Remaines of that reverend and famous postiller, Iohn Boys, Doctor in Divinitie, and late Deane of Canterburie Containing sundry sermons; partly, on some proper lessons vsed in our English liturgie: and partly, on other select portions of holy Scripture.
are but warnings, and so, by consequent, armings against that heauy woe of destruction, which in the end of the Chapter is threatened by a nation that shall come from farre with arrowes that are sharpe,
Are but Warnings, and so, by consequent, armings against that heavy woe of destruction, which in the end of the Chapter is threatened by a Nation that shall come from Far with arrows that Are sharp,
and all their bowes bent, with horses hauing hoofes like flint, & with Chariots hauing wheeles like whirlwinds, roaring as the Lyon, or as the roaring Seas;
and all their bows bent, with Horses having hoofes like flint, & with Chariots having wheels like whirlwinds, roaring as the lion, or as the roaring Seas;
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but speake flattering things, Esay ▪ 30. 10. But the Thundering of woe is wholsome to such as haue hearts and eares to suffer the words of exhortation.
but speak flattering things, Isaiah ▪ 30. 10. But the Thundering of woe is wholesome to such as have hearts and ears to suffer the words of exhortation.
And Christ albeit he were the Prince of peace Esay. 9. 6. did chuse some for his Apostles who were the Sonnes of Thunder, so well as others who were the Sonnes of Consolation,
And christ albeit he were the Prince of peace Isaiah. 9. 6. did choose Some for his Apostles who were the Sons of Thunder, so well as Others who were the Sons of Consolation,
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In this Chapter at the 6. verse the preachers are compared vnto cloudes, I will command the cloudes that they raine no more raine vpon my Vineyard, That is, the pastours & teachers that they preach no more.
In this Chapter At the 6. verse the Preachers Are compared unto Clouds, I will command the Clouds that they rain no more rain upon my Vineyard, That is, the Pastors & Teachers that they preach no more.
But when they bring the glad tidings of saluation, he distilleth as it were drops of his mercy, sending a ioyfull raine tha• … refresheth his inheritance;
But when they bring the glad tidings of salvation, he distilleth as it were drops of his mercy, sending a joyful rain tha• … refresheth his inheritance;
God as an exquisite musician twines the strings of our hearts euery way, that he may put vs in tune, he hath a longing desire that the teares of our repentance may quench vtterly the Coales of his displeasure,
God as an exquisite musician twines the strings of our hearts every Way, that he may put us in tune, he hath a longing desire that the tears of our Repentance may quench utterly the Coals of his displeasure,
Euen so God in drawing the Bow to shoote the bitter arrowes of his wrath against vs, hath his hand on his heart and in the middest of his anger hee remembers mercy, Abacuc. 3. 2. Denouncing a great many woes,
Even so God in drawing the Bow to shoot the bitter arrows of his wrath against us, hath his hand on his heart and in the midst of his anger he remembers mercy, Habakkuk. 3. 2. Denouncing a great many woes,
This exceeding kindnesse and long suffering in God, commendat et emendat, as Augustine speakes, it recommends God as a patterne teaching vs to be mercifull as our Father in heauen is mercifull.
This exceeding kindness and long suffering in God, commendat et emendat, as Augustine speaks, it recommends God as a pattern teaching us to be merciful as our Father in heaven is merciful.
Then I beseech you, be followers of God as deere children, Ephes. 5. 1. As God sayd vnto Moses, Exod. 25. 40. So I say to thee, fac secundum exemplar, performe that which is good according to the patterne.
Then I beseech you, be followers of God as deer children, Ephesians 5. 1. As God said unto Moses, Exod 25. 40. So I say to thee, fac secundum exemplar, perform that which is good according to the pattern.
Doe not rashly iudge, much lesse condemne any man before the time, but expect amendment in thy greatest enemie, hope the best euen of the worst, although he draw iniquity with cordes of vanity,
Do not rashly judge, much less condemn any man before the time, but expect amendment in thy greatest enemy, hope the best even of the worst, although he draw iniquity with cords of vanity,
Secondly, the bountifulnes and long suffering of God lead vs to repentance, Rom. 2. 4. For that which is counted of man slackenesse, is in God patience, desiring that no man should perish,
Secondly, the bountifulness and long suffering of God led us to Repentance, Rom. 2. 4. For that which is counted of man slackness, is in God patience, desiring that no man should perish,
but all should amend and be saued, 2. Pet. 3. 9. If we shall harden our hearts and neglect the woes of instruction, vndoubtedly the woes of destruction will one day come vpon vs. If we continue not onely to sinne, but to delight in sinne:
but all should amend and be saved, 2. Pet. 3. 9. If we shall harden our hearts and neglect the woes of instruction, undoubtedly the woes of destruction will one day come upon us If we continue not only to sin, but to delight in sin:
And because men haue despised the Prophets and stoned, (if not with hard flint, yet with hard speeches and vsage) such as haue beene sent vnto them early & late:
And Because men have despised the prophets and stoned, (if not with hard flint, yet with hard Speeches and usage) such as have been sent unto them early & late:
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The great frosts, and great snowes, and great stormes haue denounced a woe: vnseasonable weathers turning our Winters into Summers, and Summers into Winters haue denounced a woe.
The great frosts, and great snows, and great storms have denounced a woe: unseasonable weathers turning our Winter's into Summer's, and Summer's into Winter's have denounced a woe.
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The blazing starre the last yeare was (as Augustine sayd of the starre directing the wise men to the place where the blessed Babe lay) magnifica lingua coeli the stately tongue of heauen.
The blazing star the last year was (as Augustine said of the star directing the wise men to the place where the blessed Babe lay) Magnifica lingua coeli the stately tongue of heaven.
Holcott makes mention of certaine strange flyes in Norfolke, deuouring about the beginning of haruest almost all the blades of corne, the which had imprinted on their paynted wings these two words IRA DEI, vpō the one wing IRA, vpō the other DEI. Beloued he that runnes may read in al the woes denounced against our Land IRA DEI: the wrath of God, inuiting vs to breake off our sinnes:
Holcott makes mention of certain strange flies in Norfolk, devouring about the beginning of harvest almost all the blades of corn, the which had imprinted on their painted wings these two words IRA DEI, upon the one wing IRA, upon the other DEI. beloved he that runs may read in all the woes denounced against our Land IRA DEI: the wrath of God, inviting us to break off our Sins:
for the wicked hunt after sinne enē with such a greedines that iniquity draw• … not them so much as they draw iniquity, mak• … sin strong by their wickednesse.
for the wicked hunt After sin enen with such a greediness that iniquity draw• … not them so much as they draw iniquity, mak• … since strong by their wickedness.
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vntill the threeds of iniquity by wrething grow to bee Cordes, and the cordes in fine become so great as Cart-ropes. It is reported in the Gospels historie that Christ raysed from the dead Iayrus daughter newly dead, the Widowes sonne dead and wound vp,
until the threads of iniquity by wrething grow to be Cords, and the cords in fine become so great as Cart-ropes. It is reported in the Gospels history that christ raised from the dead Jairus daughter newly dead, the Widows son dead and wound up,
Now these three sorts of Coarses (as Augustine notes) are three sorts of sinners ▪ sayrus daughter lying dead in her Fathers house resembleth all those that sinne by inward consent;
Now these three sorts of Coarses (as Augustine notes) Are three sorts of Sinners ▪ sairus daughter lying dead in her Father's house resembles all those that sin by inward consent;
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and a threefold cord is not easily broken, Eccles. 〈 ◊ 〉. 12. If we writhe these cordes of vanity big• … er and bigger, adding to custome in sin, boasting in sin, to boasting defence, to defence presumption:
and a threefold cord is not Easily broken, Eccles. 〈 ◊ 〉. 12. If we writhen these cords of vanity big• … er and bigger, adding to custom in since, boasting in since, to boasting defence, to defence presumption:
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Christ in the 2. Chapter of St Iohn at the 15. verse, made a scourge of cordes and whipped out of the Temple such as bought and sold therein, the strings of this whip,
christ in the 2. Chapter of Saint John At the 15. verse, made a scourge of cords and whipped out of the Temple such as bought and sold therein, the strings of this whip,
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as Augustine & Hierom note, were made of the cords of their vanity. For all euill which we suffer in goods or good name, either outwardly in our bodies,
as Augustine & Hieronymus note, were made of the cords of their vanity. For all evil which we suffer in goods or good name, either outwardly in our bodies,
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or inwardly in our soules, proceedeth altogether from that euill which wee doe, sceleris in scelere supplicium, sin like a penitent frier scourgeth it selfe;
or inwardly in our Souls, Proceedeth altogether from that evil which we do, sceleris in Scelere supplicium, sin like a penitent friar scourges it self;
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So St Paul. 1. Cor. 11. 30. Hence many are weake & sicke. &c. So Christ in the 5. Saint Iohn at the 14. verse, behold thou art made whole, sinne no more.
So Saint Paul. 1. Cor. 11. 30. Hence many Are weak & sick. etc. So christ in the 5. Saint John At the 14. verse, behold thou art made Whole, sin no more.
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But the name of the wicked shall rott, Pro. 10. 7. Their memorie shall perish with them, Psal. 9. 6. And therefore woe to them, &c. Beside these and infinite other outward scourges, there is an inward whip of the soule made of the cordes of vanity;
But the name of the wicked shall rot, Pro 10. 7. Their memory shall perish with them, Psalm 9. 6. And Therefore woe to them, etc. Beside these and infinite other outward scourges, there is an inward whip of the soul made of the cords of vanity;
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But sinnes are vnfruitfull workes of darkenesse, Ephes. 5. 11. What profit had ye, quoth Saint Paul vnto the Romans, in those things whereof ye are now ashamed.
But Sins Are unfruitful works of darkness, Ephesians 5. 11. What profit had you, quoth Saint Paul unto the Roman, in those things whereof you Are now ashamed.
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Secondly, vanum is vsed for falsum, a lying and a false thing opposed to verum. And so sin is a vanity, Pro. 11. 18. The wicked worketh a deceitfull and false worke.
Secondly, vanum is used for falsum, a lying and a false thing opposed to verum. And so since is a vanity, Pro 11. 18. The wicked works a deceitful and false work.
