.
with this policy, Because when they were carried Far from their own country, they should live like slaves, without hope ever to return home again.
p-acp d n1, c-acp c-crq pns32 vbdr vvn av-j p-acp po32 d n1, pns32 vmd vvi av-j n2, p-acp n1 av pc-acp vvi av-an av.
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These Grecians to whom they solde the people of God were Gentiles or heathens, the posteritie of Iauan the sonne of Iaphet, who was the eldest sonne of Noah. And in this that the Lorde now calleth them to a reckoning,
These Greeks to whom they sold the people of God were Gentiles or Heathens, the posterity of Iauan the son of Japhet, who was the eldest son of Noah. And in this that the Lord now calls them to a reckoning,
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because they had solde away his people, although they were their captiues, vnto infidels:
Because they had sold away his people, although they were their captives, unto Infidels:
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we may obserue that it is not lawfull to commit the children of the beleeuers into the handes of vnbeleeuers.
we may observe that it is not lawful to commit the children of the believers into the hands of unbelievers.
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And for this cause it is reported, Gen. 12. 5. that when Abraham was commaunded by God to goe out of Haran where all were fallen to idolatrie, into the promised lande of Canaan, he tooke with him Sarai his wife,
And for this cause it is reported, Gen. 12. 5. that when Abraham was commanded by God to go out of Haran where all were fallen to idolatry, into the promised land of Canaan, he took with him Sarai his wife,
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and Lot his brothers sonne, for he would not leaue him in the hands of Terah, Abrahams father,
and Lot his Brother's son, for he would not leave him in the hands of Terah, Abrahams father,
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and Lot his grandfather, because with the residue he then was fallen to idolatrie.
and Lot his grandfather, Because with the residue he then was fallen to idolatry.
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And this example is a sufficient proofe of the matter, to teach vs that we should so loue the soules of the righteous seede, that we leaue them not resident among the infidels or Atheists,
And this Exampl is a sufficient proof of the matter, to teach us that we should so love the Souls of the righteous seed, that we leave them not resident among the Infidels or Atheists,
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or Papistes, or other prophane wretches; but to our owne cost and labour redeeme them from the diuels tyranny.
or Papists, or other profane wretches; but to our own cost and labour Redeem them from the Devils tyranny.
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But in this we may lament, First, that euen in our times we may see many of yeeres of discretion to runne away into papistical and heathenish warres,
But in this we may lament, First, that even in our times we may see many of Years of discretion to run away into papistical and Heathenish wars,
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or else to sauegarde themselues vnder the liueries of them that are open enimies to the Gospell:
or Else to safeguard themselves under the liveries of them that Are open enemies to the Gospel:
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and many to binde and put their owne children the fruit of their bodie (which they ought to consecrat to the Lord) into the education of most blasphemous and abhominable Atheists:
and many to bind and put their own children the fruit of their body (which they ought to consecrate to the Lord) into the education of most blasphemous and abominable Atheists:
cc d pc-acp vvi cc vvi po32 d n2 dt n1 pp-f po32 n1 (r-crq pns32 vmd pc-acp vvi p-acp dt n1) p-acp dt n1 pp-f ds j cc j n2:
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are not these as much to be complained vpon, as them whom the Lord heere condemneth for selling of Ierusalems seed into the hands of the Grecians? Yea much more, for these sold their enimies;
Are not these as much to be complained upon, as them whom the Lord Here Condemneth for selling of Ierusalems seed into the hands of the Greeks? Yea much more, for these sold their enemies;
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but our men sell themselues and their children: these did it by the lawe of warre;
but our men fell themselves and their children: these did it by the law of war;
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but our men doe it contrarie to the lawe of God: these men in so doing did not sinne against their knowledge;
but our men do it contrary to the law of God: these men in so doing did not sin against their knowledge;
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but our men in doing as they do, sinne against their conscience. O vnhappie parents! which destroy your children in Popish houses:
but our men in doing as they do, sin against their conscience. O unhappy Parents! which destroy your children in Popish houses:
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what are you inferiour to them that sacrificed them to diuels? O vnhappie yoong men!
what Are you inferior to them that sacrificed them to Devils? O unhappy young men!
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which destroy your soules for the seruice of wicked men:
which destroy your Souls for the service of wicked men:
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why do you to gaine a gentlemans cognisaunce, loose your Sauiours crowne? I pray God open your eies, that you may come from them,
why do you to gain a gentleman's cognisance, lose your Saviour's crown? I pray God open your eyes, that you may come from them,
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or else you will be destroyed with them. The reasons of this doctrine are these:
or Else you will be destroyed with them. The Reasons of this Doctrine Are these:
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First, because it is not lawfull to make marriages with infidels, heathens, papists, or Atheists, Deut. 7. 3. and if in an equall band we may not aduenture our sonnes or our daughters;
First, Because it is not lawful to make marriages with Infidels, Heathens, Papists, or Atheists, Deuteronomy 7. 3. and if in an equal band we may not adventure our Sons or our daughters;
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much more may we not giue them ouer in an vnequal:
much more may we not give them over in an unequal:
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if it be not lawfull to giue them in marriage, then is it not lawfull to sell or giue them to slauerie or seruitude.
if it be not lawful to give them in marriage, then is it not lawful to fell or give them to slavery or servitude.
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The woorser part is apt to ouercome the better:
The worser part is apt to overcome the better:
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for if an infidell man do take a beleeuing woman, or an infidell woman a beleeuing husband, a thousand to one but the infidell will perswade the beleeuer,
for if an infidel man do take a believing woman, or an infidel woman a believing husband, a thousand to one but the infidel will persuade the believer,
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as wise king Salomon who was perswaded to idolatrie by his wiues:
as wise King Solomon who was persuaded to idolatry by his wives:
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And then I pray you, how will those that are wicked masters and gouernours compel and perswade their poore despised seruants and captiues, hirelings and apprentices,
And then I pray you, how will those that Are wicked Masters and Governors compel and persuade their poor despised Servants and captives, hirelings and apprentices,
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vnto whatsoeuer iniquitie commeth in their braine? But peraduenture some will say, that when we be ouercharged with poore people, we are glad if wee finde any that will ease vs of our cost;
unto whatsoever iniquity comes in their brain? But Peradventure Some will say, that when we be overcharged with poor people, we Are glad if we find any that will ease us of our cost;
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and we were better suffer our poore mens children to serue carnall men, and papists, and Atheists, then to keepe them in idlenes, or let them famish:
and we were better suffer our poor men's children to serve carnal men, and Papists, and Atheists, then to keep them in idleness, or let them famish:
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to whom I answere, that God hath not so dealt with any in England, for there are meanes sufficient to bring them vp with christians,
to whom I answer, that God hath not so dealt with any in England, for there Are means sufficient to bring them up with Christians,
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and not to suffer them to famish, if men would but straine their abilitie a little to do good;
and not to suffer them to famish, if men would but strain their ability a little to do good;
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but all is too little that is reserued for the wanton posteritie of the wealthie,
but all is too little that is reserved for the wanton posterity of the wealthy,
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and men choose rather that their vnthriftie children should consume all in leudnes which they haue got in miserie,
and men choose rather that their unthrifty children should consume all in leudnes which they have god in misery,
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then that any portion should goe foorth of their coffers to maintaine poore mens children, and so to put the lesse in their inuentorie.
then that any portion should go forth of their coffers to maintain poor men's children, and so to put the less in their inventory.
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Another reason to confirme this doctrine is this, that there is no part nor communion betwixt the children of God and Belial, 2. Cor. 6. 15. and therefore to send or giue our children vnto Pagans, Atheists,
another reason to confirm this Doctrine is this, that there is no part nor communion betwixt the children of God and Belial, 2. Cor. 6. 15. and Therefore to send or give our children unto Pagans, Atheists,
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and carnall godlesse men to be by them instructed, is to ioyne light with darkenes, heauen with hell, saints with diuels,
and carnal godless men to be by them instructed, is to join Light with darkness, heaven with hell, Saints with Devils,
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and God with Beliall. Oh what a confusion is there now in the world? for seeing God doth yet suffer a few Papists among vs as hee suffered Philistims among the Israelites to trie them and prouoke them:
and God with Belial. O what a confusion is there now in the world? for seeing God does yet suffer a few Papists among us as he suffered philistines among the Israelites to try them and provoke them:
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(39) sermon (DIV2)
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now happie are they that can be in league with them, for they haue good cheere, fat beeues, many great mannors, goodly rich farms,
now happy Are they that can be in league with them, for they have good cheer, fat beeves, many great manors, goodly rich farms,
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(39) sermon (DIV2)
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& they are able to pleasure thē; but such plesure wil cost more then a lawiers or a courtiers friendship:
& they Are able to pleasure them; but such pleasure will cost more then a Lawyers or a courtiers friendship:
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& althogh thou shouldst cōuerse with thē without al approuing of their superstitiō; yet thou oughtst not at al, for God hath no felowship with thē.
& although thou Shouldst converse with them without all approving of their Superstition; yet thou Ought not At all, for God hath no fellowship with them.
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The vses which arise frō this doctrin are these:
The uses which arise from this Doctrine Are these:
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first, that by the former example of Abraham we haue singular care that al the childrē which are born amōg vs be godly & vertuously brought vp,
First, that by the former Exampl of Abraham we have singular care that all the children which Are born among us be godly & virtuously brought up,
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& carefully prouided for, that they may do Christ som seruice in the cōmonwelth or church.
& carefully provided for, that they may do christ Some service in the commonwealth or Church.
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And surely, as our sauior said, Ma. 18. that whosoeuer doth offend one of those litle ones that beleeue in him, it were better a milstone were hanged about his neck,
And surely, as our Saviour said, Ma. 18. that whosoever does offend one of those little ones that believe in him, it were better a millstone were hanged about his neck,
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(39) sermon (DIV2)
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& he cast into the sea: & he cast into the sea:
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but of al offences there is non so gret as to bequeath thē vnto their tuition that wil cast away their soules;
but of all offences there is non so great as to Bequeath them unto their tuition that will cast away their Souls;
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(39) sermon (DIV2)
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for men of corrupt cōsciences & wicked affections will cōpas heauē & earth to make any the childrē of dānatiō.
for men of corrupt Consciences & wicked affections will compass heaven & earth to make any the children of damnation.
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Oh therfore, cast not away the seed of the righteous, the childrē of Christiās, & the price of the pretious blood of Christ!
O Therefore, cast not away the seed of the righteous, the children of Christiās, & the price of the precious blood of christ!
uh av, vvb xx av dt n1 pp-f dt j, dt n2 pp-f np1, cc dt n1 pp-f dt j n1 pp-f np1!
(39) sermon (DIV2)
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You haue made thē in their baptism whē they were yong to cōfesse Christ, now make thē not again to deny Christ;
You have made them in their Baptism when they were young to confess christ, now make them not again to deny christ;
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but if euer there be any poore mans child com to your prouisiō, so set him forward & deal for his helth, that with the maintenāce of this life he may haue the assurāce of the life to com.
but if ever there be any poor men child come to your provision, so Set him forward & deal for his health, that with the maintenance of this life he may have the assurance of the life to come.
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(39) sermon (DIV2)
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Bind thē to none but to Christ; put thē to none but to christians; sel thē to nothing but to the gospell;
Bind them to none but to christ; put them to none but to Christians; sell them to nothing but to the gospel;
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(39) sermon (DIV2)
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& leaue not young helplesse youths & maidens in the hands & custodie of old cākred & wicked enemies of God. Another vse:
& leave not young helpless youths & maidens in the hands & custody of old cankered & wicked enemies of God. another use:
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(39) sermon (DIV2)
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if it be not lawful to cōmit the children of the righteous vnto the gouernmēt of the wicked,
if it be not lawful to commit the children of the righteous unto the government of the wicked,
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(39) sermon (DIV2)
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then is it not lawful for masters & lords to keep their seruants from the true seruice of God.
then is it not lawful for Masters & Lords to keep their Servants from the true service of God.
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(39) sermon (DIV2)
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7092
It was a wicked tyrannie of Pharaoh, Exod. 5. 3, 4. that he kept the children of Israel frō the seruice of God:
It was a wicked tyranny of Pharaoh, Exod 5. 3, 4. that he kept the children of Israel from the service of God:
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(39) sermon (DIV2)
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& such surely is the tyranny of them that will busie their seruāts euen on the Lords day, rather than send them or suffer them to serue the Lord:
& such surely is the tyranny of them that will busy their Servants even on the lords day, rather than send them or suffer them to serve the Lord:
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(39) sermon (DIV2)
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oh think with your selues that Christ is your Lord and master, Eph. 6. 9. & therfore how will he take it at your hands to see you thus afflict his free men? and how can you affoorde him your owne seruice, which will deny him your seruants? Rather follow the example of Iosuah, and say that you and your houshold will serue the Lord:
o think with your selves that christ is your Lord and master, Ephesians 6. 9. & Therefore how will he take it At your hands to see you thus afflict his free men? and how can you afford him your own service, which will deny him your Servants? Rather follow the Exampl of Joshua, and say that you and your household will serve the Lord:
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(39) sermon (DIV2)
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7095
and let there be as many Pharaohs as will be, yet they shall knowe one day that there is no crueltie more punishable then is the authoritie which is vsed against the Lords seruice.
and let there be as many Pharaohs as will be, yet they shall know one day that there is no cruelty more punishable then is the Authority which is used against the lords service.
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(39) sermon (DIV2)
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7096
That you might send them farre from their border. That you might send them Far from their border.
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(39) sermon (DIV2)
73
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7097
That is, you haue a wicked policie to sell away my people, because you would neuer haue them come againe;
That is, you have a wicked policy to fell away my people, Because you would never have them come again;
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(39) sermon (DIV2)
73
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7098
but that you might for euer possesse their inheritances.
but that you might for ever possess their inheritances.
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(39) sermon (DIV2)
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7099
By which we may obserue, that it is a most wicked and vile thing to depriue any of their patrimonies or inheritances,
By which we may observe, that it is a most wicked and vile thing to deprive any of their patrimonies or inheritances,
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(39) sermon (DIV2)
73
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7100
and by violence and countenance to keepe them from them, Ezech. 22. 7. And the reason is,
and by violence and countenance to keep them from them, Ezekiel 22. 7. And the reason is,
cc p-acp n1 cc n1 pc-acp vvi pno32 p-acp pno32, np1 crd crd cc dt n1 vbz,
(39) sermon (DIV2)
73
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7101
because the Lord nameth himselfe to be a father of the fatherlesse, Psal. 68. 5. & therfore he that oppresseth them shall be oppressed by God,
Because the Lord names himself to be a father of the fatherless, Psalm 68. 5. & Therefore he that Oppresses them shall be oppressed by God,
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(39) sermon (DIV2)
73
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7102
and they that take away their inheritance, how shall they looke for any inheritance in another life.
and they that take away their inheritance, how shall they look for any inheritance in Another life.
cc pns32 cst vvb av po32 n1, q-crq vmb pns32 vvi p-acp d n1 p-acp j-jn n1.
(39) sermon (DIV2)
73
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7103
Giue vnto them and take not from them, Deut. 24. 19. and augment their reuenues, rather then diminish them.
Give unto them and take not from them, Deuteronomy 24. 19. and augment their revenues, rather then diminish them.
vvb p-acp pno32 cc vvb xx p-acp pno32, np1 crd crd cc vvi po32 n2, av-c cs vvi pno32.
(39) sermon (DIV2)
73
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7104
Is God their father? who will not giue them: are they not brethren? who will oppresse them:
Is God their father? who will not give them: Are they not brothers? who will oppress them:
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(39) sermon (DIV2)
73
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7105
are they not helplesse orphanes? who will hurt them.
Are they not helpless orphans? who will hurt them.
vbr pns32 xx j n2? q-crq vmb vvi pno32.
(39) sermon (DIV2)
73
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7106
If we see but the sonne of a meane gentleman, we are readie to gratifie him with the richest gifts we haue:
If we see but the son of a mean gentleman, we Are ready to gratify him with the Richest Gifts we have:
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(39) sermon (DIV2)
73
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7107
and then let vs not be backward to helpe fatherlesse children euen with our owne vnto their owne. Oh my deere brethren!
and then let us not be backward to help fatherless children even with our own unto their own. O my deer brothers!
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(39) sermon (DIV2)
73
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7108
it is the cause that belongeth to vs all, and therefore neuer suffer an orphane to be oppressed;
it is the cause that belongeth to us all, and Therefore never suffer an orphan to be oppressed;
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(39) sermon (DIV2)
73
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7109
for euen thy posteritie may come to the like calamitie. God taketh more care for children then for oxen, or sheepe, or birds, or beasts,
for even thy posterity may come to the like calamity. God Takes more care for children then for oxen, or sheep, or Birds, or beasts,
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(39) sermon (DIV2)
73
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7110
and he would not haue any to be oppressed:
and he would not have any to be oppressed:
cc pns31 vmd xx vhi d pc-acp vbi vvn:
(39) sermon (DIV2)
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7111
therefore be assured that he will not let thee goe vnpunished if thou oppresse the fatherlesse.
Therefore be assured that he will not let thee go unpunished if thou oppress the fatherless.
av vbb vvn cst pns31 vmb xx vvi pno21 vvi j cs pns21 vvb dt j.
(39) sermon (DIV2)
73
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7112
Take not away their landes, which parents left them; take not away their goods, which God gaue them;
Take not away their Lands, which Parents left them; take not away their goods, which God gave them;
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(39) sermon (DIV2)
73
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7113
take not away their libertie, which Christ hath gotten them; and depriue them not of those gifts, which nature hath bred in them.
take not away their liberty, which christ hath got them; and deprive them not of those Gifts, which nature hath bred in them.
vvb xx av po32 n1, r-crq np1 vhz vvn pno32; cc vvi pno32 xx pp-f d n2, r-crq n1 vhz vvn p-acp pno32.
(39) sermon (DIV2)
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7114
Some I know there are which make slaues and fooles of their wards and pupils,
some I know there Are which make slaves and Fools of their wards and pupils,
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(39) sermon (DIV2)
73
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7115
and desire nothing more then to get all that they haue into their owne hands, whose bookes of account and bils of reckoning shal surely follow them to the Lordes iudgement:
and desire nothing more then to get all that they have into their own hands, whose books of account and bills of reckoning shall surely follow them to the lords judgement:
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(39) sermon (DIV2)
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7116
and they thinke they are verie charitable if they can get away any mans lands and liuings,
and they think they Are very charitable if they can get away any men Lands and livings,
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(39) sermon (DIV2)
73
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7117
& afterwards bring vp their heires in their kitchins to be scullions, or else at their ploughes or sheep-folds, to be drudges and slaues all the daies of their life. O miserable and wretched charity!
& afterwards bring up their Heirs in their kitchens to be scullions, or Else At their ploughs or sheepfolds, to be drudges and slaves all the days of their life. O miserable and wretched charity!
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(39) sermon (DIV2)
73
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7118
to make them the seruants to their owne goods, and to pay their hire with their owne lands.
to make them the Servants to their own goods, and to pay their hire with their own Lands.
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(39) sermon (DIV2)
73
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7119
Others wil cosen for lands, and extort al that they can, and then will make them their farmors, who were the owners,
Others will Cousin for Lands, and extort all that they can, and then will make them their Farmers, who were the owners,
ng2-jn vmb n1 p-acp n2, cc vvi d cst pns32 vmb, cc av vmb vvi pno32 po32 n2, r-crq vbdr dt n2,
(39) sermon (DIV2)
73
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7120
and thinke they doe them a pleasure: and thus they threaten kindnes like lawyers and vsurers which pay themselues with ours;
and think they do them a pleasure: and thus they threaten kindness like Lawyers and usurers which pay themselves with ours;
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(39) sermon (DIV2)
73
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7121
and yet say, we are beholding to them.
and yet say, we Are beholding to them.
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(39) sermon (DIV2)
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7122
The xxxix. Sermon.
The xxxix. Sermon.
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(40) sermon (DIV2)
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7123
Vers. 7. Beholde, I will raise them vp out of the place where yee haue solde them;Vers. 7. Behold, I will raise them up out of the place where ye have sold them;
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(40) sermon (DIV2)
73
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7124
and will render your rewarde vpon your owne head.
and will render your reward upon your own head.
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(40) sermon (DIV2)
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7125
HAuing hitherto dealt with them, and opened their iniuries as it were in seuerall billes of enditement, which they offered to the church, hee nowe proceedeth to their condemnation.
Having hitherto dealt with them, and opened their injuries as it were in several bills of Enditement, which they offered to the Church, he now Proceedeth to their condemnation.
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(40) sermon (DIV2)
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7126
And first of all, he sheweth them in this verse, that their pollicie in oppressing his people,
And First of all, he shows them in this verse, that their policy in oppressing his people,
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(40) sermon (DIV2)
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7127
and selling them to strangers so farre off, that they might neuer returne home againe, shall be vtterly void:
and selling them to Strangers so Far off, that they might never return home again, shall be utterly void:
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(40) sermon (DIV2)
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7128
for he will raise them vp againe, and will recompence the iniurie as if the enimie had preuailed;
for he will raise them up again, and will recompense the injury as if the enemy had prevailed;
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(40) sermon (DIV2)
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7129
and therefore he biddeth them beholde it, bicause the wicked shall certainly see and perceiue that their counsels against the Lordes saints shall bee all in vaine, and to no purpose.
and Therefore he bids them behold it, Because the wicked shall Certainly see and perceive that their Counsels against the lords Saints shall be all in vain, and to no purpose.
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(40) sermon (DIV2)
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7130
But first of all we may note when hee saith, that hee will raise them vp out of the place where they had solde them:
But First of all we may note when he Says, that he will raise them up out of the place where they had sold them:
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that God will for euermore preserue his church in the seede of the righteous, Psalm. 102. 28. So that although wee cannot say that this mans children,
that God will for evermore preserve his Church in the seed of the righteous, Psalm. 102. 28. So that although we cannot say that this men children,
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or that mans posteritie shal continue in the church;
or that men posterity shall continue in the Church;
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yet wee may certainly beleeue, that the posterity of righteous men shall bee the church for euermore;
yet we may Certainly believe, that the posterity of righteous men shall be the Church for evermore;
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for God saith, he will raise them vp, yea if they were dead, as Abraham thought he woulde doe with his sonne. Three seuerall times hath God in one man knit vp his church:
for God Says, he will raise them up, yea if they were dead, as Abraham Thought he would do with his son. Three several times hath God in one man knit up his Church:
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First, in Adam, who was a righteous man (although hee fell out of Paradise) and of him came all, both good and bad:
First, in Adam, who was a righteous man (although he fell out of Paradise) and of him Come all, both good and bad:
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Afterward he destroied the wicked, and in Noah one good man did he combine his church:
Afterwards he destroyed the wicked, and in Noah one good man did he combine his Church:
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but when his posteritie fell to idolatrie, then in Abraham did he blesse the worlde.
but when his posterity fell to idolatry, then in Abraham did he bless the world.
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What if wee see many called to the faith, whose late parents were enimies to the Gospel? yet we must know that they are descended from some that were godly, insomuch as that we may boldly affirme, that there is not any righteous man in the world but he came from some parents that had beene godly,
What if we see many called to the faith, whose late Parents were enemies to the Gospel? yet we must know that they Are descended from Some that were godly, insomuch as that we may boldly affirm, that there is not any righteous man in the world but he Come from Some Parents that had been godly,
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and so may hope that God will againe raise vp out of his seede (although many yeeres to come) some that shall bee saued.
and so may hope that God will again raise up out of his seed (although many Years to come) Some that shall be saved.
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No doubt but Adam had some fruite in Cain, as Noah had in Cham; Abraham in Esau; and Iacob in the sonnes of his bondseruants.
No doubt but Adam had Some fruit in Cain, as Noah had in Cham; Abraham in Esau; and Iacob in the Sons of his Bondservants.
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And if this were not so, good men might doe well to leaue of from marrying:
And if this were not so, good men might do well to leave of from marrying:
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but God which hath determined the worlde, will haue vs in a continuall hope of good children, and a holy posteritie;
but God which hath determined the world, will have us in a continual hope of good children, and a holy posterity;
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and therefore hath instituted marriage to continue as long as the worlde shall endure. The reasons of this doctrine are these;
and Therefore hath instituted marriage to continue as long as the world shall endure. The Reasons of this Doctrine Are these;
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First, because the power of God shal vpholde them;
First, Because the power of God shall uphold them;
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and this was it that Iohn Baptist told the Pharisees, Matth. 3. 9. that God was able of the stones to raise vp children to Abraham. Againe, the gates of hell shall neuer preuaile against the church, Matth. 16. 18. There is no enimie that men ought more to feare,
and this was it that John Baptist told the Pharisees, Matthew 3. 9. that God was able of the stones to raise up children to Abraham. Again, the gates of hell shall never prevail against the Church, Matthew 16. 18. There is no enemy that men ought more to Fear,
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then sinne, which is ment by the gates of hell; but yet sinne shal not for euer preuaile against the seede of the righteous.
then sin, which is meant by the gates of hell; but yet sin shall not for ever prevail against the seed of the righteous.
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We may see many times a yoong sprout comming foorth of an olde stub which hath long been dead;
We may see many times a young sprout coming forth of an old stub which hath long been dead;
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and so we may consider, that as Samuel came of the rebell Corah, who murmured against Moses and Aaron, so shall there some good seede come from them who seemed to be dead and drowned in sinne.
and so we may Consider, that as Samuel Come of the rebel Corah, who murmured against Moses and Aaron, so shall there Some good seed come from them who seemed to be dead and drowned in sin.
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But yet this must not make good men to set any thing lighter by their sinnes because God hath promised it shall not preuaile:
But yet this must not make good men to Set any thing lighter by their Sins Because God hath promised it shall not prevail:
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but we must know that the promise is, that it shall not condemne the church,
but we must know that the promise is, that it shall not condemn the Church,
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yet may God cast thee out of the church, and there condemne thee, if thou abide in sinne.
yet may God cast thee out of the Church, and there condemn thee, if thou abide in sin.
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Let vs therefore after the example of Moses, Exod. 32. 13. remember God of his promise when the church is in affliction, and feeleth his heauy wrath.
Let us Therefore After the Exampl of Moses, Exod 32. 13. Remember God of his promise when the Church is in affliction, and feeleth his heavy wrath.
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For the promises of God are the pillers of the church, insomuch as euerie member therein is called the childe of promise, Roman. 9. 8. Nowe then none can so forget the church of God as that hee shoulde forget himselfe,
For the promises of God Are the pillars of the Church, insomuch as every member therein is called the child of promise, Roman. 9. 8. Now then none can so forget the Church of God as that he should forget himself,
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for hee is borne by promise as that standeth by promise.
for he is born by promise as that Stands by promise.
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But it is no maruaile that the church of God so decreaseth, that good mens children become wicked,
But it is no marvel that the Church of God so decreaseth, that good men's children become wicked,
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and wicked mens issue multiplie, waxing woorse and woorse, because there is not a Moses left to remember the Lord of his promise.
and wicked men's issue multiply, waxing Worse and Worse, Because there is not a Moses left to Remember the Lord of his promise.
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Manie are more afraide that their posteritie will be too righteous rather then too profane, and therefore their mouthes are opened against Ierusalem, because they are opened against heauen.
Many Are more afraid that their posterity will be too righteous rather then too profane, and Therefore their mouths Are opened against Ierusalem, Because they Are opened against heaven.
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Yea good men are too loose in this point, for they forget to remember the Lorde of his promise to continue his church;
Yea good men Are too lose in this point, for they forget to Remember the Lord of his promise to continue his Church;
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and therefore I feare, the Lorde forgetteth them in their progenie.
and Therefore I Fear, the Lord forgetteth them in their progeny.
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Blessed was Abraham, Genes. 17. 18, 20. that he neuer gaue ouer to pray for Ismaell, till God had promised to make him a mightie man;
Blessed was Abraham, Genesis. 17. 18, 20. that he never gave over to pray for Ishmael, till God had promised to make him a mighty man;
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and therefore the church of God woulde bee much greater, and the posteritie of the righteous much happier and godlier,
and Therefore the Church of God would be much greater, and the posterity of the righteous much Happier and godlier,
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if more often with Moses wee remember him to take awaie his wrath by continuing his church.
if more often with Moses we Remember him to take away his wrath by Continuing his Church.
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Another vse are wee taught, Ier. 32. 39. which is, that wee likewise pray that our posteritie may haue one and a single hart, that they may dwell for euer in the presence of God.
another use Are we taught, Jeremiah 32. 39. which is, that we likewise pray that our posterity may have one and a single heart, that they may dwell for ever in the presence of God.
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We can no way so much benefite our posteritie, as by praying for them;
We can no Way so much benefit our posterity, as by praying for them;
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for then wee lay vp their treasure in heauen before the Lord, making him the ouerseer of our willes, and his kingdome their inheritance.
for then we lay up their treasure in heaven before the Lord, making him the overseer of our wills, and his Kingdom their inheritance.
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So that as hee promised Dauid, that he should neuer want a man to sit on his throne,
So that as he promised David, that he should never want a man to fit on his throne,
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if they would continue in his couenant;
if they would continue in his Covenant;
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so may euery righteous man assure himselfe, that they shall neuer want posteritie, if they continue in the Lords worship.
so may every righteous man assure himself, that they shall never want posterity, if they continue in the lords worship.
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As there is but one God, so men should haue but one hart; and as there is but one heauen, so men shoulde haue but one soule:
As there is but one God, so men should have but one heart; and as there is but one heaven, so men should have but one soul:
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now the hart is one when it abideth in the worship of God;
now the heart is one when it Abideth in the worship of God;
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but when it wauereth, and is distracted into as many follies as affections, there is no hart at all:
but when it wavereth, and is distracted into as many follies as affections, there is no heart At all:
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as it is all one to make mo gods, and to denie God; so is it all one to haue many harts and no hart.
as it is all one to make more God's, and to deny God; so is it all one to have many hearts and no heart.
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Therefore pray for thy children whom thou hast nourished in the worlde, that they may bee single harted,
Therefore pray for thy children whom thou hast nourished in the world, that they may be single hearted,
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and remaine before the Lorde for euer and euer; for surely if they multiply their harts, God wil remooue their graces.
and remain before the Lord for ever and ever; for surely if they multiply their hearts, God will remove their graces.
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For as Ahab by seeking to winne Ramoth-Gilead lost his owne life, because he woulde encrease his territories;
For as Ahab by seeking to win Ramoth-Gilead lost his own life, Because he would increase his territories;
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so shall wee loose our owne soules if wee enlarge our harts for more vanitie. Remember that Ierusalem was so built as it was at vnitie in it selfe:
so shall we lose our own Souls if we enlarge our hearts for more vanity. remember that Ierusalem was so built as it was At unity in it self:
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and so must euery member of Ierusalem, that is, of the church, haue one hart in himselfe, that his hart may fit the Lorde,
and so must every member of Ierusalem, that is, of the Church, have one heart in himself, that his heart may fit the Lord,
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and his soule may serue for heauen.
and his soul may serve for heaven.
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Secondly, wee may obserue in this verse, that the policie of wicked men cannot alway preuaile against the good, Psal. 124. 1, 2, 3. It was one of the wonders of the world, that euer the counsell of Achitophel was so soone confounded, that hee tooke against Dauid, but the Lords hand was in it;
Secondly, we may observe in this verse, that the policy of wicked men cannot always prevail against the good, Psalm 124. 1, 2, 3. It was one of the wonders of the world, that ever the counsel of Ahithophel was so soon confounded, that he took against David, but the lords hand was in it;
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for seeing he had promised that Dauid shoulde raigne, was not wise Achitophel a foole, that woulde assay to breake the couenant? and so were these gentiles in taking counsell against the Iewes to keepe them from euer returning to their countrie againe. The first reason:
for seeing he had promised that David should Reign, was not wise Ahithophel a fool, that would assay to break the Covenant? and so were these Gentiles in taking counsel against the Iewes to keep them from ever returning to their country again. The First reason:
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the Lord will purge iniquitie from his sanctuarie, Dan. 8. 13, 14. and therefore he will not suffer iniquitie to ouerthrowe his sanctuarie.
the Lord will purge iniquity from his sanctuary, Dan. 8. 13, 14. and Therefore he will not suffer iniquity to overthrown his sanctuary.
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For the policie of wicked men in the destruction of the godly is not so much against mankinde,
For the policy of wicked men in the destruction of the godly is not so much against mankind,
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as it is to burie for euer the worship and worshippers of God.
as it is to bury for ever the worship and worshippers of God.
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Would God that this reason might be well waighed of them, who are euermore corrupting the sanctuarie of God, who broach all the deuises of the world to corrupt the gospell.
Would God that this reason might be well weighed of them, who Are evermore corrupting the sanctuary of God, who broach all the devises of the world to corrupt the gospel.
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But as the Romaine Image standing in the holy place was called the abhomination of desolation;
But as the Roman Image standing in the holy place was called the abomination of desolation;
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in like manner shall the imaginations of hereticall and proud men standing in the church be called the abhominable desolation of religion.
in like manner shall the Imaginations of heretical and proud men standing in the Church be called the abominable desolation of Religion.
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Another reason, because good men might not fall from God by enduring their iniuries, Psal. 125. 4. and therefore be assured,
another reason, Because good men might not fallen from God by enduring their injuries, Psalm 125. 4. and Therefore be assured,
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if God will make one of his owne saints worth a thousand of his enimies, then will hee rather destroy their counsels, then want his worshippers. The vse is:
if God will make one of his own Saints worth a thousand of his enemies, then will he rather destroy their Counsels, then want his worshippers. The use is:
cs np1 vmb vvi crd pp-f po31 d n2 j dt crd pp-f po31 n2, av vmb pns31 av-c vvi po32 n2, av vvb po31 n2. dt n1 vbz:
(40) sermon (DIV2)
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7189
let vs then knowe that not all the counsell of men, nor all the policie of the diuell,
let us then know that not all the counsel of men, nor all the policy of the Devil,
vvb pno12 cs vvb cst xx d dt n1 pp-f n2, ccx d dt n1 pp-f dt n1,
(40) sermon (DIV2)
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7190
nor all the power of the angels shall euer cast downe the members of Christ. Apoc. 7. 3. Oh sweete instruction for vs miserable deemed wretches!
nor all the power of the Angels shall ever cast down the members of christ. Apocalypse 7. 3. O sweet instruction for us miserable deemed wretches!
ccx d dt n1 pp-f dt n2 vmb av vvi a-acp dt n2 pp-f np1. np1 crd crd uh j n1 p-acp pno12 j vvn n2!
(40) sermon (DIV2)
74
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7191
when we neede not to feare all the engins and deuises of the diuell: if hee stirre vp princes, yet God is greater;
when we need not to Fear all the Engines and devises of the Devil: if he stir up Princes, yet God is greater;
c-crq pns12 vvb xx pc-acp vvi d dt n2 cc n2 pp-f dt n1: cs pns31 vvb a-acp n2, av np1 vbz jc;
(40) sermon (DIV2)
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7192
if wise men, God is wiser; if strong men, Christ is stronger; and if learned men, yet God catcheth the learned.
if wise men, God is Wiser; if strong men, christ is Stronger; and if learned men, yet God Catches the learned.
cs j n2, np1 vbz jc; cs j n2, np1 vbz jc; cc cs j n2, av np1 vvz dt j.
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7193
What shall I say more? all the diuels in hell cannot take away one soule from the Lord.
What shall I say more? all the Devils in hell cannot take away one soul from the Lord.
q-crq vmb pns11 vvi dc? d dt n2 p-acp n1 vmbx vvi av crd n1 p-acp dt n1.
