Englands vnthankfulnes for Gods mercie A sermon preached at a funerall at Strovvd in Gloustershire the 16. of August. 1621. By W.W. Doctor in Diuinity.
Out of this whole text, do arise three principall or especiall points right necessary of vs to be cōsidered, both in regard of our owne instruction and admonition,
Out of this Whole text, do arise three principal or especial points right necessary of us to be considered, both in regard of our own instruction and admonition,
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it beeing a time of dearth and scarsitie, and hunger amongst vs, as that was a time of trouble amongst the Israelites, when the Prophet Ezechiel vtttered these wordes vnto them,
it being a time of dearth and scarcity, and hunger among us, as that was a time of trouble among the Israelites, when the Prophet Ezechiel vtttered these words unto them,
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For as we say, to come in time is the chiefest thing of al, so to speak in time, that is, aptly & to the purpose, is a point very commendable and no lesse profitable.
For as we say, to come in time is the chiefest thing of all, so to speak in time, that is, aptly & to the purpose, is a point very commendable and no less profitable.
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Secondly what be the effects and fruits thereof, laide down in the latter part of that v. Thirdly what be the helps & remedies of euery such dearth, plague,
Secondly what be the effects and fruits thereof, laid down in the latter part of that v. Thirdly what be the helps & remedies of every such dearth, plague,
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or iudgement of God, which are shewed & set down in the 15. v. But before I can cōueniently come to entreat of these 3. I must giue you a taste of some other maters, such as by the way of a preparatiō vnto the rest are described by this prophet, in the 12. v. as namely what he meaneth by saying, The word of the lord came vnto me, the maner how it came, from whome and vnto whome;
or judgement of God, which Are showed & Set down in the 15. v. But before I can conveniently come to entreat of these 3. I must give you a taste of Some other maters, such as by the Way of a preparation unto the rest Are described by this Prophet, in the 12. v. as namely what he means by saying, The word of the lord Come unto me, the manner how it Come, from whom and unto whom;
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for like as euery Embassador heere on earth, which is sent from one Prince or Potentate to another, vpon any embassie or message, doth vpō his or their first arriuall vnto the person to whome they are sent, make knowne both who sent him,
for like as every Ambassador Here on earth, which is sent from one Prince or Potentate to Another, upon any embassy or message, does upon his or their First arrival unto the person to whom they Are sent, make known both who sent him,
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euen so doth this man of God the prophet Ezechiel in this place (being called of God to deliuer his word vnto the children of Israel) as it is to be seene more at large in the 1. 2. 3. ch. of this prophesie;
even so does this man of God the Prophet Ezechiel in this place (being called of God to deliver his word unto the children of Israel) as it is to be seen more At large in the 1. 2. 3. changed. of this prophesy;
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The word of the Lord came vnto me, Because euerie word of this text is verye pathetical, I wil intreat of them verbatim (as they say) as they come in order.
The word of the Lord Come unto me, Because every word of this text is very pathetical, I will entreat of them verbatim (as they say) as they come in order.
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And first, wheras he entituleth his message by the title or name of (the word of the Lord) it giueth vs to vnderstand of some necessarie points to be considered of,
And First, whereas he entitleth his message by the title or name of (the word of the Lord) it gives us to understand of Some necessary points to be considered of,
But what the Prophet meaneth in this place by it, you must vnderstand, that he meaneth no other thing but onely an holy Lesson, counsell, Doctrine or admonition, or else an earnest and sharpe commination and dreadefull denunciation of Gods iudgement (such as is contaiued in these words which I haue reade vnto you) inspired or taught of God himselfe, that is, by his holy spirit,
But what the Prophet means in this place by it, you must understand, that he means no other thing but only an holy lesson, counsel, Doctrine or admonition, or Else an earnest and sharp commination and dreadful denunciation of God's judgement (such as is contaiued in these words which I have read unto you) inspired or taught of God himself, that is, by his holy Spirit,
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All which is spoken of the word of the Lord, either in generall or particular, or in both, that men might make good vse thereof, and giue good regard thereunto,
All which is spoken of the word of the Lord, either in general or particular, or in both, that men might make good use thereof, and give good regard thereunto,
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or as this Prophet sheweth of the people in his time, Ch. 33. ve. 31. 32. who esteemed therof, none otherwise then of a song of one that hath a pleasant voice to sing wel,
or as this Prophet shows of the people in his time, Christ 33. ve. 31. 32. who esteemed thereof, none otherwise then of a song of one that hath a pleasant voice to sing well,
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and to instruct in righteousnes, that the man of god may be absolute and perfect vnto all good workes. 2. Tim. 3. ver. 16. 17. And Saint IAMES will say that it is able to saue our soules if it bee receiued with meekenes. 1. IAM. 1. 21. And for the necessitie therof, let that be remembred which Salomon hath left recorded;
and to instruct in righteousness, that the man of god may be absolute and perfect unto all good works. 2. Tim. 3. ver. 16. 17. And Saint JAMES will say that it is able to save our Souls if it be received with meekness. 1. IAM. 1. 21. And for the necessity thereof, let that be remembered which Solomon hath left recorded;
namely, that where the word of the Lord is not preached, there the people perish, but he that keepeth the law shall be blessed, Pro. 29. 18. These things being thus laide down, doe giue vs to vnderstand not onelye what it is that heere the Prophet hath to say,
namely, that where the word of the Lord is not preached, there the people perish, but he that Keepeth the law shall be blessed, Pro 29. 18. These things being thus laid down, do give us to understand not only what it is that Here the Prophet hath to say,
The Lord is his name (Came vnto me) How, and after what manner this word or message of the Lord came vnto the prophet EZECHIEL, not only himselfe sheweth moste plainely, Chap. 1. verse 3. and 29. Whereas he testifieth that the hand of the Lord was vpon him:
The Lord is his name (Come unto me) How, and After what manner this word or message of the Lord Come unto the Prophet EZECHIEL, not only himself shows most plainly, Chap. 1. verse 3. and 29. Whereas he Testifieth that the hand of the Lord was upon him:
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But also the Authour to the Hebrewes, Chap. 1. verse. 1. 2 teacheth that the Almightie God at sundrie times and in diuers maners, spake in olde time to our fathers the Prophets,
But also the Author to the Hebrews, Chap. 1. verse. 1. 2 Teaches that the Almighty God At sundry times and in diverse manners, spoke in old time to our Father's the prophets,
Agreeable, whereunto our Sauiour in the gospel saith, Mat. 23. 34. Behold I send vnto you prophets and wisemen, and Scribes &c. And againe, it is not you that speake but the spirit of your heauenly father that speaketh in you.
