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LONDONS WARNING. MICAH. 6.9. The Lords voice cryeth vnto the Citie, and the man of wisedome shall see thy name:
LONDONS WARNING. MICAH. 6.9. The lords voice Cries unto the city, and the man of Wisdom shall see thy name:
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heare ye the rod, and who hath appointed it. MAiestie in this Chapter seemes to parly euen with misery: God parlies with man;
hear you the rod, and who hath appointed it. Majesty in this Chapter seems to parley even with misery: God Parlies with man;
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and that the quarrell of a gracious God, with an vnthankfull people, may appeare most iust, Heauen and earth, the dumbe creatures of God, which in the nineteeneth Psalme are stiled the silent Preachers of Gods glory,
and that the quarrel of a gracious God, with an unthankful people, may appear most just, Heaven and earth, the dumb creatures of God, which in the nineteeneth Psalm Are styled the silent Preachers of God's glory,
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& mercy, vnto man, are heere cited to be eare-witnesses of mans vnthankfulnes vnto God.
& mercy, unto man, Are Here cited to be Ear-witnesses of men unthankfulness unto God.
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For in the second verse, Heare ye, O Mountaines, and yee mightie foundations of the earth, the Lords quarrell against his people.
For in the second verse, Hear you, Oh Mountains, and ye mighty foundations of the earth, the lords quarrel against his people.
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The witnesses thus produc't, Rockes and Mountaines, to conuince the hardnesse of mans heart, and height of rebellion against his God.
The Witnesses thus produced, Rocks and Mountains, to convince the hardness of men heart, and height of rebellion against his God.
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God, he begins his plea, and shewes the ancient euidences of his loue:
God, he begins his plea, and shows the ancient evidences of his love:
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O my people, saith God, what haue I done vnto thee, or wherin haue I grieued thee? testifie against me. Oh my people, Says God, what have I done unto thee, or wherein have I grieved thee? testify against me.
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Is it, because I brought thee out of Egypt, and redeemed thee out of the house of seruants,
Is it, Because I brought thee out of Egypt, and redeemed thee out of the house of Servants,
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and led thee like a flocke, by the hand of Moses and Aaron? Is it,
and led thee like a flock, by the hand of Moses and Aaron? Is it,
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because I turned Balaams curse into a blessing vnto you? Is it, because from Shittim vnto Gilgal,
Because I turned Balaams curse into a blessing unto you? Is it, Because from Shittim unto Gilgal,
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nay, from Egypt, vnto Canaan, I made knowne to you, my mercy, my power to your enemies? Is it this that ye lift vp the heele against mee? Is it this my kindnes, wch makes you thus vnkind vnto me? Remember, O my people, these great mercies of your Sauiour,
nay, from Egypt, unto Canaan, I made known to you, my mercy, my power to your enemies? Is it this that you lift up the heel against me? Is it this my kindness, which makes you thus unkind unto me? remember, Oh my people, these great Mercies of your Saviour,
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and so acknowledge the righteousnes of the Lord.
and so acknowledge the righteousness of the Lord.
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This is Gods gracious plea with his vnthankefull people, which did so wound and abash their guiltie conscience, that they cry out in the sixt verse:
This is God's gracious plea with his unthankful people, which did so wound and abash their guilty conscience, that they cry out in the sixt verse:
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In quo occurram? wherewith shall I come before the Lord? And now God, he shall haue burnt offerings;In quo occurram? wherewith shall I come before the Lord? And now God, he shall have burned offerings;
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hee shall haue thousands of Rammes; nay, ten thousand Riuers of Oyle; nay, their first-borne child, the fruit of their body, for the sinne of their soule,
he shall have thousands of Rams; nay, ten thousand rivers of Oil; nay, their firstborn child, the fruit of their body, for the sin of their soul,
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And all this now if the Lord he will be but pleased. But this God, well he knowes, to be but crusted obedience;
And all this now if the Lord he will be but pleased. But this God, well he knows, to be but crusted Obedience;
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much like vnto a wound, which deceitfull skill gathers to a skin, while within 'tis putred and rankles to the bone:
much like unto a wound, which deceitful skill gathers to a skin, while within it's putred and rankles to the bone:
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For so this seeming obedience, it doth often palliate the rancour and malice of an euill heart:
For so this seeming Obedience, it does often palliate the rancour and malice of an evil heart:
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and therefore, indicauit tibi, O homo, God he shews thee, O man, in the 8. Verse, what is good, and what the Lord requireth of thee:
and Therefore, indicauit tibi, O homo, God he shows thee, Oh man, in the 8. Verse, what is good, and what the Lord requires of thee:
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Surely, to doe iustly, and to loue mercy, and to walke humbly with thy God, which is the full summe of the Decalogue,Surely, to do justly, and to love mercy, and to walk humbly with thy God, which is the full sum of the Decalogue,
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and the whole dutie of Man. And all burnt-offerings, thousands of Riuers of Oyle, the fruit of the body,
and the Whole duty of Man. And all Burnt offerings, thousands of rivers of Oil, the fruit of the body,
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for the sinne of the soule, they are all but splendida peccata, they are but glittering sinnes,
for the sin of the soul, they Are all but splendida Peccata, they Are but glittering Sins,
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if this be wanting, to doe iustly man with man, which is the one halse dutie of man,
if this be wanting, to do justly man with man, which is the one halse duty of man,
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and to walke humbly with thy God, which is the other. This therefore being the very life and soule of our obedience, without which our obedience,
and to walk humbly with thy God, which is the other. This Therefore being the very life and soul of our Obedience, without which our Obedience,
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like a dead carkase, stinkes in the nostrils of the Lord, that you may all of you take notice of it,
like a dead carcase, stinks in the nostrils of the Lord, that you may all of you take notice of it,
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and not content your selues with imperfect Comma's of obedience, to doe some part of that which God commandeth:
and not content your selves with imperfect Comma's of Obedience, to do Some part of that which God commands:
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nor yet with imperfect Colons of obedience, to doe the one halfe of that which God commandeth:
nor yet with imperfect Colons of Obedience, to do the one half of that which God commands:
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but that you may still endeuour to conclude all your actions with full Points of obedience, to doe all which God commandeth;
but that you may still endeavour to conclude all your actions with full Points of Obedience, to do all which God commands;
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not mans, but the Lords voice cryeth this in your eares;
not men, but the lords voice Cries this in your ears;
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For the Lords voice cryeth vnto the Citie, and the man of wisedome shall see thy name.
For the lords voice Cries unto the city, and the man of Wisdom shall see thy name.
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Heare ye the Rod, and who hath happainted it. Which Text of holy Scripture seemes to haue in it the composure of a Syllogisme.Hear you the Rod, and who hath happainted it. Which Text of holy Scripture seems to have in it the composure of a Syllogism.
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The Maior Proposition in these words: The Lords voice cryeth vnto the Citie. The Minor in these words:
The Mayor Proposition in these words: The lords voice Cries unto the city. The Minor in these words:
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The man of wise dowe shall see thy name: The man of wise dow shall see thy name:
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that is, shall see and consider the glory of Gods name, his Maiestie, and his power,
that is, shall see and Consider the glory of God's name, his Majesty, and his power,
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and so with reuerence attend vnto his voice. The illation, or Conclusion, by way of exhortation, in these words: Heare ye therefore the Rod:
and so with Reverence attend unto his voice. The illation, or Conclusion, by Way of exhortation, in these words: Hear you Therefore the Rod:
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He that is a man of wisedome amongst you, let him lend his eares and heart to heare of a Rod which the voice denounceth;
He that is a man of Wisdom among you, let him lend his ears and heart to hear of a Rod which the voice Denounceth;
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vnlesse ye turne from the euill of your waies: which God hath appointed most certainely to bring vpon you;
unless you turn from the evil of your ways: which God hath appointed most Certainly to bring upon you;
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vnlesse you preuent his punishments, with your penitence. In the Maior consider we, 1. Cuius hac vox, whose voice this is:
unless you prevent his punishments, with your penitence. In the Mayor Consider we, 1. Cuius hac vox, whose voice this is:
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it is the Lords voice. 2. Qualis, what manner of voice it is: It is a crying voice:
it is the lords voice. 2. Qualis, what manner of voice it is: It is a crying voice:
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The Lords voice cryeth. 3. The vbi, the place where it cryeth; and that is the Citie.The lords voice Cries. 3. The vbi, the place where it Cries; and that is the city.
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The Lords voice cryeth vnto the Citie. In the Minor consider we: 1. Quibus, to whom this voice is directed: to men of wisedome:The lords voice Cries unto the city. In the Minor Consider we: 1. Quibus, to whom this voice is directed: to men of Wisdom:
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The man of wisedome shall see thy name. 2. The reason why the voice is directed onely vnto such:The man of Wisdom shall see thy name. 2. The reason why the voice is directed only unto such:
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and that is, because they see Gods name:
and that is, Because they see God's name:
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they haue an awefull feare and reuerence of the great Maiestie of God, which tunes their eares and hearts,
they have an awful Fear and Reverence of the great Majesty of God, which Tunis their ears and hearts,
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and makes them tuneable to this voice, to attend with reuernce vnto the voice of so high a Maiestie. In the Conclusion, consider we:
and makes them tuneable to this voice, to attend with reuernce unto the voice of so high a Majesty. In the Conclusion, Consider we:
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Quid clamat: What the voice cryeth: It tels vs louingly of a Rod from God: Heare yee the Rod, and who hath appointed it. Quid Proclaim: What the voice Cries: It tells us lovingly of a Rod from God: Hear ye the Rod, and who hath appointed it.
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These be the parts of this Text, and you haue the Lords voice in the front of it,
These be the parts of this Text, and you have the lords voice in the front of it,
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and the Lords Rodde, in the conclusion or shutting vp of it;
and the lords Rod, in the conclusion or shutting up of it;
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to shew how that they who will not heare the Lords Voice at the first, shall be sure to feele his Rod at the last.
to show how that they who will not hear the lords Voice At the First, shall be sure to feel his Rod At the last.
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Let vs therefore in the first place attend vnto that, which is first proposed: which is, Vox Iehouae, the Lords voice.
Let us Therefore in the First place attend unto that, which is First proposed: which is, Vox Iehouae, the lords voice.
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The Lords voice (saith the Prophet Dauid ) is a mighty voice, it makes Heauen and earth to shake:
The lords voice (Says the Prophet David) is a mighty voice, it makes Heaven and earth to shake:
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And so terrible is this voice to flesh and bloud, that in the 20. of Exodus, the children of Israel cry out vnto Moses: Speake thou with vs, and we will heare:
And so terrible is this voice to Flesh and blood, that in the 20. of Exodus, the children of Israel cry out unto Moses: Speak thou with us, and we will hear:
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but let not God speake with vs, lest we die. Adam, before his fall, could well enough endure to heare the voice of God;but let not God speak with us, lest we die. Adam, before his fallen, could well enough endure to hear the voice of God;
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but no sooner had hee transgrest, but as you reade, Genesis 3. when hee heares the voice of God, he is afraid:
but no sooner had he transgressed, but as you read, Genesis 3. when he hears the voice of God, he is afraid:
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I heard thy voice in the Garden, and was afraid. I herd thy voice in the Garden, and was afraid.
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And this is the condition of vs all, since the fall of our first Parents, we are so afraid to heare the voice of God, that we cry out with the Israelites:
And this is the condition of us all, since the fallen of our First Parents, we Are so afraid to hear the voice of God, that we cry out with the Israelites:
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Let man speake with vs, and wee will heare: but let not God speake with vs, lest we die. Let man speak with us, and we will hear: but let not God speak with us, lest we die.
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And therefore, though in my Text mention be made of the Lords voice, this voice, it is not the Lords voice, which ye are afraid to heare, lest ye dye:
And Therefore, though in my Text mention be made of the lords voice, this voice, it is not the lords voice, which you Are afraid to hear, lest you die:
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But the Lords Prophet is the Lords voice in this place, which if ye heare not, ye die:
But the lords Prophet is the lords voice in this place, which if you hear not, you die:
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& this it is no new thing, for the Lords Prophet to bee stiled the Lords voice.
& this it is no new thing, for the lords Prophet to be styled the lords voice.
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For in the first Chapter of Saint Iohns Gospel, there is NONLATINALPHABET, the word, and NONLATINALPHABET, the voice Christ, he is the Word:
For in the First Chapter of Saint Iohns Gospel, there is, the word, and, the voice christ, he is the Word:
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Saint Iohn the Baptist Christs Herauld, hee is the voice to publish and proclaime this word.
Saint John the Baptist Christ Herald, he is the voice to publish and proclaim this word.
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So that Saint Iohn, he was the Lords voice to proclaime vnto the Iewes verbū Dominum, the Word which is God.
So that Saint John, he was the lords voice to proclaim unto the Iewes verbū Dominum, the Word which is God.
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And our Prophet Micah in this place, he is the Lords voice to publish vnto the Iewes, verbum Domini, the Word of God, the Word of the Lord.
And our Prophet micah in this place, he is the lords voice to publish unto the Iewes, verbum Domini, the Word of God, the Word of the Lord.
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Now it is not said to be the Prophets voice which publishes the message, but the Lords voice;
Now it is not said to be the prophets voice which publishes the message, but the lords voice;
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because the people should attend with reuerence to the Prophets, Gods Ministers voice, euen as they would to the Lords owne voice:
Because the people should attend with Reverence to the prophets, God's Ministers voice, even as they would to the lords own voice:
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sith Gods Messenger, he is no other but vox Iehouae, the Lords voice. Man indeed is the voice, because wee are confounded when God himselfe doth speake:
sith God's Messenger, he is no other but vox Iehouae, the lords voice. Man indeed is the voice, Because we Are confounded when God himself does speak:
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but not mans, but the Lords is the voice;
but not men, but the lords is the voice;
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because though man vtter them, yet wee should take the words as spoken from God, who else would speake the words vnto vs himselfe,
Because though man utter them, yet we should take the words as spoken from God, who Else would speak the words unto us himself,
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but that our infirmitie cannot away with the Maiesty of the Speaker, who therefore makes man the voice,
but that our infirmity cannot away with the Majesty of the Speaker, who Therefore makes man the voice,
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because man may well away to heare what man doth speake:
Because man may well away to hear what man does speak:
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and therefore though he make man the voice, yet will not haue the voice acknowledged to bee mans voice, but the Lords voice;
and Therefore though he make man the voice, yet will not have the voice acknowledged to be men voice, but the lords voice;
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because wee should attend to what is spoken, as spoken from God, and not from man, who is onely the Lords voice.
Because we should attend to what is spoken, as spoken from God, and not from man, who is only the lords voice.
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And thus now you see who is the Lords voice in this place: See we withall what instructions we haue by this:
And thus now you see who is the lords voice in this place: See we withal what instructions we have by this:
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why, first we haue Gods mercy commended to vs, who vouchsafes to send a voice, before a rodde:
why, First we have God's mercy commended to us, who vouchsafes to send a voice, before a rod:
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a voice to premonish, before a rod to punish:
a voice to premonish, before a rod to Punish:
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Secondly, wee haue Gods Ministers dutie set before vs, in that he is vox, in that he must be a voice.
Secondly, we have God's Ministers duty Set before us, in that he is vox, in that he must be a voice.
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Thirdly and lastly, we see Gods Ministers dignitie, in that hee is vox Iehouae, the Lords voice.
Thirdly and lastly, we see God's Ministers dignity, in that he is vox Iehouae, the lords voice.
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For the first, Gods mercy, in that he sends a voice to premonish, before a rodde to punish.
For the First, God's mercy, in that he sends a voice to premonish, before a rod to Punish.
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And this mercy of God, it is euery where commended vnto vs in holy Writ; from the Alpha, to the Omega; from the beginning, to the end.
And this mercy of God, it is every where commended unto us in holy Writ; from the Alpha, to the Omega; from the beginning, to the end.
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The first man Adam, no sooner had hee lost himselfe, straying in forbidden pathes from his Gods command;
The First man Adam, no sooner had he lost himself, straying in forbidden paths from his God's command;
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but the voice of mercy seekes him out in the third of Genesis: Vbies? Adam, where art thou? Wicked Cain, he murthers a righteous Abel: and the voice of mercy straight vpon the murther cals vpon him, to strike him with remorse for his sinne, Vbi est? VVhere is thy Brother Abel? Alas, what hast thou done, that thy Brothers bloud cryes in mine eares for vengeance? The old world, though now euen drowned with the ouerflowings of vngodlinesse,
but the voice of mercy seeks him out in the third of Genesis: Vibes? Adam, where art thou? Wicked Cain, he murders a righteous Abel: and the voice of mercy straight upon the murder calls upon him, to strike him with remorse for his sin, Vbi est? Where is thy Brother Abel? Alas, what hast thou done, that thy Brother's blood cries in mine ears for vengeance? The old world, though now even drowned with the overflowings of ungodliness,
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yet, it perished not by the floud, but it had first a voice to admonish it:
yet, it perished not by the flood, but it had First a voice to admonish it:
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righteous Noah was sent vnto it a preacher of righteousnes.
righteous Noah was sent unto it a preacher of righteousness.
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Nineueh that great Citie, God, he had purposed to destroy it, for the Cry of their sinne, which came vp to Heauen:Nineveh that great city, God, he had purposed to destroy it, for the Cry of their sin, which Come up to Heaven:
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but a voice is first sent vnto them;
but a voice is First sent unto them;
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Ionah like a Doue is sent from before Gods Mercy-Seat, with the Oliue Branch of Peace in his mouth, to flie to Nineueh with the siluer wings of mercy, offering them mercy, if they doe repent. And to come nigher home. Jonah like a Dove is sent from before God's Mercy-Seat, with the Olive Branch of Peace in his Mouth, to fly to Nineveh with the silver wings of mercy, offering them mercy, if they do Repent. And to come nigher home.
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Heere in my Text, you see Ierusalem; rebellious Ierusalem; a Citie so vnthankfull to her God;
Here in my Text, you see Ierusalem; rebellious Ierusalem; a city so unthankful to her God;
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yet she hath a voice first sent vnto her, the voice of mercy, to make her heare the rodde,
yet she hath a voice First sent unto her, the voice of mercy, to make her hear the rod,
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before the hand of iustice is vpon her, to make her feele the rodde.
before the hand of Justice is upon her, to make her feel the rod.
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And as the Citie Ierusalem was vouchsafed this voice of Mercy, to winne her home by repentance to her God:
And as the city Ierusalem was vouchsafed this voice of Mercy, to win her home by Repentance to her God:
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So this our Ierusalem, this Citie of ours, a Citie as vnkind to God, as euer was Ierusalem, yet hath it voices vpon voices sent vnto it; it is full of voices:
So this our Ierusalem, this city of ours, a city as unkind to God, as ever was Ierusalem, yet hath it voices upon voices sent unto it; it is full of voices:
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& these voices, with that voice of a Crier in the third of Mathew, forewarne vs to flee from the wrath to come.
& these voices, with that voice of a Crier in the third of Matthew, forewarn us to flee from the wrath to come.
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Some of these voices Cry vnto the Citie, to take heed how she harbours Drunkards, lest the Land spue out her Inhabitants, as a lothsome burthen to her stomacke.
some of these voices Cry unto the city, to take heed how she harbours Drunkards, lest the Land spue out her Inhabitants, as a loathsome burden to her stomach.
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Some of these voices Cry vnto the Citie, to take heed how she deale with Pride,
some of these voices Cry unto the city, to take heed how she deal with Pride,
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lest pride, like Samson, carrie away the gates of the Citie vpon her back, and betray the strength of the Citie,
lest pride, like samson, carry away the gates of the city upon her back, and betray the strength of the city,
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whil'st with her ouer-curious cloathing she leaues the Citie bare, and like an Ague, hauing fashious for fits, shakes the Common-wealth,
whilst with her overcurious clothing she leaves the city bore, and like an Ague, having fashions for fits, shakes the Commonwealth,
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whilst shee makes her wealth too common for other Nations, dearely buying at their hands, their strange fashions,
while she makes her wealth too Common for other nations, dearly buying At their hands, their strange fashions,
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and new deuices, till at last Pride get a trip and (if preuention step not in) lay the Cities honour in the dust.
and new devices, till At last Pride get a trip and (if prevention step not in) lay the Cities honour in the dust.
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Some againe of these Voyces Cry vnto the Citie to take heed shee bee not too secure,
some again of these Voices Cry unto the city to take heed she be not too secure,
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for the Diuel is like the Vsurer, all is well with him, so long as he sees security.
for the devil is like the Usurer, all is well with him, so long as he sees security.