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Honouring him with his lips, but his heart is farre from him, Esay. 29. 13. He deceiueth his neighbour also talking of vanity with his neighbour and seeking after lyes, vsing false ballances and light weights,
Honouring him with his lips, but his heart is Far from him, Isaiah. 29. 13. He deceiveth his neighbour also talking of vanity with his neighbour and seeking After lies, using false balances and Light weights,
but the wicked worketh a deceitfull worke, for whatsoeuer hee propoundeth for his end, the wages of sinne is death, and hee that followeth euill seeketh his owne death, Pro. 11. 19.
but the wicked works a deceitful work, for whatsoever he propoundeth for his end, the wages of sin is death, and he that follows evil seeks his own death, Pro 11. 19.
So the Grammarian who contended in Aulus Gellius with Apollinarius the Philosopher about the sign fication of words, maintained confidently that vanus and stolidus are all one;
So the Grammarian who contended in Aulus Gellius with Apollinarius the Philosopher about the Signen fication of words, maintained confidently that Vanus and stolidus Are all one;
How could hee till his ground alone? How could hee reape the fruits thereof alone? How could he Domineere in his houses alone? How could he vaine man enioy his glory, were there none to magnifie him and to humour him in his grea• … nes?
How could he till his ground alone? How could he reap the fruits thereof alone? How could he Domineer in his houses alone? How could he vain man enjoy his glory, were there none to magnify him and to humour him in his grea• … nes?
So hee that doth iustifie the wicked for a reward, is a very foole, for that one bribe may proue mors in oll• …, like Colloquintida that marrs the whole pott of pottage:
So he that does justify the wicked for a reward, is a very fool, for that one bribe may prove mors in oll• …, like Colloquintida that mars the Whole pot of pottage:
a Canker that will fret the rest of his esta• … e good it may seeme for the present purchase (as it is said of Chauking of Land in the Country prouerbe) but ill in fine for his heires, Ex male quaesitis vix gaudet tertius haeres.
a Canker that will fret the rest of his esta• … e good it may seem for the present purchase (as it is said of Chauking of Land in the Country proverb) but ill in fine for his Heirs, Ex male Quaesitis vix Gadet tertius haeres.
All their slye trickes like the needlesse curiosities of Schoolemen, are but Cobwebs of learning, all the fine threeds of their subtilty nothing else but cordes of vanity.
All their sly tricks like the needless curiosities of Schoolmen, Are but Cobwebs of learning, all the fine threads of their subtlety nothing Else but cords of vanity.
though our spirituall enemies are stronger, and our greiuous sinnes are greater then wee; yet as God said to Rebecca, the greater shall serue the lesser.
though our spiritual enemies Are Stronger, and our grievous Sins Are greater then we; yet as God said to Rebecca, the greater shall serve the lesser.
In Christ all thi• … gs are ours, and all things quoth Paul, euen Sin it selfe quoth Augustine, euen the Deuill himselfe quoth Luther, worke together for our good,
In christ all thi• … gs Are ours, and all things quoth Paul, even since it self quoth Augustine, even the devil himself quoth Luther, work together for our good,
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where wee shall euer be sure to be free from sorrow, because free from sin; Ceasing to draw iniquity with cordes of vanity, and sin as it were with cart-ropes.
where we shall ever be sure to be free from sorrow, Because free from since; Ceasing to draw iniquity with cords of vanity, and since as it were with Cart-ropes.
and appurtenances of the same, the first and the last obiect of all her solemne deuotions, other holy dayes in deed come between the feasts of his Natiuity, Circumcision, and Epiphany, but all of them are called Christmas, dedicated onely to Christs honour,
and appurtenances of the same, the First and the last Object of all her solemn devotions, other holy days in deed come between the feasts of his Nativity, Circumcision, and Epiphany, but all of them Are called Christmas, dedicated only to Christ honour,
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and the reason (as some coniecture) why Saint Stephen, and Saint Iohn, and the blessed Innocents are mentioned aboue the rest of the Saints, is to shew that Christ came into the world to saue men of all sorts, of whatsoeuer degree;
and the reason (as Some conjecture) why Saint Stephen, and Saint John, and the blessed Innocents Are mentioned above the rest of the Saints, is to show that christ Come into the world to save men of all sorts, of whatsoever degree;
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if they haue persecuted me, they will persecute you also, Ioh. 15. 20. Now Bernard & other Doctours say there bee 3. kinds of suffering or martyrdome in Christs cause;
if they have persecuted me, they will persecute you also, John 15. 20. Now Bernard & other Doctors say there be 3. Kinds of suffering or martyrdom in Christ cause;
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namely that Christ our Lord is the deliuerer of Sion out of her Captiuity, the Comforter, abettor, strength, helper, in a word, the redeemer of his people, from the hands of all their enemies,
namely that christ our Lord is the deliverer of Sion out of her Captivity, the Comforter, abettor, strength, helper, in a word, the redeemer of his people, from the hands of all their enemies,
In this verse (which is Capitulum Capitis, as it were the Chapters abridgment) two points are to be considered especially. 1. The weaknesse of the Church in respect of her selfe,
In this verse (which is Capitulum Capitis, as it were the Chapters abridgment) two points Are to be considered especially. 1. The weakness of the Church in respect of her self,
an holy Nation, a Kingdome of Priests, an holy tree, springing of an holy root, a people peculiar to himselfe, enclosed as it were from the Commons of the whole world.
an holy nation, a Kingdom of Priests, an holy tree, springing of an holy root, a people peculiar to himself, enclosed as it were from the Commons of the Whole world.
But heere considering their present affection and miserable condition vnder Captiuity, hee takes a better course with them in omitting these glorious titles,
But Here considering their present affection and miserable condition under Captivity, he Takes a better course with them in omitting these glorious titles,
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and comparing them vnto wormes and men that are dead: for this he shewes more; That he greatly cares for them, although they seeme most abiect in the worlds eye.
and comparing them unto worms and men that Are dead: for this he shows more; That he greatly Cares for them, although they seem most abject in the world's eye.
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Howsoeuer now thou beest nothing, yet I wil so succour thee, that all the men of thy strife shall be confounded, ashamed, perish, and come themselues to nothing.
Howsoever now thou Best nothing, yet I will so succour thee, that all the men of thy strife shall be confounded, ashamed, perish, and come themselves to nothing.
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He therefore which is set apart for the gathering together of the Saints, and the worke of the ministrie, must (as St. Paul exhorts) diuide the word of truth aright.
He Therefore which is Set apart for the gathering together of the Saints, and the work of the Ministry, must (as Saint Paul exhorts) divide the word of truth aright.
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The word of God must dwell in vs plenteously, but in all wisdome, Col. 3. 16. We must heare it in all wisdome, read it in all wisdome, meditate on it in all wisdome, speake of it in all wisdome, especially preach of it in all wisdome, not only in some but in all wisdom.
The word of God must dwell in us plenteously, but in all Wisdom, Col. 3. 16. We must hear it in all Wisdom, read it in all Wisdom, meditate on it in all Wisdom, speak of it in all Wisdom, especially preach of it in all Wisdom, not only in Some but in all Wisdom.
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By Iacob (yee which are verst in the Bible know well) is ment the seed of Iacob, all Gods people descended from his loynes, heere called a worme: And as Tremellius and our old English translations, a little worme, in respect of their abiect estate first in Egypt,
By Iacob (ye which Are versed in the bible know well) is meant the seed of Iacob, all God's people descended from his loins, Here called a worm: And as Tremellius and our old English Translations, a little worm, in respect of their abject estate First in Egypt,
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So the next clause doth expound this in the iudgment of Caluine, yee dead men of Israel, in such a wretched and base slauerie, that ye resemble men which are dead:
So the next clause does expound this in the judgement of Calvin, ye dead men of Israel, in such a wretched and base slavery, that you resemble men which Are dead:
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And (as Saint Paul of a Widdow spending her dayes in pleasure) dead while they liue. For so the Scripture speaking Hyperbolically calls those dead who liue in extreame perils, and deepe dangers:
And (as Saint Paul of a Widow spending her days in pleasure) dead while they live. For so the Scripture speaking Hyperbolically calls those dead who live in extreme perils, and deep dangers:
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Thus saith the Lord God, behold my people, I will open your graues, and cause you to come vp out of your Sepulchres and bring you into the Land of Israel againe.
Thus Says the Lord God, behold my people, I will open your graves, and cause you to come up out of your Sepulchres and bring you into the Land of Israel again.
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There is between Exilium and Exitium so little difference, that it sounds well enouge in a Latine eare, to call such as are condemned to perpetuall Exile, Capite damnatos, men appoynted to dye.
There is between Exilium and Exitium so little difference, that it sounds well enouge in a Latin ear, to call such as Are condemned to perpetual Exile, Capite Condemned, men appointed to die.
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so the Septuagints and their translator, Israel parvulus, little Israel, and Procopius in his commentarie, Perpaucus Israel, as being in this aduersitie, litle for number,
so the Septuagints and their translator, Israel Parvulus, little Israel, and Procopius in his commentary, Perpaucus Israel, as being in this adversity, little for number,
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Thus I haue deliuered vnto you the plaine story, but for as much as all the faithfull are the Sonnes of Abraham, and true Iacobins, as Augustine sayd, more Israel then Israel it selfe, the most and best expositors, aswell ancient as moderne, extend this not onely to the sonnes of Iacob according to the flesh,
Thus I have Delivered unto you the plain story, but for as much as all the faithful Are the Sons of Abraham, and true Jacobins, as Augustine said, more Israel then Israel it self, the most and best expositors, aswell ancient as modern, extend this not only to the Sons of Iacob according to the Flesh,
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but also to the seed of Iacob according to the spirit, that is, to the Church of Christ afflicted and persecuted vnder Antichrist in in spirituall Babylon:
but also to the seed of Iacob according to the Spirit, that is, to the Church of christ afflicted and persecuted under Antichrist in in spiritual Babylon:
For Iacob is a worme troden vnder foot in Italie, troden vnder foot in Spaine, troden vnder foot in France, troden vnder foot in Austria, troden vnder foot in Poland, troden vnder foot in Germanie, Persecuted by the red Dragons might and malice throughout the Wildernesse of the whole world,
For Iacob is a worm trodden under foot in Italy, trodden under foot in Spain, trodden under foot in France, trodden under foot in Austria, trodden under foot in Poland, trodden under foot in Germany, Persecuted by the read Dragons might and malice throughout the Wilderness of the Whole world,
So euery sonne of Iacob, euery true beleeuer baptized into Christ is a worme, and as a man that is dead. A worme not in respect of his humane condition onely, Iohn. 23. 6. Man is a worme, euen the Sonne of man but a worme, saying to corruption thou art my Father, and to the worme thou art my Mother and my Sister.