Agreeable, whereunto our Saviour in the gospel Says, Mathew 23. 34. Behold I send unto you Prophets and Wise men, and Scribes etc. And again, it is not you that speak but the Spirit of your heavenly father that speaks in you.
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Mat. 10 20. From whence commeth this obseruation, that our moste gratious God in all ages hath had such a care in building vp his Church, that he hath vouchsafed to speake vnto the same,
Mathew 10 20. From whence comes this observation, that our most gracious God in all ages hath had such a care in building up his Church, that he hath vouchsafed to speak unto the same,
& to send forth labourers into his vineyard from time to time, that like as in the beginning & creation of all things, he said Let there be light, & there was light, let there be a firmament, &c. I say,
& to send forth labourers into his vineyard from time to time, that like as in the beginning & creation of all things, he said Let there be Light, & there was Light, let there be a firmament, etc. I say,
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as in the creation of the materiall frame and substance of this externall and visible world, God made al things by his word, (for he spake the word and they were made) Ps. 148. 5. So in the new regeneration & building vp of the New Ireusalem, he sendeth forth his word, that is, he speaketh by his spirit in the heartes & mindes of his holy Ministers, that they should speake vnto the congregation that which he enioyneth them.
as in the creation of the material frame and substance of this external and visible world, God made all things by his word, (for he spoke the word and they were made) Ps. 148. 5. So in the new regeneration & building up of the New Jerusalem, he sends forth his word, that is, he speaks by his Spirit in the hearts & minds of his holy Ministers, that they should speak unto the congregation that which he enjoineth them.
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Thirdly, by this we may obserue and learne how farre foorth the Almightie God (whome the heauen of heauens cannot hold or conteine) doth conforme himselfe, to our weakenes, vouchsafing to speake to vs,
Thirdly, by this we may observe and Learn how Far forth the Almighty God (whom the heaven of heavens cannot hold or contain) does conform himself, to our weakness, vouchsafing to speak to us,
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& to talk with vs familiarly, according to our capacities, whose voice otherwise is so mighty & so strong, that it is compared to the thunderclaps which breaketh the Cedars of Libanus, renteth the Rockes,
& to talk with us familiarly, according to our capacities, whose voice otherwise is so mighty & so strong, that it is compared to the thunderclaps which breaks the Cedars of Lebanon, renteth the Rocks,
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This the Israelites make plaine, who when they had heard the Lord speake vnto Moses, and saw the thunder and the lightning, they desired that Moses might speake vnto them, affirming that if God spake vnto them they should dye, Exo. 20. 19. so terrible is the voice of the immortal creator to the mortall creature.
This the Israelites make plain, who when they had herd the Lord speak unto Moses, and saw the thunder and the lightning, they desired that Moses might speak unto them, affirming that if God spoke unto them they should die, Exo. 20. 19. so terrible is the voice of the immortal creator to the Mortal creature.
& sometimes secretly euen in his eare, as our Sauiour sheweth, Mat. 10. 27. saying Whatsoeuer you shall heare in the eare that is whatsoeuer I shall priuately by my selfe,
& sometime secretly even in his ear, as our Saviour shows, Mathew 10. 27. saying Whatsoever you shall hear in the ear that is whatsoever I shall privately by my self,
or secretly by my spirit instill into your eares, hearts or mindes (for thus doth the word of the Lord come vnto vs at this day) I meane the knowledge & intelligence of his word,
or secretly by my Spirit instill into your ears, hearts or minds (for thus does the word of the Lord come unto us At this day) I mean the knowledge & intelligence of his word,
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And as the worldely minded mans thoughts, do runne vpon his monies and his markets, his buyings, buildings, bargaines, brablings, profits, pleasures, or any such like vanities:
And as the worldly minded men thoughts, do run upon his moneys and his Markets, his buyings, buildings, bargains, brabblings, profits, pleasures, or any such like vanities:
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and in the misteries of godlines, as the Prophet Dauid manifesteth, in the first ps. v. 3. where he shewing how the godly man bestoweth his talent, saith That his delight is in the lawe of the lord,
and in the Mysteres of godliness, as the Prophet David manifesteth, in the First psalm. v. 3. where he showing how the godly man bestoweth his talon, Says That his delight is in the law of the lord,
as to eat, drinke, talke, walke, laugh, buy, sell, or recreate himselfe with any the creatures (for that cause subdued vnto vanitie, it is none otherwise,
as to eat, drink, talk, walk, laugh, buy, fell, or recreate himself with any the creatures (for that cause subdued unto vanity, it is none otherwise,
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and his principle ioy is in the holy ghost, I would say in the law of the Lord or word of God, vnto me, that is to me Ezechiel the strength of the Lord (for so my name dooth signifie)
and his principle joy is in the holy ghost, I would say in the law of the Lord or word of God, unto me, that is to me Ezechiel the strength of the Lord (for so my name doth signify)
& sinfull soule, yet by his grace I am such a one as it hath pleased him to make choise of for the ministery of his word (for such is his maner to chuse) as S. Paul sheweth, 1, Cor. 1. 27. 28. saiing, But God hath chosen the foolish thinges of this world to confound the thinges which are mightie,
& sinful soul, yet by his grace I am such a one as it hath pleased him to make choice of for the Ministry of his word (for such is his manner to choose) as S. Paul shows, 1, Cor. 1. 27. 28. saying, But God hath chosen the foolish things of this world to confound the things which Are mighty,
or thus, whereas by my naturall Parents and birth, I was the childe of death, sinne and corruption, (for I was defiled in the wombe and euer since) but now sanctified by the Spirit of sanctification,
or thus, whereas by my natural Parents and birth, I was the child of death, sin and corruption, (for I was defiled in the womb and ever since) but now sanctified by the Spirit of sanctification,
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and by his grace I am that I am, (saying:) If anye demaunde whether this speech vnto the prophet was sencible or secret, it is not much materiall whether either;
and by his grace I am that I am, (saying:) If any demand whither this speech unto the Prophet was sensible or secret, it is not much material whither either;
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but seemeth in this place rather to be audible then intellectuall, as appeareth in the first Chapter, verse 29. where as he saith, hee heard a voice of one that spake (Sonne of man) as if he would say, Thou which art but earth and ashes,
but seems in this place rather to be audible then intellectual, as appears in the First Chapter, verse 29. where as he Says, he herd a voice of one that spoke (Son of man) as if he would say, Thou which art but earth and Ashes,
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though I vouchsafe to speake to thee in familiar maner, & to manifest my glorie to thee, as in chap. 1. verse 3. 4. 5. & 6. &c. Yet be not thou proud thereof,
though I vouchsafe to speak to thee in familiar manner, & to manifest my glory to thee, as in chap. 1. verse 3. 4. 5. & 6. etc. Yet be not thou proud thereof,
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& be not as IONAS, who being sent to Niniuie went to Tharsis: neither as ADAM, who beeing charged not to taste of the tree of knowledge of good and euill, tasted of the forbidden fruite:
& be not as IONAS, who being sent to Nineveh went to Tharsis: neither as ADAM, who being charged not to taste of the tree of knowledge of good and evil, tasted of the forbidden fruit:
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Neither as that man of God mentioned in the first booke of Kinges, Cap. 13. ver. 1. 2. &c. that came out of Iuda, and prophesied aagainst the Alter that Ieroboam had set vp.