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Thus the Voyces, you see, they discharge like so many Warning-pieces vpon you, euen from God, to forewarne you to flee from the wrath to come:
Thus the Voices, you see, they discharge like so many Warning-pieces upon you, even from God, to forewarn you to flee from the wrath to come:
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now if yee will not heare this voyce of Mercie, but like wel-fed Horses will fetch your full careeres in sinne,
now if ye will not hear this voice of Mercy, but like wel-fed Horses will fetch your full careers in sin,
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and seeme to spurne against the Decree of Heauen, disdaining to humble your selues in dust and ashes,
and seem to spurn against the decree of Heaven, disdaining to humble your selves in dust and Ashes,
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and to come before God, in Fasting, Teares, and Prayer;
and to come before God, in Fasting, Tears, and Prayer;
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if the rod of God, on the sudden smite any one, with Belshazzer quaffing in his Cups;
if the rod of God, on the sudden smite any one, with Belshazzar quaffing in his Cups;
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or priding it with Iezabel; or promising security to himselfe with Diues: let him not blame GOD for his seuerity;
or priding it with Jezebel; or promising security to himself with Diues: let him not blame GOD for his severity;
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for God sent Voyces vpon Voyces to recall him, but he would not bee recalled: for God sent Voices upon Voices to Recall him, but he would not be Recalled:
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and therefore let him blame his owne stupid securitie, who would not bee wonne with the voyce of Mercie,
and Therefore let him blame his own stupid security, who would not be won with the voice of Mercy,
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vntill he feele the stroke of Iustice. For vs (Beloued) sith God thus in Mercie still vouchsafes a Voyce to premonish, before a Rod to punish;
until he feel the stroke of Justice For us (beloved) sith God thus in Mercy still vouchsafes a Voice to premonish, before a Rod to Punish;
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let vs heare and obey the Voyce of Mercie, that so wee may preuent the stroke of Iustice:
let us hear and obey the Voice of Mercy, that so we may prevent the stroke of justice:
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for to bee all eare and heart, to heare and obey, is the Peoples dutie,
for to be all ear and heart, to hear and obey, is the Peoples duty,
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as to bee all Voyce and Heart, to exhort and obey is the Ministers dutie, which wee haue in the second place commended vnto vs;
as to be all Voice and Heart, to exhort and obey is the Ministers duty, which we have in the second place commended unto us;
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in that, Gods Minister, he is vox, in that he is a voice. Gods Minister he must be a voice.
in that, God's Minister, he is vox, in that he is a voice. God's Minister he must be a voice.
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For in the 28. of Exodus, verse 35. wee reade, that Aarons sound must be heard when he goeth into the Holy place, to minister before the Lord, that he dye not.
For in the 28. of Exodus, verse 35. we read, that Aaron's found must be herd when he Goes into the Holy place, to minister before the Lord, that he die not.
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Wherevpon saith venerable Beda, The Priest comming to minister before the Lord, he dyes for it,
Whereupon Says venerable Beda, The Priest coming to minister before the Lord, he dies for it,
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if his sound be not heard:
if his found be not herd:
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and the Minister of the Gospell, hee stands guilty of death, if hee take vpon him to minister before the Lord,
and the Minister of the Gospel, he Stands guilty of death, if he take upon him to minister before the Lord,
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and haue not his sound heard in the sincere preaching of the Gospell. Gods Minister then needs must he be a voice.
and have not his found herd in the sincere preaching of the Gospel. God's Minister then needs must he be a voice.
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For wo vnto him if he be not a voice: Woe vnto me (saith the Apostle) if I preach not the Gospell;
For woe unto him if he be not a voice: Woe unto me (Says the Apostle) if I preach not the Gospel;
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for their Commission is, NONLATINALPHABET, Preach the Gospell.
for their Commission is,, Preach the Gospel.
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This then commends the necessitie of preaching, against the common voice of the world, which holds a Paradoxe against the Schoole of Christ;
This then commends the necessity of preaching, against the Common voice of the world, which holds a Paradox against the School of christ;
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that the more preaching, the lesse practifing;
that the more preaching, the less practifing;
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and, Neuer were there more golden times, then when there was lesse voycing it in the Pulpit,
and, Never were there more golden times, then when there was less voicing it in the Pulpit,
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and more mumming and massing it at the Altar:
and more mumming and massing it At the Altar:
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This is a strange world, when the more we are taught to doe, the lesse we doe;
This is a strange world, when the more we Are taught to do, the less we do;
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and when mens eares are like the thin eares of Come, which Pharaoh saw in a dreame, in the 41. of Genesis; the thinne eares deuoured the full eares:
and when men's ears Are like the thin ears of Come, which Pharaoh saw in a dream, in the 41. of Genesis; the thin ears devoured the full ears:
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For so our thinne eares, which scarce heard good instruction in time of Popery, deuoure our full eares, which now in the light of the Gospell are dayly fild with good instructions:
For so our thin ears, which scarce herd good instruction in time of Popery, devour our full ears, which now in the Light of the Gospel Are daily filled with good instructions:
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for when we heard little, the boast is, we did much; and now we heare much, the cry is, wee doe iust nothing at all.
for when we herd little, the boast is, we did much; and now we hear much, the cry is, we do just nothing At all.
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And therefore if God should deale with vs in iustice, and not in mercy, rather then hee would suffer his voice thus to be wronged, to be thought the occasion of our seldome practice,
And Therefore if God should deal with us in Justice, and not in mercy, rather then he would suffer his voice thus to be wronged, to be Thought the occasion of our seldom practice,
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and slacke performance, he would quite take his Voices from vs, and sith we will not be content to be brought to heauen, by the direction of his Voice, suffer vs to goe to hell, by the suggestion of the Diuell, but God pities our infirmitie:
and slack performance, he would quite take his Voices from us, and sith we will not be content to be brought to heaven, by the direction of his Voice, suffer us to go to hell, by the suggestion of the devil, but God pities our infirmity:
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and though we (such is the weakenes & errour of our iudgement) think the voice cry too too often,
and though we (such is the weakness & error of our judgement) think the voice cry too too often,
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yet God (such is the deadnesse and dulnes of our hearts) thinkes the voice neuer to cry often enough.
yet God (such is the deadness and dulness of our hearts) thinks the voice never to cry often enough.
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And therefore in the 58. of Isai. verse 1. saith God vnto his Voice, vnto his Prophet;
And Therefore in the 58. of Isaiah verse 1. Says God unto his Voice, unto his Prophet;
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Cry, Cry alowd, Spare not, but lift vp thy voice like a Trumpet, and shew my people their transgression, Cry, Cry aloud, Spare not, but lift up thy voice like a Trumpet, and show my people their Transgression,
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and to the house of Iacob their sinne. and to the house of Iacob their sin.
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Now doth the voice of God say, Cry; the voice of man, needs must it cry, what the voice of God would haue it cry.
Now does the voice of God say, Cry; the voice of man, needs must it cry, what the voice of God would have it cry.
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And therefore all that be Voices, let them not spare to cry, while they haue a voice to cry, let the world regard their often crying as it please.
And Therefore all that be Voices, let them not spare to cry, while they have a voice to cry, let the world regard their often crying as it please.
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And as for those, who haue the calling of Voices, who are called to be Vocales, but proue muti: who are called to be vocall, but proue mute:
And as for those, who have the calling of Voices, who Are called to be Vocales, but prove muti: who Are called to be vocal, but prove mute:
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it were to be wished, they would a little straine their voice, to speake somewhat in Gods cause;
it were to be wished, they would a little strain their voice, to speak somewhat in God's cause;
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that if not their voice, yet at leastwise their sound might be heard in Gods Temple,
that if not their voice, yet At leastwise their found might be herd in God's Temple,
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as Aarons was, whilst, though themselues be slow of Speech, as Moses was, yet they procure some Aaron to bee their mouth, their sound vnto the people that they die not,
as Aaron's was, while, though themselves be slow of Speech, as Moses was, yet they procure Some Aaron to be their Mouth, their found unto the people that they die not,
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if their sound bee not heard, and the peoples bloud which perish by their default, bee not one day required at their hands.
if their found be not herd, and the peoples blood which perish by their default, be not one day required At their hands.
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Now as this, it is for the Ministers duty, that he is a voice; so is it also for his dignitie, that he is vox Iehouae, the Lords voice:
Now as this, it is for the Ministers duty, that he is a voice; so is it also for his dignity, that he is vox Iehouae, the lords voice:
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and this that hee is the Lords voice, it first reflects in a memento, to the Minister himselfe;
and this that he is the lords voice, it First reflects in a memento, to the Minister himself;
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and then secondly, to the people. For the Minister himselfe, in that hee is the Lords voice, it teaches him integritie, and humilitie. And first, integritie:
and then secondly, to the people. For the Minister himself, in that he is the lords voice, it Teaches him integrity, and humility. And First, integrity:
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for he, whom the God of Heauen makes choise of, to be his voice, need had he be, as was Zacharias the Priest, a man iust before God, walking without reproofe.
for he, whom the God of Heaven makes choice of, to be his voice, need had he be, as was Zacharias the Priest, a man just before God, walking without reproof.
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Gods Minister then, he must not be a bare voice;
God's Minister then, he must not be a bore voice;
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but he must be, as was Saint Iohn the Baptist, NONLATINALPHABET, a voice, he must be more then a voice,
but he must be, as was Saint John the Baptist,, a voice, he must be more then a voice,
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and his heart must vtter workes of piety, when his tongue speakes words of pietie; his hands must deale workes of charitie, when his tongue deliuers words of charitie:
and his heart must utter works of piety, when his tongue speaks words of piety; his hands must deal works of charity, when his tongue delivers words of charity:
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nay, more then this, his modest cloathing, like Iohns garment of Camels hayre; this must bee a voice, & preach against the fashions of the times.
nay, more then this, his modest clothing, like Iohns garment of Camels hair; this must be a voice, & preach against the fashions of the times.
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His temperate dyet, like Iohns meat of Locusts, and wilde Honey; this must be a voice, and preach against the Ryot of our times:
His temperate diet, like Iohns meat of Locusts, and wild Honey; this must be a voice, and preach against the Riot of our times:
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and thus must he be, not so much a speaking, as a walking voice; for he must approue himselfe to God, as did Saint Iohn: not onely a shining, but a burning light:
and thus must he be, not so much a speaking, as a walking voice; for he must approve himself to God, as did Saint John: not only a shining, but a burning Light:
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not onely a shining light, to lighten the dimme Candle of our vnderstāding, & to make vs to know God:
not only a shining Light, to lighten the dim Candle of our understanding, & to make us to know God:
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but a burning light to inflame the fire of our loue, and to make vs to loue God.
but a burning Light to inflame the fire of our love, and to make us to love God.
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He must be a preaching voice wheresoeuer hee goes; as in the Temple, preaching words of Pietie;
He must be a preaching voice wheresoever he Goes; as in the Temple, preaching words of Piety;
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so out of the Temple, preaching works of pietie, that the sinceritie of his workes, may giue countenance to the veritie of his words.
so out of the Temple, preaching works of piety, that the sincerity of his works, may give countenance to the verity of his words.
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And this was signified in Aarons garment;
And this was signified in Aaron's garment;
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when as we reade in the 28. of Exodus, verse 34. vpon the skirts of Aarons cloathing, there was a golden Bell and a Pomegranate:
when as we read in the 28. of Exodus, verse 34. upon the skirts of Aaron's clothing, there was a golden Bell and a Pomegranate:
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a Bell, to signifie Gods Minister, he must be a sounding, a preaching voice: a golden Bell, to signifie the doctrine which he preaches, must be sincere and pure;
a Bell, to signify God's Minister, he must be a sounding, a preaching voice: a golden Bell, to signify the Doctrine which he Preaches, must be sincere and pure;
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pure as the gold tried seuen times in the fire: and with this golden Bel is ioined a Pomegranate, to signifie Gods Minister:
pure as the gold tried seuen times in the fire: and with this golden Bel is joined a Pomegranate, to signify God's Minister:
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he must not onely be a Bell to sound out the Gospell; nor onely a golden Bell, sound in the sincere preaching of the Gospel;
he must not only be a Bell to found out the Gospel; nor only a golden Bell, found in the sincere preaching of the Gospel;
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but he must be also, a Pomegranat:
but he must be also, a Pomegranate:
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as the Pomegranat is full of pleasant kernels, so must Gods Minister abound alwayes in the worke of the Lord; be full of good workes:
as the Pomegranate is full of pleasant kernels, so must God's Minister abound always in the work of the Lord; be full of good works:
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vt omnia quae loquitur, bonis confirmentur operibus, saith Beda: That the confirmation of his doctrine, may be the conformation of his life vnto his Doctrine. vt omnia Quae loquitur, bonis confirmentur operibus, Says Beda: That the confirmation of his Doctrine, may be the conformation of his life unto his Doctrine.
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Now if euer any Church in the world had in it this ring of golden Bels, it is the Church of England at this day.
Now if ever any Church in the world had in it this ring of golden Bells, it is the Church of England At this day.
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The church of Rome hath indeed a ring of Bels, but they be Tinne, they be Lattine Bels,
The Church of Room hath indeed a ring of Bells, but they be Tin, they be Lattine Bells,
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& the Latine, often broken Latine too, which makes the ring so much the worse.
& the Latin, often broken Latin too, which makes the ring so much the Worse.
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For the Priests of Rome beat so altogether vpon Latine, in the seruices of their Church, that most of them (such is the ignorance of their Masse-Priests) doe often breake it:
For the Priests of Room beatrice so altogether upon Latin, in the services of their Church, that most of them (such is the ignorance of their Masse-Priests) do often break it:
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whereas our ring, it is altogether of golden Bels, sound and sincere Preachers of the Gospell;
whereas our ring, it is altogether of golden Bells, found and sincere Preachers of the Gospel;
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delightfull for their pleasant sound, and as delightfull for their pleasant sauour. For as they be golden Bels, for the purity of their doctrine;
delightful for their pleasant found, and as delightful for their pleasant savour. For as they be golden Bells, for the purity of their Doctrine;
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so be they also Pomegranats, for their vertuous life.
so be they also Pomegranates, for their virtuous life.
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Now, if it so sometime chance to hap you meet with a golden Bel, without a Pomgranat;
Now, if it so sometime chance to hap you meet with a golden Bel, without a Pomegranate;
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a good Preacher for his Doctrine, but not so good for his life; neuer the worse mislike the ring, but heare his doctrine, and beare with his life.
a good Preacher for his Doctrine, but not so good for his life; never the Worse mislike the ring, but hear his Doctrine, and bear with his life.
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For well saith a good Father; Si benè vixerint: The Ministers, if they liue well, the benefit is their own;
For well Says a good Father; Si benè vixerint: The Ministers, if they live well, the benefit is their own;
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Si benè docuerint, if they teach well, the benefit is yours; accipite igitur quod vestrum est, nolite discutere quod alienum est: Si benè docuerint, if they teach well, the benefit is yours; accipite igitur quod Vestrum est, nolite discutere quod Alienum est:
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receiue therefore, and skan their Doctrine, for that belongs to you: meddle not to skanne their life, for that belongs to God;
receive Therefore, and skan their Doctrine, for that belongs to you: meddle not to skanne their life, for that belongs to God;
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for they are the Lords Voices, and they stand or fall vnto their owne Master:
for they Are the lords Voices, and they stand or fallen unto their own Master:
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but (God be thanked) neuer were the Lords voices, these golden Bels, better tuned,
but (God be thanked) never were the lords voices, these golden Bells, better tuned,
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for life and doctrine, then at this day:
for life and Doctrine, then At this day:
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the Lord so continue them, who first vouchsaf't them to be his Voices, that these goldē Saint-Bels may ring all in, may winne all mis-led Christians to ioyne with vs in our holy profession,
the Lord so continue them, who First vouchsafed them to be his Voices, that these golden Saint-Bels may ring all in, may win all misled Christians to join with us in our holy profession,
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while their light so shines before men, that men seeing their good workes, glorifie their Father, which is in Heauen.
while their Light so shines before men, that men seeing their good works, Glorify their Father, which is in Heaven.
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Now in the second place, as the Minister sees his glory in this, that he is Gods Voice,
Now in the second place, as the Minister sees his glory in this, that he is God's Voice,
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so that he may not be proud of this, that he is so highly dignified to be the Lords voice, he must withall learne this point of humilitie,
so that he may not be proud of this, that he is so highly dignified to be the lords voice, he must withal Learn this point of humility,
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how that hee is but the voice, the Word, God puts it into his mouth what he shall fay,
how that he is but the voice, the Word, God puts it into his Mouth what he shall faith,
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and he is but the Voice to publish it.
and he is but the Voice to publish it.
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And this we haue cōfirmed vnto vs out of the 40. of Esay, where at the sixt verse, saith God vnto the Prophet, Cry. Now the Prophet thus approued, to be Gods Voice to cry, he awaits his message from God,
And this we have confirmed unto us out of the 40. of Isaiah, where At the sixt verse, Says God unto the Prophet, Cry. Now the Prophet thus approved, to be God's Voice to cry, he awaits his message from God,
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and in humilitie hee replyes to God, Quid clamabo? What shall I cry? Now God, he puts his word into his Prophets mouth,
and in humility he replies to God, Quid clamabo? What shall I cry? Now God, he puts his word into his prophets Mouth,
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and bids him cry, All flesh is grasse, and the grace thereof is as the flower of the field.
and bids him cry, All Flesh is grass, and the grace thereof is as the flower of the field.
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So that by this you see, though the Prophet be the Voice to publish the message,
So that by this you see, though the Prophet be the Voice to publish the message,
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yet the Word, God puts it into his mouth what hee shall say. And therefore the Prophets beeing to deliuer their message from God, they shew their warrant,
yet the Word, God puts it into his Mouth what he shall say. And Therefore the prophets being to deliver their message from God, they show their warrant,
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and still begin with this, Verbum Iehouae, the word of the Lord.
and still begin with this, Verbum Iehouae, the word of the Lord.
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For so begins our Prophet Micah this his Prophecie, The Word of the Lord that came vnto Micah:
For so begins our Prophet micah this his Prophecy, The Word of the Lord that Come unto micah:
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as if Micah, and all other the Prophets, were but so many Voices, still ready at hand, awaiting and expecting to receiue the Word of the Lord, whensoeuer it came vnto them for to publish it.
as if micah, and all other the prophets, were but so many Voices, still ready At hand, awaiting and expecting to receive the Word of the Lord, whensoever it Come unto them for to publish it.
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Now, this being so, that Gods Minister, he is but the voice; the Word, God puts it into his mouth what hee shall say.
Now, this being so, that God's Minister, he is but the voice; the Word, God puts it into his Mouth what he shall say.
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Why then first, let no Messenger of the most High, no Minister of the Gospell, be any whit proud,
Why then First, let no Messenger of the most High, no Minister of the Gospel, be any whit proud,
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or lifted vp with this, though hee farre surpasse all other in the gifts of the Spirit:
or lifted up with this, though he Far surpass all other in the Gifts of the Spirit:
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for alas, he, who thinkes himselfe the best, and best furnished for the Ministerie, hee is but the Lords Voice;
for alas, he, who thinks himself the best, and best furnished for the Ministry, he is but the lords Voice;
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and not a word, not a tittle can he vtter of himselfe, but onely the Word which the Lord God putteth into his mouth:
and not a word, not a tittle can he utter of himself, but only the Word which the Lord God putteth into his Mouth:
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euen Balaam in the 22. of Numbers tels him as much;
even balaam in the 22. of Numbers tells him as much;
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where hee tels vs, no not for a house full of gold and siluer, he can speake a word good or bad,
where he tells us, no not for a house full of gold and silver, he can speak a word good or bad,
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but onely the Word, which GOD putteth into his mouth to speake; that, and no other can he speake.
but only the Word, which GOD putteth into his Mouth to speak; that, and no other can he speak.
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So that euery Minister of God, he must in humilitie acknowledge and confesse, what Iohn the Baptist before him stood not vpon to vtter, NONLATINALPHABET, I am but the voice of him that cryeth, of God that speaketh by mee:
So that every Minister of God, he must in humility acknowledge and confess, what John the Baptist before him stood not upon to utter,, I am but the voice of him that Cries, of God that speaks by me:
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For that which was matter of pride in Herod, to heare the acclamation of the people, The Voice of God,
For that which was matter of pride in Herod, to hear the acclamation of the people, The Voice of God,
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and not of Man, must be matter of humilitie in the Ministers of God, when they heare (The Voice of God,
and not of Man, must be matter of humility in the Ministers of God, when they hear (The Voice of God,
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and not of Man) sith they be but Gods Voices, & the Word, God puts it into their mouth what they shall say.
and not of Man) sith they be but God's Voices, & the Word, God puts it into their Mouth what they shall say.
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And therefore in the second place, in that Gods Minister he is but the Lords Voice, the Word it is Gods Word,
And Therefore in the second place, in that God's Minister he is but the lords Voice, the Word it is God's Word,
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and hee is but the Voice to publish it.
and he is but the Voice to publish it.
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This condemnes the great folly of the world which is so ready to taxe the Minister.
This condemns the great folly of the world which is so ready to Tax the Minister.