So every son of Iacob, every true believer baptised into christ is a worm, and as a man that is dead. A worm not in respect of his humane condition only, John. 23. 6. Man is a worm, even the Son of man but a worm, saying to corruption thou art my Father, and to the worm thou art my Mother and my Sister.
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But in respect of his Christian estate much more being vilified and accounted in the worlds esteeme, a worme and no man, a scorne of men, and outcast of the people:
But in respect of his Christian estate much more being vilified and accounted in the world's esteem, a worm and no man, a scorn of men, and outcast of the people:
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Bernard. Ser. • … 1. Inter paruos sermones. And with the despightfullnesse of the proud, a gazing stocke to Men and Angels, infaelicitatis tabula, Calamitatis fabula, the Map of miserie, the table talke,
Bernard. Ser. • … 1. Inter paruos Sermons. And with the despightfullnesse of the proud, a gazing stock to Men and Angels, infaelicitatis tabula, Calamitatis fabula, the Map of misery, the table talk,
Through the Law, I am dead to the law, Gal. 2. 19. That is, saith Luther, against that accusing & condemning Law, I haue an other law which is Grace, & Libertie:
Through the Law, I am dead to the law, Gal. 2. 19. That is, Says Luther, against that accusing & condemning Law, I have an other law which is Grace, & Liberty:
yet as the Scripture speakes, all his offences are couered, there is no condemnatiō vnto them which are in Christ. God sees none iniquity in Iacob ▪ no transgression in Israel, Num. 23. 21. As for sinnes efficacie,
yet as the Scripture speaks, all his offences Are covered, there is no condemnation unto them which Are in christ. God sees none iniquity in Iacob ▪ no Transgression in Israel, Num. 23. 21. As for Sins efficacy,
whereas the motions of sin in an vnregenerate man, haue force to bring forth fruit vnto death, Rom. 7. 5. He that is borne of God sinneth not, 1 Iohn. 3. 9. As being a patient, rather then an agent in sin, saith Bernard ▪ or as Primasius, he doth not liue to sin,
whereas the motions of since in an unregenerate man, have force to bring forth fruit unto death, Rom. 7. 5. He that is born of God Sinneth not, 1 John. 3. 9. As being a patient, rather then an agent in since, Says Bernard ▪ or as Primasius, he does not live to since,
our corrupt estate subiect to sin, and concupiscence, is called the old man: But our person reformed in and by Christ is the new man: Augustine pithily, Christianus est quod ammodo duplex, euery single Christiā susteyneth a double person,
our corrupt estate Subject to since, and concupiscence, is called the old man: But our person reformed in and by christ is the new man: Augustine pithily, Christian est quod ammodo duplex, every single Christian sustaineth a double person,
but that Iacob is passiuely dead vnto the world, as being hated & persecuted of the world, (as the blessed Apostle speakes of himselfe) for Christs glory dying daily, is the fitter,
but that Iacob is passively dead unto the world, as being hated & persecuted of the world, (as the blessed Apostle speaks of himself) for Christ glory dying daily, is the fitter,
I know there bee diuerse readings and interpretations of that text, but vpon an exact inquirie yee shall vnderstand this to be most agreeable to the words,
I know there be diverse readings and interpretations of that text, but upon an exact inquiry ye shall understand this to be most agreeable to the words,
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as Luk. 12. 50. I must be Baptized with a Baptisme, and how am I grieued till it bee ended, and Math. 20. 22 Mark. 10. 38. Ye know not what ye aske (quoth our blessed Sauiour) to his ambitious Disciples harkening after earthly preferment in his Kingdome.
as Luk. 12. 50. I must be Baptised with a Baptism, and how am I grieved till it be ended, and Math. 20. 22 Mark. 10. 38. You know not what you ask (quoth our blessed Saviour) to his ambitious Disciples Harkening After earthly preferment in his Kingdom.
that is, in the iudgment of Theophilact, Euthymius, Ardens, and many more learned Diuines; Ye must of necessity beare the Crosse, before ye can weare the Crowne:
that is, in the judgement of Theophilact, Euthymius, Arden, and many more learned Divines; You must of necessity bear the Cross, before you can wear the Crown:
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As for the scope Saint Paul in the words immediately following, shewes that by baptized hee meant afflicted, why are we Christians in Ieopardie euery houre? If I haue fought with Beasts at Ephesus after the manner of men, what aduantageth it me,
As for the scope Saint Paul in the words immediately following, shows that by baptised he meant afflicted, why Are we Christians in Jeopardy every hour? If I have fought with Beasts At Ephesus After the manner of men, what advantageth it me,
Wherefore should Iacob and Israel indure so many losses and crosses, fightings without, and terrours within, troden vnder foote like wormes, and reputed as dead men in this world, were there not another world where they shall haue fulnesse of Ioyes,
Wherefore should Iacob and Israel endure so many losses and Crosses, fightings without, and terrors within, trodden under foot like worms, and reputed as dead men in this world, were there not Another world where they shall have fullness of Joys,
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The which is repeated often in this one Chapter, and that within the compasse of a few lines, not onely to shew the dulnesse of our fraile flesh, needing in aduersitie, promise vpon promise,
The which is repeated often in this one Chapter, and that within the compass of a few lines, not only to show the dulness of our frail Flesh, needing in adversity, promise upon promise,
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But to set forth also the fulnesse of Gods infinite rich mercy, towards vs vile Wormes. It is reported, Apo. 7. 2. That foure bad Angels had power to hurt the Earth and the Sea,
But to Set forth also the fullness of God's infinite rich mercy, towards us vile Worms. It is reported, Apostle 7. 2. That foure bad Angels had power to hurt the Earth and the Sea,
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40. 12. Before whom all the Nations of the world are but as a drop of the morning dew that falleth vpon the ground, Wis. 11. 19. I that am all in all, vpholding all things by my power.
40. 12. Before whom all the nations of the world Are but as a drop of the morning due that falls upon the ground, Wis. 11. 19. I that am all in all, upholding all things by my power.
Neither is my will inferiour to my power, for I am thy Redeemer. I was borne for thee, I was circumcised for thee, I fulfilled all righteousnesse for thee;
Neither is my will inferior to my power, for I am thy Redeemer. I was born for thee, I was circumcised for thee, I fulfilled all righteousness for thee;
I dyed for thee, I rose againe for thee, what could I haue done more for thee, which I haue not done? I haue so loued thee that I gaue my selfe for thee, to bee both an offering,
I died for thee, I rose again for thee, what could I have done more for thee, which I have not done? I have so loved thee that I gave my self for thee, to be both an offering,
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The world will bee against vs, and the flesh against vs, and the Deuill against vs. The world cryes, Ego deficiam; the flesh, Ego inficiam; the deuill, Ego interficiam. But it makes no matter so long as thy Redeemer cryeth, Ego reficiam. I am the beginning and the ending, which is, and which was, and which is to come. Was in thy Creation: Is in thy preseruation:
The world will be against us, and the Flesh against us, and the devil against us The world cries, Ego deficiam; the Flesh, Ego inficiam; the Devil, Ego interficiam. But it makes no matter so long as thy Redeemer Cries, Ego reficiam. I am the beginning and the ending, which is, and which was, and which is to come. Was in thy Creation: Is in thy preservation:
Because hee that giueth vnto the Poore lendeth vnto the Lord, and hee will in due time recompence him, Pro. 19. 17. and that an hundred fold more, the which is termed by Saint Augustine the best and greatest vsurie.
Because he that gives unto the Poor dares unto the Lord, and he will in due time recompense him, Pro 19. 17. and that an hundred fold more, the which is termed by Saint Augustine the best and greatest Usury.
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Or more Blessed, in making vs like to the most blessed, who giueth vnto all men aboundantly, being indeed (as one said) solus liberalis, onely liberall,
Or more Blessed, in making us like to the most blessed, who gives unto all men abundantly, being indeed (as one said) solus liberalis, only liberal,
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so blessed a worke (which is neuer vnseasonable, the poore being with vs alway) These foure words in our text recommend foure rules especially, concerning the giuing of Almes.
so blessed a work (which is never unseasonable, the poor being with us always) These foure words in our text recommend foure rules especially, Concerning the giving of Alms.
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this vndiscreet liberalitie, doth ouerthrow liberalitie, liberalitas liberalitate perit. As Hierom told Paulinus, they that precipitate themselues to pleasure their poore neighbours, are like powder in festiuall dayes, which to reioyce others spendeth it selfe.
this undiscreet liberality, does overthrow liberality, liberalitas liberalitate perit. As Hieronymus told Paulinus, they that precipitate themselves to pleasure their poor neighbours, Are like powder in festival days, which to rejoice Others spendeth it self.
or like to Swallowes creeping vnder the roofes of our houses in the spring, but when once cold weather is come, they bee gone, flowen away, leauing (as you know) nothing behind them but dung, foule speeches:
or like to Swallows creeping under the roofs of our houses in the spring, but when once cold weather is come, they be gone, flown away, leaving (as you know) nothing behind them but dung, foul Speeches:
And therefore bee not so cruell vnto thy selfe as to giue thine Honour (quoth Solomon) vnto others, Pro. 5. 9. Where Melancthon and other Diuines obserue, that riches are called Honour, because they giue reputation and Honour in this world.
And Therefore be not so cruel unto thy self as to give thine Honour (quoth Solomon) unto Others, Pro 5. 9. Where Melanchthon and other Divines observe, that riches Are called Honour, Because they give reputation and Honour in this world.
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Wherevpon as I coniecture in our common law, some Lordshippes are termed Honours. And great persons in vnthrifty courses are said to loose so much of their Honour,
Whereupon as I conjecture in our Common law, Some Lordships Are termed Honours. And great Persons in unthrifty courses Are said to lose so much of their Honour,
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but as hee may, pauperies inimica bonis est moribus, omne labitur in vitium. As it is in the prouerbe, necessitie hath no law, pouertie parteth all good fellowship:
but as he may, pauperies Inimical bonis est moribus, omne labitur in Vitium. As it is in the proverb, necessity hath no law, poverty parts all good fellowship:
Bee prouident then in thy diuident, so breake thy bread, that thou breake not the staffe of thy store, whereby the largesse, which is vnto other a dole, may turne to thy selfe a dolour.
be provident then in thy divident, so break thy bred, that thou break not the staff of thy store, whereby the largess, which is unto other a dole, may turn to thy self a dolour.