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7194
They are bound, they cannot roue; they are muzled, they cannot rore; they are ruled, they cannot rage;
They Are bound, they cannot rove; they Are muzzled, they cannot roar; they Are ruled, they cannot rage;
pns32 vbr vvn, pns32 vmbx vvi; pns32 vbr vvn, pns32 vmbx vvi; pns32 vbr vvn, pns32 vmbx vvi;
(40) sermon (DIV2)
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7195
and they are damned, they cannot hurt vs. Nay, they can neither hurt body nor soule;
and they Are damned, they cannot hurt us Nay, they can neither hurt body nor soul;
cc pns32 vbr vvn, pns32 vmbx vvi pno12 uh, pns32 vmb av-dx vvi n1 ccx n1;
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7196
for the same that redeemed soules redeemed bodies, and preserueth both:
for the same that redeemed Souls redeemed bodies, and Preserveth both:
p-acp dt d cst vvd n2 vvn n2, cc vvz d:
(40) sermon (DIV2)
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Page 407
7197
Therefore feare not death, that hath lost his sting, and feare not the diuell that hath lost his force. Another vse:
Therefore Fear not death, that hath lost his sting, and Fear not the Devil that hath lost his force. another use:
av vvb xx n1, cst vhz vvn po31 n1, cc vvb xx dt n1 cst vhz vvn po31 n1. j-jn n1:
(40) sermon (DIV2)
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7198
let this confidence for our raising vp, out of miserie into glorie; out of iniquitie into holinesse;
let this confidence for our raising up, out of misery into glory; out of iniquity into holiness;
vvb d n1 p-acp po12 n-vvg a-acp, av pp-f n1 p-acp n1; av pp-f n1 p-acp n1;
(40) sermon (DIV2)
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7199
out of death into life, and quitteth vs from the wicked, stirre vp euery mans soule and hart to cleaue to the Lorde for euermore:
out of death into life, and quitteth us from the wicked, stir up every men soul and heart to cleave to the Lord for evermore:
av pp-f n1 p-acp n1, cc vvz pno12 p-acp dt j, vvb a-acp d ng1 n1 cc n1 pc-acp vvi p-acp dt n1 c-acp av:
(40) sermon (DIV2)
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7200
for as Dinah was safe in her fathers house, and none could touch her;
for as Dinah was safe in her Father's house, and none could touch her;
c-acp c-acp np1 vbds j p-acp po31 ng1 n1, cc pix vmd vvi pno31;
(40) sermon (DIV2)
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7201
so shall we be safe in the Lords presence, & none can hurt vs. Thirdly, by this verse,
so shall we be safe in the lords presence, & none can hurt us Thirdly, by this verse,
av vmb pns12 vbi j p-acp dt n2 n1, cc pix vmb vvi pno12 ord, p-acp d n1,
(40) sermon (DIV2)
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7202
when he laieth to their charge the selling of his people, that they might neuer return againe, which they coulde not bring to passe;
when he Layeth to their charge the selling of his people, that they might never return again, which they could not bring to pass;
c-crq pns31 vvz p-acp po32 n1 dt vvg pp-f po31 n1, cst pns32 vmd av-x vvi av, r-crq pns32 vmd xx vvi pc-acp vvi;
(40) sermon (DIV2)
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7203
but yet hee telleth them he woulde punish them:
but yet he Telleth them he would Punish them:
cc-acp av pns31 vvz pno32 pns31 vmd vvi pno32:
(40) sermon (DIV2)
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7204
wee may note that God punisheth our deuises and thoughts of euill, although they proceede no farther,
we may note that God Punisheth our devises and thoughts of evil, although they proceed no farther,
pns12 vmb vvi cst np1 vvz po12 n2 cc n2 pp-f n-jn, cs pns32 vvb dx av-jc,
(40) sermon (DIV2)
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7205
as if the thing had beene effected, and the sinne perfected, Genes. 11. 4, 8. The builders of Babell thought to builde a tower to reach to heauen;
as if the thing had been effected, and the sin perfected, Genesis. 11. 4, 8. The Builders of Babel Thought to build a tower to reach to heaven;
c-acp cs dt n1 vhd vbn vvn, cc dt n1 vvn, np1. crd crd, crd dt n2 pp-f np1 vvd pc-acp vvi dt n1 pc-acp vvi p-acp n1;
(40) sermon (DIV2)
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7206
but they coulde not preuaile, and yet God punished their enterprise, by confounding their language: So that, imagine with thy selfe howe often thou hast stollen by coueting;
but they could not prevail, and yet God punished their enterprise, by confounding their language: So that, imagine with thy self how often thou hast stolen by coveting;
cc-acp pns32 vmd xx vvi, cc av np1 vvd po32 n1, p-acp vvg po32 n1: av cst, vvb p-acp po21 n1 c-crq av pns21 vh2 vvn p-acp vvg;
(40) sermon (DIV2)
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7207
howe often thou hast committed adulterie by lusting; and how often thou hast deserued actuall punishment, by mentall transgressing:
how often thou hast committed adultery by lusting; and how often thou hast deserved actual punishment, by mental transgressing:
c-crq av pns21 vh2 vvn n1 p-acp j-vvg; cc c-crq av pns21 vh2 vvn j n1, p-acp j vvg:
(40) sermon (DIV2)
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7208
wee doe therefore all of vs most iustlie suffer the danger of all kinde of deathes,
we do Therefore all of us most justly suffer the danger of all kind of deaths,
pns12 vdb av d pp-f pno12 av-ds av-j vvi dt n1 pp-f d n1 pp-f n2,
(40) sermon (DIV2)
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7209
because we liue in the danger of all kinde of sinne;
Because we live in the danger of all kind of sin;
c-acp pns12 vvb p-acp dt n1 pp-f d n1 pp-f n1;
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7210
neither is there anie man liuing but at one time or other hee hath lusted after euerie sinne that he knewe,
neither is there any man living but At one time or other he hath lusted After every sin that he knew,
av-dx vbz pc-acp d n1 vvg cc-acp p-acp crd n1 cc n-jn pns31 vhz vvn p-acp d n1 cst pns31 vvd,
(40) sermon (DIV2)
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7211
for if we knewe not sinne, we shoulde not sinne.
for if we knew not sin, we should not sin.
c-acp cs pns12 vvd xx n1, pns12 vmd xx n1.
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7212
And indeede these builders, and this building of Babel doth notablie describe and decypher vnto vs the nature of sinners and sinne:
And indeed these Builders, and this building of Babel does notably describe and decipher unto us the nature of Sinners and sin:
cc av d n2, cc d n1 pp-f np1 vdz av-j vvi cc vvi p-acp pno12 dt n1 pp-f n2 cc n1:
(40) sermon (DIV2)
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7213
for as Babell was built without God his consent, so is sinne: as the builders made the substance and frame thereof, of themselues; so do wee of sinne:
for as Babel was built without God his consent, so is sin: as the Builders made the substance and frame thereof, of themselves; so do we of sin:
c-acp c-acp np1 vbds vvn p-acp np1 po31 n1, av vbz n1: c-acp dt n2 vvd dt n1 cc n1 av, pp-f px32; av vdb pns12 pp-f n1:
(40) sermon (DIV2)
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7214
As they did it to continue their names, that the floud shoulde no more ouerflowe them, not trusting to the former promises of God;
As they did it to continue their names, that the flood should no more overflow them, not trusting to the former promises of God;
c-acp pns32 vdd pn31 pc-acp vvi po32 n2, cst dt n1 vmd av-dx av-dc vvi pno32, xx vvg p-acp dt j n2 pp-f np1;
(40) sermon (DIV2)
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7215
so doe sinners forsake God his promise, and for worldly causes fall into many follies.
so do Sinners forsake God his promise, and for worldly Causes fallen into many follies.
av vdb n2 vvi np1 po31 n1, cc p-acp j n2 vvb p-acp d n2.
(40) sermon (DIV2)
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7216
Againe, as they would build, neuer cease building till they had brought it vp to heauen:
Again, as they would built, never cease building till they had brought it up to heaven:
av, c-acp pns32 vmd vvi, av-x vvb vvg c-acp pns32 vhd vvn pn31 a-acp p-acp n1:
(40) sermon (DIV2)
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7217
so is the measure of sin, it woulde neuer cease till it ascended vp into the sight of God,
so is the measure of since, it would never cease till it ascended up into the sighed of God,
av vbz dt n1 pp-f n1, pn31 vmd av-x vvi c-acp pn31 vvd a-acp p-acp dt n1 pp-f np1,
(40) sermon (DIV2)
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7218
and filled all the space betweene heauen and earth. And lastly, as the building was not staied, but by the confounding of their toongs;
and filled all the Molle between heaven and earth. And lastly, as the building was not stayed, but by the confounding of their tongues;
cc vvd d dt n1 p-acp n1 cc n1. cc ord, c-acp dt n1 vbds xx vvn, cc-acp p-acp dt j-vvg pp-f po32 n2;
(40) sermon (DIV2)
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7219
so shall not sinne be staied but by confounding the soules of men. The reasons of this doctrine are these;
so shall not sin be stayed but by confounding the Souls of men. The Reasons of this Doctrine Are these;
av vmb xx n1 vbi vvn cc-acp p-acp vvg dt n2 pp-f n2. dt n2 pp-f d n1 vbr d;
(40) sermon (DIV2)
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7220
First, bicause they which consent to sinne (and goe no farther) are woorthie of death, Rom 1. 32. So that it is a greeuous thing to bee made priuie vnto any vnlawfull practises,
First, Because they which consent to sin (and go no farther) Are worthy of death, Rom 1. 32. So that it is a grievous thing to be made privy unto any unlawful practises,
ord, c-acp pns32 r-crq vvb p-acp n1 (cc vvb av-dx av-jc) vbr j pp-f n1, np1 crd crd av cst pn31 vbz dt j n1 pc-acp vbi vvn j p-acp d j n2,
(40) sermon (DIV2)
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7221
and not to reueale and open the same.
and not to reveal and open the same.
cc xx pc-acp vvi cc vvi dt d.
(40) sermon (DIV2)
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7222
Secondly, our corrupt estate is such, that our temptations doe drawe vs from God, Iam. 1. 14. The first vse, Let vs follow the counsell of the prophet Isa. 1. 16. That we take away the euill of our hearts.
Secondly, our corrupt estate is such, that our temptations do draw us from God, Iam. 1. 14. The First use, Let us follow the counsel of the Prophet Isaiah 1. 16. That we take away the evil of our hearts.
ord, po12 j n1 vbz d, cst po12 n2 vdb vvi pno12 p-acp np1, np1 crd crd dt ord n1, vvb pno12 vvi dt n1 pp-f dt n1 np1 crd crd cst pns12 vvb av dt n-jn pp-f po12 n2.
(40) sermon (DIV2)
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7223
Men thinke it lawfull for them to range in conceit vpon any follie or sinne,
Men think it lawful for them to range in conceit upon any folly or sin,
np1 vvb pn31 j p-acp pno32 pc-acp vvi p-acp n1 p-acp d n1 cc n1,
(40) sermon (DIV2)
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7224
or lust or treacherie whatsoeuer, and to plaie with the diuell in imagination, suffering his delusions to tickle their delights,
or lust or treachery whatsoever, and to play with the Devil in imagination, suffering his delusions to tickle their delights,
cc n1 cc n1 r-crq, cc pc-acp vvi p-acp dt n1 p-acp n1, vvg po31 n2 pc-acp vvi po32 n2,
(40) sermon (DIV2)
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7225
and delight their soules with an inwarde desire onelie:
and delight their Souls with an inward desire only:
cc vvi po32 n2 p-acp dt j n1 av-j:
(40) sermon (DIV2)
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7226
But in truth this kinde of sport is a most vnlawfull game, condemned by the Lordes owne statute,
But in truth this kind of sport is a most unlawful game, condemned by the lords own statute,
cc-acp p-acp n1 d n1 pp-f n1 vbz dt av-ds j n1, vvn p-acp dt n2 d n1,
(40) sermon (DIV2)
74
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7227
when he biddeth vs to take away the euill of our harts; Clense your handes yee sinners, and purge your hearts you wauering minded.
when he bids us to take away the evil of our hearts; Cleanse your hands ye Sinners, and purge your hearts you wavering minded.
c-crq pns31 vvz pno12 pc-acp vvi av dt n-jn pp-f po12 n2; vvb po22 n2 pn22 n2, cc vvb po22 n2 pn22 vvg vvd.
(40) sermon (DIV2)
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7228
the diuell first commeth into your hearts by doubting, then by entreatie or begging, then by delighting;
the Devil First comes into your hearts by doubting, then by entreaty or begging, then by delighting;
dt n1 ord vvz p-acp po22 n2 p-acp vvg, av p-acp n1 cc j-vvg, av p-acp vvg;
(40) sermon (DIV2)
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7229
when once hee delighteth, hee hath erected his throne in thy soule, and if thou labour not to cast him out, he wil become vnresistable.
when once he delights, he hath erected his throne in thy soul, and if thou labour not to cast him out, he will become unresistable.
c-crq a-acp pns31 vvz, pns31 vhz vvn po31 n1 p-acp po21 n1, cc cs pns21 vvb xx pc-acp vvi pno31 av, pns31 vmb vvi j.
(40) sermon (DIV2)
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7230
Dallie not with him as Samson did with Delilah, for it will betray thee; trust him not as Sisera did Iael, for it will destroy thee;
Dallie not with him as samson did with Delilah, for it will betray thee; trust him not as Sisera did Jael, for it will destroy thee;
np1 xx p-acp pno31 p-acp np1 vdd p-acp np1, p-acp pn31 vmb vvi pno21; vvb pno31 xx c-acp np1 vdd np1, p-acp pn31 vmb vvi pno21;
(40) sermon (DIV2)
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7231
desire him not as Dauid did Bathsheba, for it will repent thee; chuse him not as Lot did Sodom, for in the ende it will vexe thee.
desire him not as David did Bathsheba, for it will Repent thee; choose him not as Lot did Sodom, for in the end it will vex thee.
vvb pno31 xx c-acp np1 vdd np1, p-acp pn31 vmb vvi pno21; vvb pno31 xx p-acp n1 vdd np1, c-acp p-acp dt n1 pn31 vmb vvi pno21.
(40) sermon (DIV2)
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7232
Remember that God which seeth thy hart will punish the sinne of the hart, for in truth thy heart is the principall in euerie offence,
remember that God which sees thy heart will Punish the sin of the heart, for in truth thy heart is the principal in every offence,
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(40) sermon (DIV2)
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7233
and the bodie is but accessorie: Thy heart prouoketh thee to sinne, as the high priestes prouoked Pilate to crucifie Christ;
and the body is but accessory: Thy heart provoketh thee to sin, as the high Priests provoked Pilate to crucify christ;
cc dt n1 vbz p-acp j-jn: po21 n1 vvz pno21 p-acp n1, c-acp dt j n2 vvn np1 pc-acp vvi np1;
(40) sermon (DIV2)
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7234
and thy bodie obeieth as Pilate did, while in the meane time thy conscience giueth thee warning as Pilats wife did him:
and thy body Obeyeth as Pilate did, while in the mean time thy conscience gives thee warning as Pilats wife did him:
cc po21 n1 vvz p-acp np1 vdd, cs p-acp dt j n1 po21 n1 vvz pno21 n1 p-acp n2 n1 vdd pn31:
(40) sermon (DIV2)
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7235
and therefore haue nothing to do with sin, which is poison, with the knowledge of it,
and Therefore have nothing to do with since, which is poison, with the knowledge of it,
cc av vhb pix pc-acp vdi p-acp n1, r-crq vbz n1, p-acp dt n1 pp-f pn31,
(40) sermon (DIV2)
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7236
for it will infect thee, and purge thy soule from euill thoughts, as Ezechiah purged Israell from idolatrie.
for it will infect thee, and purge thy soul from evil thoughts, as Hezekiah purged Israel from idolatry.
c-acp pn31 vmb vvi pno21, cc vvb po21 n1 p-acp j-jn n2, c-acp np1 vvn np1 p-acp n1.
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7237
Fourthlie, when hee saith, that hee will render their recompence vpon their owne head: Wee may note that the same measure which we offer vnto others shall be repayed to vs againe, Isaie 33. As we smite with the sword,
Fourthly, when he Says, that he will render their recompense upon their own head: we may note that the same measure which we offer unto Others shall be repaid to us again, Saiah 33. As we smite with the sword,
ord, c-crq pns31 vvz, cst pns31 vmb vvi po32 n1 p-acp po32 d n1: pns12 vmb vvi d dt d n1 r-crq pns12 vvb p-acp n2-jn vmb vbi vvn p-acp pno12 av, vvb crd c-acp pns12 vvb p-acp dt n1,
(40) sermon (DIV2)
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7238
so shall wee perish with the sword:
so shall we perish with the sword:
av vmb pns12 vvi p-acp dt n1:
(40) sermon (DIV2)
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7239
& as we shed the blood of other, so shal we haue our owne blood shed againe.
& as we shed the blood of other, so shall we have our own blood shed again.
cc c-acp pns12 vvb dt n1 pp-f n-jn, av vmb pns12 vhi po12 d n1 vvn av.
(40) sermon (DIV2)
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7240
We know that as Ahab and Iezabell did cause Naboth to come to a violent death,
We know that as Ahab and Jezebel did cause Naboth to come to a violent death,
pns12 vvb cst p-acp np1 cc np1 vdd vvi np1 pc-acp vvi p-acp dt j n1,
(40) sermon (DIV2)
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7241
and the dogs to licke his blood; so the dogs did licke vp their blood againe.
and the Dogs to lick his blood; so the Dogs did lick up their blood again.
cc dt n2 pc-acp vvi po31 n1; av dt n2 vdd vvi a-acp po32 n1 av.
(40) sermon (DIV2)
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7242
And this falleth out with the most godly in the world, as we may see in Dauid, who tooke away the life and wife of Vrijah, he lost his owne sonnes, and escaped himselfe verie narrowly;
And this falls out with the most godly in the world, as we may see in David, who took away the life and wife of Virjah, he lost his own Sons, and escaped himself very narrowly;
cc d vvz av p-acp dt av-ds j p-acp dt n1, c-acp pns12 vmb vvi p-acp np1, r-crq vvd av dt n1 cc n1 pp-f np1, pns31 vvd po31 d n2, cc vvd px31 av av-j;
(40) sermon (DIV2)
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7243
and in the end you know how his sonne Absolom lay with his wiues before all Israell.
and in the end you know how his son Absalom lay with his wives before all Israel.
cc p-acp dt n1 pn22 vvb c-crq po31 n1 np1 vvb p-acp po31 n2 p-acp d np1.
(40) sermon (DIV2)
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7244
Therfore harken vnto this, my deerely belooued, that you neuer offer any other things to other,
Therefore harken unto this, my dearly Beloved, that you never offer any other things to other,
av vvb p-acp d, po11 av-jn j-vvn, cst pn22 av-x vvi d j-jn n2 p-acp j-jn,
(40) sermon (DIV2)
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7245
but the same that you would haue offered to you againe. Take what libertie thou wilt to offend other;
but the same that you would have offered to you again. Take what liberty thou wilt to offend other;
cc-acp dt d cst pn22 vmd vhi vvn p-acp pn22 av. vvb r-crq n1 pns21 vm2 pc-acp vvi j-jn;
(40) sermon (DIV2)
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7246
to waste their goods, to shame their liues, to open their sinnes, to defile their wiues, to oppresse their goods, to harden thy heart against the poore,
to waste their goods, to shame their lives, to open their Sins, to defile their wives, to oppress their goods, to harden thy heart against the poor,
pc-acp vvi po32 n2-j, pc-acp vvi po32 n2, pc-acp vvi po32 n2, pc-acp vvi po32 n2, pc-acp vvi po32 n2-j, pc-acp vvi po21 n1 p-acp dt j,
(40) sermon (DIV2)
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7247
and to heape vp iniuries in the highest measure:
and to heap up injuries in the highest measure:
cc pc-acp vvi a-acp n2 p-acp dt js n1:
(40) sermon (DIV2)
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7248
for as Salomon saide, He that stoppeth his eare at the crie of other, shal cry himselfe and not be heard:
for as Solomon said, He that stoppeth his ear At the cry of other, shall cry himself and not be herd:
c-acp c-acp np1 vvd, pns31 cst vvz po31 n1 p-acp dt n1 pp-f n-jn, vmb vvi px31 cc xx vbi vvn:
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7249
so shalt thou be offended, and wasted, and shamed, and opened, and defiled, and oppressed, and iniuried, and reuenged, as thou hast deserued.
so shalt thou be offended, and wasted, and shamed, and opened, and defiled, and oppressed, and injuried, and revenged, as thou hast deserved.
av vm2 pns21 vbi vvn, cc vvn, cc vvn, cc vvd, cc vvn, cc vvn, cc vvd, cc vvn, c-acp pns21 vh2 vvn.
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7250
We see the king escaped not this law; and therefore thinke not thou, whether thou be rich, or wise, or great, or noble,
We see the King escaped not this law; and Therefore think not thou, whither thou be rich, or wise, or great, or noble,
pns12 vvb dt n1 vvd xx d n1; cc av vvb xx pns21, cs pns21 vbb j, cc j, cc j, cc j,
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or worshipfull, or poore, or strong, or weake, or yoong, or old, or learned, or ignoraunt:
or worshipful, or poor, or strong, or weak, or young, or old, or learned, or ignorant:
cc j, cc j, cc j, cc j, cc j, cc j, cc j, cc j:
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but as thou hast reioyced in others harmes, so shall other in thine; as thou hast defiled others wiues, so shall other thine;
but as thou hast rejoiced in Others harms, so shall other in thine; as thou hast defiled Others wives, so shall other thine;
cc-acp c-acp pns21 vh2 vvn p-acp ng2-jn n2, av vmb av-jn p-acp png21; c-acp pns21 vh2 vvn ng2-jn n2, av vmb j-jn png21;
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as thou hast stollen other mens goods, so shall they steale thine; as thou hast reproched other mens liues, so shall thine be;
as thou hast stolen other men's goods, so shall they steal thine; as thou hast reproached other men's lives, so shall thine be;
c-acp pns21 vh2 vvn j-jn ng2 n2-j, av vmb pns32 vvi png21; c-acp pns21 vh2 vvd j-jn ng2 n2, av vmb png21 vbi;
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as thou hast beene pitiful to others, so thou shalt receiue pity:
as thou hast been pitiful to Others, so thou shalt receive pity:
c-acp pns21 vh2 vbn j p-acp n2-jn, av pns21 vm2 vvi n1:
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for this law shall neuer be broken, that whatsoeuer we do to other, we shall receiue of other againe. The reasons:
for this law shall never be broken, that whatsoever we do to other, we shall receive of other again. The Reasons:
c-acp d n1 vmb av-x vbi vvn, cst r-crq pns12 vdb p-acp j-jn, pns12 vmb vvi pp-f j-jn av. dt n2:
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First, because this is the whole doctrine of the law and the prophets, Matth. 712 for surely there is not any thing that sauoureth more of beastly tyranny,
First, Because this is the Whole Doctrine of the law and the Prophets, Matthew 712 for surely there is not any thing that savoureth more of beastly tyranny,
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or lesse of godly pietie, then to do that vnto other which we would not receiue of other:
or less of godly piety, then to do that unto other which we would not receive of other:
cc dc pp-f j n1, cs pc-acp vdi d p-acp n-jn r-crq pns12 vmd xx vvi pp-f n-jn:
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& therefore in the practise of religion betwixt man & man, let this serue instead of the golden rule, whereby the weake shall be neuer offended,
& Therefore in the practice of Religion betwixt man & man, let this serve instead of the golden Rule, whereby the weak shall be never offended,
cc av p-acp dt n1 pp-f n1 p-acp n1 cc n1, vvb d vvi av pp-f dt j n1, c-crq dt j vmb vbi av vvn,
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or the poore bee euer oppressed, or the rich be euer enuied, or the godly be euer defamed.
or the poor be ever oppressed, or the rich be ever envied, or the godly be ever defamed.
cc dt j vbi av vvn, cc dt j vbi av vvn, cc dt j vbi av vvn.
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This will take away all bribing from officers, all tyrannie from princes, al pride from gentlemē, al couetousnes from landlords, and all malice from enimies.
This will take away all bribing from Officers, all tyranny from Princes, all pride from gentlemen, all covetousness from landlords, and all malice from enemies.
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Truely, truely, there was neuer precept giuen better for the church, for the common-wealth, or for the world:
Truly, truly, there was never precept given better for the Church, for the commonwealth, or for the world:
av-j, av-j, pc-acp vbds av-x n1 vvn av-jc p-acp dt n1, p-acp dt n1, cc p-acp dt n1:
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for the church, for it teacheth to saue soules, for who would loose his owne: to the common-wealth, for it preserueth life, for who would kill himselfe:
for the Church, for it Teaches to save Souls, for who would lose his own: to the commonwealth, for it Preserveth life, for who would kill himself:
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and to the world, for it keepeth humanitie, for who would become a beast? Let vs therefore learne to forget iniuries, Leuit. 19. 18. for their remembrance prouoke vs to reuenge,
and to the world, for it Keepeth humanity, for who would become a beast? Let us Therefore Learn to forget injuries, Levites 19. 18. for their remembrance provoke us to revenge,
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and all reuenge is damnable before God.
and all revenge is damnable before God.
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Oh, whose soule is not set on fire to embrace this doctrine, which I might follow with all the examples of the world? For who can abide to haue his owne blood shed, his owne body maymed, his owne children murthered,
O, whose soul is not Set on fire to embrace this Doctrine, which I might follow with all the Examples of the world? For who can abide to have his own blood shed, his own body maimed, his own children murdered,
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and his owne soule damned? therefore do not so to other, but write this law on the palme of thy hands that it may neuer be out of thy sight.
and his own soul damned? Therefore do not so to other, but write this law on the palm of thy hands that it may never be out of thy sighed.
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It will teach thee all religion, it wil saue thee from the strife of toongs, the shame of fooles, the blame of good men, the furie of diuels, and the wrath of God:
It will teach thee all Religion, it will save thee from the strife of tongues, the shame of Fools, the blame of good men, the fury of Devils, and the wrath of God:
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for if thou canst beare the iniuries of thy brother, and not reuenge them;
for if thou Canst bear the injuries of thy brother, and not revenge them;
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thou wilt also beare the afflictions which God sendeth, and the sorrow which good men endure, and not repine at it:
thou wilt also bear the afflictions which God sends, and the sorrow which good men endure, and not repine At it:
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but as Ioseph hauing all his brethren that sold him, yet did not hurt one of them;
but as Ioseph having all his brothers that sold him, yet did not hurt one of them;
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so doe thou not hurt any of them that hate thee.
so do thou not hurt any of them that hate thee.
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The xxxviij. Sermon.
The xxxviij. Sermon.
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Vers. 8. And I will sell your sonnes and your daughters into the hand of the children of Iudah,Vers. 8. And I will fell your Sons and your daughters into the hand of the children of Iudah,
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and they shall sell them to the Sabeans, to a people farre off: for the Lord hath spokenat.
and they shall fell them to the Sabeans, to a people Far off: for the Lord hath spokenat.
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HAuing shewed them, that he would doe vnto them as they had done vnto him and his people;
Having showed them, that he would do unto them as they had done unto him and his people;
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that is, hee would take their sonnes and daughters, and giue them into the hands of the children of Iudah whom they had spoiled,
that is, he would take their Sons and daughters, and give them into the hands of the children of Iudah whom they had spoiled,
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and the children of Iudah should sell them away to the Sabeans, who dwelt in the vtmost partes of Arabia, being great merchants, which should likewise sende them away into a very farre countrey, that so their owne policie might returne to their owne dammage.
and the children of Iudah should fell them away to the Sabeans, who dwelled in the utmost parts of Arabia, being great merchant's, which should likewise send them away into a very Far country, that so their own policy might return to their own damage.
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Wherby here commeth a question to be handled, namely, whether it be lawfull for Christians hauing conquered any nation their enimies, to sell away their children whom they had taken prisoners,
Whereby Here comes a question to be handled, namely, whither it be lawful for Christians having conquered any Nation their enemies, to fell away their children whom they had taken Prisoners,
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vnto heathens and infidels, as the Lord here saith, that the Iewes should sell them to the Sabeans who were infidels.
unto Heathens and Infidels, as the Lord Here Says, that the Iewes should fell them to the Sabeans who were Infidels.
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First, for the opening of this place, it was lawfull for the Iewes so to doe,
First, for the opening of this place, it was lawful for the Iewes so to doe,
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because they had the expresse commaundement of God, as it is here set downe:
Because they had the express Commandment of God, as it is Here Set down:
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and if at the commaundement of God they must in their warres, kill man, woman and childe;
and if At the Commandment of God they must in their wars, kill man, woman and child;
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much more at his commaundement may they sell their prisoners to heathens. Secondly, wee must not make this place any rule or example for vs to imitate,
much more At his Commandment may they fell their Prisoners to Heathens. Secondly, we must not make this place any Rule or Exampl for us to imitate,
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but take it for a speciall curse vpon the enemies of the Iewes at this time,
but take it for a special curse upon the enemies of the Iewes At this time,
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because they should sell them as they had sold theirs.
Because they should fell them as they had sold theirs.
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Then to the question, I thinke it not lawfull for vs to sell any vnto heathens;
Then to the question, I think it not lawful for us to fell any unto Heathens;
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yea though they be heathens and our enemies: The reasons are these;
yea though they be Heathens and our enemies: The Reasons Are these;
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first, because Deut. 20. 11, 12. the Lord propoundeth an euerlasting lawe for warre, standing vpon these conditions: first, that they offer peace;
First, Because Deuteronomy 20. 11, 12. the Lord propoundeth an everlasting law for war, standing upon these conditions: First, that they offer peace;
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secondly, if they ouercome their enimies, then shall they make them their tributarie seruants, and not sell them away;
secondly, if they overcome their enemies, then shall they make them their tributary Servants, and not fell them away;
ord, cs pns32 vvb po32 n2, av vmb pns32 vvi pno32 po32 n-jn n2, cc xx vvi pno32 av;
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or if they refuse peace being offered, then shall they destroy them all:
or if they refuse peace being offered, then shall they destroy them all:
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so then, selling of men and women becommeth barbarous and heathen men, and not the children of God.
so then, selling of men and women becomes barbarous and heathen men, and not the children of God.
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Secondly, by selling away our enimies, wee doe not weaken the common enemie of our faith, but rather strengthen him;
Secondly, by selling away our enemies, we do not weaken the Common enemy of our faith, but rather strengthen him;
ord, p-acp vvg av po12 n2, pns12 vdb xx vvi dt j n1 pp-f po12 n1, cc-acp av-c vvb pno31;
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for a bond-slaue can fight as well against the gospell as a free man;
for a bondslave can fight as well against the gospel as a free man;
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therefore it is better to slay them outright, than to make a gaine of them vnto heathens or men of no faith.
Therefore it is better to slay them outright, than to make a gain of them unto Heathens or men of no faith.
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Thirdly, it is not lawfull to sell them, because it is an vnnaturall thing for one man to buie another,
Thirdly, it is not lawful to fell them, Because it is an unnatural thing for one man to buy Another,
ord, pn31 vbz xx j pc-acp vvi pno32, c-acp pn31 vbz dt j n1 p-acp crd n1 pc-acp vvi j-jn,
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or to sell another, as we may see in the historie of Ioseph. Fourthly, they were better bee among vs,
or to fell Another, as we may see in the history of Ioseph. Fourthly, they were better be among us,
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and bee the least in our congregation, where they may possibly come to learne Iesus Christ,
and be the least in our congregation, where they may possibly come to Learn Iesus christ,
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than to be among heathens where Christ is hated:
than to be among Heathens where christ is hated:
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and so I cannot see how wee can wash our hands cleane from the guilt of their damnation.
and so I cannot see how we can wash our hands clean from the guilt of their damnation.
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So that now it appeereth, that men must looke especially that they vndoe not those whom the Lord hath commended to their safetie and preseruation;
So that now it appeareth, that men must look especially that they undo not those whom the Lord hath commended to their safety and preservation;
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besides many other reasons which I could adde vnto the former.
beside many other Reasons which I could add unto the former.
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And againe, by this verse we may see how the children of the wicked beare their fathers faultes;
And again, by this verse we may see how the children of the wicked bear their Father's Faults;
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for here are the sonnes and daughters to bee solde:
for Here Are the Sons and daughters to be sold:
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so may wee reade, Psal. 127. 9. that they are blessed that reuenge the fathers crueltie on the children. Oh my deere brethren!
so may we read, Psalm 127. 9. that they Are blessed that revenge the Father's cruelty on the children. O my deer brothers!
av vmb pns12 vvi, np1 crd crd cst pns32 vbr vvn cst n1 dt ng1 n1 p-acp dt n2. uh po11 j-jn n2!
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let your tender babes procure pitie and pietie in your soules;
let your tender babes procure pity and piety in your Souls;
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for you see how their liues shall pay for your wrongs, and their butcherie for your tyrannie.
for you see how their lives shall pay for your wrongs, and their butchery for your tyranny.
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It were an easier calamitie if the hand that sinned should onely be cut off;
It were an Easier calamity if the hand that sinned should only be Cut off;
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but wee see that if the right hand slay a man, the whole body must perish thereby.
but we see that if the right hand slay a man, the Whole body must perish thereby.
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It is a singular blessing of God to be descended of godly parents, yea the wicked brag thereof, Ioh. 8. 39. Matt. 3. 9. Therefore if you will make your posteritie happie and blessed;
It is a singular blessing of God to be descended of godly Parents, yea the wicked brag thereof, John 8. 39. Matt. 3. 9. Therefore if you will make your posterity happy and blessed;
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make your owne soules godly and your works holy.
make your own Souls godly and your works holy.
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Let not your children be made slaues to the wicked, and bondslaues to the diuell for your follie;
Let not your children be made slaves to the wicked, and bondslaves to the Devil for your folly;
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but be you gentle, that they may liue; bee you patient, that they may be beloued;
but be you gentle, that they may live; be you patient, that they may be Beloved;
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bee you honest, that they may bee honoured; and be you good to the godly, that they may possesse your reuenues.
be you honest, that they may be honoured; and be you good to the godly, that they may possess your revenues.
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Publish this among the Gentiles, prepare warre, wake vp the mightie men, let all the men of warre drawe neere and come vp. Publish this among the Gentiles, prepare war, wake up the mighty men, let all the men of war draw near and come up.
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Nowe are wee come to the second meanes, whereby the Lorde taketh vengeance on the enimies of his church, that is by warre;
Now Are we come to the second means, whereby the Lord Takes vengeance on the enemies of his Church, that is by war;
av vbr pns12 vvn p-acp dt ord n2, c-crq dt n1 vvz n1 p-acp dt n2 pp-f po31 n1, cst vbz p-acp n1;
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for as by warre they had wasted the Iewes, so by warre shoulde themselues be confounded.
for as by war they had wasted the Iewes, so by war should themselves be confounded.
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In this warre we are to consider, First, the preparation thereof by souldiers, verse 9. then the instruments or weapons, verse 10. Secondly the execution in the verses following.
In this war we Are to Consider, First, the preparation thereof by Soldiers, verse 9. then the Instruments or weapons, verse 10. Secondly the execution in the Verses following.
p-acp d n1 pns12 vbr pc-acp vvi, ord, dt n1 av p-acp n2, n1 crd av dt n2 cc n2, n1 crd ord dt n1 p-acp dt n2 vvg.
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First then in this verse he calleth for the souldiers, and biddeth that the warre shoulde be proclaimed,
First then in this verse he calls for the Soldiers, and bids that the war should be proclaimed,
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and that all the men fitted thereunto shoulde come vp to fight.
and that all the men fitted thereunto should come up to fight.
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Whereby wee must first of all obserue, that warre must bee proclaimed before it be waged, Ios. 22. 12. For it becommeth not anie prince or great person so to deale with his enimies, that he ouercome them before they haue intelligence of him.
Whereby we must First of all observe, that war must be proclaimed before it be waged, Ios. 22. 12. For it becomes not any Prince or great person so to deal with his enemies, that he overcome them before they have intelligence of him.
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The reason, First, bicause peace must be first of all offered, Deuter. 20. 10. For warre, which is the slaughter of mankinde, must be the last meanes for princes to right and trie their iniuries.
The reason, First, Because peace must be First of all offered, Deuter 20. 10. For war, which is the slaughter of mankind, must be the last means for Princes to right and try their injuries.
dt n1, ord, c-acp n1 vmb vbi ord pp-f d vvn, np1 crd crd p-acp n1, r-crq vbz dt n1 pp-f n1, vmb vbi dt ord n2 p-acp n2 pc-acp vvi cc vvi po32 n2.
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It must be taken in hande for necessitie, not for pleasure; and it must bee executed with mercie, not with crueltie.
It must be taken in hand for necessity, not for pleasure; and it must be executed with mercy, not with cruelty.
pn31 vmb vbi vvn p-acp n1 p-acp n1, xx p-acp n1; cc pn31 vmb vbi vvn p-acp n1, xx p-acp n1.
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Another reason, bicause victorie onely dependeth on God, 2. Chron. 13. 12. and therefore wee must vse all good meanes in the vndertaking thereof,
another reason, Because victory only dependeth on God, 2. Chronicles 13. 12. and Therefore we must use all good means in the undertaking thereof,
j-jn n1, c-acp n1 av-j vvz p-acp np1, crd np1 crd crd cc av pns12 vmb vvi d j n2 p-acp dt vvg av,
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least beginning without the Lordes counsell, wee ende with his curse, being guiltie of our own death, & others.
lest beginning without the lords counsel, we end with his curse, being guilty of our own death, & Others.