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And if his Doctrine, like the Arrow shot at peraduenture, which smote wicked Ahab betweene the ioynts, light vpon some Ahab, some vngodly man entring thorow,
And if his Doctrine, like the Arrow shot At Peradventure, which smote wicked Ahab between the Joints, Light upon Some Ahab, Some ungodly man entering thorough,
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as the Word of GOD is liuely, and mighty in operation, to the diuiding asunder of the soule, the Spirit, the ioynts and marrow:
as the Word of GOD is lively, and mighty in operation, to the dividing asunder of the soul, the Spirit, the Joints and marrow:
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This wicked Ahab, this vngodly man, he will hate the Lords Michaiah for this, hee will hate the Lords Voice for this;
This wicked Ahab, this ungodly man, he will hate the lords Michaiah for this, he will hate the lords Voice for this;
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because he prophecies, he preaches not good, but as he conceitsit euil vnto him;
Because he prophecies, he Preaches not good, but as he conceitsit evil unto him;
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whereas sond man, he considers not with himself, how that the word it is Gods Word,
whereas sond man, he considers not with himself, how that the word it is God's Word,
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and the Minister, he is but the Lords Voice to publish it, and the Voice neither can it vtter good or bad,
and the Minister, he is but the lords Voice to publish it, and the Voice neither can it utter good or bad,
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but what the Lord God putteth into the mouth to say, as Micaiah told the Messenger of Ahab, who entised him to accord with the false prophets,
but what the Lord God putteth into the Mouth to say, as Micaiah told the Messenger of Ahab, who enticed him to accord with the false Prophets,
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and to bring in his omnia bene with the rest:
and to bring in his omnia bene with the rest:
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Surely (saith Micaiah ) as the Lord liueth, whatsoeuer the Lord saith vnto me, be it good, Surely (Says Micaiah) as the Lord lives, whatsoever the Lord Says unto me, be it good,
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or be it bad, that, and no other can I speake. or be it bad, that, and no other can I speak.
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And therefore as we blame not the Bow, if the Arrow hit vs, but rather the hand which directed toward vs:
And Therefore as we blame not the Bow, if the Arrow hit us, but rather the hand which directed towards us:
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so let not men storme against the Voice, which carries but the word vnto our eares.
so let not men storm against the Voice, which carries but the word unto our ears.
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But what then, shall we storme against the hand of God which aymes the Word directly vnto vs? Why, storme we; if we will:
But what then, shall we storm against the hand of God which aims the Word directly unto us? Why, storm we; if we will:
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but Dauid tels vs in his second Psalme, wee rage and murmure but in vaine:
but David tells us in his second Psalm, we rage and murmur but in vain:
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& if our rage be not the sooner ouer, God shal vex vs in his displeasure,
& if our rage be not the sooner over, God shall vex us in his displeasure,
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and breake these vessels of Clay; these bodies of ours like a Potters Vessell:
and break these vessels of Clay; these bodies of ours like a Potters Vessel:
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be we wise therefore, and be we learned in Gods feare, and take we heed henceforward how wee storme against Gods Voices as wee doe,
be we wise Therefore, and be we learned in God's Fear, and take we heed henceforward how we storm against God's Voices as we do,
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lest as Gamaliel tels vs, Acts 3. we be found fighters against God.
lest as Gamaliel tells us, Acts 3. we be found fighters against God.
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And take we heede withall how we censure Gods Voices, as we doe, bringing with vs cutious eares, which heare more to descant on the Minister,
And take we heed withal how we censure God's Voices, as we do, bringing with us cutious ears, which hear more to descant on the Minister,
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then to profit by his ministerie.
then to profit by his Ministry.
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For in that we censure the Minister of God, we seeme to censure God himselfe, such the Minister, he is but the Lords Voice, the Word it is Gods owne Word,
For in that we censure the Minister of God, we seem to censure God himself, such the Minister, he is but the lords Voice, the Word it is God's own Word,
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and the Minister, he is but the voice to publish it.
and the Minister, he is but the voice to publish it.
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And therefore as Dauid tooke the indignities done to his Embassadours by the Princes of the children of Ammon, as done vnto himselfe, and so reuenged them:
And Therefore as David took the indignities done to his ambassadors by the Princes of the children of Ammon, as done unto himself, and so revenged them:
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so though euen Princes, neuer so great ones of the world, wrong and abuse the Embassadours of the Lord, these Voices of the Lord;
so though even Princes, never so great ones of the world, wrong and abuse the ambassadors of the Lord, these Voices of the Lord;
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God he will take the abuse as done vnto himselfe, and will one day repay it home.
God he will take the abuse as done unto himself, and will one day repay it home.
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Henceforth then let the people take heed how they heare, sith it is Gods Word they heare, deliuered onely by mans voice.
Henceforth then let the people take heed how they hear, sith it is God's Word they hear, Delivered only by men voice.
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And let the Minister also take heed how hee speake, since it is Gods Word,
And let the Minister also take heed how he speak, since it is God's Word,
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and not his owne, which hee is to speake, that so, there being this sweet harmony betweene the Hearer of Gods Word,
and not his own, which he is to speak, that so, there being this sweet harmony between the Hearer of God's Word,
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and the Speaker, there may be more true deuotion in the heart, and lesse censuring prattle with the tongue.
and the Speaker, there may be more true devotion in the heart, and less censuring prattle with the tongue.
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And so frō the Ministers dutie, proceed we onward to the Peoples. It is so, you see, that the Minister, he is the Lords Voice;
And so from the Ministers duty, proceed we onward to the Peoples. It is so, you see, that the Minister, he is the lords Voice;
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and therefore as it is all our duties to reuerence the Lord, so is it also our duties to beare respect vnto his Voices.
and Therefore as it is all our duties to Reverence the Lord, so is it also our duties to bear respect unto his Voices.
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For the Church, it is Christs Spouse, and the Congregation of the faithfull:
For the Church, it is Christ Spouse, and the Congregation of the faithful:
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the Church of God cannot better expresse her loue to Christ her Husband, who is in Heauen,
the Church of God cannot better express her love to christ her Husband, who is in Heaven,
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then by a due respect vnto his Voices, who are heere on earth.
then by a due respect unto his Voices, who Are Here on earth.
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Now the due respect of a louing Wife vnto her Husband, consists in three maine duties. First, to loue him: Secondly, to cherish him: Thirdly, to obey him.
Now the due respect of a loving Wife unto her Husband, consists in three main duties. First, to love him: Secondly, to cherish him: Thirdly, to obey him.
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All which, the Church of God, and Congregation of the faithfull, because she is the Spouse of Christ, is bound to impart vnto his Voices,
All which, the Church of God, and Congregation of the faithful, Because she is the Spouse of christ, is bound to impart unto his Voices,
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for they are Christs receiuers heere ouearth, to receiue for him these pledges of our loue:
for they Are Christ Receivers Here ouearth, to receive for him these pledges of our love:
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And so also (saith our Sauiour) he that receiueth you, receiueth me. Now we are first to loue Christs Voices:
And so also (Says our Saviour) he that receiveth you, receiveth me. Now we Are First to love Christ Voices:
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and this is the thing the Apostle beseecheth at our hands, to haue them all in singular loue, who labour amongst vs, who are ouer vs in the Lord, who admonish vs:
and this is the thing the Apostle Beseecheth At our hands, to have them all in singular love, who labour among us, who Are over us in the Lord, who admonish us:
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to loue such, with a more then ordinarie, with a singular loue for their workes sake;
to love such, with a more then ordinary, with a singular love for their works sake;
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and we are bound to loue them in two respects:
and we Are bound to love them in two respects:
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First, because they are Christs, his Embassadours, sent vnto vs with an Ambassie of Peace, beseeching vs in Christs stead, to bee reconciled vnto God.
First, Because they Are Christ, his ambassadors, sent unto us with an Ambassy of Peace, beseeching us in Christ stead, to be reconciled unto God.
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Now if we loue the Prince of Peace; needs must we loue these Embassadors of Peace:
Now if we love the Prince of Peace; needs must we love these ambassadors of Peace:
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and if we loue CHRIST IESVS, who is NONLATINALPHABET, the Word, needs must we loue them, who are the Voices, to publish, and proclaime this Word.
and if we love CHRIST JESUS, who is, the Word, needs must we love them, who Are the Voices, to publish, and proclaim this Word.
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Secondly, we are bound to loue them, because they loue vs, they watch ouer our soules;
Secondly, we Are bound to love them, Because they love us, they watch over our Souls;
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nay, they loue many a man, better then hee loues himselfe:
nay, they love many a man, better then he loves himself:
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for these Voices, they oftentimes with Ieremy, carry about with them, whole fountains of teares, in their head,
for these Voices, they oftentimes with Ieremy, carry about with them, Whole fountains of tears, in their head,
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and in their heart, & draw from these Wels, with the two Buckets of their eyes, such abundance of teares, that their eyes shead teares day and night,
and in their heart, & draw from these Wells, with the two Buckets of their eyes, such abundance of tears, that their eyes shed tears day and night,
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for their sinnes, who seldome, or neuer shead a teare for their owne sinnes:
for their Sins, who seldom, or never shed a tear for their own Sins:
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And therefore good reason haue we, to loue these Voices, or at leastwise not to hate them,
And Therefore good reason have we, to love these Voices, or At leastwise not to hate them,
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as too too many doe, who little better esteeme of them, then of Ishmael: their hand against euery man,
as too too many do, who little better esteem of them, then of Ishmael: their hand against every man,
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and euery mans band against them. I will say thus much, to the honour, and commendation of this famous Citie;
and every men band against them. I will say thus much, to the honour, and commendation of this famous city;
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There is no Nation vnder heauen more respects these Voices, if they be the Lords Voices indeed,
There is no nation under heaven more respects these Voices, if they be the lords Voices indeed,
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then the more graue, and discreeter Citizens: And as for the rest, they loue them too, but not with so good discretion:
then the more graven, and discreeter Citizens: And as for the rest, they love them too, but not with so good discretion:
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for they loue them in a manner, as the Ape doth her yong ones: they loue them so importunately, that they kill them.
for they love them in a manner, as the Ape does her young ones: they love them so importunately, that they kill them.
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And therefore it were to be wisht, they would loue them a little more, in louing them a little lesse,
And Therefore it were to be wished, they would love them a little more, in loving them a little less,
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while they giue the Voices a breathing time, to follow the Apostles rule to his beloued Timothy: To giue attendance to reading,
while they give the Voices a breathing time, to follow the Apostles Rule to his Beloved Timothy: To give attendance to reading,
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and to exhortation, and to doctrine; that there may be a breathing while, for the Voices, to giue attendance to reading:
and to exhortation, and to Doctrine; that there may be a breathing while, for the Voices, to give attendance to reading:
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as well as all to exhortation, and to doctrine:
as well as all to exhortation, and to Doctrine:
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For the Voices, they will be so much the better able, to teach others by their doctrine,
For the Voices, they will be so much the better able, to teach Others by their Doctrine,
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when they haue first taught themselues by their reading. Now as wee are bound, to loue the Lords Voices;
when they have First taught themselves by their reading. Now as we Are bound, to love the lords Voices;
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so can we not better expresse our loue vnto them, then in cherishing them. For farre bee it, that the Lords Voices should be fedde, like meere voyces indeed; onely with ayre:
so can we not better express our love unto them, then in cherishing them. For Far be it, that the lords Voices should be fed, like mere voices indeed; only with air:
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and that their maintenance should bee the peoples courtesie and beneuolence; for this, it were a dishonour vnto God, and a great abasing to the Ministerie.
and that their maintenance should be the peoples courtesy and benevolence; for this, it were a dishonour unto God, and a great abasing to the Ministry.
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The very Heathens tell vs as much.
The very heathens tell us as much.
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For Plutarch tels vs of a Laconian, who seeing a Collector going about, and gathering the peoples deuotions for the gods: For Plutarch tells us of a Laconian, who seeing a Collector going about, and gathering the peoples devotions for the God's:
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O (saith he) I will now make no more reckoning of the gods;
Oh (Says he) I will now make no more reckoning of the God's;
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so long as I see them goe a begging, and to bee poorer then my selfe.
so long as I see them go a begging, and to be Poorer then my self.
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And would not, thinke you, many a churlish Nabal, and repining Laban of these dayes, bee ready to fall into the same disdaine of God,
And would not, think you, many a churlish Nabal, and repining Laban of these days, be ready to fallen into the same disdain of God,
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and of his Voices, if the Offals onely of their reuenues, and cruell mercies of their purse, were the stay,
and of his Voices, if the Offals only of their revenues, and cruel Mercies of their purse, were the stay,
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and maintenance of the Ministers life. This it were great pitie, it should be so; and hope suggests the best, that it wil neuer be. For were it so;
and maintenance of the Ministers life. This it were great pity, it should be so; and hope suggests the best, that it will never be. For were it so;
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as in the same Plutarch we reade, of one Philippus, a Priest amongst the Heathen,
as in the same Plutarch we read, of one Philip, a Priest among the Heathen,
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so poore, that hee beg'd for his liuing, and yet hee would goe about, and tell how happy he should be.
so poor, that he begged for his living, and yet he would go about, and tell how happy he should be.
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When (quoth one) will this be? When I am dead (saith he.) Why, (then poore fellow (quoth the other) thou art too blame, thou diest not quickly, that thou mayst be happy.
When (quoth one) will this be? When I am dead (Says he.) Why, (then poor fellow (quoth the other) thou art too blame, thou Dies not quickly, that thou Mayest be happy.
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Euen thus should the Lords poore Voices bee flouted of the world. The Lord is our portion, say the Voices, and wee shall bee happy;
Eve thus should the lords poor Voices be flouted of the world. The Lord is our portion, say the Voices, and we shall be happy;
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but when, saith the world, shall you haue this portion, that ye may be happy? When we dye, say the Voices. Why, then sayes the world;
but when, Says the world, shall you have this portion, that you may be happy? When we die, say the Voices. Why, then Says the world;
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yee are too blame, ye dye not quickly, to be happy in Heauen, whom the world hath tooke an order with, neuer to bee happy on earth.
ye Are too blame, you die not quickly, to be happy in Heaven, whom the world hath took an order with, never to be happy on earth.
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But this, it is the voice of the sonnes of Belial, who haue euill will at Sion,
But this, it is the voice of the Sons of Belial, who have evil will At Sion,
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and had rather put a Church into their purse, then empty their purse vpon the Church.
and had rather put a Church into their purse, then empty their purse upon the Church.
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For you (beloued) the Lords Voices are perswaded better things of you, how regardfull of them you haue alwayes beene,
For you (Beloved) the lords Voices Are persuaded better things of you, how regardful of them you have always been,
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and how carefull you be, not onely with the good Shunamite, to prouide them a Chāber, a Table,
and how careful you be, not only with the good Shunamite, to provide them a Chamber, a Table,
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& a Stoole, when they turne in vnto you: but to send them away, as Ioseph did his Brethren;
& a Stool, when they turn in unto you: but to send them away, as Ioseph did his Brothers;
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with their Sacks full of Corne, and euery man his money in his Sacks mouth: meat for the belly, and money for the back. with their Sacks full of Corn, and every man his money in his Sacks Mouth: meat for the belly, and money for the back.
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For which care of yours, in cherishing the Lords Voices; the blessing of Heauen, and the farnesse of the earth, be your great reward.
For which care of yours, in cherishing the lords Voices; the blessing of Heaven, and the farness of the earth, be your great reward.
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And may they euer liue, registred in the Kalendar of Saints, who already haue, or hereafter shall, more like the Primitiues of old;
And may they ever live, registered in the Calendar of Saints, who already have, or hereafter shall, more like the Primitives of old;
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then the hold-fast Possessiues of these times, thus bring in part of their Possessions, and lay it downe at the Apostles feet, bringing an offering, to the worke of the Tabernacle;
then the holdfast Possessives of these times, thus bring in part of their Possessions, and lay it down At the Apostles feet, bringing an offering, to the work of the Tabernacle;
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to this so worthy a Worke. Now as wee are to loue, and cherish; so are wee also to obey the Lords Voices.
to this so worthy a Work. Now as we Are to love, and cherish; so Are we also to obey the lords Voices.
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And this is it the Apostle exhorts you vnto, Heb. 13. Obey them which haue the ouer sight of you, and submit your selues:
And this is it the Apostle exhorts you unto, Hebrew 13. Obey them which have the over sighed of you, and submit your selves:
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for they watch for your soules, as they that must giue account, for them vnto God, that they may doe it with ioy, and not with griefe:
for they watch for your Souls, as they that must give account, for them unto God, that they may do it with joy, and not with grief:
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for that is vnprofitable for you. You are then to obey Gods Minister:for that is unprofitable for you. You Are then to obey God's Minister:
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because God hath set him, as a watchmā ouer your soules, & he must giue an account to God for your soules.
Because God hath Set him, as a watchman over your Souls, & he must give an account to God for your Souls.
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Now if ye doe what hee commands you from God, his shall be the ioy; and yours the crowne.
Now if you do what he commands you from God, his shall be the joy; and yours the crown.
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But if yet will be stiffenecked, and not obey;
But if yet will be Stiffnecked, and not obey;
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though his bee the griefe, to see his Ministerie take no better effect amongst you, yours shall be the perill.
though his be the grief, to see his Ministry take no better Effect among you, yours shall be the peril.
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For if hee giue vp his account of your soules, with griefe of heart, for your disobedience to the Gospell of Christ:
For if he give up his account of your Souls, with grief of heart, for your disobedience to the Gospel of christ:
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this, it is vnprofitable, NONLATINALPHABET, for you, and not for him.
this, it is unprofitable,, for you, and not for him.
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And therefore, as you tender your soules, obey the Lords Voices, which watch ouer your soules.
And Therefore, as you tender your Souls, obey the lords Voices, which watch over your Souls.
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Giue an obedient eare to the Lords Voices, to heare them:
Give an obedient ear to the lords Voices, to hear them:
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and an obedient heart to the Lord himselfe, to feare him, that yee may be blessed.
and an obedient heart to the Lord himself, to Fear him, that ye may be blessed.
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For in the 30. of Deuteronomie, there be three wayes set downe; the three rodes, by which we come to blessednes:
For in the 30. of Deuteronomy, there be three ways Set down; the three roads, by which we come to blessedness:
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the first is, by louing the Lord thy God: the second, by obeying his Voice: and the third, by cleauing vnto him;
the First is, by loving the Lord thy God: the second, by obeying his Voice: and the third, by cleaving unto him;
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so that, if thou loue the Lord, because he is thy Father; if thou cleaue vnto him, because he is thy Saniour;
so that, if thou love the Lord, Because he is thy Father; if thou cleave unto him, Because he is thy Saviour;
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if thou obey his Voice, because hee is thy Lord: thou, and thy Seed, shall liue, and bee blessed vpon earth.
if thou obey his Voice, Because he is thy Lord: thou, and thy Seed, shall live, and be blessed upon earth.
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For if thou obey diligently the Voice of the Lord, the Lord in the 28. of Deut. pronourices thee Blessed in the Citie, and blessed in the field, blessed in the fruit of thy body,
For if thou obey diligently the Voice of the Lord, the Lord in the 28. of Deuteronomy pronourices thee Blessed in the city, and blessed in the field, blessed in the fruit of thy body,
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and in the fruit of the ground, blessed in thy comming in, and in thy going out, blessed in thy storehouses, blessed in all thou set'st thine hand vnto. and in the fruit of the ground, blessed in thy coming in, and in thy going out, blessed in thy storehouses, blessed in all thou settest thine hand unto.
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Thus shall the man bee blessed, that obeyes the Voice of the Lord.
Thus shall the man be blessed, that obeys the Voice of the Lord.
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And therefore all ye, who desire blessednes, heare, and obey, that yee may eate the good things of the Land. And thus now, you see,
And Therefore all you, who desire blessedness, hear, and obey, that ye may eat the good things of the Land. And thus now, you see,
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how, for the Lords sake, whose Spouse the Church is, you are to loue, to cherish,
how, for the lords sake, whose Spouse the Church is, you Are to love, to cherish,
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and to obey, the Lords Voices:
and to obey, the lords Voices:
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Now let euery faithfull Christian, which is a member of the true Church, the Spouse of Christ, plight faith to Christ, the Husband of this Spouse,
Now let every faithful Christian, which is a member of the true Church, the Spouse of christ, plighted faith to christ, the Husband of this Spouse,
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for the performance of this Christian dutie: which God so requires at our hands. And so from the Voice, come we to see the nature of the Voice. It is a crying Voice: The Lords Voice Cryoth:
for the performance of this Christian duty: which God so requires At our hands. And so from the Voice, come we to see the nature of the Voice. It is a crying Voice: The lords Voice Cryoth:
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and neede had the Voice be a Crying Voice:
and need had the Voice be a Crying Voice:
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for it hath a Citie to Cry in, and a whispering still Voice is not for the Citie: for this, none could heare.
for it hath a city to Cry in, and a whispering still Voice is not for the city: for this, none could hear.
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Nay, an ordinarie speaking voice, is not for the Citie: for this few could heare.
Nay, an ordinary speaking voice, is not for the city: for this few could hear.
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And therefore, the Voice, being sent vnto the Citie, it is a Crying Voice, that all might heare it.
And Therefore, the Voice, being sent unto the city, it is a Crying Voice, that all might hear it.
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And thus doth God, by sending a Crying Voice vnto them, take away all colourable pretences, and excuses from the City.
And thus does God, by sending a Crying Voice unto them, take away all colourable pretences, and excuses from the city.
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For, had a still voice, or an ordinarie speaking voice, come vnto them, their plea had been;
For, had a still voice, or an ordinary speaking voice, come unto them, their plea had been;
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non audiuimus: the Voice, it was so still, that, what, for the clamours of the Citie, wee heard it not.non audiuimus: the Voice, it was so still, that, what, for the clamours of the city, we herd it not.
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And therefore, the Voice, it is a Crying Voice: that all might heare it: and none might haue excuse, wherewith to cloke his finne.
And Therefore, the Voice, it is a Crying Voice: that all might hear it: and none might have excuse, wherewith to cloak his fin.