Neither as that man of God mentioned in the First book of Kings, Cap. 13. ver. 1. 2. etc. that Come out of Iuda, and prophesied against the Altar that Jeroboam had Set up.
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whether thou haue respect vnto Adam thy first parent, or to buzie thine immediate parent (which signifieth contempt) thou art but an earthen vessell full of contempt, more ready to disobey then to obey my commandement, therfore take heed.
whither thou have respect unto Adam thy First parent, or to busy thine immediate parent (which signifies contempt) thou art but an earthen vessel full of contempt, more ready to disobey then to obey my Commandment, Therefore take heed.
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This I take partly to be the reason of this Title (Sonne of man) attributed vnto the Prophet Ezechiel, & as a pulback, to the end he shold not be too much exalted with the multitude of visions & Reuelatiōs (such as were shewed vnto him at his first calling) as in the first chapter are to be seene.
This I take partly to be the reason of this Title (Son of man) attributed unto the Prophet Ezechiel, & as a pulback, to the end he should not be too much exalted with the multitude of visions & Revelations (such as were showed unto him At his First calling) as in the First chapter Are to be seen.
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Like as Saint Paul recordeth, how in the like case, There was giuen vnto him the messenger of Sathan to buffet him, 2. Cor. 12. 7. From whence we learne, that before a man can be apt for the kingdome of heauen, I mean capable of deuine misteries, he must be throughly mortified & schooled in Gods schoole house, that is, in the furnace of some affliction or great deiection;
Like as Saint Paul recordeth, how in the like case, There was given unto him the Messenger of Sathan to buffet him, 2. Cor. 12. 7. From whence we Learn, that before a man can be apt for the Kingdom of heaven, I mean capable of divine Mysteres, he must be thoroughly mortified & schooled in God's school house, that is, in the furnace of Some affliction or great dejection;
that is, sanctified and regenerated by Gods spirit, before his iniquitie could be taken away, and his sins purged, that he might be worthy to goe on the Lords busines:
that is, sanctified and regenerated by God's Spirit, before his iniquity could be taken away, and his Sins purged, that he might be worthy to go on the lords business:
before they finde or feele in themselues any sufficient guift to discharge the same, As also an item to those of superiour place, that they admit not any into any pastorall place or cure, that are not qualified thereunto.
before they find or feel in themselves any sufficient gift to discharge the same, As also an item to those of superior place, that they admit not any into any pastoral place or cure, that Are not qualified thereunto.
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All which is & may be comprehended & included vnder this title of Son of man: which title I also finde atributed to Iesus Chr. as in Mat. 24. v. 30. & 37. 44. to declare his humanity,
All which is & may be comprehended & included under this title of Son of man: which title I also find attributed to Iesus Christ as in Mathew 24. v. 30. & 37. 44. to declare his humanity,
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A figuratiue speech very vsuall in the Prophets & word of God, as we read in Esay, Chap. 11. v. 9. & 4, where it is sayde Repleta est terra scientia domini, that is, The earth is filled with the knowledge of the Lord.
A figurative speech very usual in the prophets & word of God, as we read in Isaiah, Chap. 11. v. 9. & 4, where it is said Repleta est terra scientia domini, that is, The earth is filled with the knowledge of the Lord.
as if he should say, both king, & subiect, priest and people, poore and rich, young and olde, all which are but earth dust and ashes, the works of my hands,
as if he should say, both King, & Subject, priest and people, poor and rich, young and old, all which Are but earth dust and Ashes, the works of my hands,
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or thus, the people that I haue created in mine own Image, deliuered from the hands of their enemies, fed with the finest flower of wheat, preserued and kept as the apple of mine eye, &c. yet see how grieuously they haue sinned against me,
or thus, the people that I have created in mine own Image, Delivered from the hands of their enemies, fed with the Finest flower of wheat, preserved and kept as the apple of mine eye, etc. yet see how grievously they have sinned against me,
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And wold not any of vs be loath to haue his Maiestie, our soueraigne (I meane the king of England) to be his enemie? we see by common experience, if a man purchase but the il wil of a Iustice of peace in his countrie,
And would not any of us be loath to have his Majesty, our sovereign (I mean the King of England) to be his enemy? we see by Common experience, if a man purchase but the ill will of a justice of peace in his country,
Reuenge is mine, and I will repay, and of whome it is also saide, It is a fearefull thing to fall into the hands of the Lord, As we may see by example,
Revenge is mine, and I will repay, and of whom it is also said, It is a fearful thing to fallen into the hands of the Lord, As we may see by Exampl,
as Saul would haue sometime done to Ionathan for tasting a little hony, and yet good Lord what sinnes are here committed amongst vs on euerie side against the Lord, not in the singuler number as the prophet noteth saying (Atrespas) but in the plural number, euen to Milions and multitudes:
as Saul would have sometime done to Ionathan for tasting a little honey, and yet good Lord what Sins Are Here committed among us on every side against the Lord, not in the singular number as the Prophet notes saying (Trespass) but in the plural number, even to Milions and Multitudes:
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as in the 136. Psalme, verse 12. where it is said, that hee brought out Israell from amongst them, (meaning the Egiptians) with a mightie hand and stretched out arme.
as in the 136. Psalm, verse 12. where it is said, that he brought out Israel from among them, (meaning the egyptians) with a mighty hand and stretched out arm.