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Let vs not then in this latter age of the world fear any of the rumours of warre, Mat. 24. 6. for the Lord of hostes is the great warriour, whose souldiers wee are;
Let us not then in this latter age of the world Fear any of the rumours of war, Mathew 24. 6. for the Lord of hosts is the great warrior, whose Soldiers we Are;
vvb pno12 xx av p-acp d d n1 pp-f dt n1 vvb d pp-f dt n2 pp-f n1, np1 crd crd p-acp dt n1 pp-f n2 vbz dt j n1, rg-crq n2 pns12 vbr;
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and if hee can vse the roaring of the diuell to driue vs from hell, then thinke also he will vse the trumpets of warre to bring vs into heauen.
and if he can use the roaring of the Devil to driven us from hell, then think also he will use the trumpets of war to bring us into heaven.
cc cs pns31 vmb vvi dt j-vvg pp-f dt n1 pc-acp vvi pno12 p-acp n1, av vvb av pns31 vmb vvi dt n2 pp-f n1 pc-acp vvi pno12 p-acp n1.
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Feare not I say all the rumours of warre in France, Flanders, Hungarie, Turkie, or in other places of the worlde;
fear not I say all the rumours of war in France, Flanders, Hungary, Turkey, or in other places of the world;
n1 xx pns11 vvi d dt n2 pp-f n1 p-acp np1, np1, np1, n1, cc p-acp j-jn n2 pp-f dt n1;
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for if the wicked die in them it is for sinne; if good men, by the punishment for sinne, they kill sinne;
for if the wicked die in them it is for sin; if good men, by the punishment for sin, they kill sin;
c-acp cs dt j vvi p-acp pno32 pn31 vbz p-acp n1; cs j n2, p-acp dt n1 p-acp n1, pns32 vvb n1;
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and all this shall promote the Gospell and preserue the church.
and all this shall promote the Gospel and preserve the Church.
cc d d vmb vvi dt n1 cc vvi dt n1.
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Secondly, when he biddeth to awake the mightie men, we may note that men of greatest courage and valour are fit for the warres, 2. Sam. 10 9. But of this matter we haue spoken in the second chapter.
Secondly, when he bids to awake the mighty men, we may note that men of greatest courage and valour Are fit for the wars, 2. Sam. 10 9. But of this matter we have spoken in the second chapter.
ord, q-crq pns31 vvz p-acp vvb dt j n2, pns12 vmb vvi d n2 pp-f js n1 cc n1 vbr j p-acp dt n2, crd np1 crd crd p-acp pp-f d n1 pns12 vhb vvn p-acp dt ord n1.
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Againe, when he calleth them to draw neer and to come vp, we note that souldiers should beware that they haue a calling from God,
Again, when he calls them to draw near and to come up, we note that Soldiers should beware that they have a calling from God,
av, c-crq pns31 vvz pno32 pc-acp vvi av-j cc pc-acp vvi a-acp, pns12 vvb d n2 vmd vvi cst pns32 vhb dt n-vvg p-acp np1,
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and a commandement from him to fight, 1. King. 22. 7. Iehoshaphat woulde not fight with Ahab against the Syrians, till hee had inquired of the Lorde:
and a Commandment from him to fight, 1. King. 22. 7. Jehoshaphat would not fight with Ahab against the Syrians, till he had inquired of the Lord:
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and this wee may see in Dauid many times.
and this we may see in David many times.
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For seeing warres are the cause of many mens death, let vs beware that we adde not curse to curse;
For seeing wars Are the cause of many men's death, let us beware that we add not curse to curse;
p-acp vvg n2 vbr dt n1 pp-f d ng2 n1, vvb pno12 vvi cst pns12 vvb xx vvi pc-acp vvi;
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like the king of Moab, who being ouercome by the Israelites, went home and sacrificed his owne sonne in the fire. The reasons are;
like the King of Moab, who being overcome by the Israelites, went home and sacrificed his own son in the fire. The Reasons Are;
av-j dt n1 pp-f np1, r-crq vbg vvn p-acp dt np2, vvd av-an cc vvn po31 d n1 p-acp dt n1. dt n2 vbr;
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First, because they cannot prosper that waite not for the Lordes calling, Ios. 1. 17, 18. Secondly, he giueth power to fight, Psalm. 18. Let vs therefore bee so minded in warres, that wee neuer vndertake them when the Lorde disalloweth them, Numb. 14. 44, 45. The Israelites fighting with the Amorites contrarie to the Lordes wil were slaine and driuen backe againe;
First, Because they cannot prosper that wait not for the lords calling, Ios. 1. 17, 18. Secondly, he gives power to fight, Psalm. 18. Let us Therefore be so minded in wars, that we never undertake them when the Lord disalloweth them, Numb. 14. 44, 45. The Israelites fighting with the amorites contrary to the lords will were slain and driven back again;
ord, c-acp pns32 vmbx vvi cst vvb xx p-acp dt n2 vvg, np1 crd crd, crd ord, pns31 vvz n1 pc-acp vvi, n1. crd vvb pno12 av vbi av vvn p-acp n2, cst pns12 av-x vvi pno32 c-crq dt n1 vvz pno32, j. crd crd, crd dt np2 vvg p-acp dt np1 j-jn p-acp dt n2 vmb vbdr vvn cc vvn av av;
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whereas at other times they lost not a man, but returned in victorie.
whereas At other times they lost not a man, but returned in victory.
cs p-acp j-jn n2 pns32 vvd xx dt n1, cc-acp vvd p-acp n1.
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Againe, let souldiers learne to keepe themselues from euill, Deuter. 23. 9. For the battle or warfare is like a mans death-bed,
Again, let Soldiers Learn to keep themselves from evil, Deuter 23. 9. For the battle or warfare is like a men deathbed,
av, vvb n2 vvi pc-acp vvi px32 p-acp j-jn, np1 crd crd p-acp dt n1 cc n1 vbz av-j dt ng1 n1,
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and although a man haue made no conscience all the time of his health, yet on his death-bed will he lie most deuout:
and although a man have made no conscience all the time of his health, yet on his deathbed will he lie most devout:
cc cs dt n1 vhb vvn dx n1 av-d dt n1 pp-f po31 n1, av p-acp po31 n1 vmb pns31 vvi av-ds j:
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so let deuotion and religion raigne in them that follow the warres, that euery mans death may be a sermon of repentance vnto them:
so let devotion and Religion Reign in them that follow the wars, that every men death may be a sermon of Repentance unto them:
av vvb n1 cc n1 vvi p-acp pno32 cst vvb dt n2, cst d ng1 n1 vmb vbi dt n1 pp-f n1 p-acp pno32:
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and let the trumpet admonish them of iudgement, and their continuall danger awake them, for the Lordes comming.
and let the trumpet admonish them of judgement, and their continual danger awake them, for the lords coming.
cc vvb dt n1 vvb pno32 pp-f n1, cc po32 j n1 vvb pno32, c-acp dt n2 vvg.
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Oh that men of this life woulde so liue, that they might fight in lesse danger, ouercome with smaller losse, liue with greater holinesse, and die with greater honour:
O that men of this life would so live, that they might fight in less danger, overcome with smaller loss, live with greater holiness, and die with greater honour:
uh cst n2 pp-f d n1 vmd av vvi, cst pns32 vmd vvi p-acp dc n1, vvn p-acp jc n1, vvb p-acp jc n1, cc vvi p-acp jc n1:
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die I saie, to honour their countrey with their liues, and their Sauiour with their soules.
die I say, to honour their country with their lives, and their Saviour with their Souls.
vvb pns11 vvb, pc-acp vvi po32 n1 p-acp po32 n2, cc po32 n1 p-acp po32 n2.
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Breake your plow shares into swordes, and your sithes into speares: let the weake say I am strong. Break your blow shares into swords, and your Paths into spears: let the weak say I am strong.
vvb po22 n1 vvz p-acp n2, cc po22 n2 p-acp n2: vvb dt j vvb pns11 vbm j.
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Hauing handled the pressing of the souldiers, now it followeth that we goe to the preparation of weapons in this verse, where he biddeth them to take their tooles wherewith they husbande the earth,
Having handled the pressing of the Soldiers, now it follows that we go to the preparation of weapons in this verse, where he bids them to take their tools wherewith they husband the earth,
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and turne them into the instruments of warre:
and turn them into the Instruments of war:
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whereby we may obserue, that the warre which the faithfull haue against their enimies, is as needfull or more needfull then tillage of the earth, Gen. 14. 14, 15. Abraham to recouer againe Lot, tooke all his houshold both shepherds and other,
whereby we may observe, that the war which the faithful have against their enemies, is as needful or more needful then tillage of the earth, Gen. 14. 14, 15. Abraham to recover again Lot, took all his household both shepherd's and other,
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and followed the kings which lead him away captiue, and by a mayne battle ouerthrew them all.
and followed the Kings which led him away captive, and by a main battle overthrew them all.
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And surely many times, there is none but they may doe more good in the warre, then at the plow;
And surely many times, there is none but they may do more good in the war, then At the blow;
cc av-j d n2, pc-acp vbz pix cc-acp pns32 vmb vdi av-dc j p-acp dt n1, av p-acp dt n1;
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and at the slaughter of men, then at the mowing of corne.
and At the slaughter of men, then At the mowing of corn.
cc p-acp dt n1 pp-f n2, av p-acp dt vvg pp-f n1.
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If Abraham had not stirred presently, all had beene lost, and then woe had been Lot, which should haue liued a prisoner,
If Abraham had not stirred presently, all had been lost, and then woe had been Lot, which should have lived a prisoner,
cs np1 vhd xx vvn av-j, d vhd vbn vvn, cc av n1 vhd vbn n1, r-crq vmd vhi vvn dt n1,
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and forgot the God of Abraham: therefore better was it to leaue the sheepe to the danger of the woolfe,
and forgotten the God of Abraham: Therefore better was it to leave the sheep to the danger of the wolf,
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and the earth to bee vntilled and ouergrowen with weeds, then to let any soules of God be captiuate by man,
and the earth to be untilled and overgrown with weeds, then to let any Souls of God be captivate by man,
cc dt n1 pc-acp vbi vvn cc vvn p-acp n2, cs pc-acp vvi d n2 pp-f np1 vbb vvi p-acp n1,
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or bee taken away from the flocke and visible church of God. The reasons:
or be taken away from the flock and visible Church of God. The Reasons:
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First, because it is waged for the Lord and for the church, 2. Sam. 10. 12. now then it being sometime a part of the Lords seruice, what worldly worke is there that must not yeelde vnto it? Yea,
First, Because it is waged for the Lord and for the Church, 2. Sam. 10. 12. now then it being sometime a part of the lords service, what worldly work is there that must not yield unto it? Yea,
ord, c-acp pn31 vbz vvn p-acp dt n1 cc p-acp dt n1, crd np1 crd crd av av pn31 vbg av dt n1 pp-f dt n2 n1, r-crq j n1 vbz a-acp cst vmb xx vvi p-acp pn31? uh,
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though it be as naturall as the tillage of the earth.
though it be as natural as the tillage of the earth.
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Againe, then doth the Lord take vengeance of the sinnes of wicked men, whereupon they were accursed by the prophet Ieremie that did the worke of the Lord negligently;
Again, then does the Lord take vengeance of the Sins of wicked men, whereupon they were accursed by the Prophet Ieremie that did the work of the Lord negligently;
av, av vdz dt n1 vvb n1 pp-f dt n2 pp-f j n2, c-crq pns32 vbdr vvn p-acp dt n1 np1 cst vdd dt n1 pp-f dt n1 av-j;
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meaning those which did not execute the fulnesse of his wrath vpon the wicked that he had giuen into their hands.
meaning those which did not execute the fullness of his wrath upon the wicked that he had given into their hands.
vvg d r-crq vdd xx vvi dt n1 pp-f po31 n1 p-acp dt j cst pns31 vhd vvn p-acp po32 n2.
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Therefore learne the necessitie of warre, and when thou art called, then refraine not to come, Ios. 1. 14. to helpe thy brethren;
Therefore Learn the necessity of war, and when thou art called, then refrain not to come, Ios. 1. 14. to help thy brothers;
av vvi dt n1 pp-f n1, cc c-crq pns21 vb2r vvn, av vvb xx pc-acp vvi, np1 crd crd p-acp vvi po21 n2;
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for they are accursed that follow not willingly the warre of God, Iudg. 5. 23. Deborah cursed Meroz, because it did not helpe Barac against Sisera: and so are those faint harted and white-liuered souldiers, who are afraide to loose their life in the Lords quarrell.
for they Are accursed that follow not willingly the war of God, Judges 5. 23. Deborah cursed Meroz, Because it did not help Barak against Sisera: and so Are those faint hearted and white-livered Soldiers, who Are afraid to lose their life in the lords quarrel.
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Some that are great, presse forwarde those that are vnder them: other beeing lawfully called, buie out their calling with money, and so auoide the warre;
some that Are great, press forward those that Are under them: other being lawfully called, buy out their calling with money, and so avoid the war;
d cst vbr j, vvb av-j d cst vbr p-acp pno32: av-jn vbg av-j vvn, vvi av po32 n-vvg p-acp n1, cc av vvi dt n1;
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substituting some one or other in their place, who peraduenture runneth away before the battle:
substituting Some one or other in their place, who Peradventure Runneth away before the battle:
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Yea, if it be so necessarie, let them learne that God is sometime as well serued by killing in the fielde,
Yea, if it be so necessary, let them Learn that God is sometime as well served by killing in the field,
uh, cs pn31 vbb av j, vvb pno32 vvi cst np1 vbz av c-acp av vvn p-acp vvg p-acp dt n1,
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as at an other time by praying in the church;
as At an other time by praying in the Church;
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and it is better for them to leaue wife and children, to goe and fight against the Lords enemies,
and it is better for them to leave wife and children, to go and fight against the lords enemies,
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then to liue at home and follow their dayly labour.
then to live At home and follow their daily labour.
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Let vs also learne to entreate the Lord to go forth with our armies against our enimies, Psal. 44. 9. for there is no policie like his presence, no captaine like his direction, no power like his grace, no sworde like his anger, no foe like his displeasure, no shot like his breath,
Let us also Learn to entreat the Lord to go forth with our armies against our enemies, Psalm 44. 9. for there is no policy like his presence, no captain like his direction, no power like his grace, no sword like his anger, no foe like his displeasure, no shot like his breath,
vvb pno12 av vvi pc-acp vvi dt n1 pc-acp vvi av p-acp po12 n2 p-acp po12 n2, np1 crd crd p-acp a-acp vbz dx n1 av-j po31 n1, dx n1 av-j po31 n1, dx n1 av-j po31 n1, dx n1 av-j po31 n1, dx n1 av-j po31 n1, dx n1 vvi po31 n1,
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and no danger like his absence.
and no danger like his absence.
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Oh therefore, if Barac would not goe except Deborah went with him, then goe not to the warre except the Lord goe with thee.
O Therefore, if Barak would not go except Deborah went with him, then go not to the war except the Lord go with thee.
uh av, cs np1 vmd xx vvi c-acp np1 vvd p-acp pno31, av vvb xx p-acp dt n1 c-acp dt n1 vvb p-acp pno21.
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The Israelites neuer lost battle wherein Iosuah was; and therefore neuer shall wee loose the field if the Lord be on our side.
The Israelites never lost battle wherein Joshua was; and Therefore never shall we lose the field if the Lord be on our side.
dt np2 av-x vvd n1 c-crq np1 vbds; cc av av-x vmb pns12 vvi dt n1 cs dt n1 vbb p-acp po12 n1.
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Let his call command thee, his cause prouoke thee, his presence arme thee, and then shall neuer foe hurt thee.
Let his call command thee, his cause provoke thee, his presence arm thee, and then shall never foe hurt thee.
vvb po31 vvi vvi pno21, po31 n1 vvi pno21, po31 n1 vvi pno21, cc av vmb av-x n1 vvd pno21.
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Let him be thy captaine to go before, thy company to follow after, thy prouision to feed thy campe:
Let him be thy captain to go before, thy company to follow After, thy provision to feed thy camp:
vvb pno31 vbi po21 n1 pc-acp vvi a-acp, po21 n1 pc-acp vvi a-acp, po21 n1 pc-acp vvi po21 n1:
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let his lawes gouerne thy souldiers, & his presence shal preserue thee from danger. Oh, pray when thou goest, that he may guide thee;
let his laws govern thy Soldiers, & his presence shall preserve thee from danger. O, pray when thou goest, that he may guide thee;
vvb po31 n2 vvi po21 n2, cc po31 n1 vmb vvi pno21 p-acp n1. uh, vvb c-crq pns21 vv2, cst pns31 vmb vvi pno21;
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& when thou trainest, that he may see thee; & whē thou fightest, that he may saue thee.
& when thou trainest, that he may see thee; & when thou fightest, that he may save thee.
cc c-crq pns21 vv2, cst pns31 vmb vvi pno21; cc c-crq pns21 vv2, cst pns31 vmb vvi pno21.
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Secondly, when he thus calleth vnto thē to turne their plowshares into swords, and their siethes into speares:
Secondly, when he thus calls unto them to turn their ploughshares into swords, and their scythes into spears:
ord, c-crq pns31 av vvz p-acp pno32 pc-acp vvi po32 n2 p-acp n2, cc po32 n2 p-acp n2:
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we may note that it is a thing requisite that euery one doe prouide him weapons for the defence of his countrie:
we may note that it is a thing requisite that every one doe provide him weapons for the defence of his country:
pns12 vmb vvi cst pn31 vbz dt n1 j cst d crd n1 vvi pno31 n2 p-acp dt n1 pp-f po31 n1:
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and therefore doth the spirite of God 1. Sam. 13. 23. account it a detestable policie of the Philistines, who tooke away all the smiths out of Israell,
and Therefore does the Spirit of God 1. Sam. 13. 23. account it a detestable policy of the philistines, who took away all the smiths out of Israel,
cc av vdz dt n1 pp-f np1 crd np1 crd crd n1 pn31 dt j n1 pp-f dt njp2, r-crq vvd av d dt n2 av pp-f np1,
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because they woulde keepe the Israelites without weapon;
Because they would keep the Israelites without weapon;
c-acp pns32 vmd vvi dt np2 p-acp n1;
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for therein they were neuer able to trie their cause, and to auenge themselues of their tyrannie. The reason:
for therein they were never able to try their cause, and to avenge themselves of their tyranny. The reason:
c-acp av pns32 vbdr av j pc-acp vvi po32 n1, cc pc-acp vvi px32 pp-f po32 n1. dt n1:
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first, because no man by the law of God is forbidden to defend himselfe, although in his owne defence he kill his aduersarie,
First, Because no man by the law of God is forbidden to defend himself, although in his own defence he kill his adversary,
ord, c-acp dx n1 p-acp dt n1 pp-f np1 vbz vvn pc-acp vvi px31, cs p-acp po31 d n1 pns31 vvi po31 n1,
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yet coulde he not be blamed, because the Lord had deliuered him into his hand.
yet could he not be blamed, Because the Lord had Delivered him into his hand.
av vmd pns31 xx vbi vvn, c-acp dt n1 vhd vvn pno31 p-acp po31 n1.
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And in truth I thinke it a rare policie of the diuell in the mouthes of Anabaptists, denying Christians to weare weapons,
And in truth I think it a rare policy of the Devil in the mouths of Anabaptists, denying Christians to wear weapons,
cc p-acp n1 pns11 vvb pn31 dt j n1 pp-f dt n1 p-acp dt n2 pp-f np1, vvg np1 pc-acp vvi n2,
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because thereby the Turks and Pagans might come vpon vs vnarmed men, and so take away our liues and our profession together:
Because thereby the Turks and Pagans might come upon us unarmed men, and so take away our lives and our profession together:
c-acp av dt n2 cc n2-jn vmd vvi p-acp pno12 vvn n2, cc av vvb av po12 n2 cc po12 n1 av:
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therefore I hold it as needefull for a man to weare weapon to defende himselfe from wounds,
Therefore I hold it as needful for a man to wear weapon to defend himself from wounds,
av pns11 vvb pn31 p-acp j c-acp dt n1 pc-acp vvi n1 pc-acp vvi px31 p-acp n2,
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as for a man to take physicke, to preserue himselfe from sicknesse.
as for a man to take physic, to preserve himself from sickness.
c-acp p-acp dt n1 pc-acp vvi n1, pc-acp vvi px31 p-acp n1.
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Let vs not spend more time herein then needeth, but let vs learne that we prouide the weapons of the spirit, Ephes. 6. 11. Bee not armed against men, and vnarmed against the diuell;
Let us not spend more time herein then needs, but let us Learn that we provide the weapons of the Spirit, Ephesians 6. 11. Bee not armed against men, and unarmed against the Devil;
vvb pno12 xx vvi dc n1 av av vvz, cc-acp vvb pno12 vvi cst pns12 vvb dt n2 pp-f dt n1, np1 crd crd n1 xx vvn p-acp n2, cc j-vvn-u p-acp dt n1;
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be as cunning to defend thy soule from hell, as thou wouldest bee to defende thy life from death.
be as cunning to defend thy soul from hell, as thou Wouldst be to defend thy life from death.
vbb p-acp n-jn pc-acp vvi po21 n1 p-acp n1, c-acp pns21 vmd2 vbi p-acp vvi po21 n1 p-acp n1.
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Seest thou not that a whole nation are ouercome without weapon;
See thou not that a Whole Nation Are overcome without weapon;
vv2 pns21 xx cst dt j-jn n1 vbr vvn p-acp n1;
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and so shalt thou be ouercome without the sword of the spirite, the shield of faith, the helmet of saluation,
and so shalt thou be overcome without the sword of the Spirit, the shield of faith, the helmet of salvation,
cc av vm2 pns21 vbi vvn p-acp dt n1 pp-f dt n1, dt n1 pp-f n1, dt n1 pp-f n1,
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and the darts of faithfull praiers to wounde the infernall foes. They are stronger, therefore thou must learne more cunning;
and the darts of faithful Prayers to wound the infernal foes. They Are Stronger, Therefore thou must Learn more cunning;
cc dt n2 pp-f j n2 p-acp n1 dt j n2. pns32 vbr jc, av pns21 vmb vvi av-dc j-jn;
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they are wiser, therfore thou must get more strength; they are swifter, therefore thou must strike more sure;
they Are Wiser, Therefore thou must get more strength; they Are swifter, Therefore thou must strike more sure;
pns32 vbr jc, av pns21 vmb vvi dc n1; pns32 vbr jc, av pns21 vmb vvi av-dc j;
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they are more dangerous, therefore thou must bee more zealous.
they Are more dangerous, Therefore thou must be more zealous.
pns32 vbr av-dc j, av pns21 vmb vbi av-dc j.
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Againe, when he biddeth the weake to say that they are strong, he thereby teacheth vs, that we must not admit any excuse to keepe vs from the battell,
Again, when he bids the weak to say that they Are strong, he thereby Teaches us, that we must not admit any excuse to keep us from the battle,
av, c-crq pns31 vvz dt j pc-acp vvi cst pns32 vbr j, pns31 av vvz pno12, cst pns12 vmb xx vvi d n1 pc-acp vvi pno12 p-acp dt n1,
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neither sicknesse, nor lamenesse, nor pouertie, nor riches, nor youth, nor gentrie, nor weakenesse must excuse men from fighting of the Lords battels;
neither sickness, nor lameness, nor poverty, nor riches, nor youth, nor gentry, nor weakness must excuse men from fighting of the lords battles;
dx n1, ccx n1, ccx n1, ccx n2, ccx n1, ccx n1, ccx n1 vmb vvi n2 p-acp vvg pp-f dt n2 n2;
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but rather the zeale to doe him seruice must exceede and excell the want which oppresseth vs. Therefore learne from hence how thou oughtest to liue in all thy waies that God looketh for at thy hand:
but rather the zeal to do him service must exceed and excel the want which Oppresses us Therefore Learn from hence how thou Ought to live in all thy ways that God looks for At thy hand:
cc-acp av-c dt n1 pc-acp vdi pno31 n1 vmb vvi cc vvi dt n1 r-crq vvz pno12 av vvi p-acp av c-crq pns21 vmd2 pc-acp vvi p-acp d po21 n2 cst np1 vvz p-acp p-acp po21 n1:
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no excuse can be euer admitted; none can be exempted from religion, because they are honourable;
no excuse can be ever admitted; none can be exempted from Religion, Because they Are honourable;
dx n1 vmb vbi av vvn; pix vmb vbi vvn p-acp n1, c-acp pns32 vbr j;
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or from the gospell, because they are rich; or from sermons, because they are learned; or from the churches, because they are tender;
or from the gospel, Because they Are rich; or from Sermons, Because they Are learned; or from the Churches, Because they Are tender;
cc p-acp dt n1, c-acp pns32 vbr j; cc p-acp n2, c-acp pns32 vbr j; cc p-acp dt n2, c-acp pns32 vbr j;
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or from praier, because they are sicke; or from warre, because they are weake: but the weake must say, I am strong.
or from prayer, Because they Are sick; or from war, Because they Are weak: but the weak must say, I am strong.
cc p-acp n1, c-acp pns32 vbr j; cc p-acp n1, c-acp pns32 vbr j: cc-acp dt j vmb vvi, pns11 vbm j.
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Rather pray the more, and goe the farther, and heare the oftener, and obey the willinglier,
Rather pray the more, and go the farther, and hear the oftener, and obey the willinglier,
av-c vvb dt av-dc, cc vvi dt jc, cc vvi dt av-c, cc vvi dt av-jc,
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and professe more earnestly, because God hath made thee sicke, or poore, or weake, or rich,
and profess more earnestly, Because God hath made thee sick, or poor, or weak, or rich,
cc vvi av-dc av-j, c-acp np1 vhz vvn pno21 j, cc j, cc j, cc j,
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7401
or tender, or honourable, or learned: for I tell thee that there is no excuse from comming into the Lords vineyarde.
or tender, or honourable, or learned: for I tell thee that there is no excuse from coming into the lords vineyard.
cc j, cc j, cc j: c-acp pns11 vvb pno21 d pc-acp vbz dx n1 p-acp vvg p-acp dt n2 n1.
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Thou canst not come into heauen by a proxee, or substitute another to heare the gospell for thee;
Thou Canst not come into heaven by a proxee, or substitute Another to hear the gospel for thee;
pns21 vm2 xx vvi p-acp n1 p-acp dt n1, cc n1 j-jn pc-acp vvi dt n1 p-acp pno21;
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but in thy owne person and soule, and strength or weakenesse thou must enter into it.
but in thy own person and soul, and strength or weakness thou must enter into it.
cc-acp p-acp po21 d n1 cc n1, cc n1 cc n1 pns21 vmb vvi p-acp pn31.
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Therefore now looke to the matter, if euer thou wilt obtaine grace: for although we satisfied the wrath of God by another, namely, by Christ;
Therefore now look to the matter, if ever thou wilt obtain grace: for although we satisfied the wrath of God by Another, namely, by christ;
av av vvi p-acp dt n1, cs av pns21 vm2 vvi n1: c-acp cs pns12 vvd dt n1 pp-f np1 p-acp n-jn, av, p-acp np1;
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yet we cannot be sanctified in any mans person, but in our owne.
yet we cannot be sanctified in any men person, but in our own.
av pns12 vmbx vbi vvn p-acp d ng1 n1, cc-acp p-acp po12 d.
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7406
All the lazers and lame diseased men of Israel, came from all quarters thereof to be laide by the poole of Bethesda to be washed and cured,
All the lazers and lame diseased men of Israel, Come from all quarters thereof to be laid by the pool of Bethesda to be washed and cured,
av-d dt n2 cc j j-vvn n2 pp-f np1, vvd p-acp d n2 av pc-acp vbi vvn p-acp dt n1 pp-f np1 pc-acp vbi vvn cc vvn,
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and none suffered any let to keepe them away;
and none suffered any let to keep them away;
cc pix vvn d vvb pc-acp vvi pno32 av;
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in like manner, let all the weake and lame soules of the world come to worship the Lord,
in like manner, let all the weak and lame Souls of the world come to worship the Lord,
p-acp j n1, vvb d dt j cc j n2 pp-f dt n1 vvb pc-acp vvi dt n1,
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and let not any hinderance keepe them backe.
and let not any hindrance keep them back.
cc vvb xx d n1 vvi pno32 av.
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The xxxix. Sermon.
The xxxix. Sermon.
dt crd. n1.
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Vers. 11. Assemble your selues, and come all yee heathen, and gather your selues togither round about, there shall the Lord cast downe thy mightie men. 12. Let the heathen be wakened,Vers. 11. Assemble your selves, and come all ye heathen, and gather your selves together round about, there shall the Lord cast down thy mighty men. 12. Let the heathen be wakened,
np1 crd vvb po22 n2, cc vvb d pn22 j-jn, cc vvb po22 n2 av av-j a-acp, pc-acp vmb dt n1 vvd a-acp po21 j n2. crd vvb dt j-jn vbi vvn,
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and come vp to the valley of Iehoshaphat, for there will I sit to iudge all the heathen round about.
and come up to the valley of Jehoshaphat, for there will I fit to judge all the heathen round about.
cc vvb a-acp p-acp dt n1 pp-f np1, c-acp pc-acp vmb pns11 vvi pc-acp vvi d dt j-jn n1 a-acp.
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7413
AS in the former verses he called the souldiers which shoulde bee the ministers of his wrath, to destroie his enimies:
AS in the former Verses he called the Soldiers which should be the Ministers of his wrath, to destroy his enemies:
p-acp p-acp dt j n2 pns31 vvd dt n2 r-crq vmd vbi dt n2 pp-f po31 n1, pc-acp vvi po31 n2:
(42) sermon (DIV2)
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so nowe againe the second time hee calleth the heathen to iudgement, to prepare them for the execution;
so now again the second time he calls the heathen to judgement, to prepare them for the execution;
av av av dt ord n1 pns31 vvz dt j-jn p-acp n1, pc-acp vvi pno32 p-acp dt n1;
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and although their destruction shoulde come of themselues, yet the Lorde calleth them to battle, that they might knowe it proceedeth from him.
and although their destruction should come of themselves, yet the Lord calls them to battle, that they might know it Proceedeth from him.
cc cs po32 n1 vmd vvi pp-f px32, av dt n1 vvz pno32 p-acp n1, cst pns32 vmd vvi pn31 vvz p-acp pno31.
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Concerning the first part of these two verses, namely, the gathering of the heathen into the valley of Iehoshaphat: wee haue alreadie spoken in the seconde verse of this chapter.
Concerning the First part of these two Verses, namely, the gathering of the heathen into the valley of Jehoshaphat: we have already spoken in the seconde verse of this chapter.
vvg dt ord n1 pp-f d crd n2, av, dt n-vvg pp-f dt j-jn p-acp dt n1 pp-f np1: pns12 vhb av vvn p-acp dt ord n1 pp-f d n1.
(42) sermon (DIV2)
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7417
Therefore we wil brieflie touch that which is not hādled already.
Therefore we will briefly touch that which is not handled already.
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I might first note vnto you, that the Lord careth not for all the multitude of the world,
I might First note unto you, that the Lord Careth not for all the multitude of the world,
pns11 vmd ord vvi p-acp pn22, cst dt n1 vvz xx p-acp d dt n1 pp-f dt n1,
(42) sermon (DIV2)
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7419
althogh they were vp in armes against him, when hee saith, Assemble your selues and come all yee heathen, meaning to warre,
although they were up in arms against him, when he Says, Assemble your selves and come all ye heathen, meaning to war,
cs pns32 vbdr a-acp p-acp n2 p-acp pno31, c-crq pns31 vvz, vvb po22 n2 cc vvb d pn22 j-jn, vvg p-acp n1,
(42) sermon (DIV2)
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7420
and defende themselues against his souldiers before called.
and defend themselves against his Soldiers before called.
cc vvi px32 p-acp po31 n2 a-acp vvn.
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7421
Secondly, in these words I might shew you, how the heathen and infidels in all their warres, trust to their multitudes,
Secondly, in these words I might show you, how the heathen and Infidels in all their wars, trust to their Multitudes,
ord, p-acp d n2 pns11 vmd vvi pn22, c-crq dt j-jn cc n2 p-acp d po32 n2, vvb p-acp po32 n2,
(42) sermon (DIV2)
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and bring all the force they can make: as we may reade of the Madianites against Gedeon;
and bring all the force they can make: as we may read of the Midianites against Gideon;
cc vvi d dt n1 pns32 vmb vvi: c-acp pns12 vmb vvi pp-f dt np2 p-acp np1;
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7423
and the Philistines against Barac: but it is the Lorde that ouerthroweth the horse and the ryder.
and the philistines against Barak: but it is the Lord that Overthroweth the horse and the rider.
cc dt njp2 p-acp np1: p-acp pn31 vbz dt n1 cst vvz dt n1 cc dt n1.
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7424
I will cast downe thy mightie men. I will cast down thy mighty men.
pns11 vmb vvi a-acp po21 j n2.
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7425
By these wordes the prophet telleth vs, that God will deale with the strongest, and confounde them, Luk. 1. 52. The Lorde who is of great wisedome and infinite strength and power, doth buckle alway with them that are of greatest account, suffering the pride of the lesser to be punished by men,
By these words the Prophet Telleth us, that God will deal with the Strongest, and confound them, Luk. 1. 52. The Lord who is of great Wisdom and infinite strength and power, does buckle always with them that Are of greatest account, suffering the pride of the lesser to be punished by men,
p-acp d n2 dt n1 vvz pno12, cst np1 vmb vvi p-acp dt js, cc vvi pno32, np1 crd crd dt n1 r-crq vbz pp-f j n1 cc j n1 cc n1, vdz vvi av p-acp pno32 cst vbr pp-f js n1, vvg dt n1 pp-f dt jc pc-acp vbi vvn p-acp n2,
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but he himselfe controuleth the oppressions of the mightie.
but he himself controuleth the oppressions of the mighty.
cc-acp pns31 px31 vvz dt n2 pp-f dt j.
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7427
Whereby wee may see, that there is no cause why wee shoulde feare anie force or furie,
Whereby we may see, that there is no cause why we should Fear any force or fury,
c-crq pns12 vmb vvi, cst pc-acp vbz dx n1 c-crq pns12 vmd vvi d n1 cc n1,
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or rage of man, for hee can, and doth, take the mightiest to ouerthrow them.
or rage of man, for he can, and does, take the Mightiest to overthrow them.
cc n1 pp-f n1, c-acp pns31 vmb, cc vdz, vvb dt js pc-acp vvi pno32.
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7429
When we see any lifting vp themselues aboue their brethren, then are wee to thinke their pride is ascending vp before the Lorde to be crossed.
When we see any lifting up themselves above their brothers, then Are we to think their pride is ascending up before the Lord to be crossed.
c-crq pns12 vvb d vvg p-acp px32 p-acp po32 n2, av vbr pns12 pc-acp vvi po32 n1 vbz vvg a-acp p-acp dt n1 pc-acp vbi vvn.
(42) sermon (DIV2)
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7430
This is a sweete instruction and comfort for the poore members of Christ:
This is a sweet instruction and Comfort for the poor members of christ:
d vbz dt j n1 cc n1 p-acp dt j n2 pp-f np1:
(42) sermon (DIV2)
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7431
for as there are none in the worlde more humble than themselues, so there are none more oppressed by the pride of other than they are:
for as there Are none in the world more humble than themselves, so there Are none more oppressed by the pride of other than they Are:
c-acp c-acp pc-acp vbr pix p-acp dt n1 dc j cs px32, av a-acp vbr pix av-dc vvn p-acp dt n1 pp-f n-jn cs pns32 vbr:
(42) sermon (DIV2)
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7432
But they may heere learne, that their mightiest foes are neerest to the vengeance of God. The reasons:
But they may Here Learn, that their Mightiest foes Are nearest to the vengeance of God. The Reasons:
cc-acp pns32 vmb av vvi, cst po32 js n2 vbr av-j p-acp dt n1 pp-f np1. dt n2:
(42) sermon (DIV2)
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7433
First, because his name is omnipotent, Exod. 15. 4. this was the reason that Moses gaue of the ouerthrowe of Pharaoh: and therefore it is no maruaile if any man or army,
First, Because his name is omnipotent, Exod 15. 4. this was the reason that Moses gave of the overthrown of Pharaoh: and Therefore it is no marvel if any man or army,
ord, c-acp po31 n1 vbz j, np1 crd crd d vbds dt n1 cst np1 vvd pp-f dt n1 pp-f np1: cc av pn31 vbz dx n1 cs d n1 cc n1,
(42) sermon (DIV2)
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7434
or nauie, or castle, or king, or emperour, be throwne downe as the snowe falleth from heauen;
or navy, or castle, or King, or emperor, be thrown down as the snow falls from heaven;
cc n1, cc n1, cc n1, cc n1, vbb vvn a-acp p-acp dt n1 vvz p-acp n1;
(42) sermon (DIV2)
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7435
for the omnipotencie of his name remaineth for euer.
for the omnipotency of his name remains for ever.