So Munster and Tremelius here translate, vt partiaris es• … rienti panem, and other vt impertias, and our old translation, Ezech. 18. 7. Part thy bread to the Hungrie. So the Scriptures teach and the Fathers, the Psalmographer saith of the godly man, dispersit, dedit pauperibus. Hee dispersed abroad giuing rather a little to many, then much vnto few:
So Munster and Tremelius Here translate, vt partiaris es• … rienti Bread, and other vt impertias, and our old Translation, Ezekiel 18. 7. Part thy bred to the Hungry. So the Scriptures teach and the Father's, the Psalmographer Says of the godly man, Dispersed, dedit pauperibus. He dispersed abroad giving rather a little to many, then much unto few:
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towards all, and euery man is there called his Steward: as hauing much of Gods rich treasure committed to his charge, which hee may not expend as hee will in idle prodigallity,
towards all, and every man is there called his Steward: as having much of God's rich treasure committed to his charge, which he may not expend as he will in idle prodigality,
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Saint Ambrose to the same purpose pithily, non sunt profundendae opes, sed dispensandae, to breake bread lauishly without discretion and order, is not ▪ (as Bernard sayd in another case) dispensatio but dissipatio. The Stewards of God ought to haue great care, saith Gregorie the great,
Saint Ambrose to the same purpose pithily, non sunt profundendae opes, sed dispensandae, to break bred lavishly without discretion and order, is not ▪ (as Bernard said in Another case) Dispensation but dissipatio. The Stewards of God ought to have great care, Says Gregory the great,
How Christ hath a long time beene taught among you brethren, I well vnderstand, but how you haue learned him, I know not, I hope the best, onely this I wish, that some whom it concerneth as an act of Iustice,
How christ hath a long time been taught among you brothers, I well understand, but how you have learned him, I know not, I hope the best, only this I wish, that Some whom it concerns as an act of justice,
The second point to bee discussed is, Cui dandum, and that is here sayd indefinitely to the Hungrie; Whether hee bee good or bad, of whatsoeuer Condition or Countrey, Nation or Fashion.
The second point to be discussed is, Cui dandum, and that is Here said indefinitely to the Hungry; Whither he be good or bad, of whatsoever Condition or Country, nation or Fashion.
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but his common condition to bee pittied, as being our owne flesh, saith our Prophet in the latter end of this verse, Created according to Gods owne Image,
but his Common condition to be pitied, as being our own Flesh, Says our Prophet in the latter end of this verse, Created according to God's own Image,
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and when hee saw what hee had done, instantly slew himselfe. Wherevpon Tacitus obserued that our ancestours exceeded vs, not onely in glory of their vertue,
and when he saw what he had done, instantly slew himself. Whereupon Tacitus observed that our Ancestors exceeded us, not only in glory of their virtue,
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and there beholding his own face, & so remembering that he had killed one like himselfe, presently forbeares his meate, and for very sorrow pineth, vntill hee perisheth.
and there beholding his own face, & so remembering that he had killed one like himself, presently forbears his meat, and for very sorrow pines, until he Perishes.
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All men are our brethren as being lineally descended from our great Grandfather Adam; He therefore that denyeth any man his helping hand in extreamity, murthereth a brother:
All men Are our brothers as being lineally descended from our great Grandfather Adam; He Therefore that denyeth any man his helping hand in extremity, murdereth a brother:
Turne not away thine eye from beholding his countenance, though hee seeme neuer so despicable: but consider, and that seriously, this vnhappy wretch is a man as well as I,
Turn not away thine eye from beholding his countenance, though he seem never so despicable: but Consider, and that seriously, this unhappy wretch is a man as well as I,
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and if our good God blesse mee not, I may become such a man as hee: Blind as hee: Naked as hee: Forsaken of friends as hee: Lamed in limbes as hee: Maymed in minde as he.
and if our good God bless me not, I may become such a man as he: Blind as he: Naked as he: Forsaken of Friends as he: Lamed in limbs as he: Maimed in mind as he.
but when our kinsman is a good man allyed each way, both in respect of his generation and regeneration, vndoubtedly two bonds are more strong then one.
but when our kinsman is a good man allied each Way, both in respect of his generation and regeneration, undoubtedly two bonds Are more strong then one.
Such a man ought to haue the prime place, both in our loues and loaues, Iohn in his 3 Epistle, commending highly Caius his hospitality, saith, hee did faithfully to the brethren and strangers, hee did entertaine both the one, and other.
Such a man ought to have the prime place, both in our loves and loaves, John in his 3 Epistle, commending highly Caius his hospitality, Says, he did faithfully to the brothers and Strangers, he did entertain both the one, and other.
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But first, the Brethren, and then afterward Strangers: as Aretius expoundes that text, or as Lo• … inus especially, strangers if Brethren. As for the want of our brethren, Esay saith heere, deale thy bread to the Hungrie:
But First, the Brothers, and then afterwards Strangers: as Aretius expounds that text, or as Lo• … inus especially, Strangers if Brothers. As for the want of our brothers, Isaiah Says Here, deal thy bred to the Hungry:
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So Iob, I was a father to the poore, when thou makest a feast, inuite the poore, saith our Sauiour, Luke. 14. 13. Laudent te, quoth Hierom, Esurientium viscera, non ructantium opulenta conuiuia, the feeding of the hungrie Lazare, commēds thee more,
So Job, I was a father to the poor, when thou Makest a feast, invite the poor, Says our Saviour, Lycia. 14. 13. They praised te, quoth Hieronymus, Esurientium viscera, non ructantium opulenta conuiuia, the feeding of the hungry Lazarus, commends thee more,
It is a kind of sacriledge, quoth Hierom, rem pauperum dare non pauperibus, to bestow that portion of bread vpon the hautie, which is properly due to the hungrie.
It is a kind of sacrilege, quoth Hieronymus, remembering Pauperum Dare non pauperibus, to bestow that portion of bred upon the haughty, which is properly due to the hungry.
and drinke wine in boules, but are not sorrie for the affliction of Ioseph. And as in breaking of our bread, wee should consider the want of the hungrie;
and drink wine in bouls, but Are not sorry for the affliction of Ioseph. And as in breaking of our bred, we should Consider the want of the hungry;
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Some made poore by others, and that either by the cruell oppression of men, as they whose Landes and estates haue been deuoured by byting vsurie, tedious sutes in Law, cunning and crafty bargaines:
some made poor by Others, and that either by the cruel oppression of men, as they whose Lands and estates have been devoured by biting Usury, tedious suits in Law, cunning and crafty bargains:
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Or by the iust hand of God, as the wounded sould• … er in the quarell of his Country, the banckrout Merchant in suffering shipwracke, the decayed husbandman by fire consuming his goods, by murreyne consuming his cattle, by Catterpillers and mildewes consuming his fruits, by grieuous plagues & sicknesse vexing himselfe and the rest of his Family:
Or by the just hand of God, as the wounded sould• … er in the quarrel of his Country, the banckrout Merchant in suffering shipwreck, the decayed husbandman by fire consuming his goods, by murreyne consuming his cattle, by Caterpillars and mildews consuming his fruits, by grievous plagues & sickness vexing himself and thee rest of his Family:
At night that Citty was none, which in the morning was non-such; Quis taliafando temper et à lachymis? what man is so banckrout of good nature, senslesse of miserie,
At night that city was none, which in the morning was nonesuch; Quis taliafando temper et à lachymis? what man is so banckrout of good nature, senseless of misery,
and an inuincible pouertie, that no man is able to resist, or repayre: for (as the Scripture speaketh) it commeth vpon him as one that trauaileth, and as an armed man;
and an invincible poverty, that no man is able to resist, or repair: for (as the Scripture speaks) it comes upon him as one that Travaileth, and as an armed man;
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as the Prophet speakes, Psal. 127. 3. So the toyling labourer, to sustaine his poore charge, worketh vntill hee bee ready to sleepe for very wearinesse,
as the Prophet speaks, Psalm 127. 3. So the toiling labourer, to sustain his poor charge, works until he be ready to sleep for very weariness,
Yet of ten times it comes to passe, that these diligent, honest actiue men, are not able sufficiently to releiue their houshold, without helpe from others.
Yet of ten times it comes to pass, that these diligent, honest active men, Are not able sufficiently to relieve their household, without help from Others.
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by the rules of the Gospell, and Lawes of our Land, he that wil not labour ought not to eate, he that will not learne of the Pismire to prepare his meate in Summer,
by the rules of the Gospel, and Laws of our Land, he that will not labour ought not to eat, he that will not Learn of the Pismire to prepare his meat in Summer,
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and to prepare his food in haruest, hee that is a Ludouicus nihil agens, a Lewis Doe nothing, should haue nothing of our liberalitie, but in extreame necessitie;
and to prepare his food in harvest, he that is a Ludovicus nihil agens, a Lewis Do nothing, should have nothing of our liberality, but in extreme necessity;
to conclude, the loyterer is to bee punished, but the labourer to bee cherished. If thou bee neighbour to such an one, breake thy bread to his hungrie Soule:
to conclude, the loiterer is to be punished, but the labourer to be cherished. If thou be neighbour to such an one, break thy bred to his hungry Soul:
1. 53. This was Solomons precept, Pro. 25. 21. If thine enemie bee hungrie giue him bread, and it was Tobits practise, I gaue my bread to those that were Hungrie, Tobit.
1. 53. This was Solomons precept, Pro 25. 21. If thine enemy be hungry give him bred, and it was Tobits practise, I gave my bred to those that were Hungry, Tobit.
The third point to bee further examined is, quid dandum? and that is Bread: now there bee three sorts of bread mentioned in holy Bible Sacramentall, 1 Cor. 11. 28. Let a man examine himselfe,
The third point to be further examined is, quid dandum? and that is Bred: now there be three sorts of bred mentioned in holy bible Sacramental, 1 Cor. 11. 28. Let a man examine himself,
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The bread here principally spoken of, is neither mentall, nor sacramentall; but corporall, and this kind in a strict acception is the loafe made of wheat,
The bred Here principally spoken of, is neither mental, nor sacramental; but corporal, and this kind in a strict acception is the loaf made of wheat,
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that is, hee shall fare so well as I fare, so well as one of the Kings Sonnes, as it is sayd verse the 11. And in the Pater Noster, giue vs this day our daily bread;
that is, he shall fare so well as I fare, so well as one of the Kings Sons, as it is said verse the 11. And in the Pater Noster, give us this day our daily bred;
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Or thy bread that is, such as thou thy selfe dost eate, qui tuus, thy dole may not bee panis lapidosus as Fibius Verucosus speakes in Seneca, so hard to digest as a stone, no mouldy bread, no mustie bread,
Or thy bred that is, such as thou thy self dost eat, qui Thy, thy dole may not be Paris lapidosus as Fibius Verucosus speaks in Senecca, so hard to digest as a stone, no mouldy bred, no musty bred,
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much more to shew mercy, for hee which is full of pitty, rewardeth his owne soule, Pro. 11. 17. Blessed is hee that considereth the poore and needy, Psal. 41. 1. Blessed in His Temporall, Ciuill, Spirituall, Eternall, Estate.
much more to show mercy, for he which is full of pity, Rewardeth his own soul, Pro 11. 17. Blessed is he that Considereth the poor and needy, Psalm 41. 1. Blessed in His Temporal, Civil, Spiritual, Eternal, Estate.
concerning both health and wealth, our Prophet saith in the next words, If thou deale thy bread to the hungrie, then shall thy light breake forth as the morning, and thy health shall grovve speedily.