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As since that time, how hath the Lord stretched out his arme for vs, and for our deliuerance, Anno 1588. when the great inuafion was pretended by the Spanish Nauie.
As since that time, how hath the Lord stretched out his arm for us, and for our deliverance, Anno 1588. when the great inuafion was pretended by the Spanish Navy.
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And againe, since that 1605. when the Gun-powder treason was prepared for to haue made hauocke of vs all? The Lord lifted vp his mightie and stretched out arme for our defence and succour, Osanna his holye name haue the praise for it.
And again, since that 1605. when the Gunpowder treason was prepared for to have made havoc of us all? The Lord lifted up his mighty and stretched out arm for our defence and succour, Hosanna his holy name have the praise for it.
and destroy thee, for I am wearie of repenting. (Vppon it) By these words we learn, that whether they are taken literally or figuratiuely, that both the earth it selfe,
and destroy thee, for I am weary of repenting. (Upon it) By these words we Learn, that whither they Are taken literally or figuratively, that both the earth it self,
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& subiect vnto his correction, for as he correcteth the one by famine, dearth, Pestilence, warre, &c. So hee smiteth the other and the fruites thereof with blasting, drought, Mildew, Caterpillers and such like.
& Subject unto his correction, for as he Correcteth the one by famine, dearth, Pestilence, war, etc. So he smites the other and the fruits thereof with blasting, drought, Mildew, Caterpillars and such like.
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So that to whether of either he stretcheth out his hand, they must indure and suffer it, which may teach vs in due time to fly vnto the lord for succour, helpe and fauour, especially when wee see his hand stretched fourth both towards the one & the other.
So that to whither of either he Stretcheth out his hand, they must endure and suffer it, which may teach us in due time to fly unto the lord for succour, help and favour, especially when we see his hand stretched fourth both towards the one & the other.
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as first, when the Lord doth diminish or abate the fruites of the earth, as of Wheate, Barly, Rye, &c. and so bring in a dearth & famine amongst the people,
as First, when the Lord does diminish or abate the fruits of the earth, as of Wheat, Barley, Rye, etc. and so bring in a dearth & famine among the people,
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and with a burning Ague, and with feruent heate, and with the sword, and with blasting & myldew, &c. This also he fore-sheweh by Ezechiel to come vpon the Iewes in their Captiuitie, saying, Thou shalt also take vnto thee Wheat,
and with a burning Ague, and with fervent heat, and with the sword, and with blasting & myldew, etc. This also he fore-sheweh by Ezechiel to come upon the Iewes in their Captivity, saying, Thou shalt also take unto thee Wheat,
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and make thee bread thereof, according to the number of the daies, that thou shalt sleep vppon thy side, &c. And in the 16. verse of the same Chapter, he saith;
and make thee bred thereof, according to the number of the days, that thou shalt sleep upon thy side, etc. And in the 16. verse of the same Chapter, he Says;
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And after the which way or maner, the Lord hath broken our staffe of bread in some measure in this Land, by causing the earth to faile of her encrease of some sort of graine, as Wheate especially.
And After the which Way or manner, the Lord hath broken our staff of bred in Some measure in this Land, by causing the earth to fail of her increase of Some sort of grain, as Wheat especially.
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The second way or meane, whereby the staffe of breade is broken, is, when though there bee Corne sufficient in the land, (as yet is) notwithstanding the earth failing her encrease, (through the charitable assistance of some other Nations) yet the price therof is so enhaunsed and raised vp through the couetousnes and cruelty of the Corn-breeders, buyers and sellers, Conueyers and Corn-mongers, that the poore are not able to compasse it.
The second Way or mean, whereby the staff of bread is broken, is, when though there be Corn sufficient in the land, (as yet is) notwithstanding the earth failing her increase, (through the charitable assistance of Some other nations) yet the price thereof is so enhanced and raised up through the covetousness and cruelty of the Corn-breeders, buyers and sellers, Conveyers and Corn-mongers, that the poor Are not able to compass it.
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and make the Ephah small, and the shekell great, and falsifie the weights by deceit? As wee haue many amongst vs at this day, that spie out their oportunities to raise their prices,
and make the Ephah small, and the shekel great, and falsify the weights by deceit? As we have many among us At this day, that spy out their opportunities to raise their Princes,
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for though heere be corne and graine sufficient in the land (as I haue prooued) yet the price is inhaunsed so high, that the poore cānot attain to it:
for though Here be corn and grain sufficient in the land (as I have proved) yet the price is enhanced so high, that the poor cannot attain to it:
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for how can they when their earnings amount not to aboue foure or fiue shillings a weeke for a man, hee hauing seauen or eight persons depending vpon him to bee releeued with the same:
for how can they when their earnings amount not to above foure or fiue shillings a Week for a man, he having seauen or eight Persons depending upon him to be relieved with the same:
as for example, I know many poore Ministers, yea, and some of them sufficient preachers, who hauing but ten poundes a yeare stipend to liue on, who are charged as I haue said, whose maintenance will not suffice to finde him and his breade onelie,
as for Exampl, I know many poor Ministers, yea, and Some of them sufficient Preachers, who having but ten pounds a year stipend to live on, who Are charged as I have said, whose maintenance will not suffice to find him and his bread only,
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or crueltie, transportation or conueying away of Corne from their natiue countrie and neighbours (now in time of dearth & scarsitie especially) to Aliens, Pyrates,
or cruelty, transportation or conveying away of Corn from their native country and neighbours (now in time of dearth & scarcity especially) to Aliens, Pirates,
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And againe, shall not the land tremble for this, and euery one mourne therein? Amos. 8. verse. 4. 5. As if he should say to them hereafter, as Abraham once said to Diues. Sonne remember that thou in thy life time liuedst in pleasure,
And again, shall not the land tremble for this, and every one mourn therein? Amos. 8. verse. 4. 5. As if he should say to them hereafter, as Abraham once said to Diues. Son Remember that thou in thy life time livedst in pleasure,
and habilitie sufficient to prouide them, in somuch that many eat and drinke thereof continually, and yet notwithstanding, they are alwaies empty, hungry and not satisfied.
and hability sufficient to provide them, in So much that many eat and drink thereof continually, and yet notwithstanding, they Are always empty, hungry and not satisfied.