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By it he drowned the giants, he burned the Sodomites, he ouerthrew the Egyptians, hee slewe the Cananites, hee captiuated the Israelites, hee hath changed the liues of great princes,
By it he drowned the Giants, he burned the Sodomites, he overthrew the egyptians, he slew the Canaanites, he captivated the Israelites, he hath changed the lives of great Princes,
p-acp pn31 pns31 vvd dt n2, pns31 vvd dt n2, pns31 vvd dt njp2, pns31 vvd dt np2, pns31 vvn dt np2, pns31 vhz vvn dt n2 pp-f j n2,
(42) sermon (DIV2)
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and shall at the latter day iudge both quicke and dead. Another reason: bicause strong and mightie men doe mightily abuse their strength:
and shall At the latter day judge both quick and dead. another reason: Because strong and mighty men do mightily abuse their strength:
cc vmb p-acp dt d n1 vvi d j cc j. j-jn n1: c-acp j cc j n2 vdb av-j vvi po32 n1:
(42) sermon (DIV2)
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as we may see in Goliah, who knowing his owne strength, came and defied all Israell.
as we may see in Goliath, who knowing his own strength, Come and defied all Israel.
c-acp pns12 vmb vvi p-acp np1, r-crq vvg po31 d n1, vvd cc vvd d np1.
(42) sermon (DIV2)
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And surely heerein we may greatlie lament the estate of the worlde, for men doe abuse all the benefits of God:
And surely herein we may greatly lament the estate of the world, for men do abuse all the benefits of God:
cc av-j av pns12 vmb av-j vvi dt n1 pp-f dt n1, c-acp n2 vdb vvi d dt n2 pp-f np1:
(42) sermon (DIV2)
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Such is the corruption of sinne in Adams children, that their riches are the coales of iniquitie, their authoritie a libertie to transgresse, their health a patent for worldly vanity,
Such is the corruption of sin in Adams children, that their riches Are the coals of iniquity, their Authority a liberty to transgress, their health a patent for worldly vanity,
d vbz dt n1 pp-f n1 p-acp npg1 n2, cst po32 n2 vbr dt n2 pp-f n1, po32 n1 dt n1 pc-acp vvi, po32 n1 dt n1 p-acp j n1,
(42) sermon (DIV2)
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& their strēgth a sufficient charter to reuile God, and oppresse man:
& their strength a sufficient charter to revile God, and oppress man:
cc po32 n1 dt j n1 pc-acp vvi np1, cc vvi n1:
(42) sermon (DIV2)
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But as Dauid the least in Israel cut off that monsters head, so shall the least part of the Lordes power take reuenge vpon our highest abuses.
But as David the least in Israel Cut off that monsters head, so shall the least part of the lords power take revenge upon our highest Abuses.
cc-acp c-acp np1 dt ds p-acp np1 vvd a-acp d ng1 n1, av vmb dt ds n1 pp-f dt ng1 n1 vvb n1 p-acp po12 js n2.
(42) sermon (DIV2)
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Let vs therefore learne to be humbled vnder the hande of God, 1. Pet. 5. 6. For if we be poore and base, men will punish vs:
Let us Therefore Learn to be humbled under the hand of God, 1. Pet. 5. 6. For if we be poor and base, men will Punish us:
vvb pno12 av vvi pc-acp vbi vvn p-acp dt n1 pp-f np1, crd np1 crd crd p-acp cs pns12 vbb j cc j, n2 vmb vvi pno12:
(42) sermon (DIV2)
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but if we be high & rich, God himselfe will plague and cast vs downe.
but if we be high & rich, God himself will plague and cast us down.
cc-acp cs pns12 vbb j cc j, np1 px31 vmb vvi cc vvi pno12 a-acp.
(42) sermon (DIV2)
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But alas, we are neuer humble till it be too late, namely, till we be laide in our graues;
But alas, we Are never humble till it be too late, namely, till we be laid in our graves;
p-acp uh, pns12 vbr av j c-acp pn31 vbb av j, av, c-acp pns12 vbb vvn p-acp po12 n2;
(42) sermon (DIV2)
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for while wee liue pride is rooted in vs, that it will not out of vs:
for while we live pride is rooted in us, that it will not out of us:
c-acp cs pns12 vvb n1 vbz vvn p-acp pno12, cst pn31 vmb xx av pp-f pno12:
(42) sermon (DIV2)
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there is such league betwixt the life of man and the sin of man, as was betwixt Naomi and Ruth, for nothing but death can part them in sunder.
there is such league betwixt the life of man and the since of man, as was betwixt Naomi and Ruth, for nothing but death can part them in sunder.
pc-acp vbz d n1 p-acp dt n1 pp-f n1 cc dt n1 pp-f n1, c-acp vbds p-acp np1 cc n1, p-acp pix cc-acp n1 vmb vvi pno32 p-acp av.
(42) sermon (DIV2)
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Who would be rich to be spoiled by theeues? who woulde be wicked to be damned by diuels? and who would be proud to be plagued by God? Aduance not thy soule for thy birth,
Who would be rich to be spoiled by thieves? who would be wicked to be damned by Devils? and who would be proud to be plagued by God? Advance not thy soul for thy birth,
q-crq vmd vbi j pc-acp vbi vvn p-acp n2? q-crq vmd vbi j pc-acp vbi vvn p-acp n2? cc q-crq vmd vbi j pc-acp vbi vvn p-acp np1? vvi xx po21 n1 p-acp po21 n1,
(42) sermon (DIV2)
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or thy wealth, or thy friendes, or thy office, or thy libertie, or thy strength; for God will cast downe the mightie men:
or thy wealth, or thy Friends, or thy office, or thy liberty, or thy strength; for God will cast down the mighty men:
cc po21 n1, cc po21 n2, cc po21 n1, cc po21 n1, cc po21 n1; p-acp np1 vmb vvi a-acp dt j n2:
(42) sermon (DIV2)
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distrust thy vertues, and thy cause, and thy fauour, and thy health, and thy ioy,
distrust thy Virtues, and thy cause, and thy favour, and thy health, and thy joy,
vvb po21 n2, cc po21 n1, cc po21 n1, cc po21 n1, cc po21 n1,
(42) sermon (DIV2)
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and thy life, for if thou bee exalted in anie of these, God will surelie humble thee to thy shame. Let the heathen bee wakened.
and thy life, for if thou be exalted in any of these, God will surely humble thee to thy shame. Let the heathen be wakened.
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(42) sermon (DIV2)
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Nowe hee sheweth vs, that the heathen after they had spoiled the church, grewe to securitie,
Now he shows us, that the heathen After they had spoiled the Church, grew to security,
av pns31 vvz pno12, cst dt j-jn c-acp pns32 vhd vvn dt n1, vvd p-acp n1,
(42) sermon (DIV2)
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and therefore hee calleth on them to bee awaked; for there were no manhood in it to slay them in their sleepe.
and Therefore he calls on them to be awaked; for there were no manhood in it to slay them in their sleep.
cc av pns31 vvz p-acp pno32 pc-acp vbi vvn; c-acp a-acp vbdr dx n1 p-acp pn31 pc-acp vvi pno32 p-acp po32 n1.
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By which we may note, that the wicked in their greatest securitie shall be drawen vnto iudgement, Ier. 22. 23. when their buildings are stately, their bodies healthie, their mindes loftie, their wealth abundant, and their liues past feare;
By which we may note, that the wicked in their greatest security shall be drawn unto judgement, Jeremiah 22. 23. when their buildings Are stately, their bodies healthy, their minds lofty, their wealth abundant, and their lives passed Fear;
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(42) sermon (DIV2)
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then, then commeth the alarme of their miserie, waking them from their soft beds, heauie sleepe, sweete loue, pleasant pastime, easie health,
then, then comes the alarm of their misery, waking them from their soft Beds, heavy sleep, sweet love, pleasant pastime, easy health,
av, av vvz dt n1 pp-f po32 n1, vvg pno32 p-acp po32 j n2, j n1, j n1, j n1, j n1,
(42) sermon (DIV2)
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and happy ioy, to gather them into the slaughter-house of hell.
and happy joy, to gather them into the slaughterhouse of hell.
cc j n1, pc-acp vvi pno32 p-acp dt n1 pp-f n1.
(42) sermon (DIV2)
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7457
Oh that men would mitigate their desire of pleasure, and once distrust their harts when they be ioyfull!
O that men would mitigate their desire of pleasure, and once distrust their hearts when they be joyful!
uh cst n2 vmd vvi po32 n1 pp-f n1, cc a-acp vvb po32 n2 c-crq pns32 vbb j!
(42) sermon (DIV2)
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for as Herod was strooke with death while hee sate vpon his throne of maiestie; so are we neuer neerer to our woe, than when we are mounted to honour, or seated in quietnesse.
for as Herod was struck with death while he sat upon his throne of majesty; so Are we never nearer to our woe, than when we Are mounted to honour, or seated in quietness.
p-acp c-acp np1 vbds vvn p-acp n1 cs pns31 vvd p-acp po31 n1 pp-f n1; av vbr pns12 av av-jc p-acp po12 n1, cs c-crq pns12 vbr vvn p-acp n1, cc vvn p-acp n1.
(42) sermon (DIV2)
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The phisitions say, that want of motion, and loue of rest breedeth more diseases than all euill surfeits:
The Physicians say, that want of motion, and love of rest breeds more diseases than all evil Surfeits:
dt n2 vvb, cst n1 pp-f n1, cc n1 pp-f n1 vvz dc n2 cs d j-jn n2:
(42) sermon (DIV2)
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and so must we say that are the phisitions of mens soules, that moe perish by ease, than by labour; by ioie, than by sorrow; by pleasure, than by paine;
and so must we say that Are the Physicians of men's Souls, that more perish by ease, than by labour; by joy, than by sorrow; by pleasure, than by pain;
cc av vmb pns12 vvi cst vbr dt n2 pp-f ng2 n2, cst dc vvi p-acp n1, cs p-acp n1; p-acp n1, cs p-acp n1; p-acp n1, cs p-acp n1;
(42) sermon (DIV2)
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and by idle religion, than by earnest and zealous profession. The reasons: the same that Isay taught, chap. 65. 12. because God is refused in his word:
and by idle Religion, than by earnest and zealous profession. The Reasons: the same that Saiah taught, chap. 65. 12. Because God is refused in his word:
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(42) sermon (DIV2)
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and good reason why it should be so;
and good reason why it should be so;
cc j n1 c-crq pn31 vmd vbi av;
(42) sermon (DIV2)
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for as already we haue shewed, that the word must be a light for our pathes,
for as already we have showed, that the word must be a Light for our paths,
c-acp c-acp av pns12 vhb vvn, cst dt n1 vmb vbi dt n1 p-acp po12 n2,
(42) sermon (DIV2)
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and a remembrancer to our soules:
and a remembrancer to our Souls:
cc dt n1 p-acp po12 n2:
(42) sermon (DIV2)
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which being forgotten, no maruell if in our greatest securitie the Lords wrath ouertake vs. Therefore let the idle followers of the gospell perswade their soules with more zeale and diligence to bee informed by the Lord,
which being forgotten, no marvel if in our greatest security the lords wrath overtake us Therefore let the idle followers of the gospel persuade their Souls with more zeal and diligence to be informed by the Lord,
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(42) sermon (DIV2)
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least the wrath take them sleeping, or selling, or drinking, or playing, or dicing, or dauncing to their condemnation.
lest the wrath take them sleeping, or selling, or drinking, or playing, or dicing, or dancing to their condemnation.
cs dt n1 vvb pno32 vvg, cc vvg, cc vvg, cc vvg, cc vvg, cc vvg p-acp po32 n1.
(42) sermon (DIV2)
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Secondly, another reason, because they loue pleasure more than God, 2. Tim. 3. 4. therefore as Saneherib Isay. 37. was slaine at that instant when hee was worshipping his idoll;
Secondly, Another reason, Because they love pleasure more than God, 2. Tim. 3. 4. Therefore as Sennacherib Saiah 37. was slain At that instant when he was worshipping his idol;
ord, j-jn n1, c-acp pns32 vvb n1 av-dc cs np1, crd np1 crd crd av c-acp np1 np1 crd vbds vvn p-acp d n-jn c-crq pns31 vbds vvg po31 n1;
(42) sermon (DIV2)
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so shall their bane bee wrought when they are in their belly-worship following their pleasing delights.
so shall their bane be wrought when they Are in their belly-worship following their pleasing delights.
av vmb po32 n1 vbb vvn c-crq pns32 vbr p-acp po32 n1 vvg po32 j-vvg n2.
(42) sermon (DIV2)
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Let vs therefore neuer put danger out of our mindes, but then when wee are in most quiet comfort of soule and body, let vs trouble our peace with one thought or other, Mich. 3. 11. If thou haue children, feare their death;
Let us Therefore never put danger out of our minds, but then when we Are in most quiet Comfort of soul and body, let us trouble our peace with one Thought or other, Mich. 3. 11. If thou have children, Fear their death;
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(42) sermon (DIV2)
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if thou haue parents, feare their wrath; if thou haue friends, feare their hatred; and if thou haue health, feare thy sicknesse;
if thou have Parents, Fear their wrath; if thou have Friends, Fear their hatred; and if thou have health, Fear thy sickness;
cs pns21 vhi n2, vvb po32 n1; cs pns21 vhi n2, vvb po32 n1; cc cs pns21 vhb n1, vvb po21 n1;
(42) sermon (DIV2)
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7471
if thou be ioyfull at a feast, thinke on the miserie of famine; if at a pleasure, thinke vpon the paine of the wounded;
if thou be joyful At a feast, think on the misery of famine; if At a pleasure, think upon the pain of the wounded;
cs pns21 vbb j p-acp dt n1, vvb p-acp dt n1 pp-f n1; cs p-acp dt n1, vvb p-acp dt n1 pp-f dt j-vvn;
(42) sermon (DIV2)
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if at libertie, thinke vpon the irons of the imprisoned; if in life, thinke on the pangs of death.
if At liberty, think upon the irons of the imprisoned; if in life, think on the pangs of death.
cs p-acp n1, vvb p-acp dt n2 pp-f dt j-vvn; cs p-acp n1, vvb p-acp dt n2 pp-f n1.
(42) sermon (DIV2)
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7473
Neuer exempt thy selfe from danger, but in peace remember warre; in youth remember age; in play remember labour;
Never exempt thy self from danger, but in peace Remember war; in youth Remember age; in play Remember labour;
av-x vvb po21 n1 p-acp n1, cc-acp p-acp n1 vvb n1; p-acp n1 vvb n1; p-acp n1 vvb n1;
(42) sermon (DIV2)
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and in the heauen of the worldes delight, thinke vpon the hell of another life. Let sorrow be in thy sense; mourning in thy soule; danger in thy life; feare in thy musicke; trouble in thy sleepe; paine in thy health; want in thy plentie; dislike in thy loue; and distrust in thy desire:
and in the heaven of the world's delight, think upon the hell of Another life. Let sorrow be in thy sense; mourning in thy soul; danger in thy life; Fear in thy music; trouble in thy sleep; pain in thy health; want in thy plenty; dislike in thy love; and distrust in thy desire:
cc p-acp dt n1 pp-f dt ng1 n1, vvb p-acp dt n1 pp-f j-jn n1. vvb n1 vbi p-acp po21 n1; vvg p-acp po21 n1; n1 p-acp po21 n1; vvb p-acp po21 n1; vvb p-acp po21 n1; n1 p-acp po21 n1; vvb p-acp po21 n1; vvb p-acp po21 n1; cc vvb p-acp po21 n1:
(42) sermon (DIV2)
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so shalt thou neuer be called to sicknes, but with lesse griefe; or to danger, but with lesse feare;
so shalt thou never be called to sickness, but with less grief; or to danger, but with less Fear;
av vm2 pns21 av-x vbi vvn p-acp n1, cc-acp p-acp dc n1; cc p-acp n1, cc-acp p-acp dc n1;
(42) sermon (DIV2)
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or to death, but with lesse trouble; or to iudgement, but thou shalt be prouided for it. Another vse:
or to death, but with less trouble; or to judgement, but thou shalt be provided for it. another use:
cc p-acp n1, cc-acp p-acp dc n1; cc p-acp n1, cc-acp pns21 vm2 vbi vvn p-acp pn31. j-jn n1:
(42) sermon (DIV2)
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seeing the wicked shall be drawen to iudgement in their greatest securitie;
seeing the wicked shall be drawn to judgement in their greatest security;
vvg dt j vmb vbi vvn p-acp n1 p-acp po32 js n1;
(42) sermon (DIV2)
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then we may learne, whether they feare wrath and euil, or feare it not, yet all is one, it shall come vpon them.
then we may Learn, whither they Fear wrath and evil, or Fear it not, yet all is one, it shall come upon them.
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(42) sermon (DIV2)
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Dauid said, that the feare of the wicked shall fall on him;David said, that the Fear of the wicked shall fallen on him;
np1 vvd, cst dt n1 pp-f dt j vmb vvi p-acp pno31;
(42) sermon (DIV2)
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and herewee see Ioel saith, that though they sleepe, yet shall they be awaked with and for their danger;
and herewee see Joel Says, that though they sleep, yet shall they be awaked with and for their danger;
cc vvb vvi np1 vvz, cst cs pns32 vvb, av vmb pns32 vbi vvn p-acp cc p-acp po32 n1;
(42) sermon (DIV2)
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so that if wicked men feare, their sorrowe is the more; and if they feare not, their danger is not the lesse.
so that if wicked men Fear, their sorrow is the more; and if they Fear not, their danger is not the less.
av cst cs j n2 vvb, po32 n1 vbz dt av-dc; cc cs pns32 vvb xx, po32 n1 vbz xx dt av-dc.
(42) sermon (DIV2)
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7482
Oh miserable captiuitie of wicked men! which are hardened to feele more paine, and softened to feare more wrath;
O miserable captivity of wicked men! which Are hardened to feel more pain, and softened to Fear more wrath;
uh j n1 pp-f j n2! q-crq vbr vvn pc-acp vvi dc n1, cc vvd pc-acp vvi dc n1;
(42) sermon (DIV2)
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would not this bring vs out of loue with our sinne, and make vs earnestly to lament our follies, which giue vs no peace till we desire them,
would not this bring us out of love with our sin, and make us earnestly to lament our follies, which give us no peace till we desire them,
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(42) sermon (DIV2)
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7484
and no rest after wee possesse them! But of this often haue wee spoken before. For there will I sit.
and no rest After we possess them! But of this often have we spoken before. For there will I fit.
cc dx n1 c-acp pns12 vvb pno32! p-acp pp-f d av vhb pns12 vvn a-acp. c-acp a-acp vmb pns11 vvi.
(42) sermon (DIV2)
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When he saith, that he will sit in iudgement:
When he Says, that he will fit in judgement:
c-crq pns31 vvz, cst pns31 vmb vvi p-acp n1:
(42) sermon (DIV2)
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7486
we may note, that the Lord will with no labour condemne the wicked, as it is Mal. 1. 4. euen as one that sitteth in al ease.
we may note, that the Lord will with no labour condemn the wicked, as it is Malachi 1. 4. even as one that Sitteth in all ease.
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(42) sermon (DIV2)
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Againe, in this that he sitteth in iudgement, he alludeth to the iudgements of men which were most lawfull;
Again, in this that he Sitteth in judgement, he alludeth to the Judgments of men which were most lawful;
av, p-acp d cst pns31 vvz p-acp n1, pns31 vvz p-acp dt n2 pp-f n2 r-crq vbdr av-ds j;
(42) sermon (DIV2)
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shewing that his proceedings against the wicked were not vniust or extraordinarie, but according to equity.
showing that his proceedings against the wicked were not unjust or extraordinary, but according to equity.
vvg cst po31 n2-vvg p-acp dt j vbdr xx j cc j, cc-acp vvg p-acp n1.
(42) sermon (DIV2)
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But this is especially to be regarded when he nameth the persons whom he will iudge, saying, all the heathen rounde about:
But this is especially to be regarded when he names the Persons whom he will judge, saying, all the heathen round about:
p-acp d vbz av-j pc-acp vbi vvn c-crq pns31 vvz dt n2 r-crq pns31 vmb vvi, vvg, d dt j-jn n1 a-acp:
(42) sermon (DIV2)
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meaning all those which dwelt neere vnto Israell;
meaning all those which dwelled near unto Israel;
vvg d d r-crq vvd av-j p-acp np1;
(42) sermon (DIV2)
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Whereby we are taught, that those which are our neighbours and see our worship, and liue neere,
Whereby we Are taught, that those which Are our neighbours and see our worship, and live near,
c-crq pns12 vbr vvn, cst d r-crq vbr po12 n2 cc vvb po12 n1, cc vvi av-j,
(42) sermon (DIV2)
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7492
or among vs, and yet be not of vs, but are our enimies, God will iudge them more seuerly, Ierem. 12. 14. For if they which liue among vs,
or among us, and yet be not of us, but Are our enemies, God will judge them more severely, Jeremiah 12. 14. For if they which live among us,
cc p-acp pno12, cc av vbb xx pp-f pno12, cc-acp vbr po12 n2, np1 vmb vvi pno32 av-dc av-j, np1 crd crd p-acp cs pns32 r-crq vvb p-acp pno12,
(42) sermon (DIV2)
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and see euerie day the workes of God for vs and in vs, will not be ruled by vs or turned to vs, they may waite for the heauier iudgement.
and see every day the works of God for us and in us, will not be ruled by us or turned to us, they may wait for the Heavier judgement.
cc vvi d n1 dt n2 pp-f np1 p-acp pno12 cc p-acp pno12, vmb xx vbi vvn p-acp pno12 cc vvd p-acp pno12, pns32 vmb vvi p-acp dt jc n1.
(42) sermon (DIV2)
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7494
And therefore was Philisthia more iudged then Arabia, and Syria more vexed then Ethiopia, because they were on the confines of Israell.
And Therefore was Philistia more judged then Arabia, and Syria more vexed then Ethiopia, Because they were on the confines of Israel.
cc av vbds np1 av-dc vvn cs np1, cc np1 av-dc vvn cs np1, c-acp pns32 vbdr p-acp dt n2 pp-f np1.
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Then surely this may teach the loose Protestants and vaine professors among vs, what great daunger they liue in all this while;
Then surely this may teach the lose Protestants and vain professors among us, what great danger they live in all this while;
av av-j d vmb vvi dt j n2 cc j n2 p-acp pno12, r-crq j n1 pns32 vvb p-acp d d n1;
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they haue heard the Gospell and not beleeued it; the neerer they were to the truth, the more is the Lordes wrath against them;
they have herd the Gospel and not believed it; the nearer they were to the truth, the more is the lords wrath against them;
pns32 vhb vvn dt n1 cc xx vvn pn31; dt jc pns32 vbdr p-acp dt n1, dt dc vbz dt ng1 n1 p-acp pno32;
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and the longer they haue liued in our peace and seene the glorious workes of God, the more shall bee their heauie iudgement.
and the longer they have lived in our peace and seen the glorious works of God, the more shall be their heavy judgement.
cc dt jc pns32 vhb vvn p-acp po12 n1 cc vvn dt j n2 pp-f np1, dt av-dc vmb vbi po32 j n1.
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It were better for them that they liued in Rome, or in Barbarie, or in Tartarie, where the gospell is not talked of,
It were better for them that they lived in Room, or in Barbarie, or in Tartary, where the gospel is not talked of,
pn31 vbdr jc p-acp pno32 cst pns32 vvd p-acp n1, cc p-acp np1, cc p-acp np1, c-crq dt n1 vbz xx vvn pp-f,
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for then should they be farther from danger;
for then should they be farther from danger;
c-acp av vmd pns32 vbb jc p-acp n1;
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but now they liue with vs, eating at our tables, treading on our Land, standing in our churches, cloathed with our garments, and blessed by our God:
but now they live with us, eating At our tables, treading on our Land, standing in our Churches, clothed with our garments, and blessed by our God:
cc-acp av pns32 vvb p-acp pno12, vvg p-acp po12 n2, vvg p-acp po12 n1, vvg p-acp po12 n2, vvn p-acp po12 n2, cc vvn p-acp po12 n1:
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Oh how deere shall they pay for all these benefits! for the Lord will iudge them that dwell neere vs;
O how deer shall they pay for all these benefits! for the Lord will judge them that dwell near us;
uh q-crq j-jn vmb pns32 vvi p-acp d d n2! p-acp dt n1 vmb vvi pno32 cst vvb av-j pno12;
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much more them that dwel with vs:
much more them that dwell with us:
d dc pno32 d vvi p-acp pno12:
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he will condemne them that dwel about vs, much more them that dwell among vs. The reasons of this doctrine are these:
he will condemn them that dwell about us, much more them that dwell among us The Reasons of this Doctrine Are these:
pns31 vmb vvi pno32 d vvi p-acp pno12, d dc pno32 cst vvb p-acp pno12 dt n2 pp-f d n1 vbr d:
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First, bicause they should be subiect to the church, Isa. 60. 5. The members of the church are the true & lawfull kings of the world,
First, Because they should be Subject to the Church, Isaiah 60. 5. The members of the Church Are the true & lawful Kings of the world,
ord, c-acp pns32 vmd vbi j-jn p-acp dt n1, np1 crd crd dt n2 pp-f dt n1 vbr dt j cc j n2 pp-f dt n1,
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& all other ought to be their subiects:
& all other ought to be their Subjects:
cc d n-jn vmd pc-acp vbi po32 n2-jn:
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therefore when the subiect rebelleth against his naturall prince, he is more punished then a stranger;
Therefore when the Subject rebelleth against his natural Prince, he is more punished then a stranger;
av c-crq dt n-jn vvz p-acp po31 j n1, pns31 vbz av-dc vvn cs dt n1;
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so when the neerest neighbours of the church are most of all negligent, they are more endangered then other are:
so when the nearest neighbours of the Church Are most of all negligent, they Are more endangered then other Are:
av c-crq dt js n2 pp-f dt n1 vbr av-ds pp-f d j, pns32 vbr av-dc vvd av j-jn vbr:
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for when the Lord giueth most meanes of instruction, such as is to liue among the godly,
for when the Lord gives most means of instruction, such as is to live among the godly,
c-acp c-crq dt n1 vvz av-ds n2 pp-f n1, d c-acp vbz pc-acp vvi p-acp dt j,
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then he rewardeth such neglect or contempt with more seuere punishment. Another reason:
then he Rewardeth such neglect or contempt with more severe punishment. another reason:
cs pns31 vvz d n1 cc n1 p-acp av-dc j n1. j-jn n1:
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because they should succour thē in their necessitie, Isa. 21. 14. but if they will taste of their benefits,
Because they should succour them in their necessity, Isaiah 21. 14. but if they will taste of their benefits,
c-acp pns32 vmd vvi pno32 p-acp po32 n1, np1 crd crd p-acp cs pns32 vmb vvi pp-f po32 n2,
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and not beleeue their sayings or cōfort them in their sorrowes, they are the more woorthie to be destroyed. The vse:
and not believe their sayings or Comfort them in their sorrows, they Are the more worthy to be destroyed. The use:
cc xx vvi po32 n2-vvg cc n1 pno32 p-acp po32 n2, pns32 vbr dt av-dc j pc-acp vbi vvn. dt n1:
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let vs neuer meddle against good men, Matth. 27. 19. for their iniuries will be rewarded double vpon our heads.
let us never meddle against good men, Matthew 27. 19. for their injuries will be rewarded double upon our Heads.
vvb pno12 av vvi p-acp j n2, np1 crd crd p-acp po32 n2 vmb vbi vvn j-jn p-acp po12 n2.
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If thou liue with them, honour them; if thou heare of them, goe visite them; if they teach thee, beleeue them;
If thou live with them, honour them; if thou hear of them, go visit them; if they teach thee, believe them;
cs pns21 vvb p-acp pno32, vvb pno32; cs pns21 vvb pp-f pno32, vvb vvi pno32; cs pns32 vvb pno21, vvb pno32;
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if they want thee, relieue them; and neuer be an enimie vnto them.
if they want thee, relieve them; and never be an enemy unto them.
cs pns32 vvb pno21, vvi pno32; cc av-x vbb dt n1 p-acp pno32.
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The Lord saith, that our treading on the earth, is sufficient to make vs without excuse if we beleeue him not:
The Lord Says, that our treading on the earth, is sufficient to make us without excuse if we believe him not:
dt n1 vvz, cst po12 vvg p-acp dt n1, vbz j pc-acp vvi pno12 p-acp n1 cs pns12 vvb pno31 xx:
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and then surely it is sufficient to condemne those that liue vnder the Gospell, and receiue not the Gospell that they tread on our lande, see our churches, reade our bookes, and beleeue not our Sermons.
and then surely it is sufficient to condemn those that live under the Gospel, and receive not the Gospel that they tread on our land, see our Churches, read our books, and believe not our Sermons.
cc av av-j pn31 vbz j pc-acp vvi d cst vvb p-acp dt n1, cc vvb xx dt n1 cst pns32 vvb p-acp po12 n1, vvb po12 n2, vvb po12 n2, cc vvb xx po12 n2.
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Now thinke with thy selfe that hast liued thus long in a strange place, & yet knowest not,
Now think with thy self that hast lived thus long in a strange place, & yet Knowest not,
av vvb p-acp po21 n1 cst vh2 vvn av av-j p-acp dt j n1, cc av vv2 xx,
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nor obeyest the Lord of that place, art thou not in danger to be arraigned for rebellion? Yes verily:
nor obeyest the Lord of that place, art thou not in danger to be arraigned for rebellion? Yes verily:
ccx vv2 dt n1 pp-f d n1, vb2r pns21 xx p-acp n1 pc-acp vbi vvn p-acp n1? uh av-j:
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and so are all those that liue with good men, and know them not, that may haue the truth, and labour not for it;
and so Are all those that live with good men, and know them not, that may have the truth, and labour not for it;
cc av vbr d d cst vvb p-acp j n2, cc vvb pno32 xx, cst vmb vhi dt n1, cc vvb xx p-acp pn31;
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that might be saued, and yet will be reprobated. Be not therefore an enimie to godlines or to any member of the church:
that might be saved, and yet will be reprobated. Be not Therefore an enemy to godliness or to any member of the Church:
cst vmd vbi vvn, cc av vmb vbi vvn. vbb xx av dt n1 p-acp n1 cc p-acp d n1 pp-f dt n1:
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for if thou heare them not, their words will hurt thee; if thou helpe them not, their wants will witnesse against thee;
for if thou hear them not, their words will hurt thee; if thou help them not, their Wants will witness against thee;
c-acp cs pns21 vvb pno32 xx, po32 n2 vmb vvi pno21; cs pns21 vvb pno32 xx, po32 n2 vmb vvi p-acp pno21;
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and if thou oppresse them, the Lord himselfe will iudge thee.
and if thou oppress them, the Lord himself will judge thee.
cc cs pns21 vvb pno32, dt n1 px31 vmb vvi pno21.
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The xl. Sermon. Vers. 13. Put in your sithes, for the haruest is ripe: come get you downe, for the wine-presse is full:
The xl. Sermon. Vers. 13. Put in your Paths, for the harvest is ripe: come get you down, for the winepress is full:
dt crd. n1. np1 crd vvb p-acp po22 n2, p-acp dt n1 vbz j: vvb vvb pn22 a-acp, p-acp dt j vbz j:
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yea, the wine-presse runneth ouer, for their wickednesse is great. 14. O multitude, ô multitude, come into the valley of threshing:
yea, the winepress Runneth over, for their wickedness is great. 14. O multitude, o multitude, come into the valley of threshing:
uh, dt j vvz a-acp, p-acp po32 n1 vbz j. crd sy n1, uh n1, vvb p-acp dt n1 pp-f vvg:
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for the daie of the Lorde is neere in the valley of threshing.
for the day of the Lord is near in the valley of threshing.
c-acp dt n1 pp-f dt n1 vbz av-j p-acp dt n1 pp-f vvg.
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AT the length by the assistance of God we are come to the last part of the execution, contained vnder the allegorie of an haruest and threshing of corne.
AT the length by the assistance of God we Are come to the last part of the execution, contained under the allegory of an harvest and threshing of corn.
p-acp dt n1 p-acp dt n1 pp-f np1 pns12 vbr vvn p-acp dt ord n1 pp-f dt n1, vvn p-acp dt n1 pp-f dt n1 cc vvg pp-f n1.
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In the haruest and wine-presse, we must consider their death; and vnder the threshing, their condemnation.
In the harvest and winepress, we must Consider their death; and under the threshing, their condemnation.
p-acp dt n1 cc j, pns12 vmb vvi po32 n1; cc p-acp dt j-vvg, po32 n1.
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For the first, where hee compareth their destruction to a haruest, he doth but as it is vsuall in the Scriptures, both olde and newe, to set foorth a massacre of men, by cutting downe of corne;
For the First, where he compareth their destruction to a harvest, he does but as it is usual in the Scriptures, both old and new, to Set forth a massacre of men, by cutting down of corn;
p-acp dt ord, c-crq pns31 vvz po32 n1 p-acp dt n1, pns31 vdz cc-acp c-acp pn31 vbz j p-acp dt n2, d j cc j, pc-acp vvi av dt n1 pp-f n2, p-acp vvg a-acp pp-f n1;
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the which is applied to the latter iudgement in the Reuelation, onely heere is mention made of sithes,
the which is applied to the latter judgement in the Revelation, only Here is mention made of Paths,
dt r-crq vbz vvn p-acp dt d n1 p-acp dt n1, av-j av vbz n1 vvn pp-f n2,
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but there the angels are saide to reape with sickles, the matter is all one, for as one saide;
but there the Angels Are said to reap with sickles, the matter is all one, for as one said;
cc-acp a-acp dt n2 vbr j-vvn pc-acp vvi p-acp n2, dt n1 vbz d pi, c-acp c-acp pi vvd;
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Non multum refert an vno grandi fluctu, an paulatim aqua subrepente, nauis submergatur: Non multum refert an vno Grandi fluctu, an Gradually aqua subrepente, nauis submergatur:
fw-fr fw-la fw-la dt fw-la fw-la fw-la, dt av fw-la vvi, fw-la fw-la:
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It commeth all to one thing to haue a shippe drowned either with one great waue, or by a leake;
It comes all to one thing to have a ship drowned either with one great wave, or by a leak;
pn31 vvz d p-acp crd n1 pc-acp vhi dt n1 vvd d p-acp crd j n1, cc p-acp dt n1;
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and it is no matter whether a mā be killed with a sword or a rapier:
and it is no matter whither a man be killed with a sword or a rapier:
cc pn31 vbz dx n1 cs dt n1 vbi vvn p-acp dt n1 cc dt n1:
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so the iudgement is alike both with the sickle and with the sythe.
so the judgement is alike both with the fickle and with thee sith.
av dt n1 vbz av-j av-d p-acp dt n1 cc p-acp pno32 c-acp.