Concerning both health and wealth, our Prophet Says in the next words, If thou deal thy bred to the hungry, then shall thy Light break forth as the morning, and thy health shall grow speedily.
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but humblenesse and bountifulnesse are the vertues, for which a man is best beloued. The loynes of the naked blesse him, and the tongues of the poore praise him,
but humbleness and bountifulness Are the Virtues, for which a man is best Beloved. The loins of the naked bless him, and the tongues of the poor praise him,
For his eternall estate, the poore man is the Mercurit ▪ saith our Church, set by God in the way to Hierusalem aboue, whosoeuer will go thither must goe by his doore, pointing at the path of Paradise directly. Hee that Couers the naked shall put on Christ,
For his Eternal estate, the poor man is the Mercurit ▪ Says our Church, Set by God in the Way to Jerusalem above, whosoever will go thither must go by his door, pointing At the path of Paradise directly. He that Covers the naked shall put on christ,
and bee Clothed with the long white robes of righteousnes couering all his sin: hee that bringes the poore Cast-out into his house shall be receiued into euerlasting habitation;
and be Clothed with the long white robes of righteousness covering all his since: he that brings the poor Cast out into his house shall be received into everlasting habitation;
He that deales bread to the hungry, shal be satisfied with the plenteousnes of Gods house, drinking of heauenly delights as out of the riuer, he shal haue for a cup of Cold water which is the least almes, a Crowne of glory which is the greatest of rewardes,
He that deals bred to the hungry, shall be satisfied with the plenteousness of God's house, drinking of heavenly delights as out of the river, he shall have for a cup of Cold water which is the least alms, a Crown of glory which is the greatest of rewards,
THe Scripture considers man in a fourefold estate, the first of his confection, as being in his originall integrity created according to Gods owne likenesse.
THe Scripture considers man in a fourfold estate, the First of his confection, as being in his original integrity created according to God's own likeness.
Our present text is a briefe Chronicle reporting his first estate, namely the creation of man wherein two poyntes are to be discussed, especially 1. The mystery of the most high and sacred Trinity creating. 2. The dignity of man Created,
Our present text is a brief Chronicle reporting his First estate, namely the creation of man wherein two points Are to be discussed, especially 1. The mystery of the most high and sacred Trinity creating. 2. The dignity of man Created,
1. Iohn. 5. 7. Hereupon elswhere termed according to the Hebrew phrase, God our makers. Iob. 35. 10. psal. 149. 2. Esay. 54 ▪ 5. and Eccle. 12. 1. Remember thy Creators in the dayes of thy youth.
1. John. 5. 7. Hereupon elsewhere termed according to the Hebrew phrase, God our makers. Job 35. 10. Psalm. 149. 2. Isaiah. 54 ▪ 5. and Eccle. 12. 1. remember thy Creators in the days of thy youth.
If this note seeme to be forced and vnkind, beside the streame of all antiquitie, there be manifest and manifold reasons euidently demonstrating the same.
If this note seem to be forced and unkind, beside the stream of all antiquity, there be manifest and manifold Reasons evidently Demonstrating the same.
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because opera ▪ Trinitatis quoad extra sunt cōmunicabilia, that is, all the works of the Trinity without it selfe are communicable, the workes of the Trinity within it selfe are incommunicable;
Because opera ▪ Trinitatis quoad extra sunt cōmunicabilia, that is, all the works of the Trinity without it self Are communicable, the works of the Trinity within it self Are incommunicable;
and therefore Moses saith in the beginning of this chapter according to the wordes originall, in principio dij creauit intimating the creation of the world to bee the worke of the whole Trinitie.
and Therefore Moses Says in the beginning of this chapter according to the words original, in principio dij creauit intimating the creation of the world to be the work of the Whole Trinity.
as the first in order, speaketh vnto the sonne and holy Ghost, and the sonne and the holy Ghost speake it and order it with the father, the which because it is written for mans instruction is also spoken after the manner of men.
as the First in order, speaks unto the son and holy Ghost, and the son and the holy Ghost speak it and order it with the father, the which Because it is written for men instruction is also spoken After the manner of men.
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Ista referre est refellere, the very repetition of these fantasies is a sufficient confutation of them vnto you who know that all which God made was good, yea very good, and that God in the beginning made man righteous,
Ista refer est refellere, the very repetition of these fantasies is a sufficient confutation of them unto you who know that all which God made was good, yea very good, and that God in the beginning made man righteous,
That the Scripture doth not afford such an example of any King or Potentate, who speakes of himselfe plurally, We wil and Command. Againe, Princes in our age vse that stile, that they might seeme to doe nothing alone,
That the Scripture does not afford such an Exampl of any King or Potentate, who speaks of himself plurally, We will and Command. Again, Princes in our age use that style, that they might seem to do nothing alone,
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or dominions, or principalities, or powers, For the same hand saith Augustine, that made silly worms creeping on the earth, created also the stately thrones singing in the heauens.
or Dominions, or principalities, or Powers, For the same hand Says Augustine, that made silly worms creeping on the earth, created also the stately thrones singing in the heavens.
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And so without any further dispute, we may conclude, that the most ineffable mystery of the blessed Trinity in Vnitie, is in them obscurely touched and couched:
And so without any further dispute, we may conclude, that the most ineffable mystery of the blessed Trinity in Unity, is in them obscurely touched and couched:
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God the Father is not aliud, but alius, another person albeit not another essence then is God the Son. For in speaking of the Trinity wee must especially take heede of two rockes, of Arrius on the right hand, who together with the Trinity of persons maintained a Trinity of essences:
God the Father is not Aliud, but alius, Another person albeit not Another essence then is God the Son. For in speaking of the Trinity we must especially take heed of two Rocks, of Arius on the right hand, who together with the Trinity of Persons maintained a Trinity of essences:
then by disputing explore subtilly, I come to speake of mans dignitie more principally intended in our text, and more naturally gathered out of euery word in the same.
then by disputing explore subtly, I come to speak of men dignity more principally intended in our text, and more naturally gathered out of every word in the same.
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and when hee made herbes hee sayd onely, let the ground bring foorth herbes, and it did so, Hee spake the word and it was done, He commanded, and it was effected.
and when he made herbs he said only, let the ground bring forth herbs, and it did so, He spoke the word and it was done, He commanded, and it was effected.
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and as Clemens Alexandrinus and other of the most ancient Doctours, He held a Counsell, let vs make man, So that whereas all other creatures were made with his bare word only, man was framed as it were with his owne handes,
and as Clemens Alexandrian and other of the most ancient Doctors, He held a Counsel, let us make man, So that whereas all other creatures were made with his bore word only, man was framed as it were with his own hands,
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Neither was this in respect of any hardnesse in the doing, for shall any thing be hard to the Lord? Gen. 18. 14. If hee had sayd onely let man bee made,
Neither was this in respect of any hardness in the doing, for shall any thing be hard to the Lord? Gen. 18. 14. If he had said only let man be made,
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after all other things were created, for as Albinus and other obserue, Deus imprimis parauit domum, et deinde dominum, Almighty God first created the whole world as an house,
After all other things were created, for as Albinus and other observe, Deus imprimis parauit domum, et Deinde dominum, Almighty God First created the Whole world as an house,
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3 God made man last, as an abridgement of all his other Creatures, and an Index, as it were to his great Booke in Folio, therefore called of the Hebrewes, Olam Hakaton, and of the Greekes microcosmos, that is, a little world.
3 God made man last, as an abridgement of all his other Creatures, and an Index, as it were to his great Book in Folio, Therefore called of the Hebrews, Olam Hakaton, and of the Greeks Microcosm, that is, a little world.
When as the Lord had furnished the heauen and earth with all the Creatures and ornaments thereof, hee made man consisting of an heauenly and earthly nature.
When as the Lord had furnished the heaven and earth with all the Creatures and Ornament thereof, he made man consisting of an heavenly and earthly nature.
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If any man seriue for mastery saith Paul, he is not crowned, except he striue as he ought to doe. 2. Tim. 2. 5. This world is the Theater where man is to wrestle with flesh and blood, and with spirituall wickednesses in high places;
If any man seriue for mastery Says Paul, he is not crowned, except he strive as he ought to do. 2. Tim. 2. 5. This world is the Theater where man is to wrestle with Flesh and blood, and with spiritual Wickednesses in high places;
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He must fight with beastes and birdes, and with all the fruites of the earth at his table, he must in his pilgrimage here fight with a great many dangers, aswell by land as sea, he must in his warfare here fight with the pomps of the world,
He must fight with beasts and Birds, and with all the fruits of the earth At his table, he must in his pilgrimage Here fight with a great many dangers, aswell by land as sea, he must in his warfare Here fight with the pomps of the world,
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and that heauen should be created before man, as being his reward and Crowne. But the dignity of mans creation appeares yet in the next word, Image, more fully.
and that heaven should be created before man, as being his reward and Crown. But the dignity of men creation appears yet in the next word, Image, more Fully.
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But saith Esay, to whom will yee liken God, or what similitude will ye set vp vnto him, He will not, he cannot, he should not bee pictured, Homo enim dificit ab illo qui eum fecit, quum sibi praeficit ipse quod fecit.
But Says Isaiah, to whom will ye liken God, or what similitude will you Set up unto him, He will not, he cannot, he should not be pictured, Homo enim dificit ab illo qui Eum fecit, Whom sibi praeficit ipse quod fecit.