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or as the couetous, who are alwaies catching, and neuer satisfied nor content, and all because the Lord doth not blesse it vnto them, not considering that the blessing of God, maketh rich and bringeth no sorrowes with it, Pro. 10, 22. It is wonderful to consider (if many had grace so to do) how much the blessing of God, auaileth in this case:
or as the covetous, who Are always catching, and never satisfied nor content, and all Because the Lord does not bless it unto them, not considering that the blessing of God, makes rich and brings no sorrows with it, Pro 10, 22. It is wondered to Consider (if many had grace so to do) how much the blessing of God, avails in this case:
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that as much hath bene weekely dououred in bread onely of two persons, as where they haue ben taken with sobriety and thankfulnes, hath sufficed eight other persons,
that as much hath be weekly dououred in bred only of two Persons, as where they have been taken with sobriety and thankfulness, hath sufficed eight other Persons,
Of which sort of people, the Poet Iuuenall maketh mention, to haue bene in his time, of whome he writeth thus, Nos numerus sumus, fruges consumere nati, meaning, that there were a number borne (as it seemed) to no other end but onely to eat, and drink and die.
Of which sort of people, the Poet Juvenal makes mention, to have be in his time, of whom he Writeth thus, Nos Numerus sumus, Fruges consumere Nati, meaning, that there were a number born (as it seemed) to no other end but only to eat, and drink and die.
the enemies of the crosse of Christ, whose end is damnation, whose belly is their God, whose glory is their shame, which minde earthly thinges, &c. From whence it may appeare, that when the Lord breaketh the staffe of bread, blesseth not the labour:
the enemies of the cross of christ, whose end is damnation, whose belly is their God, whose glory is their shame, which mind earthly things, etc. From whence it may appear, that when the Lord breaks the staff of bred, Blesses not the labour:
But me thinkes I heare it demaunded, wherefore doth the Lord vse such darke and figuratiue speeches in deliuering his message vnto his people? partly for the deepe sense and manifold vses thereof to be made,
But me thinks I hear it demanded, Wherefore does the Lord use such dark and figurative Speeches in delivering his message unto his people? partly for the deep sense and manifold uses thereof to be made,
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and partly as our saniour saith, Mat. 13. 13. To you it is giuen to know the misteries of the kingdome of God, That is, to the prudent, studious, and louers of wisedome:
and partly as our Saviour Says, Mathew 13. 13. To you it is given to know the Mysteres of the Kingdom of God, That is, to the prudent, studious, and lovers of Wisdom:
as also to returne vnto him due sacrifice, of praise and thanksgiuing therefore: In both which respects, no doubt but there are many very negligent and remisse.
as also to return unto him due sacrifice, of praise and thanksgiving Therefore: In both which respects, no doubt but there Are many very negligent and remiss.
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or cost in coloures? such lasing and fasing, cuts or conceites, as are now adaies vsed of many, who neuer stint cutting of whole cloth into iags and rags,
or cost in colours? such lasing and fasing, cuts or conceits, as Are now adais used of many, who never stint cutting of Whole cloth into jags and rags,
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and all for a little paltry pride, and filthy fashion, most contrary vnto Christ his coat, which had no seame? which although in mistery doth teach an other thing;
and all for a little paltry pride, and filthy fashion, most contrary unto christ his coat, which had no seam? which although in mystery does teach an other thing;
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for was there euer such lease-monging, copie catching or running for reuersions, as is now a daies? for if a man haue but a life or two in his liuing (if it be any thing better then his yearely rent) he shal be sure to haue it taken ouer his head,
for was there ever such lease-monging, copy catching or running for reversions, as is now a days? for if a man have but a life or two in his living (if it be any thing better then his yearly rend) he shall be sure to have it taken over his head,
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But if I might enterpose my Iudgement among the rest, cōcerning the very efficient, & operatiue cause indeed of this breaking the Staffe of bread amongst vs;
But if I might enterpose my Judgement among the rest, Concerning the very efficient, & operative cause indeed of this breaking the Staff of bred among us;
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Deu. 25. 2. Now, if the equitie both of deuine and humane lawes be such, that wherein a man sinneth or trespasseth, therin or therafter, he shalbe punished;
Deu. 25. 2. Now, if the equity both of divine and humane laws be such, that wherein a man Sinneth or trespasseth, therein or thereafter, he shall punished;
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our disobedience to the word of God, I meane, so plentifully and purely preached amongst vs. And this dooth DAVID most plainely prooue in the ps. 81. verse 13. whereas he saith:
our disobedience to the word of God, I mean, so plentifully and purely preached among us And this doth DAVID most plainly prove in the psalm. 81. verse 13. whereas he Says:
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nor preached, except it be of such a minister as doth refuse subscription. Yea but those are esteemed and taken for the most zealous professours of al:
nor preached, except it be of such a minister as does refuse subscription. Yea but those Are esteemed and taken for the most zealous professors of all:
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They would indeed be so accounted, but I finde by experience, that they haue done more harme in the Church, thē euer the Recusant papists did, that would not come to church at all For heereby the ministery is reproached, the word despised,
They would indeed be so accounted, but I find by experience, that they have done more harm in the Church, them ever the Recusant Papists did, that would not come to Church At all For hereby the Ministry is reproached, the word despised,
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The third and last sort of them that contemne the word, are those, old and cold protestants that do vsually and daily come and sit before the minister & heare but how? none otherwise then those Isralites of whome the Prophet Ezechiel maketh mention, saying, For they come to thee,
The third and last sort of them that contemn the word, Are those, old and cold protestants that do usually and daily come and fit before the minister & hear but how? none otherwise then those Israelites of whom the Prophet Ezechiel makes mention, saying, For they come to thee,
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The second cause of this our staffe of breade broken, is, (as I take it) the corrupting or abusing of those good creatures of Wheate and Barlye, which God so plentifully hath heretofore powred downe vpon vs,
The second cause of this our staff of bread broken, is, (as I take it) the corrupting or abusing of those good creatures of Wheat and Barley, which God so plentifully hath heretofore poured down upon us,
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haue not we turned it from the right vse thereof, in filling our bellyes, vnto the fineing of our necks, by chāging it from making of bread into making of starch? a most vile and abhominable abuse,
have not we turned it from the right use thereof, in filling our bellies, unto the fining of our necks, by changing it from making of bred into making of starch? a most vile and abominable abuse,
some feeding their Hogs, some their Dogs and Horses therewith, where as Christ himselfe was content to feede himselfe therewith, & feasted many thousands.