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Now then the Voice, it is a Crying Voice: in three respects. First, it is a crying Voice, to make an out-cry against crying sins.
Now then the Voice, it is a Crying Voice: in three respects. First, it is a crying Voice, to make an outcry against crying Sins.
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Secondly, it is a crying Voice, to rouze and awake the Citie, dead asleepe in sinne:
Secondly, it is a crying Voice, to rouse and awake the city, dead asleep in sin:
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which no Voice, but a crying Voice could rouze. Thirdly, it is a crying Voice, to leaue the Citie without excuse:
which no Voice, but a crying Voice could rouse. Thirdly, it is a crying Voice, to leave the city without excuse:
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to take away all excuse from the Citie.
to take away all excuse from the city.
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For the first, the Voice, it is a crying Voice, to make an out cry against crying sinnes.
For the First, the Voice, it is a crying Voice, to make an out cry against crying Sins.
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Sinne, it hath got a voice in the world: yea, and that a lowd crying Voice, in the eares of GOD.
Sin, it hath god a voice in the world: yea, and that a loud crying Voice, in the ears of GOD.
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Cains sinne of murther, it had a crying Voice: for Abels bloud, in the fourth of Genesis, cryes in Gods eares for vengeance.Cains sin of murder, it had a crying Voice: for Abel's blood, in the fourth of Genesis, cries in God's ears for vengeance.
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The sinne of Sodome, it had a crying Voice:
The sin of Sodom, it had a crying Voice:
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For in the 18. of Genesis, the cry of Sodome and Gomorrah, is said to be great in the eares of the Lord.
For in the 18. of Genesis, the cry of Sodom and Gomorrah, is said to be great in the ears of the Lord.
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And in these last, and worse dayes of the world, sinne hath more lift vp her voice then euer:
And in these last, and Worse days of the world, sin hath more lift up her voice then ever:
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for sinne hath got a roring voice: & now sin, which before did but cry to heauen for vengeance; it now roares for vengeance:
for sin hath god a roaring voice: & now since, which before did but cry to heaven for vengeance; it now roars for vengeance:
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Now that there be many roarers abroad in the world, who, because their father the Diuell, is stiled by Saint Peter, in the last Chapter of his first Epistle, a roaring Lyon;
Now that there be many roarers abroad in the world, who, Because their father the devil, is styled by Saint Peter, in the last Chapter of his First Epistle, a roaring lion;
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blush not to stile themselues, his roaring Whelpes, his roaring Boyes.
blush not to style themselves, his roaring Whelps, his roaring Boys.
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And these roaring Boyes, send roaring out of their Pot-guns, in their drunken fits, nothing else,
And these roaring Boys, send roaring out of their Pot-guns, in their drunken fits, nothing Else,
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but fearefull blasphemies against the God of Heauen.
but fearful Blasphemies against the God of Heaven.
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Now then, since sinne hath not onely got a crying, but euen a roaring voice in the world;
Now then, since sin hath not only god a crying, but even a roaring voice in the world;
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high time it is, God should haue at leastwise a crying Voice in the world, to make an out-cry against these crying, and these roaring sinnes: and that for two respects.
high time it is, God should have At leastwise a crying Voice in the world, to make an outcry against these crying, and these roaring Sins: and that for two respects.
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The one, in respect of God; the other, in respect of man. First in respect of God;
The one, in respect of God; the other, in respect of man. First in respect of God;
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it is most necessarie, God should haue a crying Voice abroad in the world.
it is most necessary, God should have a crying Voice abroad in the world.
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For should sinne still goe about in the world, thus vncontrouled, with a crying, and a roaring voice, it would carry the whole world to hell with most voices:
For should sin still go about in the world, thus uncontrolled, with a crying, and a roaring voice, it would carry the Whole world to hell with most voices:
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For the voice of blasphemie would quite drowne the voice of Pietie, and the voice of Prayer, it would bee turned into the voice of cursing;
For the voice of blasphemy would quite drown the voice of Piety, and the voice of Prayer, it would be turned into the voice of cursing;
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and where no voice were heard, but the crying voice of sinne, all men would learne to speake no language,
and where no voice were herd, but the crying voice of sin, all men would Learn to speak no language,
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but the language of the Diuell: all men would bee of one tongue: but that tongue dipt in boyling Brimstone, to speake nothing but Blasphemie; the language of the damned;
but the language of the devil: all men would be of one tongue: but that tongue dipped in boiling Brimstone, to speak nothing but Blasphemy; the language of the damned;
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that tongue dipt in gall, to speake of nothing but cursednesse and bitternesse; that tongue dipt in bloud, to speake of nothing but bloud and slaughter;
that tongue dipped in Gall, to speak of nothing but cursedness and bitterness; that tongue dipped in blood, to speak of nothing but blood and slaughter;
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so aduancing it selfe, euen to the Throne of God: if it were possible, to pull God out of his Throne:
so advancing it self, even to the Throne of God: if it were possible, to pull God out of his Throne:
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one while crying out, Vbi est Deus? Where is God? another while crying out, Non respicit Deus; God regardeth not:
one while crying out, Vbi est Deus? Where is God? Another while crying out, Non respicit Deus; God Regardeth not:
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yet another while flatly roaring out, Non est Deus, There is no GOD.
yet Another while flatly roaring out, Non est Deus, There is no GOD.
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This, and farre more worse then this, would bee the language of the world, were there no voyce heard in the world,
This, and Far more Worse then this, would be the language of the world, were there no voice herd in the world,
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but the crying voyce of sinne:
but the crying voice of sin:
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God therefore, to stop the mouth of the Diuell, who thus goes about to deface his glory:
God Therefore, to stop the Mouth of the devil, who thus Goes about to deface his glory:
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scoming at his power, with Vbi est Deus? Where is God? deriding his prouidence, with, Non respicit Deus: God regardeth not: Nay more then this;
scoming At his power, with Vbi est Deus? Where is God? deriding his providence, with, Non respicit Deus: God Regardeth not: Nay more then this;
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seeking to pull God out of his Throne, with, Non est Deus: There is no God:
seeking to pull God out of his Throne, with, Non est Deus: There is no God:
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God, hee also sends a crying Voyce into the world, to make an outcry against this Cry of sinne,
God, he also sends a crying Voice into the world, to make an outcry against this Cry of sin,
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and to drowne and confound this cursed language of the world, inuented in hell, & learned of the Deuil:
and to drown and confound this cursed language of the world, invented in hell, & learned of the devil:
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which being of a far higher reach, then euer Babel could possibly haue been, would towre vp higher then to Heauen;
which being of a Far higher reach, then ever Babel could possibly have been, would tower up higher then to Heaven;
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euen to the Throne of God, if it were possible, to dethrone that great Monarch of the world, with Non est Deus, There is no God.
even to the Throne of God, if it were possible, to dethrone that great Monarch of the world, with Non est Deus, There is no God.
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And now, that Gods crying voyce is heard in the world, the better part of the world hath learned the holy tongue,
And now, that God's crying voice is herd in the world, the better part of the world hath learned the holy tongue,
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and words of piety, are now more often heard, then words of blasphemy; and the Voyce of prayer, is now more frequent, then the Voyce of cursing:
and words of piety, Are now more often herd, then words of blasphemy; and the Voice of prayer, is now more frequent, then the Voice of cursing:
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So that now, no longer, Where is God? for, Iehoua in coelis: Our God, he is in heauen;
So that now, no longer, Where is God? for, Iehoua in Coelis: Our God, he is in heaven;
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no longer now God regardeth not:
no longer now God Regardeth not:
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for our God, as he is in heauen, so beholds hee all things that are done, both in heauen and earth,
for our God, as he is in heaven, so beholds he all things that Are done, both in heaven and earth,
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and his prouidence gouernes all things. No longer now, Non est Deus, There is no God;
and his providence governs all things. No longer now, Non est Deus, There is no God;
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for our God, he is, NONLATINALPHABET, He, who is, who was, and is to come: our God, hee is from all eternity.
for our God, he is,, He, who is, who was, and is to come: our God, he is from all eternity.
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Now, as God thus sends a crying Voyce into the world, to vindicate his glory from the vnrighteousnesse of men, who else would withhold the truth of God in vnrighteousnesse:
Now, as God thus sends a crying Voice into the world, to vindicate his glory from the unrighteousness of men, who Else would withhold the truth of God in unrighteousness:
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So doth hee also, in great compassion vnto man, send his crying Voyce into the world, to outcry crying sinnes,
So does he also, in great compassion unto man, send his crying Voice into the world, to outcry crying Sins,
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lest crying sinnes, still crying in Gods eares for vengeance, should pull downe the vials of Gods wrath, to consume man from off the face of the earth:
lest crying Sins, still crying in God's ears for vengeance, should pull down the vials of God's wrath, to consume man from off the face of the earth:
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for the crying voyce of sinne, is still importuning the hand of Iustice, with one plague or other, to cut off the sinner.
for the crying voice of sin, is still importuning the hand of justice, with one plague or other, to Cut off the sinner.
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And one while it cals for a second Deluge, to drowne the world, for the ouerflowings of vngodlinesse, which are in the world:
And one while it calls for a second Deluge, to drown the world, for the overflowings of ungodliness, which Are in the world:
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yet another while, it calls for a famine, to punish the want and scarsity of good men:
yet Another while, it calls for a famine, to Punish the want and scarcity of good men:
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yet another while, it calls for pestilence and the sword, to punish our abuse of health and happinesse.
yet Another while, it calls for pestilence and the sword, to Punish our abuse of health and happiness.
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And thus is the voyce of sinne still vrging the hand of Iustice, to write bitter things against the sinner:
And thus is the voice of sin still urging the hand of justice, to write bitter things against the sinner:
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but the crying Voyce of mercy, which God, for the good of man, sends into the world, speakes better things both from God to man, and for man to God.
but the crying Voice of mercy, which God, for the good of man, sends into the world, speaks better things both from God to man, and for man to God.
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And it first speakes from God to man, that man would preuent punishment by penitence, that man would preuent a second floud, to drowne the world for sinne, by first drowning his sinne in a floud of leares:
And it First speaks from God to man, that man would prevent punishment by penitence, that man would prevent a second flood, to drown the world for sin, by First drowning his sin in a flood of leers:
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leauing his crying sinnes, and falling a crying for his sins.
leaving his crying Sins, and falling a crying for his Sins.
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Now as this crying Voyce speaks mercy from God to man, so doth it also speake for mercy, vnto God for man:
Now as this crying Voice speaks mercy from God to man, so does it also speak for mercy, unto God for man:
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for in the second of Ioel, the Priests, these crying Voyces of the Lord, they weepe betweene the porch and the Altar, and cry to God;
for in the second of Joel, the Priests, these crying Voices of the Lord, they weep between the porch and the Altar, and cry to God;
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Spare thy people, O Lord, and giue not thine heritage ouer to reproch; Spare thy people, Oh Lord, and give not thine heritage over to reproach;
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and God in the 18. and 19. verses, to shew how much hee accepts the cry of his Voyces, the cryes and prayers of his Ministers, which they powre before him for his people, himselfe vouchsafes a gracious reply,
and God in the 18. and 19. Verses, to show how much he accepts the cry of his Voices, the cries and Prayers of his Ministers, which they pour before him for his people, himself vouchsafes a gracious reply,
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and makes the answer, how that at the cry of his Ministers, he cannot but be iealous ouer his Land,
and makes the answer, how that At the cry of his Ministers, he cannot but be jealous over his Land,
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and spare his people, and giue them their hearts desire, corne, wine and oyle, and freedome from their enemies:
and spare his people, and give them their hearts desire, corn, wine and oil, and freedom from their enemies:
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such is the force of prayer for the people, in the Lords Ministers mouth, if it be feruent from the heart.
such is the force of prayer for the people, in the lords Ministers Mouth, if it be fervent from the heart.
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Now then, ye people of the Lord, if ye haue any care, or regard at all of your soules, learne to distinguish betweene the cry of voyces, that knowing which cry against your soules good,
Now then, you people of the Lord, if you have any care, or regard At all of your Souls, Learn to distinguish between the cry of voices, that knowing which cry against your Souls good,
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and which cry for the good of your soules, you may be able to discerne, which you are to heare,
and which cry for the good of your Souls, you may be able to discern, which you Are to hear,
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and obey, which to shut your eares against, and to auoyd. You see heere there bee three crying voyces abroad in the world;
and obey, which to shut your ears against, and to avoid. You see Here there be three crying voices abroad in the world;
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The first is the crying, nay the roaring voyce of the Deuill, and this voyce cries vnto you to breathe defiance against Heauen,
The First is the crying, nay the roaring voice of the devil, and this voice cries unto you to breathe defiance against Heaven,
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and to write your names in the earth, with the red inke of bloud, or the blacke inke of hellish villany:
and to write your names in the earth, with the read ink of blood, or the black ink of hellish villainy:
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This voyce cries vnto you with wicked Kain, to murther a righteous Abel, it cries vnto you to play the traitor with Iudas, it cries vnto you to take away another mans possession with Ahab, it cries vnto you to steale a wedge of gold with Achan, it cries vnto you to play the drunken Sot with Nabal, it cries vnto you to play the vncharitable Miser with Diues, it cries vnto you to dye your soules of the Deuils hue, in the blacke deeds of darknesse and of wickednesse.
This voice cries unto you with wicked Kain, to murder a righteous Abel, it cries unto you to play the traitor with Iudas, it cries unto you to take away Another men possession with Ahab, it cries unto you to steal a wedge of gold with achan, it cries unto you to play the drunken Sot with Nabal, it cries unto you to play the uncharitable Miser with Diues, it cries unto you to die your Souls of the Devils hue, in the black Deeds of darkness and of wickedness.
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Now the second crying voyce which is abroad in the world, is the crying voyce of sinne,
Now the second crying voice which is abroad in the world, is the crying voice of sin,
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and this cries to heauen for a punishment for sinners, it cries vnto the clowds to deny the sinner raine, it cries vnto the sunne to deny the sinner light, it cries vnto the earth to deny the sinner food, it cries to Mercy not to regard the sinner, it cries to Iustice to renounce the sinner, it cries to hell to receiue the sinner,
and this cries to heaven for a punishment for Sinners, it cries unto the Clouds to deny the sinner rain, it cries unto the sun to deny the sinner Light, it cries unto the earth to deny the sinner food, it cries to Mercy not to regard the sinner, it cries to justice to renounce the sinner, it cries to hell to receive the sinner,
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and it cries for tortures to torment the sinner:
and it cries for tortures to torment the sinner:
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this is the crying voyce of sinne, which is neuer with vs, but is still against vs. Now the third and last crying voyce, which is Gods crying Voyce of Mercy, this cries vnto you, not to play Kains part,
this is the crying voice of sin, which is never with us, but is still against us Now the third and last crying voice, which is God's crying Voice of Mercy, this cries unto you, not to play Kains part,
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and to kill, but to loue thy brother as thy selfe;
and to kill, but to love thy brother as thy self;
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not to play Iudas part, and betray, but to obey from the heart those which are set ouer you;
not to play Iudas part, and betray, but to obey from the heart those which Are Set over you;
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not to play Ahabs part, and oppresse, but to giue to euery man his owne;
not to play Ahabs part, and oppress, but to give to every man his own;
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not to play Achans part, and to steale, but to worke euery man with his own hands,
not to play Achans part, and to steal, but to work every man with his own hands,
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& to eat his bread in the sweat of his browes;
& to eat his bred in the sweat of his brows;
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not to play Nabals part, and be drunke, but to be sober, to watch and to play;
not to play Nabals part, and be drunk, but to be Sobrium, to watch and to play;
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not to play Diues part, and to be miserable, but to doe good, to distribute, to bee to all men charitable;
not to play Diues part, and to be miserable, but to do good, to distribute, to be to all men charitable;
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and then againe, it cries vnto you, as you would haue the clowds drop raine, so let your eyes drop teares for your sinnes;
and then again, it cries unto you, as you would have the Clouds drop rain, so let your eyes drop tears for your Sins;
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as you would haue the earth be fruitful, so to be fruitfull in good works as you would haue the sunne giue light,
as you would have the earth be fruitful, so to be fruitful in good works as you would have the sun give Light,
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so to walke as children of light; as you would haue heauen, & escape hell, so to haue your conuersation in heauen, while ye liue on earth.
so to walk as children of Light; as you would have heaven, & escape hell, so to have your Conversation in heaven, while you live on earth.
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This is the Voyce of mercy, which is euer with vs, and neuer is against vs.
This is the Voice of mercy, which is ever with us, and never is against us
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Now chuse you which of these three voyces will you heare:
Now choose you which of these three voices will you hear:
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the Deuils voyce, you see, how it comes vnto you with a word cloathed with death,
the Devils voice, you see, how it comes unto you with a word clothed with death,
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and playes the Orator for hell, to gaine right to your soule through vnrighteous practices;
and plays the Orator for hell, to gain right to your soul through unrighteous practices;
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and will you heare this voyce, to obey and follow it? Why, follow it you may; but know where it leades:
and will you hear this voice, to obey and follow it? Why, follow it you may; but know where it leads:
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it leads to the paths of death, & high-way to damnation. The crying voyce of sinne, this you heare, how it cries to, heauen against you,
it leads to the paths of death, & highway to damnation. The crying voice of sin, this you hear, how it cries to, heaven against you,
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and still in the end proues a backward friend to those her vassals, who obey sinne in the lust thereof;
and still in the end Proves a backward friend to those her vassals, who obey sin in the lust thereof;
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though at first, the better to serue her turn, she fawne vpon them:
though At First, the better to serve her turn, she fawn upon them:
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and will you now bee wonne by the entising voyce of sinne, to follow and obey it in the lust thereof? why, follow it you may, but it threatens your destructiō;
and will you now be won by the enticing voice of sin, to follow and obey it in the lust thereof? why, follow it you may, but it threatens your destruction;
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for sinne will one day pay her seruants their wages home, and will requite their euill life which was spent in her seruice, with euerlasting death, which is their wages for their seruice:
for sin will one day pay her Servants their wages home, and will requite their evil life which was spent in her service, with everlasting death, which is their wages for their service:
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for, the wages of sinne is death; for, the wages of sin is death;
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and therefore as you tender your soules, redeemed by Christs precious bloud from the power of sinne and Satan, captiuate not your soules againe, by listning to the entisements of sin, and prouocations of the Deuill;
and Therefore as you tender your Souls, redeemed by Christ precious blood from the power of sin and Satan, captivate not your Souls again, by listening to the enticements of since, and provocations of the devil;
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but lend your eares onely to the Lords crying Voyce of mercy, attend only this blessed Voyce which cryes abroad in the world, to bring sinners home againe to God by repentance:
but lend your ears only to the lords crying Voice of mercy, attend only this blessed Voice which cries abroad in the world, to bring Sinners home again to God by Repentance:
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and if you shut your eares, the dores of your soule, against all other entising voyces of sinne and Satan,
and if you shut your ears, the doors of your soul, against all other enticing voices of sin and Satan,
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and open them onely to the Lords crying Voyce, to prepare a way for the King of glory to enter in:
and open them only to the lords crying Voice, to prepare a Way for the King of glory to enter in:
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assure your selues, such shall be the peace and ioy of your soules, that you shall haue heauen in your soules in this life,
assure your selves, such shall be the peace and joy of your Souls, that you shall have heaven in your Souls in this life,
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and your soules shall haue heauen in another life. And so much for the first reason, why the Voyce, it is a crying Voyce.
and your Souls shall have heaven in Another life. And so much for the First reason, why the Voice, it is a crying Voice.
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Now secondly, the Voyce, it is a crying Voyce, to rouze and awake the dead & secure City:
Now secondly, the Voice, it is a crying Voice, to rouse and awake the dead & secure city:
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dead asleepe in sin, which no voyce but a crying Voyce could rouze:
dead asleep in since, which no voice but a crying Voice could rouse:
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and this collection fitly arises from some variety of interpretation of the word in the Originall, which is here rendred a City;
and this collection fitly arises from Some variety of Interpretation of the word in the Original, which is Here rendered a city;
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for (as Cal uin hath obserued it) some read it, Vox Iebouae ad ciuit atem;
for (as Call uin hath observed it) Some read it, Vox Iebouae ad Civil atem;
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some againe, Ad exper gefaciendum clamat. Some read it, The Voyce of the Lord crieth to the City. Some againe read it;
Some again, Ad Exper gefaciendum Proclaim. some read it, The Voice of the Lord cries to the city. some again read it;
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The Voyce of the Lord crieth to rouze, & to awake:
The Voice of the Lord cries to rouse, & to awake:
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which implies the great deadness & security of the Citie, which could not be awaked without a crying Voyce;
which Implies the great deadness & security of the city, which could not be awaked without a crying Voice;
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for as our blessed Sauior, being to raise dead Lazarus from death to life, is said to cry with a loud voyce, Clamauit voce magna (saith the text) he cryed with a loud voyce, Lazarus, come forth; so our blessed Sauior being to raise the dead sinner, dead in sins & trespasses,
for as our blessed Saviour, being to raise dead Lazarus from death to life, is said to cry with a loud voice, Clamauit voce Magna (Says the text) he cried with a loud voice, Lazarus, come forth; so our blessed Saviour being to raise the dead sinner, dead in Sins & Trespasses,
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as it is Ephes. 2. he makes his Voyces crying Voyces, to cry vnto the sinner to come forth of the graue of sin:
as it is Ephesians 2. he makes his Voices crying Voices, to cry unto the sinner to come forth of the graven of since:
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Surge qui dormis, Awake thou that sleepest, and stand vp from the dead, and Christ shall giue thee light. Surge qui dormis, Awake thou that Sleepest, and stand up from the dead, and christ shall give thee Light.