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By the allegorie both of the haruest and of the wine-presse, wherein there is not a stalke but it is cut,
By the allegory both of the harvest and of the winepress, wherein there is not a stalk but it is Cut,
p-acp dt n1 av-d pp-f dt n1 cc pp-f dt j, c-crq pc-acp vbz xx dt n1 p-acp pn31 vbz vvn,
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nor a grape but it is pressed out, we may note that not one shall escape the iudgement of God, Amos 9. 2. The which thing the Lorde by this plaine similitude woulde haue vs obserue, that euery day wee might see our miserie,
nor a grape but it is pressed out, we may note that not one shall escape the judgement of God, Amos 9. 2. The which thing the Lord by this plain similitude would have us observe, that every day we might see our misery,
ccx dt n1 p-acp pn31 vbz vvn av, pns12 vmb vvi cst xx pi vmb vvi dt n1 pp-f np1, np1 crd crd dt r-crq n1 dt n1 p-acp d j n1 vmd vhi pno12 vvi, cst d n1 pns12 vmd vvi po12 n1,
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and learne to mitigate the wrath of God towarde vs. Neither is the estate of the wicked more tolerable,
and Learn to mitigate the wrath of God toward us Neither is the estate of the wicked more tolerable,
cc vvb pc-acp vvi dt n1 pp-f np1 p-acp pno12 av-dx vbz dt n1 pp-f dt j av-dc j,
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bicause it seemeth they are heere compared to corne, for it is but the woorst and basest corne, such as is cut with the sythe, not reaped with a sickle:
Because it seems they Are Here compared to corn, for it is but the worst and Basest corn, such as is Cut with thee sith, not reaped with a fickle:
c-acp pn31 vvz pns32 vbr av vvn p-acp n1, c-acp pn31 vbz p-acp dt js cc js n1, d c-acp vbz vvn p-acp pno32 c-acp, xx vvn p-acp dt n1:
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For although they are corne, yet they are not for the Lordes spending. Dauid saith they lie like sheepe in hell:
For although they Are corn, yet they Are not for the lords spending. David Says they lie like sheep in hell:
c-acp cs pns32 vbr n1, av pns32 vbr xx p-acp dt n2 vvg. np1 vvz pns32 vvb av-j n1 p-acp n1:
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are they the better in hell bicause they are compared to sheepe? no verily; no more are they the happier bicause they are resembled to corn.
Are they the better in hell Because they Are compared to sheep? no verily; no more Are they the Happier Because they Are resembled to corn.
vbr pns32 dt jc p-acp n1 c-acp pns32 vbr vvn p-acp n1? uh-dx av-j; dx av-dc vbr pns32 dt jc c-acp pns32 vbr vvn p-acp n1.
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The reason of this vniuersall iudgement is, because the Lorde will bring euery action whether it be good or bad vnto iudgement, Eccl. 12. 14. If he will bring euery action,
The reason of this universal judgement is, Because the Lord will bring every actium whither it be good or bad unto judgement, Ecclesiastes 12. 14. If he will bring every actium,
dt n1 pp-f d j n1 vbz, c-acp dt n1 vmb vvi d n1 cs pn31 vbb j cc j p-acp n1, np1 crd crd cs pns31 vmb vvi d n1,
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then much more euerie man, for euery man hath a thousand actions, all which shall be so adiudged,
then much more every man, for every man hath a thousand actions, all which shall be so adjudged,
av av-d av-dc d n1, p-acp d n1 vhz dt crd n2, d r-crq vmb vbi av vvn,
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as we shall know the particular censure of God vpon euery one of them.
as we shall know the particular censure of God upon every one of them.
c-acp pns12 vmb vvi dt j n1 pp-f np1 p-acp d crd pp-f pno32.
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Seeing therefore there is not one man in the worlde but hee must come to iudgement;
Seeing Therefore there is not one man in the world but he must come to judgement;
vvg av pc-acp vbz xx crd n1 p-acp dt n1 cc-acp pns31 vmb vvi p-acp n1;
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as there is not one stalke in a corne-fielde but it must be cut downe;
as there is not one stalk in a cornfield but it must be Cut down;
c-acp pc-acp vbz xx crd n1 p-acp dt n1 p-acp pn31 vmb vbi vvn a-acp;
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and as the apostle saith, 2. Cor. 5. 10. that wee must euery one appeere before the iudgement seate of God:
and as the apostle Says, 2. Cor. 5. 10. that we must every one appear before the judgement seat of God:
cc c-acp dt n1 vvz, crd np1 crd crd cst pns12 vmb d pi vvb p-acp dt n1 n1 pp-f np1:
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then let vs liue in the continuall expectation thereof.
then let us live in the continual expectation thereof.
av vvb pno12 vvi p-acp dt j n1 av.
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A man that is wrongfully imprisoned thinketh it long till the iudge come, who will set him at libertie because he knoweth his iniurie:
A man that is wrongfully imprisoned Thinketh it long till the judge come, who will Set him At liberty Because he Knoweth his injury:
dt n1 cst vbz av-j vvn vvz pn31 av-j p-acp dt n1 vvb, r-crq vmb vvi pno31 p-acp n1 c-acp pns31 vvz po31 n1:
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in like sort, a man that is a christian is a prisoner in this worlde, hauing his flesh for his gaole, his sinnes for his irons, the diuels for his keepers,
in like sort, a man that is a christian is a prisoner in this world, having his Flesh for his gaol, his Sins for his irons, the Devils for his keepers,
p-acp j n1, dt n1 cst vbz dt njp vbz dt n1 p-acp d n1, vhg po31 n1 p-acp po31 n1, po31 n2 p-acp po31 n2, dt n2 p-acp po31 n2,
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and Christ his Sauiour for his iudge;
and christ his Saviour for his judge;
cc np1 po31 n1 p-acp po31 n1;
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thinketh long till his iudge come and set him at libertie, and therefore desireth euery day to come into the presence of God.
Thinketh long till his judge come and Set him At liberty, and Therefore Desires every day to come into the presence of God.
vvz av-j p-acp po31 n1 vvn cc vvd pno31 p-acp n1, cc av vvz d n1 pc-acp vvi p-acp dt n1 pp-f np1.
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A iudgement we must all vndergo; therefore they are happy men that desire the same;
A judgement we must all undergo; Therefore they Are happy men that desire the same;
dt n1 pns12 vmb d vvi; av pns32 vbr j n2 cst vvb dt d;
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let not any be so wilfull as to wish there were none, for they which cannot like iudgement, doe denie iustice,
let not any be so wilful as to wish there were none, for they which cannot like judgement, do deny Justice,
vvb xx d vbi av j c-acp pc-acp vvi a-acp vbdr pix, c-acp pns32 r-crq vmbx vvi n1, vdb vvi n1,
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and they which denie iustice shall certainely feele it.
and they which deny Justice shall Certainly feel it.
cc pns32 r-crq vvb n1 vmb av-j vvi pn31.
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Appeere before the Lorde often with thy praiers, that hee may knowe thee at the generall iudgement.
Appear before the Lord often with thy Prayers, that he may know thee At the general judgement.
vvb a-acp dt n1 av p-acp po21 n2, cst pns31 vmb vvi pno21 p-acp dt j n1.
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Be not as vnwilling to come before him, as a theefe that careth not for the face of the iudge;
Be not as unwilling to come before him, as a thief that Careth not for the face of the judge;
vbb xx p-acp j pc-acp vvi p-acp pno31, c-acp dt n1 cst vvz xx p-acp dt n1 pp-f dt n1;
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but as Ioseph thought long till hee sawe his father Iacob, after he knew hee was aliue;
but as Ioseph Thought long till he saw his father Iacob, After he knew he was alive;
cc-acp c-acp np1 vvd av-j c-acp pns31 vvd po31 n1 np1, c-acp pns31 vvd pns31 vbds j;
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so doe thou thinke euerie daie manie yeeres, till thou haue seene the Lorde in his kingdome.
so do thou think every day many Years, till thou have seen the Lord in his Kingdom.
av vdb pns21 vvi d n1 d n2, c-acp pns21 vhb vvn dt n1 p-acp po31 n1.
(43) sermon (DIV2)
79
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7559
Againe, when in the second place he mentioneth the wine presse, saying, it runneth ouer, and their wickednesse is great:
Again, when in the second place he mentioneth the wine press, saying, it Runneth over, and their wickedness is great:
av, c-crq p-acp dt ord n1 pns31 vvz dt n1 vvb, vvg, pn31 vvz a-acp, cc po32 n1 vbz j:
(43) sermon (DIV2)
79
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7560
he thereby noteth the qualitie of sinne, namely, if God had not set a measure thereof, it would growe immeasurable;
he thereby notes the quality of sin, namely, if God had not Set a measure thereof, it would grow immeasurable;
pns31 av vvz dt n1 pp-f n1, av, cs np1 vhd xx vvn dt n1 av, pn31 vmd vvi j;
(43) sermon (DIV2)
79
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for as the measure of the wine presse neuer staieth till it bee full, and when it is full, it ceaseth not till it runne ouer;
for as the measure of the wine press never stayeth till it be full, and when it is full, it ceases not till it run over;
c-acp c-acp dt n1 pp-f dt n1 vvb av-x vvz c-acp pn31 vbb j, cc c-crq pn31 vbz j, pn31 vvz xx c-acp pn31 vvi a-acp;
(43) sermon (DIV2)
79
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7562
so will the sinnes of men neuer cease til they exceede measure, Ier. 9. 3. whereby we may see a wonderfull worke of God,
so will the Sins of men never cease till they exceed measure, Jeremiah 9. 3. whereby we may see a wonderful work of God,
av vmb dt n2 pp-f n2 av-x vvb c-acp pns32 vvb n1, np1 crd crd c-crq pns12 vmb vvi dt j n1 pp-f np1,
(43) sermon (DIV2)
79
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for there is not one man liuing but he hath in him the seede and spawne of all sinne:
for there is not one man living but he hath in him the seed and spawn of all sin:
c-acp pc-acp vbz xx crd n1 vvg cc-acp pns31 vhz p-acp pno31 dt n1 cc n1 pp-f d n1:
(43) sermon (DIV2)
79
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now it is wonderfull that euery one groweth not, and that any man liuing should haue in him any little drop of goodnesse.
now it is wonderful that every one grows not, and that any man living should have in him any little drop of Goodness.
av pn31 vbz j cst d pi vvz xx, cc cst d n1 vvg vmd vhi p-acp pno31 d j n1 pp-f n1.
(43) sermon (DIV2)
79
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7565
We may also lament our corrupt and sinfull estate, that during the time of our life we are subiect to all sinne:
We may also lament our corrupt and sinful estate, that during the time of our life we Are Subject to all sin:
pns12 vmb av vvi po12 j cc j n1, cst p-acp dt n1 pp-f po12 n1 pns12 vbr j-jn p-acp d n1:
(43) sermon (DIV2)
79
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for there is no subiect so true, but if God let him fall he will become a traitor;
for there is no Subject so true, but if God let him fallen he will become a traitor;
c-acp pc-acp vbz dx j-jn av j, cc-acp cs np1 vvb pno31 vvi pns31 vmb vvi dt n1;
(43) sermon (DIV2)
79
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no woman so honest, but she may become an adulteresse; no man so righteous, but he may become a theefe;
no woman so honest, but she may become an adulteress; no man so righteous, but he may become a thief;
dx n1 av j, cc-acp pns31 vmb vvi dt n1; dx n1 av j, cc-acp pns31 vmb vvi dt n1;
(43) sermon (DIV2)
79
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7568
and to conclude, there is not any so glorious, but hee may be as infamous; for as we are subiect to all sicknesses, so are we to all sinnes.
and to conclude, there is not any so glorious, but he may be as infamous; for as we Are Subject to all Sicknesses, so Are we to all Sins.
cc pc-acp vvi, pc-acp vbz xx d av j, cc-acp pns31 vmb vbi a-acp j; c-acp c-acp pns12 vbr j-jn p-acp d n2, av vbr pns12 p-acp d n2.
(43) sermon (DIV2)
79
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7569
O miserable men that wee are, who shall deliuer vs from these bodies of sinne!
O miserable men that we Are, who shall deliver us from these bodies of sin!
sy j n2 cst pns12 vbr, r-crq vmb vvi pno12 p-acp d n2 pp-f n1!
(43) sermon (DIV2)
79
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7570
it is borne with vs, it groweth with vs, it liueth with vs, and it dieth with vs, it is the death of it selfe, and the death of vs;
it is born with us, it grows with us, it lives with us, and it Dieth with us, it is the death of it self, and the death of us;
pn31 vbz vvn p-acp pno12, pn31 vvz p-acp pno12, pn31 vvz p-acp pno12, cc pn31 vvz p-acp pno12, pn31 vbz dt n1 pp-f pn31 n1, cc dt n1 pp-f pno12;
(43) sermon (DIV2)
79
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the death of it selfe by killing vs; and the death of vs by exceeding measure:
the death of it self by killing us; and the death of us by exceeding measure:
dt n1 pp-f pn31 n1 p-acp vvg pno12; cc dt n1 pp-f pno12 p-acp j-vvg n1:
(43) sermon (DIV2)
79
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7572
for as the sonnes of Zeruiah were too strong for Dauid, although he was king; so our sinnes are too strong for vs, although we shoulde rule them.
for as the Sons of Zeruiah were too strong for David, although he was King; so our Sins Are too strong for us, although we should Rule them.
c-acp c-acp dt n2 pp-f np1 vbdr av j c-acp np1, cs pns31 vbds n1; av po12 n2 vbr av j p-acp pno12, cs pns12 vmd vvi pno32.
(43) sermon (DIV2)
79
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7573
We were happy men if our sins were not, or if they were not so immesurable.
We were happy men if our Sins were not, or if they were not so immeasurable.
pns12 vbdr j n2 cs po12 n2 vbdr xx, cc cs pns32 vbdr xx av j.
(43) sermon (DIV2)
79
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7574
They will com at the first to be our slaues, as the Philistines; but in the end they will be our lords, as they would be to Israell.
They will come At the First to be our slaves, as the philistines; but in the end they will be our Lords, as they would be to Israel.
pns32 vmb vvi p-acp dt ord pc-acp vbi po12 n2, c-acp dt njp2; p-acp p-acp dt n1 pns32 vmb vbi po12 n2, c-acp pns32 vmd vbi p-acp np1.
(43) sermon (DIV2)
79
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7575
Oh, woulde God we might conquer them and driue them out of our soules, as they expelled the Philistines out of Ierusalem! The reason is;
O, would God we might conquer them and driven them out of our Souls, as they expelled the philistines out of Ierusalem! The reason is;
uh, vmd np1 pns12 vmd vvi pno32 cc vvi pno32 av pp-f po12 n2, c-acp pns32 vvd dt njp2 av pp-f np1! dt n1 vbz;
(43) sermon (DIV2)
79
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7576
because the power of sathan which is the efficient cause of sinne, doth encrease to deceiue vs, 2. Thess. 2. 9 11. The diuell neuer ceaseth to suggest new temptations,
Because the power of sathan which is the efficient cause of sin, does increase to deceive us, 2. Thess 2. 9 11. The Devil never ceases to suggest new temptations,
c-acp dt n1 pp-f fw-ge r-crq vbz dt j n1 pp-f n1, vdz vvi pc-acp vvi pno12, crd np1 crd crd crd dt n1 av-x vvz pc-acp vvi j n2,
(43) sermon (DIV2)
79
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and wee are seldome able to resist them:
and we Are seldom able to resist them:
cc pns12 vbr av j pc-acp vvi pno32:
(43) sermon (DIV2)
79
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7578
therefore he neuer is idle, but euer proceedeth farther and farther, till he haue plunged vs ouer the eares in sinne, that so he might drowne vs. When he made Peter denie Christ once,
Therefore he never is idle, but ever Proceedeth farther and farther, till he have plunged us over the ears in sin, that so he might drown us When he made Peter deny christ once,
av pns31 av vbz j, cc-acp av vvz av-jc cc av-jc, c-acp pns31 vhb vvn pno12 p-acp dt n2 p-acp n1, cst av pns31 vmd vvi pno12 c-crq pns31 vvd np1 vvb np1 a-acp,
(43) sermon (DIV2)
79
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then hee made him to denie him thrise;
then he made him to deny him thrice;
cs pns31 vvd pno31 pc-acp vvi pno31 av;
(43) sermon (DIV2)
79
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7580
so when he hath perswaded vs a little to follow the waies of our owne hearts,
so when he hath persuaded us a little to follow the ways of our own hearts,
av c-crq pns31 vhz vvn pno12 dt j pc-acp vvi dt n2 pp-f po12 d n2,
(43) sermon (DIV2)
79
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7581
then he neuer giueth ouer till hee haue made vs to denie him often: so that this encreasing in sinne must bee attributed to the diuell;
then he never gives over till he have made us to deny him often: so that this increasing in sin must be attributed to the Devil;
cs pns31 av-x vvz a-acp c-acp pns31 vhb vvn pno12 pc-acp vvi pno31 av: av cst d n-vvg p-acp n1 vmb vbi vvn p-acp dt n1;
(43) sermon (DIV2)
79
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for in truth the diuell shall be punished for the sinnes of the whole worlde, and yet euerie wicked man shall be punished for his owne.
for in truth the Devil shall be punished for the Sins of the Whole world, and yet every wicked man shall be punished for his own.
c-acp p-acp n1 dt n1 vmb vbi vvn p-acp dt n2 pp-f dt j-jn n1, cc av d j n1 vmb vbi vvn p-acp po31 d.
(43) sermon (DIV2)
79
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7583
Let vs learne then that there is a measure appointed to receiue our sinnes, and ifwe cease not till it bee full, we cannot cease till it runne ouer;
Let us Learn then that there is a measure appointed to receive our Sins, and ifwe cease not till it be full, we cannot cease till it run over;
vvb pno12 vvi av cst pc-acp vbz dt n1 vvn pc-acp vvi po12 n2, cc av vvb xx c-acp pn31 vbb j, pns12 vmbx vvi p-acp pn31 vvi a-acp;
(43) sermon (DIV2)
79
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and if we suffer it to runne ouer, wee cannot hinder it from ouerrunning vs. There is none that woulde bee willing to sell his inheritance to fill a theeues purse with golde:
and if we suffer it to run over, we cannot hinder it from overrunning us There is none that would be willing to fell his inheritance to fill a thieves purse with gold:
cc cs pns12 vvb pn31 pc-acp vvi a-acp, pns12 vmbx vvi pn31 p-acp vvg pno12 pc-acp vbz pix cst vmd vbi j pc-acp vvi po31 n1 pc-acp vvi dt ng1 n1 p-acp n1:
(43) sermon (DIV2)
79
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Therefore let not any of vs be so simple as to fill the diuels measure full of our sinnes, which wee buie by selling away our soules.
Therefore let not any of us be so simple as to fill the Devils measure full of our Sins, which we buy by selling away our Souls.
av vvb xx d pp-f pno12 vbi av j c-acp pc-acp vvi dt ng1 n1 j pp-f po12 n2, r-crq pns12 vvi p-acp vvg av po12 n2.
(43) sermon (DIV2)
79
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7586
Oh, that we were as hard to the diuell when he craueth for a sinne, as we are to a begger when he crieth for an almes!
O, that we were as hard to the Devil when he craveth for a sin, as we Are to a beggar when he cries for an alms!
uh, cst pns12 vbdr a-acp j p-acp dt n1 c-crq pns31 vvz p-acp dt n1, c-acp pns12 vbr p-acp dt n1 c-crq pns31 vvz p-acp dt n2!
(43) sermon (DIV2)
79
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7587
we thinke well, if we bestowe a pennie in a weeke vpon such a person, and wee can hardly be drawen in for more:
we think well, if we bestow a penny in a Week upon such a person, and we can hardly be drawn in for more:
pns12 vvb av, cs pns12 vvb dt n1 p-acp dt n1 p-acp d dt n1, cc pns12 vmb av vbi vvn p-acp p-acp av-dc:
(43) sermon (DIV2)
79
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7588
but sinne after sinne we commit, as fast as haile commeth from the cloudes.
but sin After sin we commit, as fast as hail comes from the Clouds.
cc-acp n1 p-acp n1 pns12 vvb, c-acp av-j c-acp n1 vvz p-acp dt n2.
(43) sermon (DIV2)
79
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Let vs then emptie the measure of our sinne, and not fill it, and be as vnwilling to cast one follie into the diuels hande,
Let us then empty the measure of our sin, and not fill it, and be as unwilling to cast one folly into the Devils hand,
vvb pno12 av j dt n1 pp-f po12 n1, cc xx vvi pn31, cc vbi a-acp j pc-acp vvi crd n1 p-acp dt ng1 n1,
(43) sermon (DIV2)
79
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7590
as manie are to cast one farthing into the poore mans boxe.
as many Are to cast one farthing into the poor men box.
c-acp d vbr pc-acp vvi crd n1 p-acp dt j ng1 n1.
(43) sermon (DIV2)
79
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7591
Let vs resist the temptations of sinne, as Iacob resisted the voice of his sonnes perswading him to suffer his little Beniamin to goe with them into Egypt;
Let us resist the temptations of sin, as Iacob resisted the voice of his Sons persuading him to suffer his little Benjamin to go with them into Egypt;
vvb pno12 vvi dt n2 pp-f n1, c-acp np1 vvd dt n1 pp-f po31 n2 vvg pno31 pc-acp vvi po31 j np1 pc-acp vvi p-acp pno32 p-acp np1;
(43) sermon (DIV2)
79
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7592
and let vs neuer yeeld vnto him: let vs not be ouercome, rather let vs die. For their iniquitie is great.
and let us never yield unto him: let us not be overcome, rather let us die. For their iniquity is great.
cc vvb pno12 av vvi p-acp pno31: vvb pno12 xx vbi vvn, av-c vvb pno12 vvi. p-acp po32 n1 vbz j.
(43) sermon (DIV2)
79
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7593
These wordes contayne the reason of their iudgement, namely because of their sinnes; for in truth if men did neuer sinne, they should neuer be iudged:
These words contain the reason of their judgement, namely Because of their Sins; for in truth if men did never sin, they should never be judged:
d n2 vvb dt n1 pp-f po32 n1, av c-acp pp-f po32 n2; c-acp p-acp n1 cs n2 vdd av-x n1, pns32 vmd av-x vbi vvn:
(43) sermon (DIV2)
79
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7594
and therefore seeing euery one that is borne hath sinned, euery one borne shall answere for their sinne at iudgement.
and Therefore seeing every one that is born hath sinned, every one born shall answer for their sin At judgement.
cc av vvg d pi cst vbz vvn vhz vvn, d crd vvn vmb vvi p-acp po32 n1 p-acp n1.
(43) sermon (DIV2)
79
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7595
But when he saith, it is great:
But when he Says, it is great:
p-acp c-crq pns31 vvz, pn31 vbz j:
(43) sermon (DIV2)
79
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7596
hee teacheth vs that euery man shall be punished according to the quantitie of his sinne, Luc. 12. 47. Many sinnes many stripes, great sinnes great iudgement:
he Teaches us that every man shall be punished according to the quantity of his sin, Luke 12. 47. Many Sins many stripes, great Sins great judgement:
pns31 vvz pno12 d d n1 vmb vbi vvn vvg p-acp dt n1 pp-f po31 n1, np1 crd crd av-d n2 d n2, j n2 j n1:
(43) sermon (DIV2)
79
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7597
As in ciuill politicall gouernment there is a difference; so also is there in the heauenly regiment;
As in civil political government there is a difference; so also is there in the heavenly regiment;
c-acp p-acp j j n1 a-acp vbz dt n1; av av vbz a-acp p-acp dt j n1;
(43) sermon (DIV2)
79
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7598
for euery one shall bee punished according to the measure of his sinnes.
for every one shall be punished according to the measure of his Sins.
p-acp d pi vmb vbi vvn vvg p-acp dt n1 pp-f po31 n2.
(43) sermon (DIV2)
79
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7599
Therefore now take occasion to stay the heate of thy sinnes, seeing many pleasures, many ioyes, many thefts, many adulteries, many othes, many lies,
Therefore now take occasion to stay the heat of thy Sins, seeing many pleasures, many Joys, many thefts, many adulteries, many Oaths, many lies,
av av vvi n1 pc-acp vvi dt n1 pp-f po21 n2, vvg d n2, d n2, d n2, d n2, d n2, d vvz,
(43) sermon (DIV2)
79
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7600
and many wicked actions shall bring vnto thee manifold indignation.
and many wicked actions shall bring unto thee manifold Indignation.
cc d j n2 vmb vvi p-acp pno21 j n1.
(43) sermon (DIV2)
79
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7601
Moses would not suffer any of Israel to sacrifice in Egypt, because the Egyptians would slay them:Moses would not suffer any of Israel to sacrifice in Egypt, Because the egyptians would slay them:
np1 vmd xx vvi d pp-f np1 pc-acp vvi p-acp np1, c-acp dt njp2 vmd vvi pno32:
(43) sermon (DIV2)
79
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7602
if feare of death made them cease sacrificing to God, then let feare of death make thee cease to sinne against God.
if Fear of death made them cease sacrificing to God, then let Fear of death make thee cease to sin against God.
cs n1 pp-f n1 vvd pno32 vvi vvg p-acp np1, av vvb n1 pp-f n1 vvb pno21 vvi p-acp n1 p-acp np1.
(43) sermon (DIV2)
79
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7603
Some men will not eate the best meates, although they loue them well, because their price is too costly:
some men will not eat the best Meats, although they love them well, Because their price is too costly:
d n2 vmb xx vvi dt js n2, cs pns32 vvb pno32 av, c-acp po32 n1 vbz av j:
(43) sermon (DIV2)
79
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7604
oh that we could as willingly abstaine from sinne, which we loue too well, because it will cost so deerely!
o that we could as willingly abstain from sin, which we love too well, Because it will cost so dearly!
uh cst pns12 vmd a-acp av-j vvi p-acp n1, r-crq pns12 vvb av av, c-acp pn31 vmb vvi av av-jn!
(43) sermon (DIV2)
79
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7605
for one howers pleasure will bring a whole worlds paine. The first reason:
for one hours pleasure will bring a Whole world's pain. The First reason:
p-acp crd ng2 n1 vmb vvi dt j-jn ng1 n1. dt ord n1:
(43) sermon (DIV2)
79
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7606
because God hath ordained his church to haue seuerall kindes of punishment, Matt. 18. whereby he teacheth that he will obserue the same order in the worlde to come, to cast out obstinate offenders into the pit that is prepared for heathens and hypocrites;
Because God hath ordained his Church to have several Kinds of punishment, Matt. 18. whereby he Teaches that he will observe the same order in the world to come, to cast out obstinate offenders into the pit that is prepared for Heathens and Hypocrites;
c-acp np1 vhz vvn po31 n1 pc-acp vhi j n2 pp-f n1, np1 crd c-crq pns31 vvz cst pns31 vmb vvi dt d n1 p-acp dt n1 pc-acp vvi, pc-acp vvi av j n2 p-acp dt n1 cst vbz vvn p-acp n2-jn cc n2;
(43) sermon (DIV2)
79
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7607
for all the actions in the church militant, do leade vs to the like in the church triumphant.
for all the actions in the Church militant, do lead us to the like in the Church triumphant.
p-acp d dt n2 p-acp dt n1 j, vdb vvi pno12 p-acp dt j p-acp dt n1 j.
(43) sermon (DIV2)
79
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7608
Secondly, another reason is, or else the greatest wretch of the worlde were in no woorse case then the new-borne babe: but this cannot be;
Secondly, Another reason is, or Else the greatest wretch of the world were in no Worse case then the newborn babe: but this cannot be;
ord, j-jn n1 vbz, cc av dt js n1 pp-f dt n1 vbdr p-acp dx jc n1 cs dt j n1: cc-acp d vmbx vbi;
(43) sermon (DIV2)
79
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7609
for then were there not degrees of the Lords iustice, as there are in his mercie.
for then were there not Degrees of the lords Justice, as there Are in his mercy.
c-acp av vbdr pc-acp xx n2 pp-f dt n2 n1, c-acp pc-acp vbr p-acp po31 n1.
(43) sermon (DIV2)
79
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7610
Let vs learne to make this vse thereof:
Let us Learn to make this use thereof:
vvb pno12 vvi pc-acp vvi d n1 av:
(43) sermon (DIV2)
79
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7611
seeing the Lorde woulde haue a man that had stolen any goodes, or taken wrongfully from any man, to restore it fowerfolde:
seeing the Lord would have a man that had stolen any goods, or taken wrongfully from any man, to restore it fowerfolde:
vvg dt n1 vmd vhi dt n1 cst vhd vvn d n2-j, cc vvn av-j p-acp d n1, pc-acp vvi pn31 av-j:
(43) sermon (DIV2)
79
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7612
then let vs learne by the greatnesse of our sinnes to aggrauate our sorrowes;
then let us Learn by the greatness of our Sins to aggravate our sorrows;
av vvb pno12 vvi p-acp dt n1 pp-f po12 n2 pc-acp vvi po12 n2;
(43) sermon (DIV2)
79
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7613
for surely, if we still remaine impenitent in the church of God, his wrath will in the end ouertake vs as it did Ioab, who was slaine at the hornes of the altar.
for surely, if we still remain impenitent in the Church of God, his wrath will in the end overtake us as it did Ioab, who was slain At the horns of the altar.
c-acp av-j, cs pns12 av vvb j p-acp dt n1 pp-f np1, po31 n1 vmb p-acp dt n1 vvb pno12 p-acp pn31 vdd np1, r-crq vbds vvn p-acp dt n2 pp-f dt n1.
(43) sermon (DIV2)
79
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7614
For the slaughter of the Gibeonites which Saul made vniustly, God after his death caused seuen of his posteritie to bee hanged,
For the slaughter of the Gibeonites which Saul made unjustly, God After his death caused seuen of his posterity to be hanged,
p-acp dt n1 pp-f dt np1 r-crq np1 vvd av-j, np1 p-acp po31 n1 vvd crd pp-f po31 n1 pc-acp vbi vvn,
(43) sermon (DIV2)
79
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7615
because Saul had not pacified the matter himselfe. Be carefull therefore to repent thy sinnes with sorrow, and to recompence them with obedience,
Because Saul had not pacified the matter himself. Be careful Therefore to Repent thy Sins with sorrow, and to recompense them with Obedience,
c-acp np1 vhd xx vvn dt n1 px31. vbb j av pc-acp vvi po21 n2 p-acp n1, cc pc-acp vvi pno32 p-acp n1,
(43) sermon (DIV2)
79
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7616
least thy desarts fall vpon thy posteritie:
lest thy deserts fallen upon thy posterity:
cs po21 n2 vvb p-acp po21 n1:
(43) sermon (DIV2)
79
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7617
otherwise thy delight will bee too deere, and the fruites of thy pleasure will bee more bitter then wormwood.
otherwise thy delight will be too deer, and the fruits of thy pleasure will be more bitter then wormwood.
av po21 n1 vmb vbi av j-jn, cc dt n2 pp-f po21 n1 vmb vbi av-dc j cs n1.
(43) sermon (DIV2)
79
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7618
Had Iudas knowen when hee was with Christ at supper that which now he feeleth, all the priestes of Iewrie and al the money in their seueral treasuries, could neuer haue perswaded him to that treason:
Had Iudas known when he was with christ At supper that which now he feeleth, all the Priests of Jewry and all the money in their several treasuries, could never have persuaded him to that treason:
vhd np1 vvn c-crq pns31 vbds p-acp np1 p-acp n1 cst r-crq av pns31 vvz, d dt n2 pp-f np1 cc d dt n1 p-acp po32 j n2, vmd av-x vhi vvn pno31 p-acp d n1:
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Trie not the aduenture of thy sinnes;
Try not the adventure of thy Sins;
vvb xx dt n1 pp-f po21 n2;
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for hell is hotter then the fornace of Babylon, and they which once come in it, can neuer come out againe.
for hell is hotter then the furnace of Babylon, and they which once come in it, can never come out again.
p-acp n1 vbz jc cs dt n1 pp-f np1, cc pns32 r-crq a-acp vvn p-acp pn31, vmb av-x vvi av av.
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Learne also to knowe the waight of euery one of thy sinnes, that thou maiest easily see they are odious to God, infamous to men, and dangerous to thy soule:
Learn also to know the weight of every one of thy Sins, that thou Mayest Easily see they Are odious to God, infamous to men, and dangerous to thy soul:
vvb av pc-acp vvi dt n1 pp-f d crd pp-f po21 n2, cst pns21 vm2 av-j vvi pns32 vbr j p-acp np1, j p-acp n2, cc j p-acp po21 n1:
(43) sermon (DIV2)
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how the diuell hatcheth them, the flesh nurseth them, the worlde maintaineth them, and God abhorreth them.
how the Devil hatcheth them, the Flesh Nurses them, the world maintaineth them, and God abhorreth them.
c-crq dt n1 vvz pno32, dt n1 vvz pno32, dt n1 vvz pno32, cc np1 vvz pno32.
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Looke I say, vnto their waight; for they are a burden too heauie for thee to beare:
Look I say, unto their weight; for they Are a burden too heavy for thee to bear:
n1 pns11 vvb, p-acp po32 n1; c-acp pns32 vbr dt n1 av j p-acp pno21 pc-acp vvi:
(43) sermon (DIV2)
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if thou keepe them, they will eate thee; if thou striue with them, they wil weary thee;
if thou keep them, they will eat thee; if thou strive with them, they will weary thee;
cs pns21 vvb pno32, pns32 vmb vvi pno21; cs pns21 vvb p-acp pno32, pns32 vmb vvi pno21;
(43) sermon (DIV2)
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if thou beare them, they will hurt thee; if thou forsake them, they will follow thee;
if thou bear them, they will hurt thee; if thou forsake them, they will follow thee;
cs pns21 vvb pno32, pns32 vmb vvi pno21; cs pns21 vvb pno32, pns32 vmb vvi pno21;
(43) sermon (DIV2)
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and if thou knowe them, they will feare thee:
and if thou know them, they will Fear thee:
cc cs pns21 vvb pno32, pns32 vmb vvi pno21:
(43) sermon (DIV2)
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therefore learne to measure them, and number them, and waigh them, that thou maiest emptie and lessen,
Therefore Learn to measure them, and number them, and weigh them, that thou Mayest empty and lessen,
av vvb pc-acp vvi pno32, cc vvi pno32, cc vvb pno32, cst pns21 vm2 j cc vvi,
(43) sermon (DIV2)
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7628
and cast them downe, neuer to take them vp againe. O multitude. In this verse is contained the seconde similitude, whereby their destruction is decyphered. For after haruest commeth threshing:
and cast them down, never to take them up again. Oh multitude. In this verse is contained the seconde similitude, whereby their destruction is deciphered. For After harvest comes threshing:
cc vvd pno32 a-acp, av-x pc-acp vvi pno32 a-acp av. uh n1. p-acp d n1 vbz vvn dt ord n1, c-crq po32 n1 vbz vvn. p-acp p-acp n1 vvz vvg:
(43) sermon (DIV2)
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and in my opinion in the former verse is set downe their first death;
and in my opinion in the former verse is Set down their First death;
cc p-acp po11 n1 p-acp dt j n1 vbz vvn a-acp po32 ord n1;
(43) sermon (DIV2)
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and in this verse their second death, by reason of the resemblance betwixt the paines of hell, and the action of threshing.
and in this verse their second death, by reason of the resemblance betwixt the pains of hell, and the actium of threshing.
cc p-acp d n1 po32 ord n1, p-acp n1 pp-f dt n1 p-acp dt n2 pp-f n1, cc dt n1 pp-f vvg.
(43) sermon (DIV2)
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First, the stroke of the thresher seemeth to threaten the corne to strike it in peeces,
First, the stroke of the thresher seems to threaten the corn to strike it in Pieces,
ord, dt n1 pp-f dt n1 vvz pc-acp vvi dt n1 pc-acp vvi pn31 p-acp n2,
(43) sermon (DIV2)
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but yet it doth not so;
but yet it does not so;
cc-acp av pn31 vdz xx av;
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a man woulde thinke that the paines of hell woulde make an end of them that suffer them, but yet they abide them:
a man would think that the pains of hell would make an end of them that suffer them, but yet they abide them:
dt n1 vmd vvi d dt n2 pp-f n1 vmd vvi dt n1 pp-f pno32 cst vvb pno32, cc-acp av pns32 vvb pno32:
(43) sermon (DIV2)
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Secondly threshing followeth the cutting of the corne; and so hell followeth the death of the body.
Secondly threshing follows the cutting of the corn; and so hell follows the death of the body.
ord vvg vvz dt n-vvg pp-f dt n1; cc av n1 vvz dt n1 pp-f dt n1.
(43) sermon (DIV2)
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7635
Thirdly, threshing is a continuall striking of one sheafe; and so hell is a continuall tormenting of one soule:
Thirdly, threshing is a continual striking of one sheaf; and so hell is a continual tormenting of one soul:
ord, vvg vbz dt j n-vvg pp-f crd n1; cc av n1 vbz dt j n-vvg pp-f crd n1:
(43) sermon (DIV2)
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for paine followeth paine, as stroke followeth stroke.
for pain follows pain, as stroke follows stroke.
p-acp n1 vvz n1, c-acp n1 vvz n1.