Some feeding their Hogs, Some their Dogs and Horses therewith, where as christ himself was content to feed himself therewith, & feasted many thousands.
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for what is it to haue an hundred bushels of Mault brewed in one little Towne euerie weeke in the yeare, where as twentie would suffice? One of the sinnes of Sodome was (as you haue heard) fulnesse of bread,
for what is it to have an hundred bushels of Malt brewed in one little Town every Week in the year, where as twentie would suffice? One of the Sins of Sodom was (as you have herd) fullness of bred,
For if a man do but note the abhominable quaffing and carowsing, with kneeling on their knees to their God Bacchus (I suppose) as it is vsed in many places, in taking of their liquor, it would make any Christian heart to ake to beholde or heare thereof.
For if a man do but note the abominable quaffing and carousing, with kneeling on their knees to their God Bacchus (I suppose) as it is used in many places, in taking of their liquour, it would make any Christian heart to ache to behold or hear thereof.
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but also of our Spirituall in so many places scanted, through the strength of many, who are strong to set vp drunkennesse, as the Prophet Esay writeth.
but also of our Spiritual in so many places scanted, through the strength of many, who Are strong to Set up Drunkenness, as the Prophet Isaiah Writeth.
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Capter. 5. who should bee rather dealing and distributing of that liquor, of the which if a man once taste or drinke of, hee shall neuer more be a thirst,
Chapter. 5. who should be rather dealing and distributing of that liquour, of the which if a man once taste or drink of, he shall never more be a thirst,
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Siccitas super aquas. A drought is vpon his waters, and they shall be dryed vp. &c. For by how much the soule is more precious then the body, by so much the more is the death or famine of it to be lamented, then of the other.
Siccitas super Aquas. A drought is upon his waters, and they shall be dried up. etc. For by how much the soul is more precious then the body, by so much the more is the death or famine of it to be lamented, then of the other.
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for as the thinges be different, so the causes are likewise cōtrarie, & yet being considered in a spirituall thought, we shall finde them verie correspondent the one to the other.
for as the things be different, so the Causes Are likewise contrary, & yet being considered in a spiritual Thought, we shall find them very correspondent the one to the other.
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for all the benefits that hee hath giuen vs, appeareth by Dauid. Psalm. 116. verse, 12. 17. where he saith, What shall I giue or render vnto the Lord for all his benefits towards mee? The answere is, I will offer to thee a sacrifice of praise,
for all the benefits that he hath given us, appears by David. Psalm. 116. verse, 12. 17. where he Says, What shall I give or render unto the Lord for all his benefits towards me? The answer is, I will offer to thee a sacrifice of praise,
Yet our mouthes cannot so doe, because they are otherwise filled with Oathes, Cursses, Blasphemies, and other prophanes, or else vtterlye mute and silent, as I haue shewed.
Yet our mouths cannot so do, Because they Are otherwise filled with Oaths, Curses, Blasphemies, and other profanes, or Else utterly mute and silent, as I have showed.
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sometimes whole Nations, and sometimes the whole world, as wee read in Ge. Ch: 12. 26. 41. & 47. How the Lord visited the South in the daies of Abraham and Iacob: Egipt in the daies of Pharaoh, Samaria & Ierusalem & other Nations from time to time.
sometime Whole nations, and sometime the Whole world, as we read in Ge. Changed: 12. 26. 41. & 47. How the Lord visited the South in the days of Abraham and Iacob: Egypt in the days of Pharaoh, Samaria & Ierusalem & other nations from time to time.
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as they did by one spirit) doe shew that the Lord will kil the root of Palestina, and not leaue the rebellions of Iuda & Ierulem, vnpunished with famine.
as they did by one Spirit) do show that the Lord will kill the root of Palestine, and not leave the rebellions of Iuda & Ierulem, unpunished with famine.
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How iust & true the Lord is in al his promises & propheseings, our own experiēce can best of all bear witnes, who haue tasted the twigs of this rod three seuerall times within the space of twentie foure yeres, wherein we haue or might haue heard and seene the poore, miserablye crying,
How just & true the Lord is in all his promises & propheseings, our own experience can best of all bear witness, who have tasted the twigs of this rod three several times within the Molle of twentie foure Years, wherein we have or might have herd and seen the poor, miserably crying,
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Indeed I think that many of superiour place haue not seene so much: for as the common saying is, Aquila non capit muscas, the Eagle taketh no Flies, because shee soareth so hye.
Indeed I think that many of superior place have not seen so much: for as the Common saying is, Aquila non Capital muscas, the Eagl Takes no Flies, Because she soareth so high.
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Such is the iealousie and wrath of Almightie God, that when sinners will not repent, he not onely doth punish their sinnes to the third and fourth generation;
Such is the jealousy and wrath of Almighty God, that when Sinners will not Repent, he not only does Punish their Sins to the third and fourth generation;
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and rots of Sheepe haue wee had in this Land, within the space of these fewe yeares past? And as for the persons that dyed that way, who can tell the number or names of them? And so I come to the third and last part of this Text, wherein are set downe the helpes and remedies of this dearth now beeing,
and rots of Sheep have we had in this Land, within the Molle of these few Years past? And as for the Persons that died that Way, who can tell the number or names of them? And so I come to the third and last part of this Text, wherein Are Set down the helps and remedies of this dearth now being,
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But mee thinkes I heare some say, what helpes or remedies are to be found or gathered from these wordes? or what point of doctrine or knowledge is heere to be had concerning the same?
But me thinks I hear Some say, what helps or remedies Are to be found or gathered from these words? or what point of Doctrine or knowledge is Here to be had Concerning the same?
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But in as much as many haue eies and see not, and hearts and vnderstand not, (for the natural man perceiueth not the things that pertaine to the spirit of God) for how can he, seeing that they are spiritually discerned? Therfore haue I thought good at this time to lay opē more at large the sence, Doctrin, & vses of this Scripture.
But in as much as many have eyes and see not, and hearts and understand not, (for the natural man perceives not the things that pertain to the Spirit of God) for how can he, seeing that they Are spiritually discerned? Therefore have I Thought good At this time to lay open more At large the sense, Doctrine, & uses of this Scripture.