Answere is made, that God set vp his Image himselfe, who knew best to make it, Let vs make man in our Image. Whosoeuer therefore defaceth it, commits high treason, insomuch that whereas it is no sinne simply to kill a beast, it is a fearefull o• … trage to slay a man,
Answer is made, that God Set up his Image himself, who knew best to make it, Let us make man in our Image. Whosoever Therefore defaceth it, commits high treason, insomuch that whereas it is no sin simply to kill a beast, it is a fearful o• … trage to slay a man,
the resolute Romanes and o• … her, in killing themselues did magnè, but not benè, saith Augustine, and the reason is plaine, Man is Gods Image, and his superscription is vpon him,
the resolute Romans and o• … her, in killing themselves did magnè, but not benè, Says Augustine, and the reason is plain, Man is God's Image, and his superscription is upon him,
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and the firmament shewe• … h his handy-worke, Vniuersus mundus ( as one sayd) nihil aliud est quam Deus explicatus, In the creation of • … he visible world, we may behold • … he inuis• … ble thinges of God.
and the firmament shewe• … h his handiwork, Vniuersus World (as one said) nihil Aliud est quam Deus explicatus, In the creation of • … he visible world, we may behold • … he inuis• … ble things of God.
Rom. 1. 20. In omnibus creaturis est aliqualis Dei similitudo per modum vesligij, (saith g Aquin.) Sed in sola rationali creatur a similitudo Dei per modum Imaginis.
Rom. 1. 20. In omnibus Creaturis est aliqualis Dei similitudo per modum vesligij, (Says g Aquinas) said in sola rationali creature's a similitudo Dei per modum Imaginis.
Rupertus vnderstandeth here by Image, the second person of the Trinity, God the sonne, and by likenesse or similitude, the third person of the Trinity, God the holy Ghost.
Rupert understandeth Here by Image, the second person of the Trinity, God the son, and by likeness or similitude, the third person of the Trinity, God the holy Ghost.
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But in that the Lord sayd, Let vs make man in our Image, He doth intimate that God is the liuely representation and Image, not of one or two persons only, but of the whole Trinity.
But in that the Lord said, Let us make man in our Image, He does intimate that God is the lively representation and Image, not of one or two Persons only, but of the Whole Trinity.
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Other thinke, that man was created according to the likenesse of that humane nature which our blessed Sauiour Christ the sonne of God, was in fulnesse of time to assume,
Other think, that man was created according to the likeness of that humane nature which our blessed Saviour christ the son of God, was in fullness of time to assume,
Other (as Paulus Fagius reports) affirme that the soules immortallity represents Gods eternity. Therefore man hauing a soule immortall is like to God eternall.
Other (as Paulus Fagius reports) affirm that the Souls immortality represents God's eternity. Therefore man having a soul immortal is like to God Eternal.
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Basil, Chrysostom, and some other referre this likenesse to mans dominion ouer the creatures, being as it were a God on earth, which occasioned Heraclitus to terme men mortall Gods, and the Gods immortall men.
Basil, Chrysostom, and Some other refer this likeness to men dominion over the creatures, being as it were a God on earth, which occasioned Heraclitus to term men Mortal God's, and the God's immortal men.
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but likenesse to the supernaturall gifts of grace, holinesse, and righteousnesse, which occasioned Eucherius to say, Imago est omnium, similitudo paucorum.
but likeness to the supernatural Gifts of grace, holiness, and righteousness, which occasioned Eucherius to say, Imago est omnium, similitudo Paucorum.
In our memory wee resemble God the Father, which is the ancient of dayes. Dan. 7. 9. In our vnderstanding God the Sonne, in whom are hid all the treasures of wisdome and knowledge.
In our memory we resemble God the Father, which is the ancient of days. Dan. 7. 9. In our understanding God the Son, in whom Are hid all the treasures of Wisdom and knowledge.
Now (beloued) howsoeuer it be true that these naturall giftes of reason, and supernaturall giftes of grace, were conferred by God vpon man in his creation:
Now (Beloved) howsoever it be true that these natural Gifts of reason, and supernatural Gifts of grace, were conferred by God upon man in his creation:
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Yet if wee compare one Scripture with another, it will appeare, that Moses here makes no difference betweene likenesse and Image. But that (as Caluin and u other obserue) they doe signifie the same thing.
Yet if we compare one Scripture with Another, it will appear, that Moses Here makes no difference between likeness and Image. But that (as Calvin and u other observe) they do signify the same thing.
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And so the meaning of our text, in our Image, according to our likenesse, is nothing else but in our Image which is likest vs. As if the Lord had sayd, let vs make man in our Image, that he may be (as a creature may be) like vs,
And so the meaning of our text, in our Image, according to our likeness, is nothing Else but in our Image which is likest us As if the Lord had said, let us make man in our Image, that he may be (as a creature may be) like us,
u Audius the founder of the monstrous Anthropomorphite heresie, supposed it was placed in the figure of the body, which (lest happily there should be raysed any wicked errour which they would not acknowledge for their owne) the Papistes are content to like well and defend, in whose Churches and other places of deuotion, it is euery where to find the likenesse of God the Father depictured vpon their walles and windowes in the figure of a man.
u Audius the founder of the monstrous Anthropomorphite heresy, supposed it was placed in the figure of the body, which (lest happily there should be raised any wicked error which they would not acknowledge for their own) the Papists Are content to like well and defend, in whose Churches and other places of devotion, it is every where to find the likeness of God the Father depictured upon their walls and windows in the figure of a man.
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But it is a strange peruersenesse, quoth Tertullian, aduersus Marcion. Lib. 2. Cap. 27. To thinke that there are humane thinges in God rather then diuine thinges in man,
But it is a strange perverseness, quoth Tertullian, Adversus Marcion. Lib. 2. Cap. 27. To think that there Are humane things in God rather then divine things in man,
For, saith Ambrose, who sayd, let vs make man in our Image? Was it not God? and what is God? flesh and bones? or a spirit? Christ answereth in the 4. of S. Iohn. at the 24. verse.
For, Says Ambrose, who said, let us make man in our Image? Was it not God? and what is God? Flesh and bones? or a Spirit? christ Answers in the 4. of S. John. At the 24. verse.
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Yet that which the body could receiue, it did in very notable sort expresse, being so wonderfully framed of such an excellent proportion and beauty, that no creature in the world may be compared with it,
Yet that which the body could receive, it did in very notable sort express, being so wonderfully framed of such an excellent proportion and beauty, that no creature in the world may be compared with it,
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So Christ affirmed of Iudas, haue not I chosen you twelue? and one of you is a deuill, and S. Peter when he committed a foule fact, come behind me Sathan. Mat. 16. 23. and of the Pharisees, yee are of your father the deuill. Iohn.
So christ affirmed of Iudas, have not I chosen you twelue? and one of you is a Devil, and S. Peter when he committed a foul fact, come behind me Sathan. Mathew 16. 23. and of the Pharisees, ye Are of your father the Devil. John.
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but the soules of reprobate sinners are damned, Ergo, this Image is not altogether in the soules substance, that Image saith Ambrose wherein thou wert created;
but the Souls of Reprobate Sinners Are damned, Ergo, this Image is not altogether in the Souls substance, that Image Says Ambrose wherein thou Wertenberg created;
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as it is by Christ, in whom all true beleeuers are new creatures, and new men and a new lumpe, but the substance of the reasonable soule, with all the naturall powers thereof, are not altogether lost in vnregenerate men, ergo, this Image principally consisted in the gifts of grace.
as it is by christ, in whom all true believers Are new creatures, and new men and a new lump, but the substance of the reasonable soul, with all the natural Powers thereof, Are not altogether lost in unregenerate men, ergo, this Image principally consisted in the Gifts of grace.
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It is to be construed, of the preheminence, and authority giuen vnto man, aboue the woman, in which one respect, the Image of God is expressed in the man, more then in the woman.
It is to be construed, of the pre-eminence, and Authority given unto man, above the woman, in which one respect, the Image of God is expressed in the man, more then in the woman.
but according to his owne likenesse in nature, knowledge, holinesse, righteousnesse, glory, appointing vs to be Lords of this ample vniuerse, making all things for man, and man for himselfe.
but according to his own likeness in nature, knowledge, holiness, righteousness, glory, appointing us to be lords of this ample universe, making all things for man, and man for himself.
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or our neighbours through our lewd examples, and to hate our sinnes as a serpent, by meanes whereof, the likenesse of God is so miserably defaced in vs:
or our neighbours through our lewd Examples, and to hate our Sins as a serpent, by means whereof, the likeness of God is so miserably defaced in us:
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Psal. 32, 10. A voluptuous man, giuen ouer to worke all vncleannesse, euen with greedinesse, a Sow wallowing in the myre. 2. Pet. 2. 22. In a word the children of men set on fire to doe mischiefe, whelpes of Lyons. Psal. 57. 4. and generations of vipers. Mat. 3. 7.
Psalm 32, 10. A voluptuous man, given over to work all uncleanness, even with greediness, a Sow wallowing in the mire. 2. Pet. 2. 22. In a word the children of men Set on fire to do mischief, whelps of Lyons. Psalm 57. 4. and generations of vipers. Mathew 3. 7.
The people mentioned in this History, had receiued great blessings of the Lord, He dealt not so with any nation, as the Prophet sings in the 147. Psalme. verse last. In the ruffe of their prosperity, turning the graces of God into wantonnesse;
The people mentioned in this History, had received great blessings of the Lord, He dealt not so with any Nation, as the Prophet sings in the 147. Psalm. verse last. In the ruff of their Prosperity, turning the graces of God into wantonness;
They committed many great sinnes, and now the righteous Iudge of the whole world, threatneth to bring great punishments vpon them, and yet in his wrath, remembring mercy, He giues Dauid their King, by the Prophet Gad, a free,
They committed many great Sins, and now the righteous Judge of the Whole world, threatens to bring great punishments upon them, and yet in his wrath, remembering mercy, He gives David their King, by the Prophet Gad, a free,
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though hard choice, whether he would haue seuen yeeres of famine come vpon the land, or flee three moneths before his enemies, or that there be three dayes of pestilence.
though hard choice, whither he would have seuen Years of famine come upon the land, or flee three months before his enemies, or that there be three days of pestilence.
and not to doe it, then to sinne in the sight of the Lord, answere is made, that Dauid makes his comparison here, betweene diuers kindes of punishment,
and not to do it, then to sin in the sighed of the Lord, answer is made, that David makes his comparison Here, between diverse Kinds of punishment,
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but Susannes comparison, is there betweene the doing of euill, and the suffering of euill, (as the schoole speakes) betweene malum culpae, and malum poenae. She therefore resolued worthily, that it was better to suffer reproach and shame before men,
but Susannes comparison, is there between the doing of evil, and the suffering of evil, (as the school speaks) between malum Culpae, and malum Poenae. She Therefore resolved worthily, that it was better to suffer reproach and shame before men,
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If hee would not breake one commandement of Gods law, that he would suffer himselfe, to be sent into hell and the graue, that is, that he would rather be killed,
If he would not break one Commandment of God's law, that he would suffer himself, to be sent into hell and the graven, that is, that he would rather be killed,
18. 26. Dauid here speakes of a punishment which is temporall on earth, at the most enduring but three dayes. But S. Paul there speakes of a payne which is eternall in hell, inflicted by such an aduersary which is euerliuing, and so consequently, his Iudgements, in that dungeon of torture can neuer dye.