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Now as the City Hierusalem had need of this crying Voyce: euen so hath our Hierusalem, this City of ours.
Now as the city Jerusalem had need of this crying Voice: even so hath our Jerusalem, this city of ours.
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Our Citizens complaine, It is now a dead world, a dead time, and there is little stirring in the world, little trading;
Our Citizens complain, It is now a dead world, a dead time, and there is little stirring in the world, little trading;
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but they may more iustly complaine in another sense, that it is a dead world indeed, men carrying about with them liuing bodies, but dead soules;
but they may more justly complain in Another sense, that it is a dead world indeed, men carrying about with them living bodies, but dead Souls;
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and, There is little stirring in the world; for iniquity hath got the vpper hand, and iets aboue honesty euery where;
and, There is little stirring in the world; for iniquity hath god the upper hand, and jets above honesty every where;
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so that honesty stirres little abroad, for she hath little trading in the world:
so that honesty stirs little abroad, for she hath little trading in the world:
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while wicked men, who make a trade of sinning by their euill customes, make the greater part of the world their customers:
while wicked men, who make a trade of sinning by their evil customs, make the greater part of the world their customers:
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and therefore if euer the Lords crying Voyces cryed to dead mens eares, to heare the word of the Lord, now is the time;
and Therefore if ever the lords crying Voices cried to dead men's ears, to hear the word of the Lord, now is the time;
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for the greater part of men, like the widow which liueth in pleasure, are dead while they liue.
for the greater part of men, like the widow which lives in pleasure, Are dead while they live.
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And could you but euery weeke haue bils brought you in, to signifie within the City liberties,
And could you but every Week have bills brought you in, to signify within the city Liberties,
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and without, how many soules dye in a weeke;
and without, how many Souls die in a Week;
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some of a surfet of drunkennesse, some of a swelling tympany of pride, some of the burning feauer of malice, some of the dropsie of couetousnesse, some of one or other disease of the soule;
Some of a surfeit of Drunkenness, Some of a swelling tympany of pride, Some of the burning fever of malice, Some of the dropsy of covetousness, Some of one or other disease of the soul;
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you would blesse your selues, to see most mens bodies to be but liuing Sepulchers for dead soules:
you would bless your selves, to see most men's bodies to be but living Sepulchers for dead Souls:
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and you would pity the great taske which is imposed vpon the Lords crying Voyces, to heare them cry to dead mens eares, which hearing will not heare,
and you would pity the great task which is imposed upon the lords crying Voices, to hear them cry to dead men's ears, which hearing will not hear,
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and to dead mens harts, which will not vnderstand:
and to dead men's hearts, which will not understand:
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and therefore blame we not the Lords Voyces, for their importunate crying in our eares, crying vnto vs in season and out of season, crying at all seasons;
and Therefore blame we not the lords Voices, for their importunate crying in our ears, crying unto us in season and out of season, crying At all seasons;
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for they cry most vnto dead men.
for they cry most unto dead men.
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And well saith Saint Augustine, Hard it is to awake a sinner, whom custome hardens in his sinne,
And well Says Saint Augustine, heard it is to awake a sinner, whom custom hardens in his sin,
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and yet such a sinner, hee may bee wakened, if you often call vpon him for repentance.
and yet such a sinner, he may be wakened, if you often call upon him for Repentance.
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At much and often crying then, euen the dead shall heare the Voyce of the Sonne of God, and they that heare it; shall liue:
At much and often crying then, even the dead shall hear the Voice of the Son of God, and they that hear it; shall live:
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Cry then still, yee Voyces of the Lord, whom God hath made the Cities Criers, to cry lost children home againe to him their heauenly Father, by repentance:
Cry then still, ye Voices of the Lord, whom God hath made the Cities Criers, to cry lost children home again to him their heavenly Father, by Repentance:
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and spare not to cry, whilest voyce and breath doe serue to cry:
and spare not to cry, whilst voice and breath do serve to cry:
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and though ye cry to dead mens eares, yet is not your labour in vaine in the Lord:
and though you cry to dead men's ears, yet is not your labour in vain in the Lord:
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for Truth it selfe hath said it in the fift of Iohn, for the comfort of your labours:
for Truth it self hath said it in the fift of John, for the Comfort of your labours:
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Verily, verily I say vnto you, the dead shall heare the voyce of the Sonne of God, Verily, verily I say unto you, the dead shall hear the voice of the Son of God,
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and they that heare it, shal liue. And this is also comfort for the sinner, that though he be dead in sinnes,and they that hear it, shall live. And this is also Comfort for the sinner, that though he be dead in Sins,
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nay with Lazarus, dead foure daies:
nay with Lazarus, dead foure days:
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Dead the first day by delight in sin, dead the second day by consent to sinne, dead the third day, by the act of sinne, dead the fourth day, by a customary sinning:
Dead the First day by delight in since, dead the second day by consent to sin, dead the third day, by the act of sin, dead the fourth day, by a customary sinning:
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so that it may bee said of him, as of Lazarus, NONLATINALPHABET he now stinkes in the nostrils of the Lord:
so that it may be said of him, as of Lazarus, he now stinks in the nostrils of the Lord:
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yet if this dead sinner will but heare the Voyces of the Lord, crying and crying againe, in precept vpon precept, exhortation vpon exhortation, NONLATINALPHABET come forth thou sinner:
yet if this dead sinner will but hear the Voices of the Lord, crying and crying again, in precept upon precept, exhortation upon exhortation, come forth thou sinner:
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how come forth? why, S. Angustine tels thee how;
how come forth? why, S. Augustine tells thee how;
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quando consiteris, procedis: when thou dost confesse thy sinne to God, thou commest forth of the graue of sinne. quando consiteris, procedis: when thou dost confess thy sin to God, thou Comest forth of the graven of sin.
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And if the sinner thus come forth, vomiting vp, as it were, his sinnes, which are a burthen to his conscience, the stomach of his soule, by an humble confession vnto God;
And if the sinner thus come forth, vomiting up, as it were, his Sins, which Are a burden to his conscience, the stomach of his soul, by an humble Confessi unto God;
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Truth it selfe hath said it, this dead sinner, he shall liue.
Truth it self hath said it, this dead sinner, he shall live.
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And though hee come forth of the graue of sinne, bound like Lazarus, hand and foot, bound with the chaines of his sinnes:
And though he come forth of the graven of sin, bound like Lazarus, hand and foot, bound with the chains of his Sins:
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yet Christ shall giue his Ministers charge ouer him, NONLATINALPHABET, loose him from his sinnes, absolue him and let him goe in peace.
yet christ shall give his Ministers charge over him,, lose him from his Sins, absolve him and let him go in peace.
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And therefore to draw vp all vnto an end: Let not Gods Voyces despaire of doing good, though they cry most vnto dead men,
And Therefore to draw up all unto an end: Let not God's Voices despair of doing good, though they cry most unto dead men,
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because Truth hath said it for the comfort of their labour, The dead shall heare the Voyce of the Sonne of GOD:
Because Truth hath said it for the Comfort of their labour, The dead shall hear the Voice of the Son of GOD:
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and let not dead men, men dead in sinnes and trespasses, if they heare the voyce of the Sonne of God, despaire of mercy;
and let not dead men, men dead in Sins and Trespasses, if they hear the voice of the Son of God, despair of mercy;
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for Truth hath also said it, to their comfort, They that heare the Voyce of the Sonne of God, shall liue:
for Truth hath also said it, to their Comfort, They that hear the Voice of the Son of God, shall live:
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they that heare Christs Surgite mortui, Arise ye dead in this life, and liue the life of Grace in this world:
they that hear Christ Surgite Deads, Arise you dead in this life, and live the life of Grace in this world:
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shall heare Christs Surgite mortui: Arise ye dead after this life, and liue the life of glory in the world to come.
shall hear Christ Surgite Deads: Arise you dead After this life, and live the life of glory in the world to come.
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And so come we to the third and last Reason, why the Voyce, it is a crying Voyce,
And so come we to the third and last Reason, why the Voice, it is a crying Voice,
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and that is to take away al excuse from the City, of Nunquā audiuimus, We neuer heard the voyce.
and that is to take away all excuse from the city, of Nunquā audiuimus, We never herd the voice.
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For man, such is his folly, when once sin layes open his nakednesse, he flatters himselfe, all is well,
For man, such is his folly, when once since lays open his nakedness, he flatters himself, all is well,
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if hee haue but a cloake to cast vpon his sinne;
if he have but a cloak to cast upon his sin;
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for so our first Parents, no sooner had they sinned, but they seeke for a cloake to palliate their sinne;
for so our First Parents, no sooner had they sinned, but they seek for a cloak to palliate their sin;
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and Eue, shee must be the cloake for Adams sinne, and the Serpent the cloake for Eues sinne. and Eue, she must be the cloak for Adams sin, and the Serpent the cloak for Eues sin.
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And all we, Adams sinfull posterity, haue worne this cloake of excuse euen almost thred-bare by long vsage of it, in palliating of our sinnes:
And all we, Adams sinful posterity, have worn this cloak of excuse even almost threadbare by long usage of it, in palliating of our Sins:
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And we cloake Drunkenness with good fellowship; wee cloake Couetousnesse with good thriftinesse; wee cloake Pride with decency and comelinesse:
And we cloak drunkenness with good fellowship; we cloak Covetousness with good thriftiness; we cloak Pride with decency and comeliness:
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there is no sinne but wee haue a cloake for it, or else, if wee want a cloake for our sinne, we are ready to fetch a cloake from heauen,
there is no sin but we have a cloak for it, or Else, if we want a cloak for our sin, we Are ready to fetch a cloak from heaven,
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and euen to accuse God himselfe, to excuse our sinne:
and even to accuse God himself, to excuse our sin:
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As Sr Thomas Moore tels vs of a prisoner at the Barre, who being conuict of felony, pleads his pardon vpon this,
As Sir Thomas Moore tells us of a prisoner At the Bar, who being convict of felony, pleads his pardon upon this,
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how that God had so ordained him to be a Thiefe, and therefore he could no other doe but steale:
how that God had so ordained him to be a Thief, and Therefore he could no other doe but steal:
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For who euer resisted the will of God? But the Iudge answered him very well;
For who ever resisted the will of God? But the Judge answered him very well;
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If God hath ordained thee to bee a Thiefe and to steale, God hath also ordained mee to bee a Iudge,
If God hath ordained thee to be a Thief and to steal, God hath also ordained me to be a Judge,
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and to hang thee for thy theeuerie. Now as we spare not, thus to accuse God, to excuse our sinne:
and to hang thee for thy thievery. Now as we spare not, thus to accuse God, to excuse our sin:
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So are we most ready to excuse our selues, by accusing of Gods Word: and the whole world is set on this:
So Are we most ready to excuse our selves, by accusing of God's Word: and the Whole world is Set on this:
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And some Nations in the world, thinke it excuse sufficient for their sin, that they neuer had these crying Voices of the Lord, to sound his Word and precepts in their eares: but Saint Paul tels them:
And Some nations in the world, think it excuse sufficient for their since, that they never had these crying Voices of the Lord, to found his Word and Precepts in their ears: but Saint Paul tells them:
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NONLATINALPHABET, Thou art inexcusable O man, who makest this thy Plea.
, Thou art inexcusable Oh man, who Makest this thy Plea.
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For thou hast a visible word, which, though it preach not to thine eares, yet doth it preach vnto thine eyes:
For thou hast a visible word, which, though it preach not to thine ears, yet does it preach unto thine eyes:
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and makes thy two eyes, the two witnesses of Gods glory and mercy towards thee.
and makes thy two eyes, the two Witnesses of God's glory and mercy towards thee.
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For the Sunne, which giues thee light, the ayre thou breathest in, the earth thou feedest on:
For the Sun, which gives thee Light, the air thou breathest in, the earth thou Feedest on:
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these be dumbe Preachers, and preach Gods mercy to thine eyes:
these be dumb Preachers, and preach God's mercy to thine eyes:
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and no Nation is there in the world, but it hath this kinde of preaching in it.
and no nation is there in the world, but it hath this kind of preaching in it.
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For there is no speech nor language (saith the Prophet) where the voice of these Preachers is not heard. For there is no speech nor language (Says the Prophet) where the voice of these Preachers is not herd.
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And therefore this is enough to euince the worlds vnthankefulnes vnto God, for the riches of his mercies,
And Therefore this is enough to evince the world's unthankfulness unto God, for the riches of his Mercies,
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& to leaue the world (as the Apostle witnesseth) without excuse.
& to leave the world (as the Apostle Witnesseth) without excuse.
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But yet God, he farther takes excuse from man (so loth hee is man should cast away his soule with excuses) and he writes the Notions of his Law, But yet God, he farther Takes excuse from man (so loath he is man should cast away his soul with excuses) and he writes the Notions of his Law,
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euen in the heart of euery man: making euery mans conscience, to be his Accuser, or excuser before God: Nay, more then this:
even in the heart of every man: making every men conscience, to be his Accuser, or excuser before God: Nay, more then this:
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yet farther, to take excuse from Man;
yet farther, to take excuse from Man;
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God, hee not onely giues a visible word to preach vnto our eyes, nor onely the Notions of his Law, written in our hearts,
God, he not only gives a visible word to preach unto our eyes, nor only the Notions of his Law, written in our hearts,
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but he sends an audible Word amongst vs, his Voices to cry and proclaime his Law in our eares,
but he sends an audible Word among us, his Voices to cry and proclaim his Law in our ears,
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and to reuiue it in our hearts; so, that wee can plead no excuse at all for our selues:
and to revive it in our hearts; so, that we can plead no excuse At all for our selves:
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Our eyes are our witnesses, which dayly behold Gods mercies:
Our eyes Are our Witnesses, which daily behold God's Mercies:
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our hearts are our witnesses, which shew the effect of the Law written in the heart:
our hearts Are our Witnesses, which show the Effect of the Law written in the heart:
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and our eares are our witnesses, which dayly heare Gods crying Voices (and they cannot chuse but heare them,
and our ears Are our Witnesses, which daily hear God's crying Voices (and they cannot choose but hear them,
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because they be crying Voices) still crying vnto vs, This is the way, walke in it.
Because they be crying Voices) still crying unto us, This is the Way, walk in it.
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O let not vs then, sith God is so carefull to take excuse from vs, make excuses to our selues, to destroy our soules.
O let not us then, sith God is so careful to take excuse from us, make excuses to our selves, to destroy our Souls.
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Let vs not shut our eyes from beholding Gods mercie; let vs not shut our eares from listning to his iudgements;
Let us not shut our eyes from beholding God's mercy; let us not shut our ears from listening to his Judgments;
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and let vs not harden our hearts against his feare, to disobey his Law, and dishonour his Name:
and let us not harden our hearts against his Fear, to disobey his Law, and dishonour his Name:
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but sith hee is so carefull to preach his Name to our eyes, to our hearts, and to our eares:
but sith he is so careful to preach his Name to our eyes, to our hearts, and to our ears:
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let vs obey these diuers cals of mercy, that we may be saued: otherwise if we doe, no excuse you see will serue, but we must vtterly perish.
let us obey these diverse calls of mercy, that we may be saved: otherwise if we do, no excuse you see will serve, but we must utterly perish.
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Now if any Nation in the world be left inexcusable in these respects:
Now if any nation in the world be left inexcusable in these respects:
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this little Goshen of ours, this little Iland of ours, is most without excuse, which (as speakes the Prophet Isaiah ) in his 11. Chapter, is ful of the Knowledge of the Lord,
this little Goshen of ours, this little Island of ours, is most without excuse, which (as speaks the Prophet Isaiah) in his 11. Chapter, is full of the Knowledge of the Lord,
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euen as the waters couer the Sea:
even as the waters cover the Sea:
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So that England is not so much enuironed with the waters of the Sea, as it is full of the Knowledge of the Lord, and of his Word:
So that England is not so much environed with the waters of the Sea, as it is full of the Knowledge of the Lord, and of his Word:
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euery nooke and angle of our Land, hauing a plentifull increase of the Lords Voices in it, to cry & proclaime the Lords message in our eares.
every nook and angle of our Land, having a plentiful increase of the lords Voices in it, to cry & proclaim the lords message in our ears.
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This famous Citie (more especially) it is so full of the Lords crying Voices, that some sticke not to complaine, They haue too much knowledge now adayes:
This famous city (more especially) it is so full of the lords crying Voices, that Some stick not to complain, They have too much knowledge now adays:
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but take they heed how they complaine, they haue too much, lest God for our vnthankefulnes punish vs,
but take they heed how they complain, they have too much, lest God for our unthankfulness Punish us,
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as he doth many other Nations, with little enough.
as he does many other nations, with little enough.
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And let vs know thus much, to make vs carefull, to make good vse of our knowledge:
And let us know thus much, to make us careful, to make good use of our knowledge:
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the more knowledge we haue, the lesse excuse wee haue for our sinne: And the more the Lords Voices cry amongst vs, the more shall be our punishments, if wee obey them not:
the more knowledge we have, the less excuse we have for our sin: And the more the lords Voices cry among us, the more shall be our punishments, if we obey them not:
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For the Seruant that knowes his Masters will, and doth it not, shall be beaten with many stripes. For the Servant that knows his Masters will, and does it not, shall be beaten with many stripes.
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And therefore, as you desire to secure the Citie from the Lords Rodde, and your owne soules from his consuming wrath:
And Therefore, as you desire to secure the city from the lords Rod, and your own Souls from his consuming wrath:
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Sith God, to leaue you without excuse, sends crying Voices vnto you, in mercy to forewarne you:
Sith God, to leave you without excuse, sends crying Voices unto you, in mercy to forewarn you:
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lend your eares, and hearts, to heare and obey that, which the Lords Voice cryeth to your Citie:
lend your ears, and hearts, to hear and obey that, which the lords Voice Cries to your city:
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For the Lords Voice cryeth to the Citie.
For the lords Voice Cries to the city.
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It is a great and publique taske for the Lords Voices to Cry vnto a Citie:
It is a great and public task for the lords Voices to Cry unto a city:
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And therefore, Ionah beeing sent to Nineueh that great Citie, faine would he flie from the presence of the Lord, fearing to be the Lords Cryer in so great a Citie;
And Therefore, Jonah being sent to Nineveh that great city, feign would he fly from the presence of the Lord, fearing to be the lords Crier in so great a city;
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till the Word of the Lord comes vnto him the second time, commanding him, Arise,
till the Word of the Lord comes unto him the second time, commanding him, Arise,
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and goe to Niniueh that great Citie, and preach vnto it the preaching that I bid thee.
and go to Nineveh that great city, and preach unto it the preaching that I bid thee.
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Now as it fared with Ionah, so it fares with most of the Lords Voices,
Now as it fared with Jonah, so it fares with most of the lords Voices,
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but that the Lord is with them, and they preach the preaching which hee commands them, they would draw back,
but that the Lord is with them, and they preach the preaching which he commands them, they would draw back,
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as fearing to cry vnto a Citie.
as fearing to cry unto a city.
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And therefore when the Lords Voices, out of this and such like publike places, cry vnto your Citie, blame not the Voices,
And Therefore when the lords Voices, out of this and such like public places, cry unto your city, blame not the Voices,
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for the Voices, they of themselues are slow enough to Cry vnto a Citie:
for the Voices, they of themselves Are slow enough to Cry unto a city:
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but that the Lord in mercy to a Citie, compels them, as hee did Ionah, to arise and goe vnto the Citie,
but that the Lord in mercy to a city, compels them, as he did Jonah, to arise and go unto the city,
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and preach the preaching hee commands them, which ye are the more willingly to heare; because they preach no other, but the preaching which God bids them preach.
and preach the preaching he commands them, which you Are the more willingly to hear; Because they preach no other, but the preaching which God bids them preach.
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And therefore blame me not, though (who am I the meanest of Gods Voices) if I shew vnto you how the Lords quarrell with this Citie in my Text, agrees in some sort to this famous Citie.
And Therefore blame me not, though (who am I the Meanest of God's Voices) if I show unto you how the lords quarrel with this city in my Text, agrees in Some sort to this famous city.
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For let vs but paralell Gods benefits bestowed on both these Cities, and then see whether both Cities haue beene so thankefull vnto God for these his benefits, as they ought to be.
For let us but parallel God's benefits bestowed on both these Cities, and then see whither both Cities have been so thankful unto God for these his benefits, as they ought to be.
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First, for Ierusalem, this Citie in my Text, saith God to her, in the fourth and fift verse of this present Chapter, Remember my louing kindnesses of old,
First, for Ierusalem, this city in my Text, Says God to her, in the fourth and fift verse of this present Chapter, remember my loving Kindnesses of old,
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how I brought thee out of the Land of Egypt, and deliuered thee out of the house of Seruants: how I brought thee out of the Land of Egypt, and Delivered thee out of the house of Servants:
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nor onely so, but gaue thee Moses, Aaron and Miriam for thy guides.
nor only so, but gave thee Moses, Aaron and Miriam for thy guides.