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yet it shutteth not the dore of repentance to the faithful, and penitent, as we finde in verse 15. & 19. where the Lord both promiseth vnto Ieremy, that if hee would returne vnto him,
yet it shutteth not the door of Repentance to the faithful, and penitent, as we find in verse 15. & 19. where the Lord both promises unto Ieremy, that if he would return unto him,
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and the people with him, they should bee brought againe, and stand before the Lord. And Ieremy for his owne part (notwithstanding the former communication) prayeth saying:
and the people with him, they should be brought again, and stand before the Lord. And Ieremy for his own part (notwithstanding the former communication) Prayeth saying:
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O Lord, thou knowest, remember mee, and visite, and reuenge mee of my persecutors, take mee not away in the continuance of thy wrath, &c. Euen as in this place it is saide,
Oh Lord, thou Knowest, Remember me, and visit, and revenge me of my persecutors, take me not away in the Continuance of thy wrath, etc. Even as in this place it is said,
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though Noe, Daniel, and Iob were amongst them, &c. where againe we learne, that as there is no place nor reason of reconciliation, left vnto the wicked, cōtinuing in their wickednes,
though No, daniel, and Job were among them, etc. where again we Learn, that as there is no place nor reason of reconciliation, left unto the wicked, Continuing in their wickedness,
Againe, when the plague was begunne, and the wrath of the Lord gone foorth, for the murmuring of those that escaped the swallowing of Corah (as were read in the same chapter, v. 14. so that there died 14. thousand and seauen hundered in a short time,
Again, when the plague was begun, and the wrath of the Lord gone forth, for the murmuring of those that escaped the swallowing of Corah (as were read in the same chapter, v. 14. so that there died 14. thousand and seauen hundered in a short time,
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A singuler document for vs at this day, who standing in the like predicament of punishment of (for as they were punished with the plague of pestiilence,
A singular document for us At this day, who standing in the like predicament of punishment of (for as they were punished with the plague of pestiilence,
for their rebellions against the ministers of God, enen so we for our rebellions against the word of God with dearth and Famine) and therfore had neede to take our Censers, that is, our hearts,
for their rebellions against the Ministers of God, enen so we for our rebellions against the word of God with dearth and Famine) and Therefore had need to take our Censers, that is, our hearts,
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and put fire therein, (as Salomon saith in the person of VVisdome) My Sonne giue mee thy heart,, and put therein the fire and zeale, that wee may bee feruent in Prayer,
and put fire therein, (as Solomon Says in the person of VVisdome) My Son give me thy heart,, and put therein the fire and zeal, that we may be fervent in Prayer,
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First to beleeue in him, to heare his word, to receiue his Sacraments, to sanctifie his Saboaths and powre foorth our hearts before him, in all maner of praier, cōfession, thanks-giuing,
First to believe in him, to hear his word, to receive his Sacraments, to sanctify his Sabbaths and pour forth our hearts before him, in all manner of prayer, Confessi, thanksgiving,
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Againe, like as Noe signifieth rest, so there should be few at al times in the Church that should bee at rest or peace with God, through a true and liuelye faith in Iesus Christ.
Again, like as No signifies rest, so there should be few At all times in the Church that should be At rest or peace with God, through a true and lively faith in Iesus christ.
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and the iudgements of God haue bene plentifully powred down vpon vs, both by sea & land, by Fire & water, Plague and Pestilence, Dearth and Famine, &c. yet where is one Noe or preacher of righteousnes, that buildeth vp the Arke (as God bad him) as he did? or where is one Daniel that refuseth the Kings portion, and prouision;
and the Judgments of God have be plentifully poured down upon us, both by sea & land, by Fire & water, Plague and Pestilence, Dearth and Famine, etc. yet where is one No or preacher of righteousness, that builds up the Ark (as God bade him) as he did? or where is one daniel that Refuseth the Kings portion, and provision;
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as Iob did of all long suffering, patience, and repentance, which are the verie true meanes and remedies of these iudgemēts of God now inflicted vpon vs,
as Job did of all long suffering, patience, and Repentance, which Are the very true means and remedies of these Judgments of God now inflicted upon us,
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and yet by reason of the captiuitie that they were in, and the peoples Idolatrie which they had sette vp in their hearts, (as this Prophet Ezechiel sheweth in the beginning of this 14. Ch. how they had done, saying:
and yet by reason of the captivity that they were in, and the peoples Idolatry which they had Set up in their hearts, (as this Prophet Ezechiel shows in the beginning of this 14. Christ how they had done, saying:
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Son of man, these mē haue set vp their Idols in their harts, and put the stumbling blocke of their iniquities before their face, should I being required answere them? I say, what by reason of the peoples Idolatrie,
Son of man, these men have Set up their Idols in their hearts, and put the stumbling block of their iniquities before their face, should I being required answer them? I say, what by reason of the peoples Idolatry,
for where is one Zaccheus amongst the rich that standeth forth, and saith in this needefull time of comfort, Beholde Lord, the halfe of my goods I giue to the poore, &c. or where is their one Lidiaes heart so opened, that doth cheerfully receiue or charitably refresh the seruāts of God as she did? I say, where is there one Man or one Woman so wonne by the word that layeth a part one linke of his Golden chaine, one lace of her veluet fleeue,
for where is one Zacchaeus among the rich that Stands forth, and Says in this needful time of Comfort, Behold Lord, the half of my goods I give to the poor, etc. or where is their one Lydia's heart so opened, that does cheerfully receive or charitably refresh the Servants of God as she did? I say, where is there one Man or one Woman so won by the word that Layeth a part one link of his Golden chain, one lace of her velvet fleeue,
or a bateth one breadth of their broade ruffes, or setteth a part one dish of their dainty superfluities at euery feast, towards the releefe of so many poore Lazares as aboūd round about vs at this day? yea, what haue I seene to the contrarie? namely thus:
or a bateth one breadth of their broad ruffs, or sets a part one dish of their dainty superfluities At every feast, towards the relief of so many poor Lazars as abound round about us At this day? yea, what have I seen to the contrary? namely thus:
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that where there hath bene a motion made on the Saboath day in the Church by the minister to the whole congregation assembled in the behalfe of two poore, sicke, naked, hungrie,
that where there hath be a motion made on the Sabbath day in the Church by the minister to the Whole congregation assembled in the behalf of two poor, sick, naked, hungry,
for but onely Noe, Daniell, and Iob shall deliuer their ownesoules by their righteousnes, that is, from the plague or punishment that I wil bring vppon them, from whence ariseth a double question to be dissolued.
for but only No, Daniell, and Job shall deliver their ownesoules by their righteousness, that is, from the plague or punishment that I will bring upon them, from whence arises a double question to be dissolved.