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But certaine it is a destruction is heere signified, and that a more sharpe and seuere one then was noted in the former verse:
But certain it is a destruction is Here signified, and that a more sharp and severe one then was noted in the former verse:
p-acp j pn31 vbz dt n1 vbz av vvn, cc cst dt av-dc j cc j pi av vbds vvn p-acp dt j n1:
(43) sermon (DIV2)
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wherefore he calleth vnto them mournefullie; O multitude, ô multitude:
Wherefore he calls unto them mournefullie; O multitude, o multitude:
c-crq pns31 vvz p-acp pno32 av-j; sy n1, uh n1:
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The which phrase of speech teacheth vs, that God is verie sorie to execute his wrath vpon the wicked;
The which phrase of speech Teaches us, that God is very sorry to execute his wrath upon the wicked;
dt r-crq n1 pp-f n1 vvz pno12, cst np1 vbz av j pc-acp vvi po31 n1 p-acp dt j;
(43) sermon (DIV2)
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for so our Sauiour expressed his griefe for Ierusalem, Luk. 13. 34. when hee cried out, O Ierusalem, Ierusalem! howe often woulde I haue gathered thee, &c. The which thing putteth vs in minde of the infinite loue of God, whereby hee woulde pittie our losse, reuoke his sentence, silence his wrath,
for so our Saviour expressed his grief for Ierusalem, Luk. 13. 34. when he cried out, Oh Ierusalem, Ierusalem! how often would I have gathered thee, etc. The which thing putteth us in mind of the infinite love of God, whereby he would pity our loss, revoke his sentence, silence his wrath,
c-acp av po12 n1 vvd po31 n1 p-acp np1, np1 crd crd c-crq pns31 vvd av, uh np1, np1! c-crq av vmd pns11 vhi vvn pno21, av dt r-crq n1 vvz pno12 p-acp n1 pp-f dt j n1 pp-f np1, c-crq pns31 vmd vvi po12 n1, vvi po31 n1, vvb po31 n1,
(43) sermon (DIV2)
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and saue vs from heauie destruction.
and save us from heavy destruction.
cc vvb pno12 p-acp j n1.
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But such is our nature, as is the nature of children in their birth, which thinke not vpon the paines of their mothers in trauaile;
But such is our nature, as is the nature of children in their birth, which think not upon the pains of their mother's in travail;
p-acp d vbz po12 n1, c-acp vbz dt n1 pp-f n2 p-acp po32 n1, r-crq vvb xx p-acp dt n2 pp-f po32 n2 p-acp n1;
(43) sermon (DIV2)
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although they die in extremitie, yet they forget them when they bee olde:
although they die in extremity, yet they forget them when they be old:
cs pns32 vvb p-acp n1, av pns32 vvb pno32 c-crq pns32 vbb j:
(43) sermon (DIV2)
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and so doe we both the anger and the loue of God, we regarde not his mercies,
and so do we both the anger and the love of God, we regard not his Mercies,
cc av vdb pns12 d dt n1 cc dt n1 pp-f np1, pns12 vvi xx po31 n2,
(43) sermon (DIV2)
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nor his iudgements, nor his gospell, nor his teares, nor the bloud of our Sauiour The reasons of this doctrine:
nor his Judgments, nor his gospel, nor his tears, nor the blood of our Saviour The Reasons of this Doctrine:
ccx po31 n2, ccx po31 n1, ccx po31 n2, ccx dt n1 pp-f po12 n1 dt n2 pp-f d n1:
(43) sermon (DIV2)
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First, in regard of vs, because we knowe not the things that belong to our peace, Luke 17. 42. So wretched is the estate of men, that they are not able to discerne when God blesseth them or curseth them:
First, in regard of us, Because we know not the things that belong to our peace, Lycia 17. 42. So wretched is the estate of men, that they Are not able to discern when God Blesses them or Curseth them:
ord, p-acp n1 pp-f pno12, c-acp pns12 vvb xx dt n2 cst vvb p-acp po12 n1, av crd crd av j vbz dt n1 pp-f n2, cst pns32 vbr xx j pc-acp vvi c-crq np1 vvz pno32 cc vvz pno32:
(43) sermon (DIV2)
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when hee wisheth them well, and when he wouldeth them euill.
when he wishes them well, and when he wouldeth them evil.
c-crq pns31 vvz pno32 av, cc c-crq pns31 vvz pno32 j-jn.
(43) sermon (DIV2)
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This is cleerer then the sunne, for Christ and his Gospell being offered to the worlde,
This is clearer then the sun, for christ and his Gospel being offered to the world,
d vbz jc cs dt n1, c-acp np1 cc po31 n1 vbg vvn p-acp dt n1,
(43) sermon (DIV2)
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and preached to euery degree of men;
and preached to every degree of men;
cc vvd p-acp d n1 pp-f n2;
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you shall see nothing more vilely esteemed, or basely regarded, insomuch as wee may say, that the men of our time doe not knowe the thinges that belong to their peace.
you shall see nothing more vilely esteemed, or basely regarded, insomuch as we may say, that the men of our time do not know the things that belong to their peace.
pn22 vmb vvi pix av-dc av-j vvn, cc av-j vvn, av c-acp pns12 vmb vvi, cst dt n2 pp-f po12 n1 vdb xx vvi dt n2 cst vvb p-acp po32 n1.
(43) sermon (DIV2)
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For if the Lorde threaten them, then they spurne; if he blesse them, then they are wanton;
For if the Lord threaten them, then they spurn; if he bless them, then they Are wanton;
p-acp cs dt n1 vvb pno32, cs pns32 vvi; cs pns31 vvb pno32, cs pns32 vbr j-jn;
(43) sermon (DIV2)
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if he punish them, then they murmure; if hee honour them, then they are proude;
if he Punish them, then they murmur; if he honour them, then they Are proud;
cs pns31 vvb pno32, cs pns32 vvb; cs pns31 vvb pno32, cs pns32 vbr j;
(43) sermon (DIV2)
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and euerie one thinketh that the Gospell serueth but for a time, and they shall doe as well without it, as with it.
and every one Thinketh that the Gospel serveth but for a time, and they shall do as well without it, as with it.
cc d pi vvz d dt n1 vvz p-acp p-acp dt n1, cc pns32 vmb vdi c-acp av p-acp pn31, c-acp p-acp pn31.
(43) sermon (DIV2)
80
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They knowe not that nowe is their visitation, or that nowe they worke their death, or life;
They know not that now is their Visitation, or that now they work their death, or life;
pns32 vvb xx cst av vbz po32 n1, cc cst av pns32 vvb po32 n1, cc n1;
(43) sermon (DIV2)
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or that nowe they are married to God or the diuell: Surely, if men beleeue not the Gospell, and walke not thereafter, they are sathans bond-slaues,
or that now they Are married to God or the Devil: Surely, if men believe not the Gospel, and walk not thereafter, they Are satan's bondslaves,
cc cst av pns32 vbr vvn p-acp np1 cc dt n1: av-j, cs n2 vvb xx dt n1, cc vvb xx av, pns32 vbr n2 n2,
(43) sermon (DIV2)
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7656
although their wealth be as great as Salomons; and their authoritie as great Hamans: but if they ioyfullie embrace it in the ministerie of the worde,
although their wealth be as great as Solomon's; and their Authority as great Hamans: but if they joyfully embrace it in the Ministry of the word,
cs po32 n1 vbb a-acp j c-acp np1; cc po32 n1 c-acp j np1: cc-acp cs pns32 av-j vvi pn31 p-acp dt n1 pp-f dt n1,
(43) sermon (DIV2)
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then are they the wife of the lambe, and the elected heires of grace. Another reason;
then Are they the wife of the lamb, and the elected Heirs of grace. another reason;
av vbr pns32 dt n1 pp-f dt n1, cc dt j-vvn n2 pp-f n1. j-jn n1;
(43) sermon (DIV2)
80
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7658
secondly in regard of God, because hee rather willeth repentance then vengeance; of this wee haue often spoken. Let vs make this vse:
secondly in regard of God, Because he rather wills Repentance then vengeance; of this we have often spoken. Let us make this use:
ord p-acp n1 pp-f np1, c-acp pns31 av-c vvz n1 cs n1; pp-f d pns12 vhb av vvn. vvb pno12 vvi d n1:
(43) sermon (DIV2)
80
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7659
First, when we see the froward and wicked disposition of the world, that will not bee reclaimed by any warning, or any mercy of God:
First, when we see the froward and wicked disposition of the world, that will not be reclaimed by any warning, or any mercy of God:
ord, c-crq pns12 vvb dt j cc j n1 pp-f dt n1, cst vmb xx vbi vvn p-acp d n1, cc d n1 pp-f np1:
(43) sermon (DIV2)
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let vs doe as Christ doth for the Pharisies, Marke 3. 5. Mourne for the hardnesse of their heartes.
let us do as christ does for the Pharisees, Mark 3. 5. Mourn for the hardness of their hearts.
vvb pno12 vdi p-acp np1 vdz p-acp dt np2, vvb crd crd vvb p-acp dt n1 pp-f po32 n2.
(43) sermon (DIV2)
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7661
It is the custome of some vaine professours, (for so I may terme them) to raile odiously at them that will not bee ruled by their wordes:
It is the custom of Some vain professors, (for so I may term them) to rail odiously At them that will not be ruled by their words:
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(43) sermon (DIV2)
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and so it is of some cholericke and vnwise preachers, who will take libertie in their pulpits rather to reuile men then to reclaime them,
and so it is of Some choleric and unwise Preachers, who will take liberty in their pulpits rather to revile men then to reclaim them,
cc av pn31 vbz pp-f d j cc j n2, r-crq vmb vvi n1 p-acp po32 n2 av-c pc-acp vvi n2 av pc-acp vvi pno32,
(43) sermon (DIV2)
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7663
except at the first they come and lay their hands vnder their feete; in the one it is foolish zeale, in the other vaine folly.
except At the First they come and lay their hands under their feet; in the one it is foolish zeal, in the other vain folly.
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(43) sermon (DIV2)
80
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7664
Learne therefore by our Sauiour how to be affected when thy people, or thy children,
Learn Therefore by our Saviour how to be affected when thy people, or thy children,
vvb av p-acp po12 n1 c-crq pc-acp vbi vvn c-crq po21 n1, cc po21 n2,
(43) sermon (DIV2)
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or thy seruants, or thy friends, or thy neighbours, will not bee gouerned by thy instruction,
or thy Servants, or thy Friends, or thy neighbours, will not be governed by thy instruction,
cc po21 n2, cc po21 n2, cc po21 n2, vmb xx vbi vvn p-acp po21 n1,
(43) sermon (DIV2)
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namely, to mourne for their hardnes of hart; and no maruell, for thou seest God to mourne for them:
namely, to mourn for their hardness of heart; and no marvel, for thou See God to mourn for them:
av, pc-acp vvi p-acp po32 n1 pp-f n1; cc dx n1, c-acp pns21 vv2 np1 pc-acp vvi p-acp pno32:
(43) sermon (DIV2)
80
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when thy words can no longer preuaile, then let teares; and if they will not be mooued by warning, let them be by mourning.
when thy words can no longer prevail, then let tears; and if they will not be moved by warning, let them be by mourning.
c-crq po21 n2 vmb av-dx av-jc vvi, av vvb n2; cc cs pns32 vmb xx vbi vvn p-acp n1, vvb pno32 vbi p-acp n1.
(43) sermon (DIV2)
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Hardnes of hart is a sickenes sent by God, and it lyeth not in the power of man to cure the same:
Hardness of heart is a sickness sent by God, and it lies not in the power of man to cure the same:
n1 pp-f n1 vbz dt n1 vvd p-acp np1, cc pn31 vvz xx p-acp dt n1 pp-f n1 pc-acp vvi dt d:
(43) sermon (DIV2)
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therefore cast not away a man when he is sicke, not a soule when it is hard;
Therefore cast not away a man when he is sick, not a soul when it is hard;
av vvb xx av dt n1 c-crq pns31 vbz j, xx dt n1 c-crq pn31 vbz j;
(43) sermon (DIV2)
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but let sorrow and prayer speake for it to God when there is no helpe in mans phisicke. Another vse:
but let sorrow and prayer speak for it to God when there is no help in men physic. another use:
cc-acp vvb n1 cc n1 vvb p-acp pn31 p-acp np1 c-crq pc-acp vbz dx n1 p-acp ng1 n1. j-jn n1:
(43) sermon (DIV2)
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seeing God is vnwilling, and therefore mourneth for our destruction, and so do all good men also:
seeing God is unwilling, and Therefore Mourneth for our destruction, and so do all good men also:
vvg np1 vbz j, cc av vvz p-acp po12 n1, cc av vdb d j n2 av:
(43) sermon (DIV2)
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oh let vs not despise and neglect all their sorrowes, and cares, and teares which they powre foorth for vs!
o let us not despise and neglect all their sorrows, and Cares, and tears which they pour forth for us!
uh vvb pno12 xx vvi cc vvi d po32 n2, cc n2, cc n2 r-crq pns32 vvi av p-acp pno12!
(43) sermon (DIV2)
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7673
it is vngodlines not to regard the Gospell, but it is vnnatural not to regard the sorrowful.
it is ungodliness not to regard the Gospel, but it is unnatural not to regard the sorrowful.
pn31 vbz n1 xx pc-acp vvi dt n1, cc-acp pn31 vbz j-u xx pc-acp vvi dt j.
(43) sermon (DIV2)
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In heauen is nothing but ioy, oh wretches that wee should make the Lord sorrowful for vs!
In heaven is nothing but joy, o wretches that we should make the Lord sorrowful for us!
p-acp n1 vbz pix p-acp n1, uh n2 cst pns12 vmd vvi dt n1 j p-acp pno12!
(43) sermon (DIV2)
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in the church there is al sorrow; oh vnkinde and pitilesse men that we should encrease their sorrow, and mourning, and teares, and adde to their affliction!
in the Church there is all sorrow; o unkind and pitiless men that we should increase their sorrow, and mourning, and tears, and add to their affliction!
p-acp dt n1 pc-acp vbz d n1; uh j cc j n2 cst pns12 vmd vvi po32 n1, cc n1, cc n2, cc vvi p-acp po32 n1!
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but that which is worst of all, wee are hardened and will not care for their cries.
but that which is worst of all, we Are hardened and will not care for their cries.
cc-acp cst r-crq vbz js pp-f d, pns12 vbr vvn cc vmb xx vvi p-acp po32 n2.
(43) sermon (DIV2)
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7677
Be mooued to repentance, and conuersion, and holines, and religion, for God and men do mourne for thy rebellion:
Be moved to Repentance, and conversion, and holiness, and Religion, for God and men do mourn for thy rebellion:
vbb vvn p-acp n1, cc n1, cc n1, cc n1, c-acp np1 cc n2 vdb vvi p-acp po21 n1:
(43) sermon (DIV2)
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let their teares make thee weep in this life, or else they will make thee roare in another life.
let their tears make thee weep in this life, or Else they will make thee roar in Another life.
vvb po32 n2 vvb pno21 vvi p-acp d n1, cc av pns32 vmb vvi pno21 vvi p-acp j-jn n1.
(43) sermon (DIV2)
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7679
Secondly, we may obserue in this verse, when hee calleth vpon the multitude to come to destruction, that God careth no more for a multitude,
Secondly, we may observe in this verse, when he calls upon the multitude to come to destruction, that God Careth no more for a multitude,
ord, pns12 vmb vvi p-acp d n1, c-crq pns31 vvz p-acp dt n1 pc-acp vvi p-acp n1, cst np1 vvz av-dx dc p-acp dt n1,
(43) sermon (DIV2)
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7680
then for one man, and will as easily cast many into hell as one soule,
then for one man, and will as Easily cast many into hell as one soul,
av p-acp crd n1, cc vmb a-acp av-j vvn d p-acp n1 p-acp crd n1,
(43) sermon (DIV2)
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7681
as we may see in the drowning of the old world, Gen. 7. 21. The reason:
as we may see in the drowning of the old world, Gen. 7. 21. The reason:
c-acp pns12 vmb vvi p-acp dt n-vvg pp-f dt j n1, np1 crd crd dt n1:
(43) sermon (DIV2)
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because all are but flesh, Gen. 6. 3. that is but vile, made of earth; but weake, wanting strength; and abhominable, corrupted with sinne.
Because all Are but Flesh, Gen. 6. 3. that is but vile, made of earth; but weak, wanting strength; and abominable, corrupted with sin.
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Now what should the Lord striue and stand with earth, or weaknes, or sinne, he hath not an angell,
Now what should the Lord strive and stand with earth, or weakness, or sin, he hath not an angel,
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but it is stronger then a world: and therefore a multitude are as easily giuen to damnation as one or two.
but it is Stronger then a world: and Therefore a multitude Are as Easily given to damnation as one or two.
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Let vs learne not to doe euill after the example of a multitude, Exod. 23. 2. Although many be blasphemers,
Let us Learn not to do evil After the Exampl of a multitude, Exod 23. 2. Although many be blasphemers,
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or Atheists, or heathens, or papists, or whooremongers, or neglecters of the Gospell, despisers of preachers, and such like:
or Atheists, or Heathens, or Papists, or whoremongers, or neglecters of the Gospel, despisers of Preachers, and such like:
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yet bee not thou so, for it is no ease to haue company to hell.
yet be not thou so, for it is no ease to have company to hell.
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Againe, when he calleth them to come into the valley of threshing, meaning the place of wrath, vsing no other meanes to draw them thither but his call:
Again, when he calls them to come into the valley of threshing, meaning the place of wrath, using no other means to draw them thither but his call:
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we may note, that the onely word of God shal bring men to iudgement, Psalm. 50. 1, 2, 3. and the reason is,
we may note, that the only word of God shall bring men to judgement, Psalm. 50. 1, 2, 3. and the reason is,
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because he is strong that giueth the word, Ierem. 30, 7. Oh therefore that the same word might stirre vs vp to saluation, which shall prepare vs to condemnation and iudgement, 2. Thess. 3. 1. For verily if it be so powerfull as to bring all the world in one companie togither,
Because he is strong that gives the word, Jeremiah 30, 7. O Therefore that the same word might stir us up to salvation, which shall prepare us to condemnation and judgement, 2. Thess 3. 1. For verily if it be so powerful as to bring all the world in one company together,
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and to raise the dead out of their graues, and make liuing men out of the dust of the earth:
and to raise the dead out of their graves, and make living men out of the dust of the earth:
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in whom I beseech you is the fault? that it gathereth not vs to heare it when the Lord speaketh in the congregation,
in whom I beseech you is the fault? that it gathereth not us to hear it when the Lord speaks in the congregation,
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and rayseth vs not vp to the life of righteousnes: surely as the Lordes hand is not shortened;
and raises us not up to the life of righteousness: surely as the lords hand is not shortened;
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so his word is not weakened.
so his word is not weakened.
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The xlj. Sermon.
The xlj. Sermon.
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Vers. 15. The sunne and the moone shall be darkened, and the starres shall withdraw their light. 16 The Lord also shall roare out of Zion,Vers. 15. The sun and the moon shall be darkened, and the Stars shall withdraw their Light. 16 The Lord also shall roar out of Zion,
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and vtter his voice from Ierusalem: and the heauens and earth shall shake:
and utter his voice from Ierusalem: and the heavens and earth shall shake:
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but the Lord will be the hope of his people, and the strength of the children of Israel.
but the Lord will be the hope of his people, and the strength of the children of Israel.
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AS in the former chapter, when the destruction and calamities of the Lords owne people the Iewes, were threatened, the heauens were said to be couered with darknesse;
AS in the former chapter, when the destruction and calamities of the lords own people the Iewes, were threatened, the heavens were said to be covered with darkness;
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so now, when the enemies shall bee brought to iudgement, the like terrors, and feare, and darknesse, and wonders shall be wrought to their astonishment:
so now, when the enemies shall be brought to judgement, the like terrors, and Fear, and darkness, and wonders shall be wrought to their astonishment:
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so that the prophet to the ende of this chapter handeleth these two things; first, the fearefull tokens of the enemies destruction in these verses:
so that the Prophet to the end of this chapter handleth these two things; First, the fearful tokens of the enemies destruction in these Verses:
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and secondly, he concludeth with sweete comforts to the godly.
and secondly, he Concludeth with sweet comforts to the godly.
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Concerning the darkening of the sunne and moone and starres, wee haue already spoken in the former chapter, where we told you;
Concerning the darkening of the sun and moon and Stars, we have already spoken in the former chapter, where we told you;
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first, that the darkening of these lights did teach vs, that no creatures are able to keepe their places when the Lord is angrie, Isa. 13. 9, 10. because they themselues haue a naturall feare of corruption, Iob. 15. 15. Secondly, wee shewed you,
First, that the darkening of these lights did teach us, that no creatures Are able to keep their places when the Lord is angry, Isaiah 13. 9, 10. Because they themselves have a natural Fear of corruption, Job 15. 15. Secondly, we showed you,
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how they waite vpon God to shine when he smileth, and to frowne when he chideth, teaching vs to doe the like.
how they wait upon God to shine when he smileth, and to frown when he chideth, teaching us to do the like.
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Againe, by vttering of his voice we shewed you that he meant thunder;
Again, by uttering of his voice we showed you that he meant thunder;
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and therefore when he saith, that he will vtter his voice out of Zion, and roare out of Ierusalem at the ouerthrowe of his enemies:
and Therefore when he Says, that he will utter his voice out of Zion, and roar out of Ierusalem At the overthrown of his enemies:
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he thereby teacheth vs, that all that liue in the church of GOD must make account to heare and see many fearefull signes and wonders, Psal. 48. 5, 6, 7. for in the church God manifesteth his wrath against others and against it;
he thereby Teaches us, that all that live in the Church of GOD must make account to hear and see many fearful Signs and wonders, Psalm 48. 5, 6, 7. for in the Church God manifesteth his wrath against Others and against it;
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he sheweth, that he is terrible and will be feared: therefore we heare the thunders, when other feele the blowes;
he shows, that he is terrible and will be feared: Therefore we hear the Thunders, when other feel the blows;
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wee see the miracles, when other smart for their operation; wee are taught by others harmes, and wee are terrified by other mens destructions.
we see the Miracles, when other smart for their operation; we Are taught by Others harms, and we Are terrified by other men's destructions.
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Therefore none can liue in the church proudly, but the heauens will dismay him; or prophanely, but signes and wonders will admonish him;
Therefore none can live in the Church proudly, but the heavens will dismay him; or profanely, but Signs and wonders will admonish him;
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or wickedly, but the word of God will reprooue him;
or wickedly, but the word of God will reprove him;
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or ignorantly, but the shaking, and quaking, and troubling, and darkening of the world instruct him.
or ignorantly, but the shaking, and quaking, and troubling, and darkening of the world instruct him.
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Therefore the church is well called the kingdome of feare; for there is feare of God, and feare of trouble, and feare of damnation:
Therefore the Church is well called the Kingdom of Fear; for there is Fear of God, and Fear of trouble, and Fear of damnation:
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feare of God, wrought by worde and woonders; feare of trouble, least violence should ouerthrowe all religion;
Fear of God, wrought by word and wonders; Fear of trouble, least violence should overthrown all Religion;
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and feare of damnation, least the diuels kingdome should be enlarged: and surely we were better feare in this place, then bee secure in another;
and Fear of damnation, lest the Devils Kingdom should be enlarged: and surely we were better Fear in this place, then be secure in Another;
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as the godly Iewes which had rather fight vpon the wals of Ierusalem, then suffer all quietnesse in Babylon.
as the godly Iewes which had rather fight upon the walls of Ierusalem, then suffer all quietness in Babylon.
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But I haue followed all this more effectually in another place. But the Lord will be the hope.
But I have followed all this more effectually in Another place. But the Lord will be the hope.
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When hee had tolde them that hee would roare out these destructions in Ierusalem, least they should feare that a new calamitie was comming vpon them:
When he had told them that he would roar out these destructions in Ierusalem, lest they should Fear that a new calamity was coming upon them:
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He telleth them that he will bee their hope;
He Telleth them that he will be their hope;
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that is, they shall hope in him, and he will be their strength to deliuer them from al his wrath and vengeance.
that is, they shall hope in him, and he will be their strength to deliver them from all his wrath and vengeance.
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Whereby wee may see that by the fearefull signes and woonders which he worketh in his church, he teacheth vs to hope in him more assuredly, Ierem. 30. 5. 11. So that nowe I might thus reason with al my brethren:
Whereby we may see that by the fearful Signs and wonders which he works in his Church, he Teaches us to hope in him more assuredly, Jeremiah 30. 5. 11. So that now I might thus reason with all my brothers:
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We haue had many fearfull and extraordinarie thunders; manie terrible flashes of lightening, which haue killed men, and burned houses;
We have had many fearful and extraordinary Thunders; many terrible flashes of lightning, which have killed men, and burned houses;
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manie woonderfull apparitions in the ayre, as fire and bloode, and light and darkenesse, and the visions of armed men; many comets or blazing starres; beside many other:
many wondered apparitions in the air, as fire and blood, and Light and darkness, and the visions of armed men; many Comets or blazing Stars; beside many other:
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yet hath the Church stoode, the Gospell beene preached, our lande quieted, our prince preserued; yea God is still our God, and wee are still his people.
yet hath the Church stood, the Gospel been preached, our land quieted, our Prince preserved; yea God is still our God, and we Are still his people.
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Therefore let vs hope in him more assuredly.
Therefore let us hope in him more assuredly.
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Paul hauing beene once stoned, & raised vp againe, feared the violence of that death neuer afterwarde;Paul having been once stoned, & raised up again, feared the violence of that death never afterward;
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and so seeing we haue often suffered these things, and neuer yet perished in them, let God be our hope for euermore.
and so seeing we have often suffered these things, and never yet perished in them, let God be our hope for evermore.
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Consider howe he saued some in the fire; some in the dens of lions; some in shipwracke on the sea;
Consider how he saved Some in the fire; Some in the dens of Lions; Some in shipwreck on the sea;
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and some being taken vp aboue the cloudes, yet returned without all hurt: Euen so will he doe vnto vs;
and Some being taken up above the Clouds, yet returned without all hurt: Even so will he do unto us;
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no quaking of the earth, or breaking of the cloudes, or darkning of the day, or changing of the ayre, shall change our mindes from trusting in our God.
no quaking of the earth, or breaking of the Clouds, or darkening of the day, or changing of the air, shall change our minds from trusting in our God.
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When Sinai shooke and burned like a worlde on fire, not one of the people were hurt by it;
When Sinai shook and burned like a world on fire, not one of the people were hurt by it;
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but they were prepared to a more reuerend receiuing of the law:
but they were prepared to a more reverend receiving of the law:
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and so let these wonders and fires prepare vs to the like, that our proude natures may bee humbled by them, our secure liues may bee wakened, our little feare of sinne may be encreased,
and so let these wonders and fires prepare us to the like, that our proud nature's may be humbled by them, our secure lives may be wakened, our little Fear of sin may be increased,
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and our daily expectation of iudgement may be renued; that when the Lord shall come, he may finde vs preaching or praying, or mourning,
and our daily expectation of judgement may be renewed; that when the Lord shall come, he may find us preaching or praying, or mourning,
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or fasting, or watching, or hearing, or reading, or repenting and readie for his kingdome:
or fasting, or watching, or hearing, or reading, or repenting and ready for his Kingdom:
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Oh, blessed are they that are in such a case, and blessed are they whose hope is in the Lorde. The first reason:
O, blessed Are they that Are in such a case, and blessed Are they whose hope is in the Lord. The First reason:
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bicause all the endes of the worlde may see the saluation of our God, Esay 52. 10. For the godly which are scattered heere and there thorough all the worlde will spread abroad the same, that euerie one might learne it. Another reason;
Because all the ends of the world may see the salvation of our God, Isaiah 52. 10. For the godly which Are scattered Here and there through all the world will spread abroad the same, that every one might Learn it. another reason;
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because in the middest of all terrors, yet is God in the church, Psal. 50. 2. and his beautie is then greatest,
Because in the midst of all terrors, yet is God in the Church, Psalm 50. 2. and his beauty is then greatest,
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when he shineth in darknes, and dwelleth in fire, and ruleth in woonders, & is feared in his signes.
when he shines in darkness, and dwells in fire, and Ruleth in wonders, & is feared in his Signs.
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Let vs learne by these thinges to encrease our faith, and confidence in the Lorde, that we may saie with Dauid, Though the earth bee remooued,
Let us Learn by these things to increase our faith, and confidence in the Lord, that we may say with David, Though the earth be removed,
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yet we will not feare There is a base kind of trust or confidence which men retaine and content themselues withall,yet we will not Fear There is a base kind of trust or confidence which men retain and content themselves withal,
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when as they growe not forwarde into a most Christian resolution, not caring for riches, which are but vanitie;
when as they grow not forward into a most Christian resolution, not caring for riches, which Are but vanity;
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or for health which is but weakenesse; or for life, which is but temporall; or for death which shall bring immortality.
or for health which is but weakness; or for life, which is but temporal; or for death which shall bring immortality.
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This confidence maketh a man like to Christ, who cared not for the crosse, bicause God was his father,
This confidence makes a man like to christ, who cared not for the cross, Because God was his father,
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and in like sort shall not we care for the miseries of the worlde, if (as we say) we care not for the world.
and in like sort shall not we care for the misery's of the world, if (as we say) we care not for the world.
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Let vs not care for that which wee cannot keepe, I meane our life;
Let us not care for that which we cannot keep, I mean our life;
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much lesse let vs sinne to keepe it by vnlawful means, for then we do but hire a lion to watch our lambes, which in the ende will destroy them all.
much less let us sin to keep it by unlawful means, for then we do but hire a Lion to watch our Lambs, which in the end will destroy them all.
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Wee can saie in our health, that wee can comfort the sicke; but being in sicknesse, wee can receiue none our selues:
we can say in our health, that we can Comfort the sick; but being in sickness, we can receive none our selves:
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so there be many that make great shewe of faith, and confidence in these times of health and peace,
so there be many that make great show of faith, and confidence in these times of health and peace,
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and quietnesse, as if they were readie to die for God;
and quietness, as if they were ready to die for God;
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but alas, if the Lorde frowne vpon them but a little, their faith fadeth like mowen grasse,
but alas, if the Lord frown upon them but a little, their faith fades like mowen grass,
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and they are at their wits ende.
and they Are At their wits end.
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Therefore come into the closet and storehouse of thy soule, and see that thy faith be as good as thy face,
Therefore come into the closet and storehouse of thy soul, and see that thy faith be as good as thy face,
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and that it will as well abide the burning furnace, as the warme sunne, and trie whether it will abide the torments of death, and not be killed:
and that it will as well abide the burning furnace, as the warm sun, and try whither it will abide the torments of death, and not be killed:
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thy faith if it be true must be as immortall as thy soule, that it may stande in all stormes; swimme in all seas; abide in all dangers; liue in all deathes; and raigne in all glorie.
thy faith if it be true must be as immortal as thy soul, that it may stand in all storms; swim in all Seas; abide in all dangers; live in all deaths; and Reign in all glory.
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So you shall know that I am the Lord your God dwelling in Zion, my holy mountaine: So you shall know that I am the Lord your God Dwelling in Zion, my holy mountain:
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then shall Ierusalem be holy, and no strangers shall goe through her any more. then shall Ierusalem be holy, and no Strangers shall go through her any more.
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Now the Prophet drawing to a conclusion of his Sermons, shutteth them vp with many sweete promises of the Lords fauour;
Now the Prophet drawing to a conclusion of his Sermons, shutteth them up with many sweet promises of the lords favour;
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as first of all his presence, then his bountie: his presence in this verse, which shall sanctifie them and keepe them from enimies.
as First of all his presence, then his bounty: his presence in this verse, which shall sanctify them and keep them from enemies.
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Concerning the former part of this verse where the Prophet saith, they shall know him to be their God dwelling in Zion;
Concerning the former part of this verse where the Prophet Says, they shall know him to be their God Dwelling in Zion;
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sufficient hath beene alreadie spoken, and I will not stand any longer thereon, but referre you to the former chapter.
sufficient hath been already spoken, and I will not stand any longer thereon, but refer you to the former chapter.
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This therefore his promise vnto Ierusalem, that it should be holy, teacheth vs the perfection or greatest honour of the church,
This Therefore his promise unto Ierusalem, that it should be holy, Teaches us the perfection or greatest honour of the Church,
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namely Holines, Ephes. 1. 4. when the Lord promiseth that his church should bee holy:
namely Holiness, Ephesians 1. 4. when the Lord promises that his Church should be holy:
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hee thereby teacheth vs that all gifts and goodnes, and mercy, and glorie, and dignitie of the church, proceedeth from this that she is holy;
he thereby Teaches us that all Gifts and Goodness, and mercy, and glory, and dignity of the Church, Proceedeth from this that she is holy;
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neither can the Lord in this world bestow any greater benefit vpon his church, then hir sanctication.
neither can the Lord in this world bestow any greater benefit upon his Church, then his Sanctification.
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This Holines consisteth not in learning, nor in studying, nor in knowledge, nor in prophesie, nor in miracles, nor in church-offices, but in a good life and in all them;
This Holiness Consisteth not in learning, nor in studying, nor in knowledge, nor in prophesy, nor in Miracles, nor in Church-offices, but in a good life and in all them;
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so that a holy man is a perfect christian. Now verily when the Lord promiseth Ierusalem to be Holy, he giueth hir all things,
so that a holy man is a perfect christian. Now verily when the Lord promises Ierusalem to be Holy, he gives his all things,
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for he giueth hir grace to be righteous, his fauour to be honorable, and his benefits to be glorious:
for he gives his grace to be righteous, his favour to be honourable, and his benefits to be glorious:
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Without holynes men are heathens, but with it they are christians; without it they cannot enioy the earth, but with it they may enioy the heauens;
Without holiness men Are Heathens, but with it they Are Christians; without it they cannot enjoy the earth, but with it they may enjoy the heavens;
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without it they are sathans slaues, but with it they are the Lords sonnes:
without it they Are satan's slaves, but with it they Are the lords Sons:
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and to conclude, Holines is the will of God, the ende of our redemption, the fruit of the Spirit, the cloathing of our soules, the ioy of the godly, and the perfection of the church.
and to conclude, Holiness is the will of God, the end of our redemption, the fruit of the Spirit, the clothing of our Souls, the joy of the godly, and the perfection of the Church.
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By Holynes, landes are established, euil is banished, kings thrones are maintained, and it maketh a nation dwell without danger;
By Holiness, Lands Are established, evil is banished, Kings thrones Are maintained, and it makes a Nation dwell without danger;
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no enimie can touch them, no famine can dismay them, no misery can ouerthrow them, because they be holy:
no enemy can touch them, no famine can dismay them, no misery can overthrow them, Because they be holy:
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and so may euery mans soule by Holynes driue away the diuell, continue in the church,
and so may every men soul by Holiness driven away the Devil, continue in the Church,
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and obtaine the kingdome of heauen. The first reason:
and obtain the Kingdom of heaven. The First reason:
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because in nothing do we resemble God more then in holines, Exod. 22. 23. who is only holy, Reuel. 15. 4. Holines and righteousnes was the image wherein God created vs,
Because in nothing do we resemble God more then in holiness, Exod 22. 23. who is only holy, Revel. 15. 4. Holiness and righteousness was the image wherein God created us,
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and therefore he caused to bee wrote vpon the breast of the high Priests roabes, Holines to the Lord. Contrarie vnto this holines, is prophanesse,
and Therefore he caused to be wrote upon the breast of the high Priests robes, Holiness to the Lord. Contrary unto this holiness, is profaneness,
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when men abuse whatsoeuer is appointed to be holy;
when men abuse whatsoever is appointed to be holy;
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whereby I see that they are verie iustly termed prophane men, who haue no maner of shew of holines.
whereby I see that they Are very justly termed profane men, who have no manner of show of holiness.
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God his fearefull name which is holy they blaspheme; the sabbaoths which are holy, they prophane;
God his fearful name which is holy they Blaspheme; the sabbaoths which Are holy, they profane;
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religion which is holy, they contemne; the congregation which is holy, they persecute; praiers which are holy, they seldome vse;
Religion which is holy, they contemn; the congregation which is holy, they persecute; Prayers which Are holy, they seldom use;
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and to be briefe, al the lawes of God which are holy, they violate: these are carnall men; these are miserable men;
and to be brief, all the laws of God which Are holy, they violate: these Are carnal men; these Are miserable men;
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these are subiect to all abhominations. So that as there is no blessing, but it belongeth to the holy;
these Are Subject to all abominations. So that as there is no blessing, but it belongeth to the holy;
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so there is no curse but it belongeth to the prophane. Another reason is:
so there is no curse but it belongeth to the profane. another reason is:
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because holynes is freed from sin & hell, Isa. 11. 8, 9. now to be freed from sin, is the greatest blessing in this world;
Because holiness is freed from since & hell, Isaiah 11. 8, 9. now to be freed from since, is the greatest blessing in this world;
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& to be freed frō hel, is the greatest blessing in the world to come: & indeed one followeth another;
& to be freed from hell, is the greatest blessing in the world to come: & indeed one follows Another;
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for whosoeuer is freed from sin, is also freed from hell.
for whosoever is freed from since, is also freed from hell.