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And hath not God done this, and much more for our Citie? Let vs remember his louing kindnesses of old,
And hath not God done this, and much more for our city? Let us Remember his loving Kindnesses of old,
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how God, he hath deliuered vs from Egypt, Romes tyrannie, which in the 11. of the Reuelation, is stiled to vs by the name of Egypt, and hath freed vs from the house of Seruants, from the slauish and Egyptian bondage of an vsurning Pharaoh the Pope;
how God, he hath Delivered us from Egypt, Romes tyranny, which in the 11. of the Revelation, is styled to us by the name of Egypt, and hath freed us from the house of Servants, from the slavish and Egyptian bondage of an vsurning Pharaoh the Pope;
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who would still haue made both Prince and People, Seruants and Vassals to his painted holinesse:
who would still have made both Prince and People, Servants and Vassals to his painted holiness:
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and who in one thing was more then a Pharaoh, in that he sought to destroy by cruell death, not onely all the Males,
and who in one thing was more then a Pharaoh, in that he sought to destroy by cruel death, not only all the Males,
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but Females too of the Stock of Sem; who profest themselues members of the true Church:
but Females too of the Stock of Sem; who professed themselves members of the true Church:
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nor onely this hath God done for vs; but hee hath also giuen vs a Moses; a most gracious King:
nor only this hath God done for us; but he hath also given us a Moses; a most gracious King:
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As he also gaue vs a Miriam, a gracious Queene of happy memory, deare Sister to our gracious Moses, both a nursing Father and Mother to our Church;
As he also gave us a Miriam, a gracious Queen of happy memory, deer Sister to our gracious Moses, both a nursing Father and Mother to our Church;
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and an Aaron, a holy and a learned Clergie, to guide and gouerne vs, euer since we set foote out of this blinde Egypt, in the way of peace and truth.
and an Aaron, a holy and a learned Clergy, to guide and govern us, ever since we Set foot out of this blind Egypt, in the Way of peace and truth.
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Nor onely this did God for the people of the Iewes;
Nor only this did God for the people of the Iewes;
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but in the fift Verse, hee bids them remember, how Balak. King of Moab consulted their destruction;
but in the fift Verse, he bids them Remember, how Balak. King of Moab consulted their destruction;
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and how Balaams Curse, God, he turned it into a blessing vnto them.
and how Balaams Curse, God, he turned it into a blessing unto them.
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And hath not God done this & much more for our Citie? For let vs but remember what in Eightie eight was consulted against vs;
And hath not God done this & much more for our city? For let us but Remember what in Eighty eight was consulted against us;
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when Pope Balaam was sent for to blesse the Nauie, and to curse Gods people: How the Lord turned Pope Balaams Curse into a Blessing vnto vs:
when Pope balaam was sent for to bless the Navy, and to curse God's people: How the Lord turned Pope Balaams Curse into a Blessing unto us:
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let vs remember these old louing kindnesses of the Lord, and so acknowledge the righteousnesse of the Lord, his faithfulnesse and his mercy to vs:
let us Remember these old loving Kindnesses of the Lord, and so acknowledge the righteousness of the Lord, his faithfulness and his mercy to us:
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these be the benefits, which God, hee would not haue his Citie Ierusalem, to forget paralell to the benefits bestowed on vs:
these be the benefits, which God, he would not have his city Ierusalem, to forget parallel to the benefits bestowed on us:
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which farre bee it, this our Ierusalem, this famous Citie of ours should once forget.
which Far be it, this our Ierusalem, this famous city of ours should once forget.
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And thus we see, God, he is as kinde to vs, as euer hee was to his Hierusalem;
And thus we see, God, he is as kind to us, as ever he was to his Jerusalem;
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but let vs see in the second place;
but let us see in the second place;
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whether we be not as vnthankfull vnto God for these his benefits, as euer Hierusalem was.
whither we be not as unthankful unto God for these his benefits, as ever Jerusalem was.
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Hierusalem betrayed her vnthankfull heart to God two maner of wayes: openly, by her manie rebellions; and secretly, by her hypocrisie:
Jerusalem betrayed her unthankful heart to God two manner of ways: openly, by her many rebellions; and secretly, by her hypocrisy:
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for her open rebellions, they are set downe in the three next verses following my Text, where you shal find treasures of wickednes in the house of the wicked;
for her open rebellions, they Are Set down in the three next Verses following my Text, where you shall find treasures of wickedness in the house of the wicked;
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scant measure, wicked balances, and a bag of deceitful weights, violence & oppression in the rich men, a deceitfull tongue in the mouth of all.
scant measure, wicked balances, and a bag of deceitful weights, violence & oppression in the rich men, a deceitful tongue in the Mouth of all.
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Now God wondring at this, to see for all the mercies which he shewed to them,
Now God wondering At this, to see for all the Mercies which he showed to them,
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for all the crying & preaching of his Voyces, such grosse sinnes and enormities should raigne in such a City, a City so beloued, a City where his Word was so often preached, his Voyces still crying to the City, hee breakes forth in admiration of the thing, Adhuc an sunt? What,
for all the crying & preaching of his Voices, such gross Sins and enormities should Reign in such a city, a city so Beloved, a city where his Word was so often preached, his Voices still crying to the city, he breaks forth in admiration of the thing, Adhoc an sunt? What,
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for all my mercies to you? What, for all the crying of my Voices to you? Adhuc an sunt? Is it possible? Are there yet the treasures of wickednes in the house of the wicked? scant measure, wicked balances, a deceitfull weight? And are yet the rich men full of violence,
for all my Mercies to you? What, for all the crying of my Voices to you? Adhoc an sunt? Is it possible? are there yet the treasures of wickedness in the house of the wicked? scant measure, wicked balances, a deceitful weight? And Are yet the rich men full of violence,
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and euery mans tongue deceitfull in his mouth? why, if it be so, high time it is to punish;
and every men tongue deceitful in his Mouth? why, if it be so, high time it is to Punish;
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and sith mercy will not winne you, iudgement shall compell you. Wherupon in the very next verses, God, he proceeds to iudgement:
and sith mercy will not win you, judgement shall compel you. Whereupon in the very next Verses, God, he proceeds to judgement:
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Therefore I will make thee sicke in smiting thee, &c. Therefore I will make thee sick in smiting thee, etc.
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Now look we to it, whether this Cities rebellion be not the rebellion of our City,
Now look we to it, whither this Cities rebellion be not the rebellion of our city,
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whether Hierusalems transgression be not the sin of our Hierusalem;
whither Hierusalems Transgression be not the since of our Jerusalem;
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for first, are there not with vs the treasures of wickednesse in the house of the wicked? Why, search the coffers of Extortioners and griping oppressours, there shall you finde the treasures of iniquity;
for First, Are there not with us the treasures of wickedness in the house of the wicked? Why, search the coffers of Extortioners and gripping Oppressors's, there shall you find the treasures of iniquity;
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search the coffers of corrupt Patrons, there also shall you finde the treasures of iniquity;
search the coffers of corrupt Patrons, there also shall you find the treasures of iniquity;
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search most mens coffers, & more or lesse, you shall bee sure to find the treasures of iniquity:
search most men's coffers, & more or less, you shall be sure to find the treasures of iniquity:
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so that we cannot deny it, but with vs the treasures of wickednes do yet lodge in the house of the wicked.
so that we cannot deny it, but with us the treasures of wickedness do yet lodge in the house of the wicked.
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Now in the second place, to make a full purse, do not some amongst vs make a scant measure,
Now in the second place, to make a full purse, do not Some among us make a scant measure,
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& is there not with vs a scant measure, which is abominable, wicked balances and a bag of deceitfull weights? this must we needs confesse that it is so:
& is there not with us a scant measure, which is abominable, wicked balances and a bag of deceitful weights? this must we needs confess that it is so:
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but it is the care of this Honorable City, as much as may be, to redresse it, that it be not so,
but it is the care of this Honourable city, as much as may be, to redress it, that it be not so,
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& might the delinquents in this kind smart for it, who bring Gods curse vpō the City,
& might the delinquents in this kind smart for it, who bring God's curse upon the city,
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while they striue to get a pony by abomination, by a scant measure, which in the tenth verse God hath pronounc'd abominable.
while they strive to get a pony by abomination, by a scant measure, which in the tenth verse God hath pronounced abominable.
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The meaner sort of offendors in this kinde, they are often met with, & Iustice ouertakes them,
The meaner sort of offenders in this kind, they Are often met with, & justice overtakes them,
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but as Demetrius told Alexander, when Alexander cald him in question for his pyracy, I indeed (saith he) play the Pyrate in two small Erigots,
but as Demetrius told Alexander, when Alexander called him in question for his piracy, I indeed (Says he) play the Pyrate in two small Erigots,
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& am cald in question for it, but great Alexander, he roames about, & with two great armies robs the whole world,
& am called in question for it, but great Alexander, he roams about, & with two great armies robs the Whole world,
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and no man dares to controll him for it: and no man dares to control him for it:
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So many a petty Demetrius, who playes the false Marchant to get a penny or two by false balances and weights, is often most deseruedly punished for it:
So many a Petty Demetrius, who plays the false Merchant to get a penny or two by false balances and weights, is often most deservedly punished for it:
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But there is a great Alexander, a great man in the world, who dealing in whole sale, gets the gaine of whole pounds by false balances and weights,
But there is a great Alexander, a great man in the world, who dealing in Whole sale, gets the gain of Whole pounds by false balances and weights,
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and, as a sip vnder his full saile, cuts it away a maine;
and, as a sip under his full sail, cuts it away a main;
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so these in their whole sale carry smoothly away the gain of whole hundreths, by false balances and weights,
so these in their Whole sale carry smoothly away the gain of Whole hundredths, by false balances and weights,
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and no man regards it, but the God of heauen, who heere inueighs against it by his Prophet,
and no man regards it, but the God of heaven, who Here inveighs against it by his Prophet,
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and threatens a punishment to the City for it.
and threatens a punishment to the city for it.
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Now in the third place, Hierusalems sinne was violence and oppression in her rich men, her rich men were full of violence;
Now in the third place, Hierusalems sin was violence and oppression in her rich men, her rich men were full of violence;
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& what, is our Hierusalem free from this? if the cry of the poore and the oppressed will free the City,
& what, is our Jerusalem free from this? if the cry of the poor and the oppressed will free the city,
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so much the happier is the City:
so much the Happier is the city:
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but it may be feared, that as our Prophet complained of the rich inhabitants of Hierusalem, in the seuenth Chapter of this his Prophesie,
but it may be feared, that as our Prophet complained of the rich inhabitants of Jerusalem, in the Seventh Chapter of this his Prophesy,
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how that the best of them was a brier, and the most vpright, sharper then a thornehedge:
how that the best of them was a brier, and the most upright, sharper then a thornehedge:
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So it may be feared, there be with vs many such briers and thorne-hedges, who if a poore sheep chance to fall into their hands, wil,
So it may be feared, there be with us many such briers and thorn-hedges, who if a poor sheep chance to fallen into their hands, will,
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like briers and thornes, make him leaue some of his fleece behinde him, and well it is many times,
like briers and thorns, make him leave Some of his fleece behind him, and well it is many times,
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if they leaue him a whole skinne to sleepe in:
if they leave him a Whole skin to sleep in:
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but let these rich oppressours, if any such harbour within the City of God, hencesorward, take notice of it, that they are neither good friends to the City, nor to their owne soules:
but let these rich Oppressors's, if any such harbour within the city of God, hencesorward, take notice of it, that they Are neither good Friends to the city, nor to their own Souls:
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for these their vnlawfull practices bring a curse vpon the one and vpon the other. Now in the fourth and last place, Hierusalems sinne was a lying and deceitfull tongue,
for these their unlawful practices bring a curse upon the one and upon the other. Now in the fourth and last place, Hierusalems sin was a lying and deceitful tongue,
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for their tongue was deceitfull in their mouth. In their mouth, may some man say;
for their tongue was deceitful in their Mouth. In their Mouth, may Some man say;
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what needs this addition? for how can the tongue be deceitfull, but in the mouth? but this, it is most Emphaticall, their tongue is deceitfull in their mouth, that is, they no sooner open their mouth,
what needs this addition? for how can the tongue be deceitful, but in the Mouth? but this, it is most Emphatical, their tongue is deceitful in their Mouth, that is, they no sooner open their Mouth,
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but their tongue is ready to speake deceit:
but their tongue is ready to speak deceit:
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so that deceit, it not onely lurks in the closet of the heart for some assaies,
so that deceit, it not only lurks in the closet of the heart for Some assays,
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but it lies lurking vnder the tongue, and is ready still in the porch of the mouth, to vent it selfe vpon all assaies.
but it lies lurking under the tongue, and is ready still in the porch of the Mouth, to vent it self upon all assays.
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And this is it which the Prophet Ieremy speakes, They haue taught their tongues to speak lies, they need not study long for a deceitful answer, as occasiō serues;
And this is it which the Prophet Ieremy speaks, They have taught their tongues to speak lies, they need not study long for a deceitful answer, as occasion serves;
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for they haue so well inured their tongues to a lye, that they haue it still ready at their tongues end.
for they have so well inured their tongues to a lie, that they have it still ready At their tongues end.
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This lying and deceitfull tongue, it was Hierusalems sinne, and so common amongst them, that as the Prophet Ieremy speakes, Euery one was to take heed of his neighbour,
This lying and deceitful tongue, it was Hierusalems sin, and so Common among them, that as the Prophet Ieremy speaks, Every one was to take heed of his neighbour,
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and not to put trust in any brother: for euery brother vsed deceit, and euery friend dealt deceitfully. and not to put trust in any brother: for every brother used deceit, and every friend dealt deceitfully.
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And what, is our Hierusalem free from this? Plaine-dealing men, who haue to deale with nimble trades-men, will tell you no;
And what, is our Jerusalem free from this? Plain-dealing men, who have to deal with nimble Tradesmen, will tell you no;
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for alas, how many trades-mens tongues with vs now-a-daies are deceitfull in their mouth, who are as skilfull in the trade of lying,
for alas, how many tradesmen's tongues with us nowadays Are deceitful in their Mouth, who Are as skilful in the trade of lying,
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as of selling, hauing words at will to bring a poore simplician to their price? And as they thus can teach their tongues to speake a lye, racking both credit and their honesty,
as of selling, having words At will to bring a poor simplician to their price? And as they thus can teach their tongues to speak a lie, racking both credit and their honesty,
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for the aduantage of their wares, vsing fawning termes which sound like musick in the buyers eares,
for the advantage of their wares, using fawning terms which found like music in the buyers ears,
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and like a Syrens song deceiue the simpler sort:
and like a Sire's song deceive the simpler sort:
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so doe they also teach their nimble hands to dance the measures, encroching on aduantage in their measure, to the defrauding of the buyers purse,
so do they also teach their nimble hands to dance the measures, encroaching on advantage in their measure, to the defrauding of the buyers purse,
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if his eye be not still their ouerseer:
if his eye be not still their overseer:
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so that now, if euer, the aduice holds good, Caueat emptor, let the buyer be wary,
so that now, if ever, the Advice holds good, Caveat emptor, let the buyer be wary,
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and take heed, for the world is full of nothing but deceit: and to say truth, most mens tongues are now-a-daies deceitfull in their mouth;
and take heed, for the world is full of nothing but deceit: and to say truth, most men's tongues Are nowadays deceitful in their Mouth;
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for it is a nimble and a complementing world: and the world, like Naphthali, giues goodly words;
for it is a nimble and a Complimenting world: and the world, like Naphtali, gives goodly words;
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but it is not like Dorcas, full of good works:
but it is not like Dorcas, full of good works:
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for, to speake in the Prophet Dauids phrase, you shall haue words as soft as butter, but this butter will not sticke vpon your bread; for, to speak in the Prophet David phrase, you shall have words as soft as butter, but this butter will not stick upon your bred;
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for you shall haue words, but no deeds.
for you shall have words, but no Deeds.
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So that we may cry to God with the Prophet Dauid in his 12. Psalm, for want of faithful dealing men;
So that we may cry to God with the Prophet David in his 12. Psalm, for want of faithful dealing men;
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the Lord helpe vs, for they speak euery one deceitfully with his neighbor, flattering with their lips,
the Lord help us, for they speak every one deceitfully with his neighbour, flattering with their lips,
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and speake with a double heart. and speak with a double heart.
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All this being so, the rebellions of our Hierusalem being so nye of kinne to Hierusalems sinne, may not God as iustly complaine of vs,
All this being so, the rebellions of our Jerusalem being so High of kin to Hierusalems sin, may not God as justly complain of us,
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as of Hierusalem heere he doth? and may not he truely say to vs as to Hierusalem? What,
as of Jerusalem Here he does? and may not he truly say to us as to Jerusalem? What,
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for all my mercies in that I deliuered you from Egypt, from Romes tyranny, and from the house of seruants, the slauery & bondage of an vsurping Pharaoh the Pope? What,
for all my Mercies in that I Delivered you from Egypt, from Romes tyranny, and from the house of Servants, the slavery & bondage of an usurping Pharaoh the Pope? What,
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for all this, that I haue giuen you a Moses and a Miriam, Kings and Queenes to be your nursing Fathers,
for all this, that I have given you a Moses and a Miriam, Kings and Queens to be your nursing Father's,
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and nursing Mothers, & holy Aarons for your Pastors? what, for al this, that I deliuerd you frō the euill in 88. was consulted against you,
and nursing Mother's, & holy Aaron's for your Pastors? what, for all this, that I Delivered you from the evil in 88. was consulted against you,
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when I turned Pope Balaams curse into a blessing vnto you? what, for al this, that I daily send vnto you Voyces vpon Voyces, to cry and proclaime vnto your City what is the Lords will,
when I turned Pope Balaams curse into a blessing unto you? what, for all this, that I daily send unto you Voices upon Voices, to cry and proclaim unto your city what is the lords will,
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and which is the way, that ye should walke in it:
and which is the Way, that you should walk in it:
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for all these mercies of mine, for all this crying and preaching of my Voyces, adhucan sunt? What, is it possible? Are there yet the treasures of wickednesse in the house of the wicked? Are there yet scant measures, false balances,
for all these Mercies of mine, for all this crying and preaching of my Voices, adhucan sunt? What, is it possible? are there yet the treasures of wickedness in the house of the wicked? are there yet scant measures, false balances,
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and a bagge of deceitfull weights in the shoppe of the wicked? Is there yet Violence and Oppression in the heart of the wicked? And is there yet a deceitfull tongue in the mouth of the wicked? If thus it bee,
and a bag of deceitful weights in the shop of the wicked? Is there yet Violence and Oppression in the heart of the wicked? And is there yet a deceitful tongue in the Mouth of the wicked? If thus it be,
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and you will not bee wonne by my mercies; if thus it bee, and you will not bee cured by my menaces;
and you will not be won by my Mercies; if thus it be, and you will not be cured by my menaces;
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thou City of God, as to Hierusalem, so must I say to thee, though my beloued City;
thou city of God, as to Jerusalem, so must I say to thee, though my Beloved city;
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Yet thou shalt be punished, and I will make thee as Hierusalem, sicke in smiting thee, because of thy sinnes, &c. And therefore, thou beloued Citie of God,
Yet thou shalt be punished, and I will make thee as Jerusalem, sick in smiting thee, Because of thy Sins, etc. And Therefore, thou Beloved city of God,
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sith God hath so blessed thee with his mercies, proue not thus vnkinde vnto thy God, do not so requite thy God for his mercies,
sith God hath so blessed thee with his Mercies, prove not thus unkind unto thy God, do not so requite thy God for his Mercies,
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as Hierusalem did, but remoue with speedy hand these thy sinnes wherewith thou art charged from the Lord,
as Jerusalem did, but remove with speedy hand these thy Sins wherewith thou art charged from the Lord,
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and repent thee of the euill of thy sinne, that God may repent him of the euill of punishment intended against thee for thy sinne.
and Repent thee of the evil of thy sin, that God may Repent him of the evil of punishment intended against thee for thy sin.
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Did not thy God loue thee, hee would not send thee Voyces vpon Voyces as he doth, to cry this in thine eares, that thou mayest preuent thy punishment by thy penitence;
Did not thy God love thee, he would not send thee Voices upon Voices as he does, to cry this in thine ears, that thou Mayest prevent thy punishment by thy penitence;
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and therefore if thou be wise, bee thou warned by Hierusalem, and auert Gods iudgements from thee, by thy conuersion to thy God.
and Therefore if thou be wise, be thou warned by Jerusalem, and avert God's Judgments from thee, by thy conversion to thy God.