18. 26. David Here speaks of a punishment which is temporal on earth, At the most enduring but three days. But S. Paul there speaks of a pain which is Eternal in hell, inflicted by such an adversary which is everliving, and so consequently, his Judgments, in that dungeon of torture can never die.
Or as other, it is better for one, who sinnes against God, and contemnes the riches of his mercies, esteeming the blood of his Couenant, where-wherewith he was sanctified,
Or as other, it is better for one, who Sins against God, and contemnes the riches of his Mercies, esteeming the blood of his Covenant, where-wherewith he was sanctified,
Dan. 5. But to fall into his hand of mercy, full of comfort, b• … cause his mercies are great. Now S. Paul in that place, meaneth punishments inflicted by the Lord, as an angry Iudge;
Dan. 5. But to fallen into his hand of mercy, full of Comfort, b• … cause his Mercies Are great. Now S. Paul in that place, means punishments inflicted by the Lord, as an angry Judge;
and teach exactly, what account shopkeepers are to make for false wares, and idle words, and in the meane time, neglect exorbitant errours, of higher powers, and potentates.
and teach exactly, what account shopkeepers Are to make for false wares, and idle words, and in the mean time, neglect exorbitant errors, of higher Powers, and potentates.
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The text telleth vs at the 10. verse, That after hee numbred the people, (for which all this tempest arose,) His heart smote him, and hee sayd vnto the Lord, I haue greatly sinned, in that I haue done,
The text Telleth us At the 10. verse, That After he numbered the people, (for which all this tempest arose,) His heart smote him, and he said unto the Lord, I have greatly sinned, in that I have done,
and at the 17. verse ▪ Loe, I haue sinned, and done wickedly, but these sheepe, what haue they done? That is, the people being innocent as Sheepe, what haue they done, that they should thus suffer.
and At the 17. verse ▪ Loe, I have sinned, and done wickedly, but these sheep, what have they done? That is, the people being innocent as Sheep, what have they done, that they should thus suffer.
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when thou numbrest them, that there be no plague among them, when thou numbrest them. It was according to the law, for the magistrate, to number Israel, as we read.
when thou numbrest them, that there be no plague among them, when thou numbrest them. It was according to the law, for the magistrate, to number Israel, as we read.
1. To put Israel in minde, that this exceeding great multiplication of people, wa• … onely from the Lord, according to his gracious promise, made to their forefathers, I will make of thee a great nation, I will make thy seede as the dust of the earth,
1. To put Israel in mind, that this exceeding great multiplication of people, wa• … only from the Lord, according to his gracious promise, made to their Forefathers, I will make of thee a great Nation, I will make thy seed as the dust of the earth,
so that if any can number the dust of the earth, then shall thy seed also be numbred. Gen. 13. 16. 2. To shew the speciall care hee had ouer his people, numbring them, and as it were noting euery person in his booke.
so that if any can number the dust of the earth, then shall thy seed also be numbered. Gen. 13. 16. 2. To show the special care he had over his people, numbering them, and as it were noting every person in his book.
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and moues, and hath his being. Acts. 17. 28. 4. This temporall offering, prefigured the spirituall tribute, which euery one that hath giuen vp his name to God, in holy Baptisme, ought to pay, the which is to serue God in spirit and trueth. Iohn. 4. 23. 5. By this Law, God taught his people, to iudge themselues for their sinnes, that they might not be iudged of him.
and moves, and hath his being. Acts. 17. 28. 4. This temporal offering, prefigured the spiritual tribute, which every one that hath given up his name to God, in holy Baptism, ought to pay, the which is to serve God in Spirit and truth. John. 4. 23. 5. By this Law, God taught his people, to judge themselves for their Sins, that they might not be judged of him.
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But graunt, that the people did not offend in this one particular, Yet their manifold other sinnes, vndoubtedly, were the cause why the Lord permitted Dauid to fall into this errour, according to that of Gregory the great.
But grant, that the people did not offend in this one particular, Yet their manifold other Sins, undoubtedly, were the cause why the Lord permitted David to fallen into this error, according to that of Gregory the great.
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Almighty God disposeth the hearts of Soueraignes, according to the merrits of their subiects, If they be not nursing Fathers vnto the Church, and the ministers of God, for our good, It is because we gouerne our owne families ill, and our owne persons worse.
Almighty God Disposeth the hearts of Sovereigns, according to the merits of their Subjects, If they be not nursing Father's unto the Church, and the Ministers of God, for our good, It is Because we govern our own families ill, and our own Persons Worse.
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It is a common fault, indeed the common fault, when any mischiefe happeneth vnto them, or plague comes neere their dwelling, Instantly to speake ill of those which are in authority.
It is a Common fault, indeed the Common fault, when any mischief Happeneth unto them, or plague comes near their Dwelling, Instantly to speak ill of those which Are in Authority.
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The first is, want of humility, for when our hearts are sowred with the leauen of our owne pride, conceyting that we could manage state affaires, a great deale wiser (as Alphonsus the 10. said If he had beene with God in the beginning, hee could haue better d• … sposed of many things in the world,) then often times a bitternesse ariseth out of the stomacke, into the mouth,
The First is, want of humility, for when our hearts Are soured with the leaven of our own pride, Conceit that we could manage state affairs, a great deal Wiser (as Alphonsus the 10. said If he had been with God in the beginning, he could have better d• … sposed of many things in the world,) then often times a bitterness arises out of the stomach, into the Mouth,
Solomon pretended to diuide an infant, to good purpose, But did not, and Paul pretended to Iudaize, but did not, arcana reipublicae mysteria regni, State plots are not easily digested, of countrey stomacks,
Solomon pretended to divide an infant, to good purpose, But did not, and Paul pretended to Judaize, but did not, arcana reipublicae Mysteries Regni, State plots Are not Easily digested, of country stomachs,
A bosome friend, is bold to tell a priuate person of his fault, But alas, who dares say to the Pope, of Prince, Domine cur ita facis? If his domesticall chaplaine, I meane his conscience chide him not, his other chaplaines are of his closer,
A bosom friend, is bold to tell a private person of his fault, But alas, who dares say to the Pope, of Prince, Domine cur ita facis? If his domestical chaplain, I mean his conscience chide him not, his other Chaplains Are of his closer,
We should therefore construe Princes actions euer to the best, according to the lawes of the Thames, When two wherries meete, the banke is theirs by right, that haue wind and tide against them.
We should Therefore construe Princes actions ever to the best, according to the laws of the Thames, When two wherries meet, the bank is theirs by right, that have wind and tide against them.
The 4. is, want of thankefulnesse, Princes are shieldes, vnder whose shelter wee lead a quiet and a peacefull life, in all godlinesse and honesty, Sweet peace is the greatest of all blessings temporall,
The 4. is, want of thankfulness, Princes Are shields, under whose shelter we led a quiet and a peaceful life, in all godliness and honesty, Sweet peace is the greatest of all blessings temporal,
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Yet there be refractorie fling-braines, enioying both, vnder the gouernment of pious princes, which are ready to quarrell their authority, concerning the tithing of mint,
Yet there be refractory fling-brains, enjoying both, under the government of pious Princes, which Are ready to quarrel their Authority, Concerning the tithing of mint,
If euery man in his place shall examine himselfe, and lay his hand on his owne heart, he shall vnderstand easily, that the bad ordering of his owne selfe,
If every man in his place shall examine himself, and lay his hand on his own heart, he shall understand Easily, that the bad ordering of his own self,
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Is not the Lord, in whom they trust, able to defend his Israel as with a shield? And in famine, good people should be forced to beg their bread of strange nations,
Is not the Lord, in whom they trust, able to defend his Israel as with a shield? And in famine, good people should be forced to beg their bred of strange Nations,
and zeale, that they seemed frozen in the dregges of their profit, and pleasure, so little regarding the light of Israel, and honour of this our braue victorious nation, that they resolued vpon the conclusion of the match, not onely to be sonnes of the Pope,
and zeal, that they seemed frozen in the dregs of their profit, and pleasure, so little regarding the Light of Israel, and honour of this our brave victorious Nation, that they resolved upon the conclusion of the match, not only to be Sons of the Pope,
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Yet (God be thanked) England had her Dauids, who did not cease, night and day, to call and cry to the Lord, For thy sonnes sake, for thy Sions sake, let not our insulting enemies, a bloody generation, drunken with the blo• … d of the Saints, haue their desires ouer vs:
Yet (God be thanked) England had her David, who did not cease, night and day, to call and cry to the Lord, For thy Sons sake, for thy Zions sake, let not our insulting enemies, a bloody generation, drunken with the blo• … worser of the Saints, have their Desires over us:
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But a good man, and a good magistrate, especially considering, barbarus has segetes; That the blasphemous aduersaries of God, roare in the middes of the congregations,
But a good man, and a good magistrate, especially considering, Barbarus has segetes; That the blasphemous Adversaries of God, roar in the mids of the congregations,
Abule• … sis vpon the place, notes aptly, That God made these 3. punishments inequall in time, 7 yeares of famine, 3 moneths of warre, 3 dayes of pestilence, that hee might make them equall in magnitude,
Abule• … sis upon the place, notes aptly, That God made these 3. punishments inequal in time, 7 Years of famine, 3 months of war, 3 days of pestilence, that he might make them equal in magnitude,
2. The plague is Gods immediat hand, his sword. 1. Chron. 21. 30. His arrow. Psal. 91. 5. The physitians haue termed it, fulmen coeleste, The thunderbolt of heauen;
2. The plague is God's immediate hand, his sword. 1. Chronicles 21. 30. His arrow. Psalm 91. 5. The Physicians have termed it, fulmen Celeste, The thunderbolt of heaven;
and so consequently, whereas in the pestilence wee seeke onely to the mercies of God, in warre and famine, we are to wrestle with the cruelties of men also, whose heart, saith Esay, is to destroy, To take the spoyle, to tread their enemies downe,
and so consequently, whereas in the pestilence we seek only to the Mercies of God, in war and famine, we Are to wrestle with the cruelties of men also, whose heart, Says Isaiah, is to destroy, To take the spoil, to tread their enemies down,
(saith the Lord,) was a little displeased, but they helped forward the affliction. Zach. 1. 15. As if he should haue sayd, my purpose was only to try you,
(Says the Lord,) was a little displeased, but they helped forward the affliction. Zach 1. 15. As if he should have said, my purpose was only to try you,
And if he had chosen famine, money-men would haue trusted in their purse, making gold their hope, and saying to the wedge of gold, thou art my confidence.