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But there are many that thinke it a great paine vnto them to be free from sin,
But there Are many that think it a great pain unto them to be free from since,
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because they cannot endure to be free from the meanes of sinning:
Because they cannot endure to be free from the means of sinning:
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yet let vs know that this is, or ought to be our prayer that wee may once be freed from committing of sinne;
yet let us know that this is, or ought to be our prayer that we may once be freed from committing of sin;
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that whereas we haue a minde to idolatrie or Poperie, it may be turned from it;
that whereas we have a mind to idolatry or Popery, it may be turned from it;
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or if we be inclined to swearing, we may fall to leaue it and hate it;
or if we be inclined to swearing, we may fallen to leave it and hate it;
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and if we be addicted to be enuious, we may be charitable; or to lusts, we may be chaste;
and if we be addicted to be envious, we may be charitable; or to Lustiest, we may be chaste;
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or to falshood, we may bee true; or to couetousnes, we may be liberall; or ignorance of the scriptures, we may be learned in them;
or to falsehood, we may be true; or to covetousness, we may be liberal; or ignorance of the Scriptures, we may be learned in them;
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and finally if to any vaine or vnlawfull thing, we may no more desire it, then children do the rod:
and finally if to any vain or unlawful thing, we may no more desire it, then children do the rod:
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oh happy were we if we were thus cleansed from sinne, that we might be thus sanctified.
o happy were we if we were thus cleansed from sin, that we might be thus sanctified.
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Let vs learne that exhortation of the Apostle, 1. Pet. 1. 15, 16. That seeing God which hath called vs is holie,
Let us Learn that exhortation of the Apostle, 1. Pet. 1. 15, 16. That seeing God which hath called us is holy,
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so let vs bee holie, that wee may purge our selues from all filthinesse of the flesh and spirite.
so let us be holy, that we may purge our selves from all filthiness of the Flesh and Spirit.
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And surely this reason of the Apostle, is very effectuall to mooue vs vnto holinesse, when hee telleth vs that God which called vs is holie.
And surely this reason of the Apostle, is very effectual to move us unto holiness, when he Telleth us that God which called us is holy.
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Therefore looke to thy selfe, that hearest the Gospell preached, and leadest a lewde and prophane life;
Therefore look to thy self, that Hearst the Gospel preached, and Leadest a lewd and profane life;
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for I tell thee that this very call of God whereby thou art seuered from Iewes and Turks, shall at the latter day tell thee of thy euill, which wouldest not walke in holinesse,
for I tell thee that this very call of God whereby thou art severed from Iewes and Turks, shall At the latter day tell thee of thy evil, which Wouldst not walk in holiness,
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although God which called thee were holie.
although God which called thee were holy.
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The first image of God created in thee is decaied, and it can neuer be repaired but by holinesse:
The First image of God created in thee is decayed, and it can never be repaired but by holiness:
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wouldest thou be glorified, thou must first be sanctified: thy bodie must be holy, abstaining from pleasure;
Wouldst thou be glorified, thou must First be sanctified: thy body must be holy, abstaining from pleasure;
vmd2 pns21 vbi vvn, pns21 vmb ord vbi vvn: po21 n1 vmb vbi j, vvg p-acp n1;
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thy soule must be holy, not yeelding to temptation; thy affections must be holy, not corrupted with vanitie;
thy soul must be holy, not yielding to temptation; thy affections must be holy, not corrupted with vanity;
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7807
and thy life must be holy, not drowned in sinne. Oh be holy as God is holy;
and thy life must be holy, not drowned in sin. O be holy as God is holy;
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7808
it is a part of his essence, so let it be of thine; it is neuer parted from him, so let it be euer with thee;
it is a part of his essence, so let it be of thine; it is never parted from him, so let it be ever with thee;
pn31 vbz dt n1 pp-f po31 n1, av vvb pn31 vbb pp-f png21; pn31 vbz av vvn p-acp pno31, av vvb pn31 vbi av p-acp pno21;
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7809
it is alway found in him, so let it be alway found in thee: God is holy in the earth; so be thou;
it is always found in him, so let it be always found in thee: God is holy in the earth; so be thou;
pn31 vbz av vvn p-acp pno31, av vvb pn31 vbi av vvn p-acp pno21: np1 vbz j p-acp dt n1; av vbb pns21;
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7810
he is holy in the church, so be thou; he is holy in the day, so be thou;
he is holy in the Church, so be thou; he is holy in the day, so be thou;
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he is holy in the night, be thou so also; and he is holy in heauen, oh that we may be so!
he is holy in the night, be thou so also; and he is holy in heaven, o that we may be so!
pns31 vbz j p-acp dt n1, vbb pns21 av av; cc pns31 vbz j p-acp n1, uh cst pns12 vmb vbi av!
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his iudgements are holy, so let thine be; his words are holy, so ought thine to be;
his Judgments Are holy, so let thine be; his words Are holy, so ought thine to be;
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and his works are holy, so let thine be. Oh that we could be holy, as he is holy;
and his works Are holy, so let thine be. O that we could be holy, as he is holy;
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that we might be perfect, as he is perfect; holy without sinne, holy without want, holy without loue:
that we might be perfect, as he is perfect; holy without sin, holy without want, holy without love:
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without sinne, that they were pardoned; without want, that all graces might be supplied;
without sin, that they were pardoned; without want, that all graces might be supplied;
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and without loue, that life, and health, and world, and pleasure, and lands may giue place to holinesse;
and without love, that life, and health, and world, and pleasure, and Lands may give place to holiness;
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for holy people are redeemed of the Lorde, but the wicked and prophane are damned to hell.
for holy people Are redeemed of the Lord, but the wicked and profane Are damned to hell.
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7818
Another vse is, that now we are exhorted to holinesse, let vs learne how to bee holy, which Iohn teacheth vs 1. Ioh. 3. 2, 5. which is first by expectation of Christs comming:
another use is, that now we Are exhorted to holiness, let us Learn how to be holy, which John Teaches us 1. John 3. 2, 5. which is First by expectation of Christ coming:
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7819
secondly, by hoping for our glorification: and thirdly, by purging our selues; in a word this is all, We are made holy by regeneration and sanctification;
secondly, by hoping for our glorification: and Thirdly, by purging our selves; in a word this is all, We Are made holy by regeneration and sanctification;
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for a new minde is a holy minde, as a new life is a holy life.
for a new mind is a holy mind, as a new life is a holy life.
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So then, wouldest thou be holy, the word must beget thee in the wombe of the church;
So then, Wouldst thou be holy, the word must beget thee in the womb of the Church;
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7822
and the blood of Christ must purge thee in the tabernacle of thy flesh:
and the blood of christ must purge thee in the tabernacle of thy Flesh:
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& this is the way to make a saint first by the word, thē by the blood of Christ;
& this is the Way to make a saint First by the word, them by the blood of christ;
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7824
and all of this must bee done in this life:
and all of this must be done in this life:
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7825
for they doe but mocke and delude the world, which canonize saints after they be dead,
for they do but mock and delude the world, which canonise Saints After they be dead,
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7826
except they can bring them to life againe.
except they can bring them to life again.
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7827
So then a pure life maketh not a saint, that is, holy, without a new minde;
So then a pure life makes not a saint, that is, holy, without a new mind;
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nor another minde without a cleane life. Some are of opinion, that there are no saints but in the kingdome of heauen:
nor Another mind without a clean life. some Are of opinion, that there Are no Saints but in the Kingdom of heaven:
ccx j-jn n1 p-acp dt j n1. d vbr pp-f n1, cst a-acp vbr dx n2 cc-acp p-acp dt n1 pp-f n1:
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7829
but they are easily confuted by the scripture, which calleth the godly at Corinth, at Ephesus, at Colossa,
but they Are Easily confuted by the scripture, which calls the godly At Corinth, At Ephesus, At Colossae,
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7830
and many other places, by the name of saints. But they say we do, all them saints which the scripture calleth holy men:
and many other places, by the name of Saints. But they say we do, all them Saints which the scripture calls holy men:
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and I pray what difference is there betwixt a saint and a holy man? surely none at all:
and I pray what difference is there betwixt a saint and a holy man? surely none At all:
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but euery holy man is a saint, in all toongs that euer I learned.
but every holy man is a saint, in all tongues that ever I learned.
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7833
But if they vnderstand saints to be the soules of godly men in heauen, then I say that in all good diuinitie and sound writers, there are none such spoken of, I meane, that the blessed soules in heauen are onely called saints.
But if they understand Saints to be the Souls of godly men in heaven, then I say that in all good divinity and found writers, there Are none such spoken of, I mean, that the blessed Souls in heaven Are only called Saints.
p-acp cs pns32 vvb n2 pc-acp vbi dt n2 pp-f j n2 p-acp n1, cs pns11 vvb cst p-acp d j n1 cc j n2, pc-acp vbr pix d vvn pp-f, pns11 vvb, cst dt j-vvn n2 p-acp n1 vbr av-j vvn n2.
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To conclude, heare the gospell, beleeue the promises, waite for the appeering of our Sauiour,
To conclude, hear the gospel, believe the promises, wait for the appearing of our Saviour,
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7835
and take but a drop of his blood to purge thy soule and life, and thou shalt bee holy, thou shalt be a saint:
and take but a drop of his blood to purge thy soul and life, and thou shalt be holy, thou shalt be a saint:
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7836
otherwise, thy life lead in long iniquitie shall ende in euerlasting woe, paine, and miserie.
otherwise, thy life led in long iniquity shall end in everlasting woe, pain, and misery.
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7837
And no strangers. In these words he telleth them one benefit of his presence and their sanctification or holynes, which is this, that no strangers shall any more go thorough Israell:And no Strangers. In these words he Telleth them one benefit of his presence and their sanctification or holiness, which is this, that no Strangers shall any more go through Israel:
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meaning, that they should neuer be ouercome by any enimies; otherwise to harbour strangers is the commandement of God.
meaning, that they should never be overcome by any enemies; otherwise to harbour Strangers is the Commandment of God.
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7839
But by these wordes we are taught, that onely religion maketh a common-wealth or kingdome to bee peaceable and happie, 1. Sam. 12. 14, 15. Although humane policie and worldly wisedome do much in the gouernment of any nation:
But by these words we Are taught, that only Religion makes a commonwealth or Kingdom to be peaceable and happy, 1. Sam. 12. 14, 15. Although humane policy and worldly Wisdom do much in the government of any Nation:
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7840
yet there is not any thing that so establisheth a people and maketh them happie as religion, which is the wisedome and written word of God.
yet there is not any thing that so Establisheth a people and makes them happy as Religion, which is the Wisdom and written word of God.
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7841
Why was not Ahabs gouernment as good as Dauids, or Ieroboams a most politike king as good as Salomons? Surely because the one was stablished in the law of God,
Why was not Ahabs government as good as David, or Ieroboams a most politic King as good as Solomon's? Surely Because the one was established in the law of God,
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7842
and the other was mingled with filthie idolatrie.
and the other was mingled with filthy idolatry.
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7843
Let all the Polititians of the world, and cursed Machiuillian Atheists murmur what they dare into the eares of kings and great persons, that they must sometime regard Stratagems contrary to the Scriptures, or else thrones cannot stand:
Let all the Politicians of the world, and cursed Machiavellian Atheists murmur what they Dare into the ears of Kings and great Persons, that they must sometime regard Stratagems contrary to the Scriptures, or Else thrones cannot stand:
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7844
yet they are all deceiued, for no policie nor counsell can stande against the Almightie.
yet they Are all deceived, for no policy nor counsel can stand against the Almighty.
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7845
Oppression, breach of promise, toleration of malefactors, insinuations, examinations, extortions, creations of offices, and all the like policies cannot stand without religion:
Oppression, breach of promise, toleration of malefactors, insinuations, examinations, extortions, creations of Offices, and all the like policies cannot stand without Religion:
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7846
for there was neuer yet any Polititian, but he ended his life in great sorrow, as did Achitophel: I meane such as are not ruled by the scriptures.
for there was never yet any Politician, but he ended his life in great sorrow, as did Ahithophel: I mean such as Are not ruled by the Scriptures.
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7847
We haue reade many policies of wicked men, as of Pharaoh, to keepe the Israelites in Egypt;
We have read many policies of wicked men, as of Pharaoh, to keep the Israelites in Egypt;
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7848
of the Philistims, to keepe them without weapons; of Ieroboam, to keepe them from Ierusalem; of the kings of Assyria, to keepe them from returning home againe;
of the philistines, to keep them without weapons; of Jeroboam, to keep them from Ierusalem; of the Kings of Assyria, to keep them from returning home again;
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7849
of Herod, to kill our Sauiour Christ, but what gained they all by their policie• surely nothing,
of Herod, to kill our Saviour christ, but what gained they all by their policie• surely nothing,
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7850
but their owne sorrow and death:
but their own sorrow and death:
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7851
for as Dauid saith, The Lord intrappeth the wicked in the net that he laid for other, Psalm.
for as David Says, The Lord intrappeth the wicked in the net that he laid for other, Psalm.
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7852
9. The reasons of this doctrine are these:
9. The Reasons of this Doctrine Are these:
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7853
First, because for sinne God dissolueth kingdomes, Prouerb. 28. 2. and therefore for religion he establisheth them:
First, Because for sin God dissolveth kingdoms, Proverb. 28. 2. and Therefore for Religion he Establisheth them:
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7854
for there is not any thing so contrarie to sinne, as is the Lords worship, I meane religion;
for there is not any thing so contrary to sin, as is the lords worship, I mean Religion;
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7855
for all other humane vertues, are rather in the compasse of sinne, then in the shadow of true godlinesse.
for all other humane Virtues, Are rather in the compass of sin, then in the shadow of true godliness.
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7856
Neither yet are all policies so condemned, as it is vtterly vnlawfull to vse any;
Neither yet Are all policies so condemned, as it is utterly unlawful to use any;
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7857
for some are godlie and may bee practised, as wee may see in Ioseph with his brethren, who was a great courtier,
for Some Are godly and may be practised, as we may see in Ioseph with his brothers, who was a great courtier,
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7858
and yet vsed no vnlawfull extremitie of his authoritie: so wee may reade of Moses that sent spies into the land of Canaan;
and yet used no unlawful extremity of his Authority: so we may read of Moses that sent spies into the land of Canaan;
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7859
of the Israelites fighting with the Beniamites, and of Gedeon when he slew so many of the Ephramites whom he found out by pronuntiation of the word Shibboleth: but if policie bee grounded vpon any sinne,
of the Israelites fighting with the Benjaminites, and of Gideon when he slew so many of the Ephraimites whom he found out by pronunciation of the word Shibboleth: but if policy be grounded upon any sin,
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7860
or accompanied with any vnlawfull thing, then better abide the hazard, than that wee should do euill that good may come of it. Another reason:
or accompanied with any unlawful thing, then better abide the hazard, than that we should do evil that good may come of it. another reason:
cc vvn p-acp d j n1, av av-jc vvi dt n1, cs cst pns12 vmd vdi j-jn d j vmb vvi pp-f pn31. j-jn n1:
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7861
because, Kings raigne by the Lord, and by him Princes beare rule.
Because, Kings Reign by the Lord, and by him Princes bear Rule.
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7862
Now we must not thinke that he fauoureth or accounteth any nation blessed without his worship,
Now we must not think that he favours or accounteth any Nation blessed without his worship,
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7863
for he regardeth not a soule that feareth him not.
for he Regardeth not a soul that fears him not.
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7864
For this cause he droue Nebuchadnezzar from the throne to the heards of cattle, that he might teach him, that his throne depended vpon him.
For this cause he drove Nebuchadnezzar from the throne to the heards of cattle, that he might teach him, that his throne depended upon him.
p-acp d n1 pns31 vvd np1 p-acp dt n1 p-acp dt n2 pp-f n2, cst pns31 vmd vvi pno31, cst po31 n1 vvd p-acp pno31.
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7865
Now shall we say that God is, where there is no God accounted; or if accounted, yet not worshipped;
Now shall we say that God is, where there is no God accounted; or if accounted, yet not worshipped;
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7866
or if externally worshipped, yet not sincerely;
or if externally worshipped, yet not sincerely;
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7867
where euery fancie of a worldly wise man is preferred before that truth, which is sealed with the Lords blood.
where every fancy of a worldly wise man is preferred before that truth, which is sealed with the lords blood.
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7868
I graunt that Iethro a heathen gaue Moses counsell how to behaue himselfe in his gouernment, but GOD approoued it:
I grant that Jethro a heathen gave Moses counsel how to behave himself in his government, but GOD approved it:
pns11 vvb cst np1 dt n-jn vvd np1 n1 c-crq pc-acp vvi px31 p-acp po31 n1, cc-acp np1 vvn pn31:
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7869
and so let euerie man speake for the good gouernment of a nation; but let the word of GOD gouerne their sayings. The vses:
and so let every man speak for the good government of a Nation; but let the word of GOD govern their sayings. The uses:
cc av vvb d n1 vvi p-acp dt j n1 pp-f dt n1; cc-acp vvb dt n1 pp-f np1 vvi po32 n2-vvg. dt n2:
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7870
first, let vs take that counsell of the wisest king that euer was, Prou. 25. 5. Take away the wicked from the king,
First, let us take that counsel of the Wisest King that ever was, Prou. 25. 5. Take away the wicked from the King,
ord, vvb pno12 vvi d n1 pp-f dt js n1 cst av vbds, np1 crd crd vvb av dt j p-acp dt n1,
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and his throne shall be established in righteousnesse. If the wicked be remooued, wicked counsell will be silenced;and his throne shall be established in righteousness. If the wicked be removed, wicked counsel will be silenced;
cc po31 n1 vmb vbi vvn p-acp n1. cs dt j vbi vvn, j n1 vmb vbi vvn;
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and if wicked counsell be silenced, then will the princes throne bee established in righteousnesse.
and if wicked counsel be silenced, then will the Princes throne be established in righteousness.
cc cs j n1 vbi vvn, av vmb dt ng1 n1 vbi vvn p-acp n1.
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7873
Dauid would not haue them to be his courtiers that slew Ishboseth his enemie, and no more woulde he haue any vaine persons or liers to bee his seruants, Psalm. 101. 5, 6. for as Gedeons armie was most honorable when he had sent away all dastardes and fearful soldiers (although it was small) so a kings court is most glorious,David would not have them to be his courtiers that slew Ishbosheth his enemy, and no more would he have any vain Persons or liers to be his Servants, Psalm. 101. 5, 6. for as Gedeons army was most honourable when he had sent away all dastards and fearful Soldiers (although it was small) so a Kings court is most glorious,
np1 vmd xx vhi pno32 pc-acp vbi po31 n2 cst vvd np1 po31 n1, cc dx av-dc vmd pns31 vhi d j n2 cc n2 pc-acp vbi po31 n2, n1. crd crd, crd p-acp c-acp np1 n1 vbds av-ds j c-crq pns31 vhd vvn av d n2 cc j n2 (cs pn31 vbds j) av dt ng1 n1 vbz av-ds j,
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7874
when all wicked are banished from it, although very fewe be left. Multitudes are verie dangerous, & many men many wicked men:
when all wicked Are banished from it, although very few be left. Multitudes Are very dangerous, & many men many wicked men:
c-crq d j vbr vvn p-acp pn31, cs av d vbi vvn. n2 vbr av j, cc d n2 d j n2:
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7875
Our Sauiour Christ had but twelue, and yet one of them was a traytour, and so it is most likely there is not any great company liuing in court or countrey,
Our Saviour christ had but twelue, and yet one of them was a traitor, and so it is most likely there is not any great company living in court or country,
po12 n1 np1 vhd p-acp crd, cc av crd pp-f pno32 vbds dt n1, cc av pn31 vbz av-ds j pc-acp vbz xx d j n1 vvg p-acp n1 cc n1,
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7876
but there are some wicked among them.
but there Are Some wicked among them.
cc-acp pc-acp vbr d j p-acp pno32.
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7877
Although wicked men may bee good for the common wealth, yet they cannot establish the kings throne in righteousnesse:
Although wicked men may be good for the Common wealth, yet they cannot establish the Kings throne in righteousness:
cs j n2 vmb vbi j p-acp dt j n1, av pns32 vmbx vvi dt ng1 n1 p-acp n1:
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7878
therefore I woulde that all the princes of the world would say with Dauid, Psal. 119. Awaie from me yee wicked,
Therefore I would that all the Princes of the world would say with David, Psalm 119. Away from me ye wicked,
av pns11 vmd d d dt n2 pp-f dt n1 vmd vvi p-acp np1, np1 crd av p-acp pno11 pn22 j,
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for I will keepe the commandements of my God. Another vse:for I will keep the Commandments of my God. another use:
c-acp pns11 vmb vvi dt n2 pp-f po11 n1. j-jn n1:
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let vs pray for kings and kingdomes, that the worde of God may take place in their hearts and landes:
let us pray for Kings and kingdoms, that the word of God may take place in their hearts and Lands:
vvb pno12 vvi p-acp n2 cc n2, cst dt n1 pp-f np1 vmb vvi n1 p-acp po32 n2 cc n2:
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7881
for verilie, if it onely make them blessed, we shall be very vncharitable to make them cursed,
for verily, if it only make them blessed, we shall be very uncharitable to make them cursed,
p-acp av-j, cs pn31 av-j vvi pno32 vvn, pns12 vmb vbi av j pc-acp vvi pno32 vvd,
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7882
for seeing God doth so highly delight in our praiers, that when we pray but for our owne peace, he heareth and granteth our petitions:
for seeing God does so highly delight in our Prayers, that when we pray but for our own peace, he hears and grants our petitions:
p-acp vvg np1 vdz av av-j vvi p-acp po12 n2, cst c-crq pns12 vvb cc-acp p-acp po12 d n1, pns31 vvz cc vvz po12 n2:
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much more will he be mercifull vnto vs when we pray for his worship, and for the enlarging of his kingdome.
much more will he be merciful unto us when we pray for his worship, and for the enlarging of his Kingdom.
av-d dc vmb pns31 vbi j p-acp pno12 c-crq pns12 vvb p-acp po31 n1, cc p-acp dt n-vvg pp-f po31 n1.
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7884
And surely if Paul wished that king Agrippa were like himselfe, his bonds excepted;
And surely if Paul wished that King Agrippa were like himself, his bonds excepted;
cc av-j cs np1 vvd cst n1 np1 vbdr vvb px31, po31 n2 vvn;
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then let vs also vnfainedly praie that all kinges and people were like ours, our sinnes excepted, which are as heauie on vs,
then let us also unfeignedly pray that all Kings and people were like ours, our Sins excepted, which Are as heavy on us,
av vvb pno12 av av-j vvb cst d n2 cc n1 vbdr av-j png12, po12 n2 vvn, r-crq vbr a-acp j p-acp pno12,
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7886
as were Pauls bondes on him.
as were Paul's bonds on him.
c-acp vbdr npg1 n2 p-acp pno31.
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7887
The xlij. Sermon.
The xlij. Sermon.
dt crd. n1.
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7888
Vers. 18. And in that day shall the mountaines drop downe new wine, and the hils shall flow with milke,Vers. 18. And in that day shall the Mountains drop down new wine, and the hills shall flow with milk,
np1 crd cc p-acp d n1 vmb dt n2 vvb a-acp j n1, cc dt n2 vmb vvi p-acp n1,
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7889
and all the riuers of Iudah shall runne with waters, and a fountaine shall come foorth of the house of the Lorde,
and all the Rivers of Iudah shall run with waters, and a fountain shall come forth of the house of the Lord,
cc d dt n2 pp-f np1 vmb vvi p-acp n2, cc dt n1 vmb vvi av pp-f dt n1 pp-f dt n1,
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7890
and water the valley of Shittim.
and water the valley of Shittim.
cc vvi dt n1 pp-f np1.
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7891
HAuing promised them his presence, nowe hee also granteth them his bountie, for as the barrennesse of the earth wrought their famine;
Having promised them his presence, now he also grants them his bounty, for as the Barrenness of the earth wrought their famine;
vhg vvn pno32 po31 n1, av pns31 av vvz pno32 po31 n1, c-acp p-acp dt n1 pp-f dt n1 vvd po32 n1;
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7892
and their famine wrought their curse: so the fruitefulnesse of the earth must worke their plenty;
and their famine wrought their curse: so the fruitfulness of the earth must work their plenty;
cc po32 n1 vvd po32 n1: av dt n1 pp-f dt n1 vmb vvi po32 n1;
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7893
and their plenty must bring their ioye.
and their plenty must bring their joy.
cc po32 n1 vmb vvi po32 n1.
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7894
Nowe then the church being deliuered, the warres quieted, the godly sanctified, and religion or the true worship of God once againe established, all the mountaines and hilles,
Now then the Church being Delivered, the wars quieted, the godly sanctified, and Religion or the true worship of God once again established, all the Mountains and hills,
av av dt n1 vbg vvn, dt n2 vvd, dt j j-vvn, cc n1 cc dt j n1 pp-f np1 a-acp av vvn, d dt n2 cc n2,
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7895
and valleies and riuers flow with abundance of worldly comforts.
and valleys and Rivers flow with abundance of worldly comforts.
cc n2 cc n2 vvb p-acp n1 pp-f j n2.
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7896
That the mountaines should drop wine, and the hilles flowe with milke, and all riuers runne with water, it is but a figuratiue or hyperbolicall speech:
That the Mountains should drop wine, and the hills flow with milk, and all Rivers run with water, it is but a figurative or hyperbolical speech:
cst dt n2 vmd vvi n1, cc dt n2 vvi p-acp n1, cc d n2 vvn p-acp n1, pn31 vbz p-acp dt j cc j n1:
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7897
whereby is noted the woonderfull plentie and abundance that shoulde come vnto them after their peace;
whereby is noted the wondered plenty and abundance that should come unto them After their peace;
c-crq vbz vvn dt j-vvn n1 cc n1 cst vmd vvi p-acp pno32 p-acp po32 n1;
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7898
yea, beyonde the nature of the earth, and the expectation of man. In this verse there are these two thinges to bee spoken of:
yea, beyond the nature of the earth, and the expectation of man. In this verse there Are these two things to be spoken of:
uh, p-acp dt n1 pp-f dt n1, cc dt n1 pp-f n1. p-acp d n1 pc-acp vbr d crd n2 pc-acp vbi vvn pp-f:
(45) sermon (DIV2)
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7899
First, of the plentie of victuals and foode: and secondly, of the fountaine that shoulde come out of the house of the Lorde;
First, of the plenty of victuals and food: and secondly, of the fountain that should come out of the house of the Lord;
ord, pp-f dt n1 pp-f n2 cc n1: cc ord, pp-f dt n1 cst vmd vvi av pp-f dt n1 pp-f dt n1;
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7900
and water the valley of Shittim, which was a place in the countrey of Moab, where the Israelites committed fornication with the daughters of Moab, Numer. 25. 1. First, in the large promise of so great plentie as these Iewes shoulde haue after the restitution of worldly things, wee may note, that if God giue peace to his church,
and water the valley of Shittim, which was a place in the country of Moab, where the Israelites committed fornication with the daughters of Moab, Number. 25. 1. First, in the large promise of so great plenty as these Iewes should have After the restitution of worldly things, we may note, that if God give peace to his Church,
cc vvi dt n1 pp-f np1, r-crq vbds dt n1 p-acp dt n1 pp-f np1, c-crq dt np2 vvn n1 p-acp dt n2 pp-f np1, n1. crd crd ord, p-acp dt j n1 pp-f av j n1 p-acp d npg1 vmd vhi p-acp dt n1 pp-f j n2, pns12 vmb vvi, cst cs np1 vvb n1 p-acp po31 n1,
(45) sermon (DIV2)
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7901
then al the creatures of the worlde are the better for it, Esa. 30. 24, 25. For and in the peace of the church, there is nothing in the worlde but are reioiced in it:
then all the creatures of the world Are the better for it, Isaiah 30. 24, 25. For and in the peace of the Church, there is nothing in the world but Are rejoiced in it:
cs d dt n2 pp-f dt n1 vbr dt jc p-acp pn31, np1 crd crd, crd p-acp cc p-acp dt n1 pp-f dt n1, pc-acp vbz pix p-acp dt n1 pc-acp vbr vvd p-acp pn31:
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7902
The heauens are cleerer, the sunne is lighter; the oxe is stronger; the sheepe are fatter; the riuers are fuller; the breade is sweeter; the fieldes are fruitfuller; and the worlde is ioyfuller.
The heavens Are clearer, the sun is lighter; the ox is Stronger; the sheep Are fatter; the Rivers Are fuller; the bread is Sweeten; the fields Are fruitfuller; and the world is ioyfuller.
dt n2 vbr jc, dt n1 vbz jc; dt n1 vbz jc; dt n1 vbr jc; dt n2 vbr jc; dt n1 vbz jc; dt n2 vbr jc; cc dt n1 vbz jc.
(45) sermon (DIV2)
85
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7903
So that when they grow which worship God, they shall also growe that serue man. Till Adam sinned there was not any creature that knewe the curse:
So that when they grow which worship God, they shall also grow that serve man. Till Adam sinned there was not any creature that knew the curse:
av cst c-crq pns32 vvb r-crq n1 np1, pns32 vmb av vvi d vvi n1. p-acp np1 vvn a-acp vbds xx d n1 cst vvd dt n1:
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7904
and so if the church could liue without sinne, there is not a creature but should be free from euill.
and so if the Church could live without sin, there is not a creature but should be free from evil.
cc av cs dt n1 vmd vvi p-acp n1, pc-acp vbz xx dt n1 cc-acp vmd vbi j p-acp n-jn.
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7905
Wherefore when their sinnes are purged and themselues reconciled to God & established in peace;
Wherefore when their Sins Are purged and themselves reconciled to God & established in peace;
c-crq c-crq po32 n2 vbr vvn cc px32 vvn p-acp np1 cc vvn p-acp n1;
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7906
then the herbs grow, the fields abound, the trees blossome, the cattle labour, the wines nourish,
then the herbs grow, the fields abound, the trees blossom, the cattle labour, the wines nourish,
av dt n2 vvb, dt n2 vvb, dt n2 vvb, dt ng1 n1, dt n2 vvb,
(45) sermon (DIV2)
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7907
and all things prosper forgetting their curse, as a man recouering health, forgetteth sickenes, or as a reconciled friend forgetteth his malice.
and all things prosper forgetting their curse, as a man recovering health, forgetteth sickness, or as a reconciled friend forgetteth his malice.
cc d n2 vvb vvg po32 n1, c-acp dt n1 vvg n1, vvz n1, cc p-acp dt j-vvn n1 vvz po31 n1.
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7908
The godly therefore being in captiuitie in Babylon, had good cause to put away all mirth and ioy vntill they saw the deliuerance of the church of God.
The godly Therefore being in captivity in Babylon, had good cause to put away all mirth and joy until they saw the deliverance of the Church of God.
dt j av vbg p-acp n1 p-acp np1, vhd j n1 pc-acp vvi av d n1 cc n1 c-acp pns32 vvd dt n1 pp-f dt n1 pp-f np1.
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7909
And if euer any nation in the world had the experience of this prophesie, that they could say their land was quiet, their earth was fruitfull, their people were many, their hils flowed with milke, their houses with wine, their coffers with gold, their pastures with sheepe, their yokes with oxen, their fields with corne, their bread with strength,
And if ever any Nation in the world had the experience of this prophesy, that they could say their land was quiet, their earth was fruitful, their people were many, their hills flowed with milk, their houses with wine, their coffers with gold, their pastures with sheep, their yokes with oxen, their fields with corn, their bred with strength,
cc cs av d n1 p-acp dt n1 vhd dt n1 pp-f d vvb, cst pns32 vmd vvi po32 n1 vbds j-jn, po32 n1 vbds j, po32 n1 vbdr d, po32 n2 vvn p-acp n1, po32 n2 p-acp n1, po32 n2 p-acp n1, po32 n2 p-acp n1, po32 n2 p-acp n2, po32 n2 p-acp n1, po32 n1 p-acp n1,
(45) sermon (DIV2)
85
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7910
and their health preserued by the fruits of the earth:
and their health preserved by the fruits of the earth:
cc po32 n1 vvn p-acp dt n2 pp-f dt n1:
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7911
then may wee in England say that the Lords plentie hath beene among vs, because his church is with vs. We haue had no warre, but we conquered;
then may we in England say that the lords plenty hath been among us, Because his Church is with us We have had no war, but we conquered;
av vmb pns12 p-acp np1 vvb cst dt n2 n1 vhz vbn p-acp pno12, c-acp po31 n1 vbz p-acp pno12 pns12 vhb vhn dx n1, cc-acp pns12 vvd;
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7912
no sicknes, but we were comforted; no famine, but we were deliuered;
no sickness, but we were comforted; no famine, but we were Delivered;
dx n1, cc-acp pns12 vbdr vvn; dx n1, cc-acp pns12 vbdr vvn;
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7913
no danger, but we were preserued, & no occasion of mourning in our streets, and all because the spouse of Christ dwelleth among vs. Our earth hath not lost her strength;
no danger, but we were preserved, & no occasion of mourning in our streets, and all Because the spouse of christ dwells among us Our earth hath not lost her strength;
dx n1, cc-acp pns12 vbdr vvn, cc dx n1 pp-f n1 p-acp po12 n2, cc d c-acp dt n1 pp-f np1 vvz p-acp pno12 po12 n1 vhz xx vvn po31 n1;
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7914
our children haue not beene left fatherlesse; our sommers, haue not burned vs; our winters haue not killed vs;
our children have not been left fatherless; our summers, have not burned us; our winter's have not killed us;
po12 n2 vhb xx vbn vvn j; po12 n2, vhb xx vvn pno12; po12 n2 vhb xx vvn pno12;
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7915
our haruest hath not failed vs; our season hath reached our barley haruest; our barley haruest, our wheat haruest; our wheat haruest, our vintage;
our harvest hath not failed us; our season hath reached our Barley harvest; our Barley harvest, our wheat harvest; our wheat harvest, our vintage;
po12 n1 vhz xx vvn pno12; po12 n1 vhz vvn po12 n1 n1; po12 n1 n1, po12 n1 n1; po12 n1 n1, po12 n1;
(45) sermon (DIV2)
85
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7916
and our vintage, our season againe:
and our vintage, our season again:
cc po12 n1, po12 n1 av:
(45) sermon (DIV2)
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7917
and this is all because the lambes of Christ feed with our flockes, the seruants of Christ sit at our tables, the spouse of Christ dwelleth in our houses,
and this is all Because the Lambs of christ feed with our flocks, the Servants of christ fit At our tables, the spouse of christ dwells in our houses,
cc d vbz d c-acp dt n2 pp-f np1 vvi p-acp po12 n2, dt n2 pp-f np1 vvi p-acp po12 n2, dt n1 pp-f np1 vvz p-acp po12 n2,
(45) sermon (DIV2)
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7918
and the church of Christ is at peace in our lande:
and the Church of christ is At peace in our land:
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7919
oh wake not the beloued of Christ vntill she please, and let her not bee imprisoned as Ioseph was,
o wake not the Beloved of christ until she please, and let her not be imprisoned as Ioseph was,
uh vvb xx dt j-vvn pp-f np1 c-acp pns31 vvb, cc vvb pno31 xx vbi vvn p-acp np1 vbds,
(45) sermon (DIV2)
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7920
because all things prosper vnder peace!
Because all things prosper under peace!
c-acp d n2 vvb p-acp n1!