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And in thy conuersiō as thou art to shake off Hierusalems sinne, and manifest rebellions, so haue not to doe with her saultring and secret hypocrisie in thy conuerérsion:
And in thy conversion as thou art to shake off Hierusalems sin, and manifest rebellions, so have not to do with her saultring and secret hypocrisy in thy conuerérsion:
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for Hierusalem, as she had her open rebellions, so had she also her lurking hypocrisie;
for Jerusalem, as she had her open rebellions, so had she also her lurking hypocrisy;
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for doe but behold her, and see her hypocrisie in the sixt verse of this chapter:
for do but behold her, and see her hypocrisy in the sixt verse of this chapter:
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wheras if now she meant to make a mends for all her rebellions, shee breakes forth in a straine, pleasing enough in the eare of man;
whereas if now she meant to make a mends for all her rebellions, she breaks forth in a strain, pleasing enough in the ear of man;
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but God, who sees the heart, knew it to be but glozing and hypocrisie. (Oh) saith she, in quo occurram, wherewith shall I come before the Lord? I will bring with mee my thousands of Rammes, my tenne thousand riuers of oyle.
but God, who sees the heart, knew it to be but glozing and hypocrisy. (O) Says she, in quo occurram, wherewith shall I come before the Lord? I will bring with me my thousands of Rams, my tenne thousand Rivers of oil.
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I will spare no cost to appease my God: nay, more then this; I will giue the fruit of my body for the sinne of my soule:
I will spare no cost to appease my God: nay, more then this; I will give the fruit of my body for the sin of my soul:
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And what? not all this yet as much as God requires? No (O) man, God he requires not so much of thee:
And what? not all this yet as much as God requires? No (O) man, God he requires not so much of thee:
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for in the eight verse this onely is the thing the Lord requires; but to doe iustly, and to loue mercy, and to walke humbly with thy God.
for in the eight verse this only is the thing the Lord requires; but to do justly, and to love mercy, and to walk humbly with thy God.
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And therfore, thou City of God, be thou farther instructed by Hierusalem, and as thou art to leaue Hierusalems sinne, that thou mayst escape Hierusalems punishment:
And Therefore, thou city of God, be thou farther instructed by Jerusalem, and as thou art to leave Hierusalems sin, that thou Mayest escape Hierusalems punishment:
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So in thy conuersion to thy God, play thou not the Hypocrite as Hierusalem did. Bring we not then our thousand Rams for an offering vnto God;
So in thy conversion to thy God, play thou not the Hypocrite as Jerusalem did. Bring we not then our thousand Rams for an offering unto God;
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but offer wee vp our selues, soule and body, a liuing sacrifice vnto God. Bring we not our ten thousand riuers of oyle;
but offer we up our selves, soul and body, a living sacrifice unto God. Bring we not our ten thousand Rivers of oil;
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but bring we with vs penitent hearts and eyes like holy Dauids, to gush out riuers of teares,
but bring we with us penitent hearts and eyes like holy David, to gush out Rivers of tears,
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because we, none of vs keepe Gods Law. Because we, none of us keep God's Law.
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Bring we not the fruit of our body for the sinne of our soule, but good workes the fruit of our faith,
Bring we not the fruit of our body for the sin of our soul, but good works the fruit of our faith,
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for the sinne of our soule, the fruit of infidelity: and so doe wee that which God requires of vs;
for the sin of our soul, the fruit of infidelity: and so do we that which God requires of us;
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to doe iustly, to loue mercy, and to walke humbly with our God;
to do justly, to love mercy, and to walk humbly with our God;
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for this is it which the Lords Voyce cryeth vnto the City, and let vs now seeke a man, a fit man, a man of wisedome, to heare what the Voyce cryeth:
for this is it which the lords Voice Cries unto the city, and let us now seek a man, a fit man, a man of Wisdom, to hear what the Voice Cries:
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For the man of wisedome shall see thy name. It is easie to finde men, but it is hard to finde NONLATINALPHABET, a man:For the man of Wisdom shall see thy name. It is easy to find men, but it is hard to find, a man:
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wee may goe vp and downe the City with Diogenes, & finde thousands of men, but not a man among a thousand.
we may go up and down the city with Diogenes, & find thousands of men, but not a man among a thousand.
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It is easie to find Adam, a man of earth, it is easie to finde Enosh, a man of infirmity;
It is easy to find Adam, a man of earth, it is easy to find Enosh, a man of infirmity;
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but to finde Ish, a man of wisedome and courage, this man is hard to finde;
but to find Is, a man of Wisdom and courage, this man is hard to find;
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and yet no man is a fit man to heare the voyce of the Lord, but this man of wisedome:
and yet no man is a fit man to hear the voice of the Lord, but this man of Wisdom:
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and therefore wee must seeke narrowly for this man of wisedome, whom we shall be better able to discern,
and Therefore we must seek narrowly for this man of Wisdom, whom we shall be better able to discern,
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if we distinguish men into three rankes, and place in the first ranke, men of folly, in the second, men of wisedome,
if we distinguish men into three ranks, and place in the First rank, men of folly, in the second, men of Wisdom,
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but with this restriction, in suo genere, in their kind;
but with this restriction, in Sue genere, in their kind;
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in the third ranke, men of wisedome indeed, men sanctified from aboue, wise vnto saluation, who are the onely fit men to heare the voyce of the Lord.
in the third rank, men of Wisdom indeed, men sanctified from above, wise unto salvation, who Are the only fit men to hear the voice of the Lord.
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For the first, men of folly:
For the First, men of folly:
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There bee at this day in the world, two sort of fooles, mad fooles, and golden fooles;
There be At this day in the world, two sort of Fools, mad Fools, and golden Fools;
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and of the mad fooles holy Dauid speaks in his 53. Psalme, vers. 1. The foole hath said in his hart, There is no God:
and of the mad Fools holy David speaks in his 53. Psalm, vers. 1. The fool hath said in his heart, There is no God:
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and doe but a while suruey the passages of his life, and you will say hee is a mad foole indeed;
and do but a while survey the passages of his life, and you will say he is a mad fool indeed;
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for he hath no other God but his belly, for his belly is his god:
for he hath no other God but his belly, for his belly is his god:
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& neuer did those foolish Babylonians in that story, offer vp more daily to their Idol Bel, then he doth daily to his Idoll belly, to his god, his belly; & never did those foolish Babylonians in that story, offer up more daily to their Idol Bel, then he does daily to his Idol belly, to his god, his belly;
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his drinke-offerings are healths and carowses; the Incense which hee burnes, Indian smoake: his Church, none but a Play-house:
his Drink offerings Are healths and carouses; the Incense which he burns, Indian smoke: his Church, none but a Playhouse:
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the ordinary sermons which he hears, a Comedy: his funerall scrmons, a Tragedy: his Morning prayer, God damne mee:
the ordinary Sermons which he hears, a Comedy: his funeral scrmons, a Tragedy: his Morning prayer, God damn me:
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his Euening prayer, Deuill take body and soule.
his Evening prayer, devil take body and soul.
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Now what a madde Bedlam is this, in such madde humors, to iest away his soule? But (O) that this man were wise,
Now what a mad Bedlam is this, in such mad humours, to jest away his soul? But (Oh) that this man were wise,
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and would leaue this iouiall folly, to learne Iehouahs feare, that the Angels in Heauen might reioyce at his conuersion,
and would leave this jovial folly, to Learn Iehouahs Fear, that the Angels in Heaven might rejoice At his conversion,
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as the Diuels in hell now laugh at his folly and destruction!
as the Devils in hell now laugh At his folly and destruction!
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Now the second sort of fooles are of Diues kin, who for all his riches, is called in the Gospell but a foole:
Now the second sort of Fools Are of Diues kin, who for all his riches, is called in the Gospel but a fool:
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and these fooles, they say to the wedge of gold, Thou art our God: and the seruice of their God is in conotousnesse, which is idolatry;
and these Fools, they say to the wedge of gold, Thou art our God: and the service of their God is in conotousnesse, which is idolatry;
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so that they bee idolaters, and delight in nothing more then in a masse, euen a masse of mony, which is all they care for;
so that they be Idolaters, and delight in nothing more then in a mass, even a mass of money, which is all they care for;
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now preach to such NONLATINALPHABET, preach profit to them, and they heare you gladly; but preach vnto them NONLATINALPHABET, preach Christ vnto them, and they heare you not:
now preach to such, preach profit to them, and they hear you gladly; but preach unto them, preach christ unto them, and they hear you not:
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These, though they be not so mad, yet they be as bad fools as the former:
These, though they be not so mad, yet they be as bad Fools as the former:
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for though they will not abuse Gods blessings as the former, and empty their purse vpon their belly,
for though they will not abuse God's blessings as the former, and empty their purse upon their belly,
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yet (which is almost as bad) they will not vse Gods blessings at all,
yet (which is almost as bad) they will not use God's blessings At all,
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but empty their belly for their purse, whereas the golden meane it is, which commends the man.
but empty their belly for their purse, whereas the golden mean it is, which commends the man.
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And therefore the man of wisdome, hee stands by, and sees the folly of both these,
And Therefore the man of Wisdom, he Stands by, and sees the folly of both these,
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and learnes the instruction of wisdome by them both;
and learns the instruction of Wisdom by them both;
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so that hee is neither for the belly his god, nor yet for gold his god,
so that he is neither for the belly his god, nor yet for gold his god,
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but his onely request to God, is that of the Wise-man in the thirtieth of Prouerbs, Feed me (O Lord) with food conuenient for me.
but his only request to God, is that of the Wiseman in the thirtieth of Proverbs, Feed me (Oh Lord) with food convenient for me.
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And thus now you see the madnesse of folly: See wee withall in the second place, the folly of some wisdome:
And thus now you see the madness of folly: See we withal in the second place, the folly of Some Wisdom:
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There is a wisdome which Saint Iames tells vs NONLATINALPHABET, is not from aboue; but it is earthly, sensuall and diuellish. There is a Wisdom which Saint James tells us, is not from above; but it is earthly, sensual and devilish.
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It is first earthly, it studies only how to get lands and liuings on earth, it cares not at all for the Land of the liuing in Heauen:
It is First earthly, it studies only how to get Lands and livings on earth, it Cares not At all for the Land of the living in Heaven:
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It is sensuall, all it mindes, is for the pleasure of the body, it mindes not at all the comforts of the soule:
It is sensual, all it minds, is for the pleasure of the body, it minds not At all the comforts of the soul:
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It is diuellish, Diabolica (saith Aquinas) propter imitationē superbiae Diaboli, Diuellish, because it makes the man that hath it proud, and enuious as the Diueil.
It is devilish, Diabolica (Says Aquinas) propter imitationē superbiae Diaboli, Devilish, Because it makes the man that hath it proud, and envious as the Diveil.
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Now this Diuellish wisdome, it is in the Diuels gift, and he hath bestowed it on the proud aspiring Iesuit, who by this Diuellish wisdome, contriuing the death of Princes,
Now this Devilish Wisdom, it is in the Devils gift, and he hath bestowed it on the proud aspiring Iesuit, who by this Devilish Wisdom, contriving the death of Princes,
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and downefall of States and Kingdomes, vpholds the sensuall wisdome of the Priests in pleasure, and the earthly wisdome of the Pope in state and magnificence:
and downfall of States and Kingdoms, upholds the sensual Wisdom of the Priests in pleasure, and the earthly Wisdom of the Pope in state and magnificence:
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but farre be this wisdome from vs, it makes vs sapientes, it makes vs wise, but (as saith the Prophet) wise onely to doe euill.
but Far be this Wisdom from us, it makes us Wise, it makes us wise, but (as Says the Prophet) wise only to do evil.
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And therefore take we heed of this wisdome;
And Therefore take we heed of this Wisdom;
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for it is diuellish, it is from the Diuell, and it fits vs for the Diuell, making vs the Diuels Apes, by imitation of his practices in this life,
for it is devilish, it is from the devil, and it fits us for the devil, making us the Devils Apes, by imitation of his practices in this life,
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and the Diuels Heires, by partaking of his punishments in hell fire.
and the Devils Heirs, by partaking of his punishments in hell fire.
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And therefore againe and againe take we heed of this diuellish wisdome, and let vs seeke for the true wisdome, which S. Iames tels vs, is from aboue, from the Father of lights, who giueth the true wisdome to euery one that asketh of him, if hee aske in faith.
And Therefore again and again take we heed of this devilish Wisdom, and let us seek for the true Wisdom, which S. James tells us, is from above, from the Father of lights, who gives the true Wisdom to every one that asks of him, if he ask in faith.
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Now this wisdome, which is from God aboue, and which onely truely denominates a man, a man of wisdome, hath two properties:
Now this Wisdom, which is from God above, and which only truly denominates a man, a man of Wisdom, hath two properties:
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For first, as Aquinas obserues, it makes a man contemplari diuina, to fix his heart in contemplation vpon God.
For First, as Aquinas observes, it makes a man contemplari Divine, to fix his heart in contemplation upon God.
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And then secondly it serues, regulare humanos actus, to regulate and direct our actions:
And then secondly it serves, regulare humanos actus, to regulate and Direct our actions:
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For the first, the chiefe poynt of true wisdome is in the first place, to haue an eye to God and to his Lawes;
For the First, the chief point of true Wisdom is in the First place, to have an eye to God and to his Laws;
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so that though wee conuerse with men on earth, yet our conuersation may be with God in heauen:
so that though we converse with men on earth, yet our Conversation may be with God in heaven:
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and this we haue prooued vnto vs out of the 4. of Deut. vers. 6. where (saith God) Keepe my Lawes and ordinances, and doe them:
and this we have proved unto us out of the 4. of Deuteronomy vers. 6. where (Says God) Keep my Laws and ordinances, and do them:
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for, Haec est Sapientia, This is your wisdome:
for, Haec est Sapientia, This is your Wisdom:
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and if ye thus obserue and keep my statutes, the people round about you shall say of you, Onely this people is wise,
and if you thus observe and keep my statutes, the people round about you shall say of you, Only this people is wise,
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and of vnderstanding, and a great nation. and of understanding, and a great Nation.
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By this then shall you discerne a man of wisdome, seest thou a man like Zachary and Elizabeth, iust and walking in the ordinances of his God? Seest thou a man like vnto Cornelius, a deuout man,
By this then shall you discern a man of Wisdom, See thou a man like Zachary and Elizabeth, just and walking in the ordinances of his God? See thou a man like unto Cornelius, a devout man,
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and one that feareth God? Seest thou a man like vnto Nathaniel, a true Israelite indeed, in whom there is no guile? Seest thou a man like vnto S. Paul, crucified to the world,
and one that fears God? See thou a man like unto Nathaniel, a true Israelite indeed, in whom there is no guile? See thou a man like unto S. Paul, Crucified to the world,
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and therefore held of the world but a foole for Christs sake? Bee bold to say it, Such a man as this,
and Therefore held of the world but a fool for Christ sake? be bold to say it, Such a man as this,
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and none but such a man as this, is the man of wisdome, of whom we speake:
and none but such a man as this, is the man of Wisdom, of whom we speak:
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For though the world be not so quick-sighted, as to pierce into the depth of this;
For though the world be not so quick-sighted, as to pierce into the depth of this;
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How this can bee, that a man who forsakes the pleasures and vanities of the world,
How this can be, that a man who forsakes the pleasures and vanities of the world,
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and liues in the world, dead to the world, as a man out of the world, whose conuersation is in Heauen;
and lives in the world, dead to the world, as a man out of the world, whose Conversation is in Heaven;
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that this man, hee should bee the onely man of wisdom in the world:
that this man, he should be the only man of Wisdom in the world:
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Though (I say) the world doth not easily attain to the reach of this,
Though (I say) the world does not Easily attain to the reach of this,
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yet may the world soone be brought to confesse this truth, by the euidence of her owne iudgement in worldly matters:
yet may the world soon be brought to confess this truth, by the evidence of her own judgement in worldly matters:
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For the world deemes him the onely wise man, who is prouident for after-times, and who with Ioseph can lay vp in time of plenty, for the time of dearth:
For the world deems him the only wise man, who is provident for Aftertimes, and who with Ioseph can lay up in time of plenty, for the time of dearth:
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now who more prouident in this kind, then this man of wisdom, of whom we speak? who more laies vp for after-times then he? for he is stil conuersant in Gods book, which is a rich storehouse for the soule, to furnish it with the Panoplie of a Christian;
now who more provident in this kind, then this man of Wisdom, of whom we speak? who more lays up for Aftertimes then he? for he is still conversant in God's book, which is a rich storehouse for the soul, to furnish it with the Panoply of a Christian;
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and therefore hee still hath recourse to this rich treasurie, to furnish his soule with all things needfull at all assayes for aftertimes; and Therefore he still hath recourse to this rich treasury, to furnish his soul with all things needful At all assays for Aftertimes;
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and in time of prosperitie, hee stores vp patience to help him in aduersitie; in time of health, he stores vp Gods mercies to refresh him in his sicknesse;
and in time of Prosperity, he stores up patience to help him in adversity; in time of health, he stores up God's Mercies to refresh him in his sickness;
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in time of peace and quietnesse, he stores vp constancie and Christian resolution, to back him out in time of persecution.
in time of peace and quietness, he stores up constancy and Christian resolution, to back him out in time of persecution.
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And as he is thus prouident for the good of his soule in this life; so is hee most of all prouident for his soules good after this life.
And as he is thus provident for the good of his soul in this life; so is he most of all provident for his Souls good After this life.
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For hee like a good Pilgrime-Traueller, because hee would not cumber his soule too much with the trash of this world, which might hinder his expedition in his iourney to Heauen, hee wisely sends his treasures to Heauen before him:
For he like a good Pilgrime-Traueller, Because he would not cumber his soul too much with the trash of this world, which might hinder his expedition in his journey to Heaven, he wisely sends his treasures to Heaven before him:
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some on poore mens backs, cloathing them; some in poore mens bellies, feeding them;
Some on poor men's backs, clothing them; Some in poor men's bellies, feeding them;
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and some in poore mens hands, liberally relieuing them, to meete him in Heauen, when himselfe comes thither, where his soule is sure to finde them, and a reward with them.
and Some in poor men's hands, liberally relieving them, to meet him in Heaven, when himself comes thither, where his soul is sure to find them, and a reward with them.
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Now let the world speake truth;
Now let the world speak truth;
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whether this so prouident a man, bee not the onely man of wisedome in the world.
whither this so provident a man, be not the only man of Wisdom in the world.
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And I would to God all that haue soules to saue, would bee thus wise vnto saluation,
And I would to God all that have Souls to save, would be thus wise unto salvation,
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and would bee as prouident for their soules, as they are carefull for their bodies, that wisedome might imbrace vs all for her children.
and would be as provident for their Souls, as they Are careful for their bodies, that Wisdom might embrace us all for her children.
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Now the second propertie of true wisedome is;
Now the second property of true Wisdom is;
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it serues to regulate and rule out our actions, making them goe in a straight and right line:
it serves to regulate and Rule out our actions, making them go in a straight and right line:
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for all our wayes are crooked wayes, till such time as wisedome make straight steps vnto our feete:
for all our ways Are crooked ways, till such time as Wisdom make straight steps unto our feet:
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and therefore Wisedome may well bee called the soules Controuler; and happy is the soule, where wisedome is controuler.
and Therefore Wisdom may well be called the Souls Controller; and happy is the soul, where Wisdom is controller.
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For Wisedome or Folly is the Mistresse of all our actions, and folly is to our actions,
For Wisdom or Folly is the Mistress of all our actions, and folly is to our actions,
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as the Varlet Baud is to the Strumpet, to entise vs vnto sinne;
as the Varlet Baud is to the Strumpet, to entice us unto sin;
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but wisedome is to our actions, as the naturall Mother to her child, to winne vs vnto goodnesse.
but Wisdom is to our actions, as the natural Mother to her child, to win us unto Goodness.
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Folly saith to the yong heyre, Be prodigall now thou hast it, and let it flie in vanitie:
Folly Says to the young heir, Be prodigal now thou hast it, and let it fly in vanity:
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but saith Wisedome vnto him, Liue honestly, now thou hast it, and vse it to sobrietie.
but Says Wisdom unto him, Live honestly, now thou hast it, and use it to sobriety.
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Saith Folly to the old Man, Bee couetous now thou hast it, and let it lye by thee.
Says Folly to the old Man, be covetous now thou hast it, and let it lie by thee.
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But saith Wisedome vnto him, Doe good while thou hast it, for therefore was it giuen thee.
But Says Wisdom unto him, Do good while thou hast it, for Therefore was it given thee.
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Folly, bids the angry man giue a stab for a wrong: but Wisedome is for patience.
Folly, bids the angry man give a stab for a wrong: but Wisdom is for patience.
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Folly bids the ryotous man exceed in his Dyet: but Wisedome is for Temperance. Folly bids vs get it, no matter how: but Wisedome is for conscience.
Folly bids the riotous man exceed in his Diet: but Wisdom is for Temperance. Folly bids us get it, no matter how: but Wisdom is for conscience.
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And thus doe Wisedome and Folly striue for our actions: and one while we yeeld to folly, and another while to wisedome:
And thus do Wisdom and Folly strive for our actions: and one while we yield to folly, and Another while to Wisdom:
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but happy hee, who when hee sees Wisedome and Folly thus plead pro and con for his actions, iudges wisely of the matter,
but happy he, who when he sees Wisdom and Folly thus plead Pro and con for his actions, judges wisely of the matter,
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and giues Wisedome but her due.
and gives Wisdom but her due.