Tit. 3. 5. But then you will say, how dooth the Prophet heere say, that they should deliuer but their owne soules by their righteousnesse? that is, as I haue shewed already;
Tit. 3. 5. But then you will say, how doth the Prophet Here say, that they should deliver but their own Souls by their righteousness? that is, as I have showed already;
As wee reade of the King of Niniuie and his people, how they preuented their destruction by repentāce which otherwise should haue ensued within fortye daies.
As we read of the King of Nineveh and his people, how they prevented their destruction by Repentance which otherwise should have ensued within fortye days.
Of Hezekia, who calling vppon the Lord in the time of his sickenes, and truely repenting, prolonged his daies for 15: yeres afterward, & so examples might be giuen of many others.
Of Hezekiah, who calling upon the Lord in the time of his sickness, and truly repenting, prolonged his days for 15: Years afterwards, & so Examples might be given of many Others.
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so that the righteousnesse of any man, that is, his perfection, vprightnesse, or holinesse of life, is but to deliuer him from some temporall Plague or punishment,
so that the righteousness of any man, that is, his perfection, uprightness, or holiness of life, is but to deliver him from Some temporal Plague or punishment,
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and for merrit of workes? let it be well considered that followeth, and ye shall see, The words that followe are these, (Saith the Lord) which words are added for a confirmation of the former Doctrine in mine opinion,
and for merit of works? let it be well considered that follows, and you shall see, The words that follow Are these, (Says the Lord) which words Are added for a confirmation of the former Doctrine in mine opinion,
as wee see how it is come to passe at this day, amongst our aduersaries the Papists, who relye much vpon the helps and audience of persons departed this life;
as we see how it is come to pass At this day, among our Adversaries the Papists, who rely much upon the helps and audience of Persons departed this life;
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and also teach and holde both the merrit of the person, and of the worke, affirming that there is such a dignitie in the person, that Infants dying immediatelye after Baptisme, are worthy of eternall life;
and also teach and hold both the merit of the person, and of the work, affirming that there is such a dignity in the person, that Infants dying immediately After Baptism, Are worthy of Eternal life;
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And for the merrit of workes, they say there is such a dignitie or excellencie in the work, wherby it is made fit & enabled to deserue euerlasting life for the dooer.
And for the merit of works, they say there is such a dignity or excellency in the work, whereby it is made fit & enabled to deserve everlasting life for the doer.
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Secondly, by their owne dignitie, for Christ hath merited that they should merit, (as they say) both which pointes are sufficiently repelled by this our Text, wherein the prophet saith:
Secondly, by their own dignity, for christ hath merited that they should merit, (as they say) both which points Are sufficiently repelled by this our Text, wherein the Prophet Says:
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By which falleth to ground all merrit of workes, as well of congruo and condigno, as of supererogation, & that because partlye as our text saith, They shall deliuer but their own soules, as also because no flesh is righteous in his sight:
By which falls to ground all merit of works, as well of Congruo and condigno, as of supererogation, & that Because partly as our text Says, They shall deliver but their own Souls, as also Because no Flesh is righteous in his sighed:
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finally, if any man would builde vp inuocation of Saints heeron, besides, the verie expresse words of our Text, the Apostle Saint Paul will tell vs, that there is but one mediator betweene God and man,
finally, if any man would build up invocation of Saints heron, beside, the very express words of our Text, the Apostle Saint Paul will tell us, that there is but one Mediator between God and man,
euen Iesus Christ, who gaue himselfe a ransome for al men, to be a testimonie in due time, 1. Tim. 2. 5. 6. And so as God, which is the God of al trueth, hath spoken and said,
even Iesus christ, who gave himself a ransom for all men, to be a testimony in due time, 1. Tim. 2. 5. 6. And so as God, which is the God of all truth, hath spoken and said,
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and secondly that he will reward euerie man according to his workes, that is, to them which by continuance in well dooing seeke glorie and honor, and immortallitie, eternall life:
and secondly that he will reward every man according to his works, that is, to them which by Continuance in well doing seek glory and honour, and immortality, Eternal life:
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God for his mercies sake giue vs eies to see, and hearts to vnderstand, the holy misteries of his sacred word, that we be not onely hearers of the same, but doers also.
God for his Mercies sake give us eyes to see, and hearts to understand, the holy Mysteres of his sacred word, that we be not only hearers of the same, but doers also.
And for so much as by our sins, we haue caused thy iudgements of dearth and famine (with the rest) to be powred vpon vs, giue vs O Lord a true touch and feeling thereof inwardly in our hearts, that wee dally no longer with our selues in our sinnes,
And for so much as by our Sins, we have caused thy Judgments of dearth and famine (with the rest) to be poured upon us, give us O Lord a true touch and feeling thereof inwardly in our hearts, that we dally no longer with our selves in our Sins,
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O Lord make vs wise vnto the kingdome of heauen & that we may no longer relye vpon our owne wits, workes or wisdome, which is carnal, sensual, and diuelish:
O Lord make us wise unto the Kingdom of heaven & that we may no longer rely upon our own wits, works or Wisdom, which is carnal, sensual, and devilish:
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but teach vs how to deliuer our owne soules by our righteousnesse, that thou maist deliuer both our soules and bodies from all euill, both heere in the kingdome of grace,
but teach us how to deliver our own Souls by our righteousness, that thou Mayest deliver both our Souls and bodies from all evil, both Here in the Kingdom of grace,
cc-acp vvb pno12 c-crq pc-acp vvi po12 d n2 p-acp po12 n1, cst pns21 vm2 vvi d po12 n2 cc n2 p-acp d n-jn, av-d av p-acp dt n1 pp-f n1,
that we thy Church militant may be like thy Church Tryumphant, and that by the merits and mediation of Iesus Christ onely, in whome are all thy promises, both yea and Amen.
that we thy Church militant may be like thy Church Triumphant, and that by the merits and mediation of Iesus christ only, in whom Are all thy promises, both yea and Amen.
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Vnto which Iesus Christ, with thee O father and the holy Ghost, our comforter, three persons in one eternall and blessed deitie be giuen all praise, power, glorie and benediction both now and for euer. Amen.
Unto which Iesus christ, with thee Oh father and the holy Ghost, our comforter, three Persons in one Eternal and blessed deity be given all praise, power, glory and benediction both now and for ever. Amen.
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