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7921
The first reason, because when the church is at peace, the people haue the Lord about them as riuers,
The First reason, Because when the Church is At peace, the people have the Lord about them as Rivers,
dt ord n1, c-acp c-crq dt n1 vbz p-acp n1, dt n1 vhb dt n1 p-acp pno32 c-acp n2,
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7922
and their iniquitie pardoned, Isa. 33. 21. 24. The Lord is all things to the world,
and their iniquity pardoned, Isaiah 33. 21. 24. The Lord is all things to the world,
cc po32 n1 vvn, np1 crd crd crd dt n1 vbz d n2 p-acp dt n1,
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7923
as he is all things to the elect in another life:
as he is all things to the elect in Another life:
c-acp pns31 vbz d n2 p-acp dt j-vvn p-acp j-jn n1:
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7924
What is the reason? that the angels hunger not, that the saints in heauen die not,
What is the reason? that the Angels hunger not, that the Saints in heaven die not,
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7925
or be not sicke or cold, that they liue without bodies, or without meate, that they see without day or sunne, that they watch, and neuer sleepe;
or be not sick or cold, that they live without bodies, or without meat, that they see without day or sun, that they watch, and never sleep;
cc vbb xx j cc j-jn, cst pns32 vvb p-acp n2, cc p-acp n1, cst pns32 vvb p-acp n1 cc n1, cst pns32 vvb, cc av-x vvi;
(45) sermon (DIV2)
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7926
that they speake, and neuer be wearie; and that they liue, and shall neuer die;
that they speak, and never be weary; and that they live, and shall never die;
cst pns32 vvb, cc av-x vbb j; cc cst pns32 vvb, cc vmb av-x vvi;
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7927
but because the Lords presence is all vnto them, Reuel. 21. 22, 23, 24. and so is it in the church when the Lord giueth quietnes vnto it, he bringeth all ioy,
but Because the lords presence is all unto them, Revel. 21. 22, 23, 24. and so is it in the Church when the Lord gives quietness unto it, he brings all joy,
cc-acp c-acp dt n2 n1 vbz d p-acp pno32, vvb. crd crd, crd, crd cc av vbz pn31 p-acp dt n1 c-crq dt n1 vvz n1 p-acp pn31, pns31 vvz d n1,
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7928
and peace, and comfort, and glorie, and plentie; that not onely men, but his dumbe and sencelesse creatures may reioyce in them.
and peace, and Comfort, and glory, and plenty; that not only men, but his dumb and senseless creatures may rejoice in them.
cc n1, cc n1, cc n1, cc n1; cst xx av-j n2, cc-acp po31 j cc j n2 vmb vvi p-acp pno32.
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7929
Then it followeth that the peaceable estate of the church in this life, is little inferiour to the ioy of another life.
Then it follows that the peaceable estate of the Church in this life, is little inferior to the joy of Another life.
cs pn31 vvz cst dt j n1 pp-f dt n1 p-acp d n1, vbz av-j j-jn p-acp dt n1 pp-f j-jn n1.
(45) sermon (DIV2)
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7930
In the other life they haue no want, no more haue we; there they haue no sorrow, no more is heere;
In the other life they have no want, no more have we; there they have no sorrow, no more is Here;
p-acp dt j-jn n1 pns32 vhb dx n1, av-dx av-dc vhb pns12; a-acp pns32 vhb dx n1, av-dx av-dc vbz av;
(45) sermon (DIV2)
85
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7931
there is no feare of enimies, no more is here; there they take no care for life, no more doe they here;
there is no Fear of enemies, no more is Here; there they take no care for life, no more do they Here;
pc-acp vbz dx n1 pp-f n2, av-dx av-dc vbz av; a-acp pns32 vvb dx n1 p-acp n1, av-dx dc vdb pns32 av;
(45) sermon (DIV2)
85
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7932
there they haue immortalitie, heere they bee assured of it, onely death hindereth: there they worship God continually, so they do here, only naturall infirmitie letteth:
there they have immortality, Here they be assured of it, only death hindereth: there they worship God continually, so they do Here, only natural infirmity lets:
a-acp pns32 vhb n1, av pns32 vbb vvn pp-f pn31, j n1 vvz: a-acp pns32 vvb np1 av-j, av pns32 vdb av, av-j j n1 vvz:
(45) sermon (DIV2)
85
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7933
and to conclude, there they haue God, and so haue we here.
and to conclude, there they have God, and so have we Here.
cc pc-acp vvi, a-acp pns32 vhb n1, cc av vhb pns12 av.
(45) sermon (DIV2)
85
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7934
Oh, who would not liue in the church, that he may haue a heauen in this world? Secondly, another reason:
O, who would not live in the Church, that he may have a heaven in this world? Secondly, Another reason:
uh, q-crq vmd xx vvi p-acp dt n1, cst pns31 vmb vhi dt n1 p-acp d n1? ord, j-jn n1:
(45) sermon (DIV2)
85
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7935
the angels of heauen reioyce at it, and therefore much more men and creatures of the earth:
the Angels of heaven rejoice At it, and Therefore much more men and creatures of the earth:
dt n2 pp-f n1 vvb p-acp pn31, cc av av-d av-dc n2 cc n2 pp-f dt n1:
(45) sermon (DIV2)
85
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7936
for when Christ was borne, a number of heauenly souldiers sang glorie vnto God, because peace was on the earth and good will toward men, Luke 2. 13. 14. Blessed therefore is that peace which glorifieth GOD that sendeth it,
for when christ was born, a number of heavenly Soldiers sang glory unto God, Because peace was on the earth and good will towards men, Lycia 2. 13. 14. Blessed Therefore is that peace which Glorifieth GOD that sends it,
c-acp c-crq np1 vbds vvn, dt n1 pp-f j n2 vvd n1 p-acp np1, c-acp n1 vbds p-acp dt n1 cc j n1 p-acp n2, av crd crd crd j-vvn av vbz d n1 r-crq vvz np1 cst vvz pn31,
(45) sermon (DIV2)
85
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7937
and reioyseth angels that heare of it, and comforteth good men that haue it, and blesseth all creatures that grow in it.
and Rejoiceth Angels that hear of it, and comforts good men that have it, and Blesses all creatures that grow in it.
cc vvz n2 cst vvb pp-f pn31, cc vvz j n2 cst vhb pn31, cc vvz d n2 cst vvb p-acp pn31.
(45) sermon (DIV2)
85
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7938
Surely they which take away the peace from the church, take away all glory from God, and all comfort from men.
Surely they which take away the peace from the Church, take away all glory from God, and all Comfort from men.
av-j pns32 r-crq vvb av dt n1 p-acp dt n1, vvb av d n1 p-acp np1, cc d n1 p-acp n2.
(45) sermon (DIV2)
85
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7939
Let vs which liue in these blessed times looke to our selues aboue all other:
Let us which live in these blessed times look to our selves above all other:
vvb pno12 r-crq av p-acp d j-vvn n2 vvb p-acp po12 n2 p-acp d n-jn:
(45) sermon (DIV2)
85
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7940
for as God hath made our earthly estate better then other mens, so will he doe our condition in the other life woorse then all mens for the abusing heereof.
for as God hath made our earthly estate better then other men's, so will he do our condition in the other life Worse then all men's for the abusing hereof.
c-acp c-acp np1 vhz vvn po12 j n1 av-jc cs j-jn ng2, av vmb pns31 vdi po12 n1 p-acp dt j-jn n1 jc cs d ng2 p-acp dt n-vvg av.
(45) sermon (DIV2)
85
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7941
Let me lament my countrey as Esaie lamented Israel, cap 43. 22, 23, 24. saying. Thou hast not called vpon me ó Englande, but thou hast wearied mee;
Let me lament my country as Isaiah lamented Israel, cap 43. 22, 23, 24. saying. Thou hast not called upon me o England, but thou hast wearied me;
vvb pno11 vvi po11 n1 p-acp np1 vvd np1, n1 crd crd, crd, crd n1. pns21 vh2 xx vvn p-acp pno11 uh np1, cc-acp pns21 vh2 vvn pno11;
(45) sermon (DIV2)
85
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7942
Thou hast not brought mee the sheepe of thy burnt offeringes, neither hast thou honoured mee with thy sacrifices;
Thou hast not brought me the sheep of thy burned offerings, neither haste thou honoured me with thy Sacrifices;
pns21 vh2 xx vvn pno11 dt n1 pp-f po21 j-vvn n2, dx n1 pns21 vvn pno11 p-acp po21 n2;
(45) sermon (DIV2)
85
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7943
I haue not caused thee to serue with an offering, nor wearied thee with incense. Thou hast not bought mee sweete sauour with thy money;
I have not caused thee to serve with an offering, nor wearied thee with incense. Thou hast not bought me sweet savour with thy money;
pns11 vhb xx vvn pno21 pc-acp vvi p-acp dt n1, ccx j-vvn pno21 p-acp n1. pns21 vh2 xx vvn pno11 j n1 p-acp po21 n1;
(45) sermon (DIV2)
85
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7944
neither hast thou made me drunk with the fat of your sacrifices, but thou hast made mee to serue with thy sinnes,
neither haste thou made me drunk with the fat of your Sacrifices, but thou hast made me to serve with thy Sins,
dx n1 pns21 vvn pno11 vvn p-acp dt j pp-f po22 n2, cc-acp pns21 vh2 vvn pno11 pc-acp vvi p-acp po21 n2,
(45) sermon (DIV2)
85
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7945
and wearied me with thine iniquities. O my brethren!and wearied me with thine iniquities. Oh my brothers!
cc vvd pno11 p-acp po21 n2. uh po11 n2!
(45) sermon (DIV2)
85
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7946
thus may the Lorde complaine of vs. We haue had peace, who hath beene honoured for it? we haue had money, who hath beene worshipped for it? we haue had cattle and corne, to whom haue wee sacrificed? surely wee haue honoured our policie, for our peace;
thus may the Lord complain of us We have had peace, who hath been honoured for it? we have had money, who hath been worshipped for it? we have had cattle and corn, to whom have we sacrificed? surely we have honoured our policy, for our peace;
av vmb dt n1 vvb pp-f pno12 pns12 vhb vhn n1, r-crq vhz vbn vvn p-acp pn31? pns12 vhb vhn n1, r-crq vhz vbn vvn p-acp pn31? pns12 vhb vhn n2 cc n1, p-acp ro-crq vhb pns12 vvn? av-j pns12 vhb vvn po12 n1, p-acp po12 n1;
(45) sermon (DIV2)
85
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7947
wee haue worshipped our goods and landes, with our money; and wee haue sacrificed our corne and flesh, to our bellies.
we have worshipped our goods and Lands, with our money; and we have sacrificed our corn and Flesh, to our bellies.
pns12 vhb vvn po12 n2-j cc n2, p-acp po12 n1; cc pns12 vhb vvn po12 n1 cc n1, p-acp po12 n2.
(45) sermon (DIV2)
85
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7948
What coulde the Lorde giue more then he hath? or beare more then he doth? or tarrie longer then he must? or we receiue more then hath beene cast vpon vs? Oh, that I could now powre foorth my selfe in words, to lament the estate of our times!
What could the Lord give more then he hath? or bear more then he does? or tarry longer then he must? or we receive more then hath been cast upon us? O, that I could now pour forth my self in words, to lament the estate of our times!
q-crq vmd dt n1 vvb dc cs pns31 vhz? cc vvb dc cs pns31 vdz? cc vvi jc cs pns31 vmb? cc pns12 vvb av-dc av vhz vbn vvn p-acp pno12? uh, cst pns11 vmd av vvi av po11 n1 p-acp n2, pc-acp vvi dt n1 pp-f po12 n2!
(45) sermon (DIV2)
85
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7949
We haue much preaching, but little religion; for the prophets scant beleeue themselues; wee haue much peace, but little knowledge of God is reaped thereby;
We have much preaching, but little Religion; for the Prophets scant believe themselves; we have much peace, but little knowledge of God is reaped thereby;
pns12 vhb av-d vvg, cc-acp j n1; p-acp dt n2 av-j vvi px32; pns12 vhb d n1, cc-acp j n1 pp-f np1 vbz vvn av;
(45) sermon (DIV2)
85
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7950
we haue great plentie, but verie small thankfulnesse: our peace hath bred pride; our pride hath bred want; our want hath caused mourning;
we have great plenty, but very small thankfulness: our peace hath bred pride; our pride hath bred want; our want hath caused mourning;
pns12 vhb j n1, cc-acp av j n1: po12 n1 vhz vvn n1; po12 n1 vhz vvn n1; po12 n1 vhz vvn n1;
(45) sermon (DIV2)
85
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7951
our mourning hath brought foorth plentie, and our plentie hath hatched pride againe. Let the harts of men cleaue in sunder, to consider this point:
our mourning hath brought forth plenty, and our plenty hath hatched pride again. Let the hearts of men cleave in sunder, to Consider this point:
po12 n1 vhz vvn av n1, cc po12 n1 vhz vvn n1 av. vvb dt n2 pp-f n2 vvb p-acp av, pc-acp vvi d n1:
(45) sermon (DIV2)
85
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7952
that now we fall as fast to our former vomites, as any ruffian to his former follies.
that now we fallen as fast to our former vomits, as any ruffian to his former follies.
cst av pns12 vvb a-acp av-j p-acp po12 j vvz, c-acp d n1 p-acp po31 j n2.
(45) sermon (DIV2)
85
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7953
We haue beene humbled, and God hath heard vs; God hath heard vs, and we regard it not:
We have been humbled, and God hath herd us; God hath herd us, and we regard it not:
pns12 vhb vbn vvn, cc np1 vhz vvn pno12; np1 vhz vvn pno12, cc pns12 vvb pn31 xx:
(45) sermon (DIV2)
85
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7954
for the rich men eate their flock in plentie; lauish out their money in wantonnesse; spende God his fruites in riote, and neuer thinke of thankefulnesse.
for the rich men eat their flock in plenty; lavish out their money in wantonness; spend God his fruits in riot, and never think of thankfulness.
c-acp dt j n2 vvi po32 n1 p-acp n1; j av po32 n1 p-acp n1; vvb np1 po31 n2 p-acp n1, cc av-x vvb pp-f n1.
(45) sermon (DIV2)
85
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7955
This, saith hee, my friendes left me; or I gained by such a bargaine; or I wonne at such a game;
This, Says he, my Friends left me; or I gained by such a bargain; or I won At such a game;
np1, vvz pns31, po11 n2 vvd pno11; cc pns11 vvd p-acp d dt n1; cc pns11 vvn p-acp d dt n1;
(45) sermon (DIV2)
85
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7956
or got by such an office, or I saued in my shop, and nowe I will bee merrie with it:
or god by such an office, or I saved in my shop, and now I will be merry with it:
cc vvd p-acp d dt n1, cc pns11 vvd p-acp po11 n1, cc av pns11 vmb vbi j p-acp pn31:
(45) sermon (DIV2)
85
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7957
And the Lorde hath no sweete sauour by their money, nor any sacrifice by their flockes.
And the Lord hath no sweet savour by their money, nor any sacrifice by their flocks.
cc dt n1 vhz dx j n1 p-acp po32 n1, ccx d n1 p-acp po32 n2.
(45) sermon (DIV2)
85
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7958
But to come to the point, they beginne alreadie to forget that there was a famine:
But to come to the point, they begin already to forget that there was a famine:
p-acp pc-acp vvi p-acp dt n1, pns32 vvb av pc-acp vvi cst a-acp vbds dt n1:
(45) sermon (DIV2)
85
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7959
and as the staruen kine in winter, become wanton and wilde in the spring, so they which of late coulde speake pitifully, and mourne bitterly for want;
and as the starven kine in winter, become wanton and wild in the spring, so they which of late could speak pitifully, and mourn bitterly for want;
cc c-acp dt vvi n2 p-acp n1, vvb j-jn cc j p-acp dt n1, av pns32 r-crq pp-f av-j vmd vvi av-j, cc vvi av-j p-acp n1;
(45) sermon (DIV2)
85
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7960
now they begin to forget their want, and their God and all. Oh my deere brethren!
now they begin to forget their want, and their God and all. O my deer brothers!
av pns32 vvb pc-acp vvi po32 n1, cc po32 n1 cc d. uh po11 j-jn n2!
(45) sermon (DIV2)
85
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7961
we are nowe in more danger to perish by plentie, then wee were to fall by famine;
we Are now in more danger to perish by plenty, then we were to fallen by famine;
pns12 vbr av p-acp dc n1 pc-acp vvi p-acp n1, cs pns12 vbdr pc-acp vvi p-acp n1;
(45) sermon (DIV2)
85
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7962
for ease slaieth the foolish, and the prosperitie of the wicked shall destroy them.
for ease slays the foolish, and the Prosperity of the wicked shall destroy them.
p-acp n1 vvz dt j, cc dt n1 pp-f dt j vmb vvi pno32.
(45) sermon (DIV2)
85
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7963
When the children of Israell went euery day poore and rich to gather Manna, and to eate thereof, they liued well;
When the children of Israel went every day poor and rich to gather Manna, and to eat thereof, they lived well;
c-crq dt n2 pp-f np1 vvd d n1 j cc j pc-acp vvi n1, cc pc-acp vvi av, pns32 vvd av;
(45) sermon (DIV2)
85
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7964
but when the quailes came, and they eate thereof, the plague tooke them while the meate was in their mouthes:
but when the quails Come, and they eat thereof, the plague took them while the meat was in their mouths:
cc-acp c-crq dt n2 vvd, cc pns32 vvb av, dt n1 vvd pno32 cs dt n1 vbds p-acp po32 n2:
(45) sermon (DIV2)
85
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7965
so, not want of foode, but want of grace and thankefulnesse destroieth men. Therefore now let the magistrates looke to the lawes;
so, not want of food, but want of grace and thankfulness Destroyeth men. Therefore now let the Magistrates look to the laws;
av, xx n1 pp-f n1, cc-acp vvb pp-f n1 cc n1 vvz n2. av av vvb dt n2 vvb p-acp dt n2;
(45) sermon (DIV2)
85
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7966
let the ministers discharge their places; let the fathers admonish their children;
let the Ministers discharge their places; let the Father's admonish their children;
vvb dt n2 vvb po32 n2; vvb dt n2 vvb po32 n2;
(45) sermon (DIV2)
85
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7967
and let all men gouerne themselues, least our plentie of fruits cost the death of our soules.
and let all men govern themselves, lest our plenty of fruits cost the death of our Souls.
cc vvb d n2 vvi px32, cs po12 n1 pp-f n2 vvd dt n1 pp-f po12 n2.
(45) sermon (DIV2)
85
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7968
Nowe be as diligent to render praise, as you were woont to bee vigilant in praier:
Now be as diligent to render praise, as you were wont to be vigilant in prayer:
av vbb a-acp j pc-acp vvi n1, c-acp pn22 vbdr vvn pc-acp vbi j p-acp n1:
(45) sermon (DIV2)
85
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7969
let the teares burst foorth for ioy; for our peace reioiceth both men and angels.
let the tears burst forth for joy; for our peace Rejoiceth both men and Angels.
vvb dt n2 vvd av p-acp n1; p-acp po12 n1 vvz d n2 cc n2.
(45) sermon (DIV2)
85
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7970
We are come to our first heauen (I meane the peace of our church) if we now waxe proud,
We Are come to our First heaven (I mean the peace of our Church) if we now wax proud,
pns12 vbr vvn p-acp po12 ord n1 (pns11 vvb dt n1 pp-f po12 n1) cs pns12 av vvb j,
(45) sermon (DIV2)
85
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7971
and grow insolent, as the diuels were cast out of heauen aboue; so shall we be out of heauen beneath.
and grow insolent, as the Devils were cast out of heaven above; so shall we be out of heaven beneath.
cc vvb j, c-acp dt n2 vbdr vvn av pp-f n1 a-acp; av vmb pns12 vbi av pp-f n1 a-acp.
(45) sermon (DIV2)
85
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7972
Remember sicknesse followeth health, death followeth sicknesse, iudgement followeth death; and damnation followeth iudgement:
remember sickness follows health, death follows sickness, judgement follows death; and damnation follows judgement:
np1 n1 vvz n1, n1 vvz n1, n1 vvz n1; cc n1 vvz n1:
(45) sermon (DIV2)
85
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7973
nowe are our soules sicke, let vs recouer thē, for else they die, & if they die, they will be iudged,
now Are our Souls sick, let us recover them, for Else they die, & if they die, they will be judged,
av vbr po12 n2 j, vvb pno12 vvi pno32, c-acp av pns32 vvb, cc cs pns32 vvb, pns32 vmb vbi vvn,
(45) sermon (DIV2)
85
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7974
& if they bee iudged, they will be damned.
& if they be judged, they will be damned.
cc cs pns32 vbb vvn, pns32 vmb vbi vvn.
(45) sermon (DIV2)
85
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7975
Secondly, he promiseth that a fountaine shall goe foorth of the house of the Lord to water the valley of Setim:
Secondly, he promises that a fountain shall go forth of the house of the Lord to water the valley of Setim:
ord, pns31 vvz cst dt n1 vmb vvi av pp-f dt n1 pp-f dt n1 pc-acp vvi dt n1 pp-f np1:
(45) sermon (DIV2)
85
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7976
meaning that the Gospell should be preached to the Gentiles;
meaning that the Gospel should be preached to the Gentiles;
vvg cst dt n1 vmd vbi vvn p-acp dt n2-j;
(45) sermon (DIV2)
85
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7977
for it began at Ierusalem as at the spring head, and so flowed thorough the whole world;
for it began At Ierusalem as At the spring head, and so flowed through the Whole world;
p-acp pn31 vvd p-acp np1 c-acp p-acp dt n1 n1, cc av vvd p-acp dt j-jn n1;
(45) sermon (DIV2)
85
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7978
of the which the Prophet Ezechiel saw a vision, Ezech. 47. 3, 4, 5, &c. whereby wee are taught:
of the which the Prophet Ezechiel saw a vision, Ezekiel 47. 3, 4, 5, etc. whereby we Are taught:
pp-f dt r-crq dt n1 np1 vvd dt n1, np1 crd crd, crd, crd, av c-crq pns12 vbr vvn:
(45) sermon (DIV2)
85
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7979
first, that God caused saluation to flow from the Iewes vnto the Gentiles; they had both spring and streame, and yet wanted grace to drinke thereof:
First, that God caused salvation to flow from the Iewes unto the Gentiles; they had both spring and stream, and yet wanted grace to drink thereof:
ord, cst np1 vvd n1 pc-acp vvi p-acp dt np2 p-acp dt n2-j; pns32 vhd d n1 cc n1, cc av vvd n1 pc-acp vvi av:
(45) sermon (DIV2)
85
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7980
whereupon shee speaketh, Cant. 1. 5. that they made her the keeper of the vines, but she kept not her owne vine.
whereupon she speaks, Cant 1. 5. that they made her the keeper of the vines, but she kept not her own vine.
c-crq pns31 vvz, np1 crd crd d pns32 vvd pno31 dt n1 pp-f dt n2, cc-acp pns31 vvd xx po31 d n1.
(45) sermon (DIV2)
85
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7981
Secondly, in that the Gospell is compared to a running water:
Secondly, in that the Gospel is compared to a running water:
ord, p-acp d dt n1 vbz vvn p-acp dt j-vvg n1:
(45) sermon (DIV2)
85
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7982
we may note that it neuer standeth still, but goeth as it were a flood thorough the world,
we may note that it never Stands still, but Goes as it were a flood through the world,
pns12 vmb vvi cst pn31 av-x vvz av, cc-acp vvz c-acp pn31 vbdr dt n1 p-acp dt n1,
(45) sermon (DIV2)
85
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7983
and there is no power to resist it:
and there is no power to resist it:
cc pc-acp vbz dx n1 pc-acp vvi pn31:
(45) sermon (DIV2)
85
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7984
And this is the cause why all the kings and counsellers of the world could neuer stop the course thereof, onely the Bishop of Rome is that starre called Wormewood, Reuel. 8. 10. 11. that fell from heauen and corrupted these fountaines of water;
And this is the cause why all the Kings and Counsellers of the world could never stop the course thereof, only the Bishop of Rome is that star called Wormwood, Revel. 8. 10. 11. that fell from heaven and corrupted these fountains of water;
cc d vbz dt n1 c-crq d dt n2 cc n2 pp-f dt n1 vmd av-x vvi dt n1 av, av-j dt n1 pp-f np1 vbz d n1 vvn n1, vvb. crd crd crd cst vvd p-acp n1 cc vvn d n2 pp-f n1;
(45) sermon (DIV2)
85
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7985
whereby they beeing made bitter, caused the death of many that dranke thereof.
whereby they being made bitter, caused the death of many that drank thereof.
c-crq pns32 vbg vvn j, vvd dt n1 pp-f d cst vvd av.
(45) sermon (DIV2)
85
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7986
Thirdly, the valley of Setim was a very dry place, and these waters made it fruitful;
Thirdly, the valley of Setim was a very dry place, and these waters made it fruitful;
ord, dt n1 pp-f np1 vbds dt j j n1, cc d n2 vvd pn31 j;
(45) sermon (DIV2)
85
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7987
so were al the Gentiles, wherof we are a part:
so were all the Gentiles, whereof we Are a part:
av vbdr d dt n2-j, c-crq pns12 vbr dt n1:
(45) sermon (DIV2)
85
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7988
& if these waters of the Gospel had not come vnto vs, we had remayned vnfruitfull lande, verie neere vnto cursing and burning.
& if these waters of the Gospel had not come unto us, we had remained unfruitful land, very near unto cursing and burning.
cc cs d n2 pp-f dt n1 vhd xx vvn p-acp pno12, pns12 vhd vvn j n1, av av-j p-acp vvg cc vvg.
(45) sermon (DIV2)
85
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7989
Lastly, we may see that no other doctrine or profession whatsoeuer is to be receiued, but this which is deriued from Ierusalem:
Lastly, we may see that no other Doctrine or profession whatsoever is to be received, but this which is derived from Ierusalem:
ord, pns12 vmb vvi cst dx j-jn n1 cc n1 r-crq vbz pc-acp vbi vvn, cc-acp d r-crq vbz vvn p-acp np1:
(45) sermon (DIV2)
85
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7990
We must not fetch our water frō Rome, or from Mecha, or from any other place,
We must not fetch our water from Room, or from Mecha, or from any other place,
pns12 vmb xx vvi po12 n1 p-acp n1, cc p-acp np1, cc p-acp d j-jn n1,
(45) sermon (DIV2)
85
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7991
but take of these which flowed from the temple.
but take of these which flowed from the temple.
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And it is verily thought, that God would not suffer Ierusalem or the temple to stand,
And it is verily Thought, that God would not suffer Ierusalem or the temple to stand,
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nor conuert it into a Bishops-seate, least the antiquitie or dignitie of the place should challenge authoritie to send forth what waters and what Gospell they pleased into the world.
nor convert it into a Bishops-seate, lest the antiquity or dignity of the place should challenge Authority to send forth what waters and what Gospel they pleased into the world.
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Egypt shall be wasted and Edom shal be a desolate wildernes, for the iniuries of the children of Iudah, Egypt shall be wasted and Edom shall be a desolate Wilderness, for the injuries of the children of Iudah,
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because they haue shed innocent blood in their land. Once againe he mentioneth the destruction of their enimies:Because they have shed innocent blood in their land. Once again he mentioneth the destruction of their enemies:
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for in their ouerthrowe standeth the felicitie of good men, when they shall not be able to molest the church by their power,
for in their overthrown Stands the felicity of good men, when they shall not be able to molest the Church by their power,
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nor to corrupt it by their euil example.
nor to corrupt it by their evil Exampl.
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Hereby we see first of all noted vnto vs, that the blood of the Lords saints shal be certainly reuēged,
Hereby we see First of all noted unto us, that the blood of the lords Saints shall be Certainly revenged,
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although it cost whole coūtries, Isa. 9. 12. The reasons:
although it cost Whole countries, Isaiah 9. 12. The Reasons:
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First, bicause they are the images of God, Gen. 9. 6. the Lord saith that hee will haue his blood shed that sheddeth any blood:
First, Because they Are the Images of God, Gen. 9. 6. the Lord Says that he will have his blood shed that sheds any blood:
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Secondly, the nature of it is to crie for vengeance in the eares of God, Gen. 4. 10. as the Lord saide to Cain: and therefore I thinke verily there will come a day that our recusants, which are the ofspring of many bloodie persecutours, shall haue the blood of the Lords saints reuenged vpon them.
Secondly, the nature of it is to cry for vengeance in the ears of God, Gen. 4. 10. as the Lord said to Cain: and Therefore I think verily there will come a day that our recusants, which Are the offspring of many bloody persecutors, shall have the blood of the lords Saints revenged upon them.
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But if the blood of saints shall be so reuenged;
But if the blood of Saints shall be so revenged;
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then much more shall the blood of Christ, Heb. 10. 29. There are only two kinds of people vpon whom the Lord wil bring the blood of his son, the Iewes whom we see scattered ouer all the world, being accounted a verie miserable and forlorne people:
then much more shall the blood of christ, Hebrew 10. 29. There Are only two Kinds of people upon whom the Lord will bring the blood of his son, the Iewes whom we see scattered over all the world, being accounted a very miserable and forlorn people:
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the other are the contemners of the Gospell, which make no account to be saued thereby;
the other Are the contemners of the Gospel, which make no account to be saved thereby;
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who are in a maner as guiltie of the death of Christ, as were the soldiers & Iewes that nayled him on the crosse:
who Are in a manner as guilty of the death of christ, as were the Soldiers & Iewes that nailed him on the cross:
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Wherfore God will not forget how they tread vnder their feete his pretious blood.
Wherefore God will not forget how they tread under their feet his precious blood.
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Againe, let vs take occasion to praise the Lord which letteth not the blood of his children be shed in vaine, Deut. 32. 43. as he blesseth them that take reuenge vpon his enimies,
Again, let us take occasion to praise the Lord which lets not the blood of his children be shed in vain, Deuteronomy 32. 43. as he Blesses them that take revenge upon his enemies,
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& make them fall to the earth;
& make them fallen to the earth;
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so he curseth thē that cause any of his seruants to com to their latter end.
so he Curseth them that cause any of his Servants to come to their latter end.
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Again, by this verse we may note, that the blood of the Lords saints is innocent, 2. King. 21. 16. whatsoeuer lawes of princes or decrees of men be laide to their charge,
Again, by this verse we may note, that the blood of the lords Saints is innocent, 2. King. 21. 16. whatsoever laws of Princes or decrees of men be laid to their charge,
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yet this must stil comfort them, that if they die for the Lords cause, they are innocent,
yet this must still Comfort them, that if they die for the lords cause, they Are innocent,
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and shall certainly receiue life eternall. The reasons:
and shall Certainly receive life Eternal. The Reasons:
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because thorough hatred and malice of the world are they deliuered, Ioh. 17. 4 Secondly being the seruants of righteousnes, they cannot bee iustly executed for the same, Rom. 6. 18. Let vs bee heereby encouraged not to feare death, 1. Pet. 2. 19. for if we die naturally, we die happily;
Because through hatred and malice of the world Are they Delivered, John 17. 4 Secondly being the Servants of righteousness, they cannot be justly executed for the same, Rom. 6. 18. Let us be hereby encouraged not to Fear death, 1. Pet. 2. 19. for if we die naturally, we die happily;
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and if we die violently, we die innocently.
and if we die violently, we die innocently.
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Againe, let not any of vs that are Christians suffer for our euill doing, 1. Pet. 4. 15. but rather let vs watch ouer our liues, that no sinful danger of humane lawes doe euer ouertake vs.
Again, let not any of us that Are Christians suffer for our evil doing, 1. Pet. 4. 15. but rather let us watch over our lives, that no sinful danger of humane laws do ever overtake us
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But Iudah shall dwell for euer, and Ierusalem from generation to generation. But Iudah shall dwell for ever, and Ierusalem from generation to generation.
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For I will clense their blood that I haue not clensed, and the Lord shall dwell in Zion. For I will cleanse their blood that I have not cleansed, and the Lord shall dwell in Zion.
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These verses containe the last promises of the Lord vnto his church, grounded vpon the presence of God among them; First, for their perpetuitie;
These Verses contain the last promises of the Lord unto his Church, grounded upon the presence of God among them; First, for their perpetuity;
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Secondly, for the declaration of their innocencie, which hee noteth when he saith, that he will clense their blood, &c. when as vpon the report of the iniuries receiued in the former verse, he presently addeth, that they shall dwell for euer:
Secondly, for the declaration of their innocence, which he notes when he Says, that he will cleanse their blood, etc. when as upon the report of the injuries received in the former verse, he presently adds, that they shall dwell for ever:
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we may note, that the wrongs which good men in this life endure, shall bee one meanes to forwarde their rest,
we may note, that the wrongs which good men in this life endure, shall be one means to forward their rest,
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and glorification, Psa. 12. 5. For this is the fruit of our afflictions, to perswade the Lord for our immortalitie:
and glorification, Psa. 12. 5. For this is the fruit of our afflictions, to persuade the Lord for our immortality:
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for as when the Israelites cried in Egypt, then the Lord brought them into Canaan; so when wee crie for our wrongs, we are readiest for heauen. The reasons;
for as when the Israelites cried in Egypt, then the Lord brought them into Canaan; so when we cry for our wrongs, we Are Readiest for heaven. The Reasons;
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God euermore hath an eie to the afflicted, Psal. 9. 13. Secondly, then are we most like to the sonne of God,
God evermore hath an eye to the afflicted, Psalm 9. 13. Secondly, then Are we most like to the son of God,
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and when we are likest to him on earth, wee are neerest to him in heauen.
and when we Are likest to him on earth, we Are nearest to him in heaven.
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Let vs so beare our afflictions and wrongs, as if we were borne for them, 1. Cor. 4 9. for we see they shall turne to our greater ioy.
Let us so bear our afflictions and wrongs, as if we were born for them, 1. Cor. 4 9. for we see they shall turn to our greater joy.
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But of this matter we haue spoke often.
But of this matter we have spoke often.
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I might also remember out of this verse, when he saith, that Iudah and Ierusalem shall dwell for euer:
I might also Remember out of this verse, when he Says, that Iudah and Ierusalem shall dwell for ever:
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hee meaneth not the citie Ierusalem, for that is long agoe destroied;
he means not the City Ierusalem, for that is long ago destroyed;
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but he meaneth that the Iewes shall neuer be vtterly destroied, but many of them shal be saued in the world to come.
but he means that the Iewes shall never be utterly destroyed, but many of them shall be saved in the world to come.
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When he saith, that he wil clense their blood: that is, hee will manifest to all the worlde that they were not iustly executed, but vniustly murdered:
When he Says, that he will cleanse their blood: that is, he will manifest to all the world that they were not justly executed, but unjustly murdered:
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whereby we may see at length that the wicked, whether they were wilfully blinded, or ignorantly affected in persecuting good men;
whereby we may see At length that the wicked, whither they were wilfully blinded, or ignorantly affected in persecuting good men;
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yet they shall know, and so shall other, that they murdered them vniustly, as the Iewes which shall see Christ whom they pearced, Reuel. 1. 7. Mat. 27. 3, 4. for wilfull murders cannot be euerlastingly concealed:
yet they shall know, and so shall other, that they murdered them unjustly, as the Iewes which shall see christ whom they pierced, Revel. 1. 7. Mathew 27. 3, 4. for wilful murders cannot be everlastingly concealed:
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and it is al one before God to steale by authoriti• or without law, to kill by law or without authority.
and it is all one before God to steal by authoriti• or without law, to kill by law or without Authority.
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Lastly we may see when he saith, he will dwell in Zion, that the presence of God preserueth the church, Reuel. 1. 13. how can it euer perish when the Lord maintayneth it? Surely sathan told Christ that he could not do amisse,
Lastly we may see when he Says, he will dwell in Zion, that the presence of God Preserveth the Church, Revel. 1. 13. how can it ever perish when the Lord maintaineth it? Surely sathan told christ that he could not do amiss,
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for the Angels watched about him and held him vp that at no time he should dash his foot against a stone:
for the Angels watched about him and held him up that At no time he should dash his foot against a stone:
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If the helpe of Angels in the diuels conceit was so great to preserue Christ; then much greater is the presence and hand of God to vphold his church.
If the help of Angels in the Devils conceit was so great to preserve christ; then much greater is the presence and hand of God to uphold his Church.
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Hee alone buildeth it, that it fal not; keepeth it, that it fade not; dresseth it, that it may be holy;
He alone builds it, that it fall not; Keepeth it, that it fade not; dresseth it, that it may be holy;
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& preserueth it, that it may be godly:
& Preserveth it, that it may be godly:
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so that so long as the Lord endureth, so long shall the church stand, maugre the might of all the diuels in hell.
so that so long as the Lord Endureth, so long shall the Church stand, maugre the might of all the Devils in hell.
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To the which God euerlasting, immortall and onely wise, the most glorious Trinitie, the Father, the Sonne, To the which God everlasting, immortal and only wise, the most glorious Trinity, the Father, the Son,
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& the holy Ghost, let vs render all praise, ascribe all maiestie, and giue our whole spirits, soules and bodies, that he may be glorified in vs,
& the holy Ghost, let us render all praise, ascribe all majesty, and give our Whole spirits, Souls and bodies, that he may be glorified in us,
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and we be glorified in him: Amen, Amen. FINIS.and we be glorified in him: Amen, Amen. FINIS.
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