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For such a man, hee is a man of wisedome, a man in whom Wisedome delights:
For such a man, he is a man of Wisdom, a man in whom Wisdom delights:
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For the obedient eare, is wisedomes delight: And therefore this man, hee is the onely fit man to heare Gods Voice;
For the obedient ear, is wisdoms delight: And Therefore this man, he is the only fit man to hear God's Voice;
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because wisedome makes him to see Gods Name, while hee still beholds God in an holy contemplation,
Because Wisdom makes him to see God's Name, while he still beholds God in an holy contemplation,
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and still drawes neerer and neerer vnto God, in an heauenly conuersation. For the man of wisedome shall see thy Name:
and still draws nearer and nearer unto God, in an heavenly Conversation. For the man of Wisdom shall see thy Name:
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Videbit nomen, Shall see thy name. One would take it at first blush, to bee more naturall in proprietie of speech,Videbit Nome, Shall see thy name. One would take it At First blush, to be more natural in propriety of speech,
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for the Prophet to haue said, Shall heare thy name, rather then Shall see thy name.
for the Prophet to have said, Shall hear thy name, rather then Shall see thy name.
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But it is most significant as it is, The man of wisedome shall see thy name.
But it is most significant as it is, The man of Wisdom shall see thy name.
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For wee often heare Gods name, and we feare it not. For some, who heare it, blaspheme it:
For we often hear God's name, and we Fear it not. For Some, who hear it, Blaspheme it:
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and most, who heare it, regard it not with that reuerence, as beseemes the high Maiestie of so great and glorious a name.
and most, who hear it, regard it not with that Reverence, as beseems the high Majesty of so great and glorious a name.
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Whereas, did wee propose to our selues to see Gods name:
Whereas, did we propose to our selves to see God's name:
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did we see, and behold, with the eye of Faith, the holy Angels of Heauen still praising this name:
did we see, and behold, with the eye of Faith, the holy Angels of Heaven still praising this name:
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Did wee see and behold the Diuels in hell trembling at this name: Did wee see and behold the Saints on earth adoring this name:
Did we see and behold the Devils in hell trembling At this name: Did we see and behold the Saints on earth adoring this name:
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Did wee see and behold all the creatures of God obeying this name, our hearts would tremble within vs, to take this holy name into our mouth, but with feare and reuerence:
Did we see and behold all the creatures of God obeying this name, our hearts would tremble within us, to take this holy name into our Mouth, but with Fear and Reverence:
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we would feare vainely to sweare by, and blaspheme as wee doe, this holy name, which the Angels in Heauen, with continuall. Halle-lu-iahs, praise & magnifie:
we would Fear vainly to swear by, and Blaspheme as we do, this holy name, which the Angels in Heaven, with continual. Hallelujahs, praise & magnify:
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and the Saints on earth, with all the deuotions of an humbled foule reuerence and adore:
and the Saints on earth, with all the devotions of an humbled foul Reverence and adore:
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and wee would euen quake and tremble, sleightly, as too too commonly wee doe, vpon euery small occasion, to vse this holy name, at which euen the Diuels themselues doe tremble,
and we would even quake and tremble, slightly, as too too commonly we do, upon every small occasion, to use this holy name, At which even the Devils themselves do tremble,
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and all the creatures of God stoope, and obey.
and all the creatures of God stoop, and obey.
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And therefore, he that is a man of wisedome amongst vs, he will endeuour to see further then ordinarie; he will see Gods name:
And Therefore, he that is a man of Wisdom among us, he will endeavour to see further then ordinary; he will see God's name:
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When he heares Gods name to be a name of Power;
When he hears God's name to be a name of Power;
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he will withall in the rare workmanship, and exquisite fabricke of Heauen and earth, see and acknowledge the Maiestie of this name:
he will withal in the rare workmanship, and exquisite fabric of Heaven and earth, see and acknowledge the Majesty of this name:
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when he heares Gods name to be a name of glory and great renowne;
when he hears God's name to be a name of glory and great renown;
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he will withall, in the continuall praises of Saints and Angels, who dayly sing Te Deums vnto God, see and acknowledge the glory of this name.
he will withal, in the continual praises of Saints and Angels, who daily sing To Deums unto God, see and acknowledge the glory of this name.
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To be briefe, hee that is a man of wisedome amongst vs, when hee heares Gods Name proclaimed in his Word;
To be brief, he that is a man of Wisdom among us, when he hears God's Name proclaimed in his Word;
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if this mooue him not, hee will ioyne his eyes vvith his eares, and see Gods name glorious in his works, which will strike him with astonishment.
if this move him not, he will join his eyes with his ears, and see God's name glorious in his works, which will strike him with astonishment.
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For wee are all of vs like the Queene of Saba, readier to beleeue our eyes, then our eares: She heares of Salomons wisedome;
For we Are all of us like the Queen of Saba, Readier to believe our eyes, then our ears: She hears of Solomon's Wisdom;
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but shee credits not the report, till shee comes to be an eye-witnesse of Salomons glory,
but she credits not the report, till she comes to be an eyewitness of Solomon's glory,
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when shee is greatly astonied to see his wisedome, and the glory of his house:
when she is greatly astonished to see his Wisdom, and the glory of his house:
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So wee, hearing of Gods wisedome, his glory, and his power preached vnto vs in his Word:
So we, hearing of God's Wisdom, his glory, and his power preached unto us in his Word:
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though our tongues confesse not so much to the world, yet our hearts (such is the imagination of the heart, onely euill,
though our tongues confess not so much to the world, yet our hearts (such is the imagination of the heart, only evil,
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and that continually) oftentimes fondly call in question the truth of what we heare, and doubts arise whether all bee true:
and that continually) oftentimes fondly call in question the truth of what we hear, and doubts arise whither all be true:
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But when once with our eyes wee see Gods wisedome, in the order and gouernance of his creatures,
But when once with our eyes we see God's Wisdom, in the order and governance of his creatures,
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and his glory and power in their excellency, we then beginne to stand astonied at the lustre of so high a Maiesty.
and his glory and power in their excellency, we then begin to stand astonished At the lustre of so high a Majesty.
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And this is it which holy Iob confesseth:
And this is it which holy Job Confesses:
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I haue heard of thee by the hearing of the eare, but now mine eye seeth thee, I abhorre my selfe, I have herd of thee by the hearing of the ear, but now mine eye sees thee, I abhor my self,
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and repent in dust & ashes. and Repent in dust & Ashes.
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And therefore againe and againe let mee vrge it to you, as you desire to approue your selues men of wisedome;
And Therefore again and again let me urge it to you, as you desire to approve your selves men of Wisdom;
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haue this property of a wise man in you, to haue your eyes still in your head, ready vpon all assaies to see Gods name.
have this property of a wise man in you, to have your eyes still in your head, ready upon all assays to see God's name.
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And in your prosperity, see Gods gracious name, to praise him for his bounty;
And in your Prosperity, see God's gracious name, to praise him for his bounty;
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in your aduersity, see Gods powerfull name, to call vpon him for his helpe and mercy:
in your adversity, see God's powerful name, to call upon him for his help and mercy:
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see his name, a tower to defend you in danger: see his name, a sweet oyntment to refresh you in sicknesse:
see his name, a tower to defend you in danger: see his name, a sweet ointment to refresh you in sickness:
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see his name, a Sauiour to saue you frō your sins, that ye despaire not of mercy:
see his name, a Saviour to save you from your Sins, that you despair not of mercy:
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and see his name, a Iudge to question you for you sinnes, that you presume not of mercy.
and see his name, a Judge to question you for you Sins, that you presume not of mercy.
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To be briefe, set God alwaies before your eyes, and in all your actions see Gods name;
To be brief, Set God always before your eyes, and in all your actions see God's name;
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in the beginning, to begin in the feare of his name, and see Gods name in the ending to conclude to the glory of his name, that your actions being begun, continued,
in the beginning, to begin in the Fear of his name, and see God's name in the ending to conclude to the glory of his name, that your actions being begun, continued,
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and ended in him, they may be crowned and accepted of him.
and ended in him, they may be crowned and accepted of him.
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Thus, would we still but see Gods name for the direction of our actions, wee should not neede to feare Gods rodde wherewith he punishes the obliquity of our actions:
Thus, would we still but see God's name for the direction of our actions, we should not need to Fear God's rod wherewith he Punishes the obliquity of our actions:
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but because wee often, more for fashions sake then any true deuotion, presse to this and such like places;
but Because we often, more for fashions sake then any true devotion, press to this and such like places;
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onely to heare Gods name, and yet prooue little better, because withall wee doe not propose vnto our selues to see Gods name, to feare Gods name, we, who will not vse our eyes to see Gods name,
only to hear God's name, and yet prove little better, Because withal we do not propose unto our selves to see God's name, to Fear God's name, we, who will not use our eyes to see God's name,
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for this contempt are heere summoned by the Prophet to vse our eares, and to heare Gods rod:
for this contempt Are Here summoned by the Prophet to use our ears, and to hear God's rod:
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Heare ye the rod, and who hath appointed it: of which but in a word. It is not beare ye the rodde, but onely audite, heare ye the rod:Hear you the rod, and who hath appointed it: of which but in a word. It is not bear you the rod, but only audite, hear you the rod:
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so that if ye heare the rodde, and preuent the stroke with penitence and teares, with fastings and with prayers,
so that if you hear the rod, and prevent the stroke with penitence and tears, with Fastings and with Prayers,
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and all the true deuotions of an humbled soule, it is in your owne choice whether or no ye feele the rod:
and all the true devotions of an humbled soul, it is in your own choice whither or no you feel the rod:
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For Niniueh that great City, when shee no sooner heard the rodde, Yet forty daies, and Niniueh shall be destroyed, but from the highest to the lowest, they humbled themselues in sackcloth, and in ashes.
For Nineveh that great city, when she no sooner herd the rod, Yet forty days, and Nineveh shall be destroyed, but from the highest to the lowest, they humbled themselves in Sackcloth, and in Ashes.
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This humiliation of theirs, their fasting, their sackcloth, and their ashes, were as so many Orators to pleade for mercy for them in the eares of God,
This humiliation of theirs, their fasting, their Sackcloth, and their Ashes, were as so many Orators to plead for mercy for them in the ears of God,
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and God spared the City, and heard their cry:
and God spared the city, and herd their cry:
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because they first heard the cry of his Voyce, Yet forty daies, and Niniuch shall be destroyed, and straight vpon it humbled themselues in dust and ashes.
Because they First herd the cry of his Voice, Yet forty days, and Ninjuch shall be destroyed, and straight upon it humbled themselves in dust and Ashes.
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Now God, he cries the same in the eares of this City, as hee did to Niniueh, audite, heare ye the rod:
Now God, he cries the same in the ears of this city, as he did to Nineveh, audite, hear you the rod:
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and if ye now heare the rod as Niniueh did, & humble your selues with fastings and with prayers,
and if you now hear the rod as Nineveh did, & humble your selves with Fastings and with Prayers,
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nor onely so, but which is most memorable in Niniuchs humiliation, as it is recorded in the 3. of Ionah, v. 8. If euery man turne from the euill of his way, some from their swearing, some from their carowsing, some from their oppressing, all from their euill dealing:
nor only so, but which is most memorable in Niniuchs humiliation, as it is recorded in the 3. of Jonah, v. 8. If every man turn from the evil of his Way, Some from their swearing, Some from their carousing, Some from their oppressing, all from their evil dealing:
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thou beloued City of God, vpon this thy humiliation, the rod shall much rather depart from thee,
thou Beloved city of God, upon this thy humiliation, the rod shall much rather depart from thee,
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then it did from Niniueh: onely audite, heare ye only, ye men of Israel, and wash thee, O Ierusalem, from thy wickednesse, that thou maist be saued.
then it did from Nineveh: only audite, hear you only, you men of Israel, and wash thee, Oh Ierusalem, from thy wickedness, that thou Mayest be saved.
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Now as the comfort is, the rod, it comes not sodainly and vnawares vpon vs,
Now as the Comfort is, the rod, it comes not suddenly and unawares upon us,
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but with an audite, first heare yee it, which is as the word of peace offered to a Nation,
but with an audite, First hear ye it, which is as the word of peace offered to a nation,
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before the sword be once vnsheathed for the battell.
before the sword be once unsheathed for the battle.
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So the comfort also is, that it is but virga, it is but a rod, it is not the axe in the 3. of Math. laid to the root of the tree, quite to cut downe euery tree that bringeth not forth good fruit.
So the Comfort also is, that it is but virga, it is but a rod, it is not the axe in the 3. of Math. laid to the root of the tree, quite to Cut down every tree that brings not forth good fruit.
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It is not virga ferrea, Gods iron rod in the 2. Psalm. to crush and breake in pieces these bodies of earth, like a Potters vessel: but it is onely virga, it is onely but a rod;
It is not virga Ferrea, God's iron rod in the 2. Psalm. to crush and break in Pieces these bodies of earth, like a Potters vessel: but it is only virga, it is only but a rod;
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and as the comfort is, that it is onely but a rod, so the comfort also is, that it is a Deo, it is from God, God hath appointed it, who is our Father, to be a gentle correction for his children.
and as the Comfort is, that it is only but a rod, so the Comfort also is, that it is a God, it is from God, God hath appointed it, who is our Father, to be a gentle correction for his children.
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But let not now these comforts make vs carelesse of the iudgement, and because God is slow to anger,
But let not now these comforts make us careless of the judgement, and Because God is slow to anger,
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and doth not straight punish, but often first call vpon vs for repentance, Heare ye the rod, & so amend:
and does not straight Punish, but often First call upon us for Repentance, Hear you the rod, & so amend:
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Let vs not wilfully mistake Gods mercy, and vpon this bee slow in our conuersion vnto God,
Let us not wilfully mistake God's mercy, and upon this be slow in our conversion unto God,
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because the punishment, when it comes, it is but a rod; let not vs slight the punishment, and seem carelesse of the iudgement, because the rod,
Because the punishment, when it comes, it is but a rod; let not us slight the punishment, and seem careless of the judgement, Because the rod,
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when it is vpon vs, it is in a Fathers hand, who is most tender in his punishments;
when it is upon us, it is in a Father's hand, who is most tender in his punishments;
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let not this encourage vs in our sins, for though the rod be from God a Father,
let not this encourage us in our Sins, for though the rod be from God a Father,
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yet is it also from God a most seuere Iudge, though the rod come with an Audite, Heare yee it,
yet is it also from God a most severe Judge, though the rod come with an Audite, Hear ye it,
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and make delay? Why, the more delayes bee in the stroke, the more heauy is the stroke,
and make Delay? Why, the more delays be in the stroke, the more heavy is the stroke,
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and payes the homer when it comes: though the rod when it comes, be but a rod, yet a rod it is,
and pays the homer when it comes: though the rod when it comes, be but a rod, yet a rod it is,
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and such a rod, which makes the whole world our enemy; for the whole world, it is Gods rod, wherwith he scourges the rebellious nation.
and such a rod, which makes the Whole world our enemy; for the Whole world, it is God's rod, wherewith he scourges the rebellious Nation.
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The fire, it was Gods rod, to consume the two Captaines of the King of Samaria and their followers, who came violently to surprize the Lords Prophet.
The fire, it was God's rod, to consume the two Captains of the King of Samaria and their followers, who Come violently to surprise the lords Prophet.
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The earth, it was Gods rod, to swallow vp Korah, Dathan, and Abiram, for their rebellion: The earth, it was God's rod, to swallow up Korah, Dathan, and Abiram, for their rebellion:
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The water, it was Gods rod, to drowne the old world, and to ouerthrow the host of Pharaoh: And,
The water, it was God's rod, to drown the old world, and to overthrow the host of Pharaoh: And,
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for a long while, the infected aire hath beene a rod vnto this City. Warre, it is Gods rod, to punish the vnthankfull abuse of peace:
for a long while, the infected air hath been a rod unto this city. War, it is God's rod, to Punish the unthankful abuse of peace:
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Famin, it is Gods rod to punish the vnthankfull abuse of his creatures: Pestilence, it is Gods rod, wherewith, for a long time, God hath punished this City,
Famine, it is God's rod to Punish the unthankful abuse of his creatures: Pestilence, it is God's rod, wherewith, for a long time, God hath punished this city,
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and now hee doth but strike a stroke or two with this rod, take away some one or two with his heauy plague;
and now he does but strike a stroke or two with this rod, take away Some one or two with his heavy plague;
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and that not often neither, but now and then, to see if this his gentle correction will make vs wise;
and that not often neither, but now and then, to see if this his gentle correction will make us wise;
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now at last men of wisdome, to see his name, heare his rod, and feare his Maiesty, that the euill come not vpon vs for our sinnes.
now At last men of Wisdom, to see his name, hear his rod, and Fear his Majesty, that the evil come not upon us for our Sins.
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And thus now you see, though it be but a rod which is heere menaced against vs,
And thus now you see, though it be but a rod which is Here menaced against us,
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yet in that it is a rod, it is enough to set heauen and earth against vs:
yet in that it is a rod, it is enough to Set heaven and earth against us:
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and therefore sith it is so, that euery creature of God, at the great Makers command, is a rod ready at hand, to scourge the rebellious nation, this should teach vs to liue in an awfull feare of this rod,
and Therefore sith it is so, that every creature of God, At the great Makers command, is a rod ready At hand, to scourge the rebellious Nation, this should teach us to live in an awful Fear of this rod,
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and when Satan tempts vs to sinne, to looke about vs, and thinke euery creature we see,
and when Satan tempts us to sin, to look about us, and think every creature we see,
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an enemy to vs, if wee sinne; for this will make vs enemies vnto sinne. Haue we then (if we be wise) still an eye to this rod,
an enemy to us, if we sin; for this will make us enemies unto sin. Have we then (if we be wise) still an eye to this rod,
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and so learne we to feare God, in whose hand it is, that while we liue in feare of God and of his rod, God may not feare vs with his rod:
and so Learn we to Fear God, in whose hand it is, that while we live in Fear of God and of his rod, God may not Fear us with his rod:
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For, as for vs (Beloued) wee feare what our sinnes deserue, there is some rod, some iudgement or other houering ouer our heads:
For, as for us (beloved) we Fear what our Sins deserve, there is Some rod, Some judgement or other hovering over our Heads:
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but let vs in time preuent the Iudgement, and heare the Lords Voyce from Heauen.
but let us in time prevent the Judgement, and hear the lords Voice from Heaven.
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Now hee doth premonish vs, that hee may take his rod from vs, and not punish vs, let vs come before God with tears in our eies, with Peccaui in our mouthes, with deuotion in our hearts,
Now he does premonish us, that he may take his rod from us, and not Punish us, let us come before God with tears in our eyes, with Peccaui in our mouths, with devotion in our hearts,
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and with almes in our hands; that God seeing our penitence, may remoue his punishments.
and with alms in our hands; that God seeing our penitence, may remove his punishments.
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It is an vsuall saying amongst vs, Euery good childe, he will go vnto his father,
It is an usual saying among us, Every good child, he will go unto his father,
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and keep his Mid-lent with his father.
and keep his Mid-lent with his father.
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And let vs heerein approue our selues good children indeed of God our heauenly Father, in going this day vnto him our Father, euery one of vs, who are so many Prodigals of Gods graces and mercies towards vs, following the good resolution of the Prodigall:
And let us herein approve our selves good children indeed of God our heavenly Father, in going this day unto him our Father, every one of us, who Are so many Prodigals of God's graces and Mercies towards us, following the good resolution of the Prodigal:
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goe we vnto our Father, and say vnto Him; go we unto our Father, and say unto Him;
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Father, wee haue sinned against Heauen and against Thee, and are no more worthy to bee called thy sonnes: Father, we have sinned against Heaven and against Thee, and Are no more worthy to be called thy Sons:
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Accept vs, Holy Father, we beseech thee, and imbrace vs with the armes of thy mercy, now we come vnto thee:
Accept us, Holy Father, we beseech thee, and embrace us with the arms of thy mercy, now we come unto thee:
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spare thy people, who turne vnto thee with fastings and with prayers, and all the true deuotions of an humbled and sanctified soule,
spare thy people, who turn unto thee with Fastings and with Prayers, and all the true devotions of an humbled and sanctified soul,
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and take thy rod from vs;
and take thy rod from us;
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for we will heare thy Voyce to obey it, and see thy name, to feare it and to praise it:
for we will hear thy Voice to obey it, and see thy name, to Fear it and to praise it:
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Onely open our eyes, that we may see; and our eares, that wee may heare; and withall, Open thou our mouthes, that our lips may speake thy praises:
Only open our eyes, that we may see; and our ears, that we may hear; and withal, Open thou our mouths, that our lips may speak thy praises:
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and so will we daily confesse, to the honour of thy Name, vnto him that loued vs,
and so will we daily confess, to the honour of thy Name, unto him that loved us,
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and washed vs from our sinnes in his owne bloud, and hath made vs Kings and Priests to God his Father,
and washed us from our Sins in his own blood, and hath made us Kings and Priests to God his Father,
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euen to Iesus Christ, that faithfull Witnesse, the first Begotten of the dead, and prince of the Kings of the earth;
even to Iesus christ, that faithful Witness, the First Begotten of the dead, and Prince of the Kings of the earth;
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vnto Him, and vnto Him alone, for the riches of his mercy vnto vs, be all glory and praise, from this time forth, and for euer. Amen. FINIS.unto Him, and unto Him alone, for the riches of his mercy unto us, be all glory and praise, from this time forth, and for ever. Amen. FINIS.
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