And if he had chosen famine, money-men would have trusted in their purse, making gold their hope, and saying to the wedge of gold, thou art my confidence.
Lastly, Diuines obserue Dauids faith, and affiance in the Lord, as being assured that all things worke together for the best, vnto those that feare him;
Lastly, Divines observe David faith, and affiance in the Lord, as being assured that all things work together for the best, unto those that Fear him;
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he well vnderstood, that God ha• … h a left hand of Iustice, so well as a right hand of mercy. But the godly feele each hand gentle, both hands of God are right hands vnto them.
he well understood, that God ha• … h a left hand of justice, so well as a right hand of mercy. But the godly feel each hand gentle, both hands of God Are right hands unto them.
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Though Esa• … bee stronger then Iacob, yet the greater shall serue the lesser. The number of Gods elect is small, the number of reprobate fooles, infinite.
Though Esa• … be Stronger then Iacob, yet the greater shall serve the lesser. The number of God's elect is small, the number of Reprobate Fools, infinite.
The Church is a little flocke of lambes, in the mids of wolues, and yet populus maior seruit minori, many that are bad, serue those few which are good, non obsequendo (quoth Augustine,) sed persequendo, not by doing good,
The Church is a little flock of Lambs, in the mids of wolves, and yet populus maior seruit minori, many that Are bad, serve those few which Are good, non obsequendo (quoth Augustine,) sed persequendo, not by doing good,
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and of all sicknesse in many respects the most vncomfortable, the pestilence, come nigh our dwelling? Yet let vs not be afrayd for any terrour by night,
and of all sickness in many respects the most uncomfortable, the pestilence, come High our Dwelling? Yet let us not be afraid for any terror by night,
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So the greater our danger and extremity, the greater is that power and piety that deliuereth vs. These vertues are the brightest starres in the sphere of maiestie, manifesting Dauids duty to God and man;
So the greater our danger and extremity, the greater is that power and piety that Delivereth us These Virtues Are the Brightest Stars in the sphere of majesty, manifesting David duty to God and man;
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Of which I find a two fold construction, and each of them exceeding comfortable. 1. His mercies are ouer, That is, greater then all his works, not in propriety,
Of which I find a two fold construction, and each of them exceeding comfortable. 1. His Mercies Are over, That is, greater then all his works, not in propriety,
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But in effect and extent greater; For whereas Gods indignation is but vpon the 4. generation of such as hate him, his mercies are vpon thousand generations of those that loue him, and keepe his Commandements:
But in Effect and extent greater; For whereas God's Indignation is but upon the 4. generation of such as hate him, his Mercies Are upon thousand generations of those that love him, and keep his commandments:
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and towards all his works, for the latter clause, his mercies, &c, is nothing else but a repe• … ition of the former, The Lord is good vnto all, His goodnesse is the same with his mercy,
and towards all his works, for the latter clause, his Mercies, etc., is nothing Else but a repe• … ition of the former, The Lord is good unto all, His Goodness is the same with his mercy,
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and among those, principally, to such as loue him, and feare him, and call vpon him faithfully, As our Prophet in the before cited Psalme. verse. 18. 19. 20. His mercies compasse them about, on all sides,
and among those, principally, to such as love him, and Fear him, and call upon him faithfully, As our Prophet in the before cited Psalm. verse. 18. 19. 20. His Mercies compass them about, on all sides,
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To speake more distinctly, the mercies of God toward vs, are seene in two things especially, donando et condonando, That is, in giuing vs whatsoeuer is good for vs,
To speak more distinctly, the Mercies of God towards us, Are seen in two things especially, donando et condonando, That is, in giving us whatsoever is good for us,
and in forgiuing whatsoeuer is euill, euill of sinne, euill of punishment for sinne, pardoning all our offences against himselfe, against our other selfe, against our owne selfe;
and in forgiving whatsoever is evil, evil of sin, evil of punishment for sin, pardoning all our offences against himself, against our other self, against our own self;
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and with the stripes of the children of men. 2. Sam. 7. 14. We confesse, that we sinne greatly; So Dauid, verse. 10. of this chapter. But the Lord saith, I was but a little displeased.
and with the stripes of the children of men. 2. Sam. 7. 14. We confess, that we sin greatly; So David, verse. 10. of this chapter. But the Lord Says, I was but a little displeased.
Mercifull in deferring punishment, as being full of pitty, slow to wrath, long suffering, of great goodnesse, cito struit, tarde destruit, making the whole world in sixe dayes,
Merciful in deferring punishment, as being full of pity, slow to wrath, long suffering, of great Goodness, Quick struit, tarde destruit, making the Whole world in sixe days,
Mercifull in remouing punishments, as in this present example, For the Rabbines haue a fable, that the plague threatned here 3 dayes, continued only for one houre, Ioscphus writes that it continued only from morning till noone;
Merciful in removing punishments, as in this present Exampl, For the Rabbis have a fable, that the plague threatened Here 3 days, continued only for one hour, Ioscphus writes that it continued only from morning till noon;
one leafe was red, wherein was registred, the Iudgements of God, in consideration whereof, he cryed out, enter not into iudgement with thy seruant, O Lord, &c. The other was white, in which were written, the mercies of God, in admiration whereof, hee cryed out, what is man, that thou art so mindfull of him;
one leaf was read, wherein was registered, the Judgments of God, in consideration whereof, he cried out, enter not into judgement with thy servant, Oh Lord, etc. The other was white, in which were written, the Mercies of God, in admiration whereof, he cried out, what is man, that thou art so mindful of him;
If he could not read them in his whole life, how shall I repeate them in this munite of time? Giue mee leaue onely to conclude in the words of our mother Church.
If he could not read them in his Whole life, how shall I repeat them in this munite of time? Give me leave only to conclude in the words of our mother Church.
O God whose nature and property is euer to haue mercy, and to forgiue, grant vs thy grace, that in all time of our tribulation, in all time of our wealth, in the houre of death and as the day of iudgment, we may put our whole trust and confidence in thee, resoluing always as Dauid here, let vs fall into the hand of the Lord,
Oh God whose nature and property is ever to have mercy, and to forgive, grant us thy grace, that in all time of our tribulation, in all time of our wealth, in the hour of death and as the day of judgement, we may put our Whole trust and confidence in thee, resolving always as David Here, let us fallen into the hand of the Lord,
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to wit, the flight and fall of Senacherib King of Ashur, a great Monarch, and a great boaster of his greatnesse, saying in the pride of his heart, verse 23. By the multitude of my chariots, I am come vp to the top of the mountaines, by the sides of Lebanon,
to wit, the flight and fallen of Sennacherib King of Ashur, a great Monarch, and a great boaster of his greatness, saying in the pride of his heart, verse 23. By the multitude of my chariots, I am come up to the top of the Mountains, by the sides of Lebanon,
Affronting Gods people, with insolent language, Let not Ezechia deceiue you, neither let Ezechia make you to trust in the Lord, saying, the Lord w• … ll surely deliuer vs. Hath any of the gods of the nations, deliuered his land out of the hand of the King of Ashur:
Affronting God's people, with insolent language, Let not Hezekiah deceive you, neither let Hezekiah make you to trust in the Lord, saying, the Lord w• … ll surely deliver us Hath any of the God's of the Nations, Delivered his land out of the hand of the King of Ashur:
first to fly, then afterward to fall. His flight is reported here to bee full of Dishonour, he departed, went away, returned. Despaire, he dwelt at Nineue.
First to fly, then afterwards to fallen. His flight is reported Here to be full of Dishonour, he departed, went away, returned. Despair, he dwelled At Nineveh.
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His fal is described to be very fearefull in respect of three circumstances. The first is of the persons who slew him, Adramalech and Sharezer, his own sonnes.
His fall is described to be very fearful in respect of three Circumstances. The First is of the Persons who slew him, Adramalech and Sharezer, his own Sons.
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The name of King, is added also to his further shame, as if he should say, see this King, this great King, whom impudent Rabseketh extolled so highly, by reason of his power, and pompe.
The name of King, is added also to his further shame, as if he should say, see this King, this great King, whom impudent Rabshakeh extolled so highly, by reason of his power, and pomp.
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But God for his trueth and mercy sake, droue him out thence, euen as chaffe before the wind ▪ the Lord, who cannot lie, sayd by the mouth of Esay the Prophet, I will send a blast vpon him, and accordingly, the Lords Angel in one night, smote in the campe of Ashur, one hundred fourescore,
But God for his truth and mercy sake, drove him out thence, even as chaff before the wind ▪ the Lord, who cannot lie, said by the Mouth of Isaiah the Prophet, I will send a blast upon him, and accordingly, the lords Angel in one night, smote in the camp of Ashur, one hundred fourescore,
And here wee may sing with Dauid, As we haue heard, so haue wee seene in the city of the Lord of hostes, in the city of our God, God vpholdeth it for euer.
And Here we may sing with David, As we have herd, so have we seen in the City of the Lord of hosts, in the City of our God, God upholdeth it for ever.
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and his Gospel openly, triumphing in pulpit and • … e, before the victory? Did they not cry with a loud voice, from Rhemes and Rome, from Flanders and France, that our blessed Queene Elizabeth, was a miserable woman, vnable to protect her subiects,
and his Gospel openly, triumphing in pulpit and • … e, before the victory? Did they not cry with a loud voice, from Rheims and Room, from Flanders and France, that our blessed Queen Elizabeth, was a miserable woman, unable to Pact her Subjects,
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and that her Kingdome was deliuered ouer into the hands of the great king of Ashur? But albeit the Pope, (such was his holinesse,) did blesse them in their endeauours;
and that her Kingdom was Delivered over into the hands of the great King of Ashur? But albeit the Pope, (such was his holiness,) did bless them in their endeavours;
First by circumstance of persons, as being slaine by his owne sonnes, Adramelech, and Sharezer, Dauid complaining of Achitophel; and Christ in the person of Dauid, complaining of Iudas cryed out, it is not an open enemie, that hath done me this dishonour,
First by circumstance of Persons, as being slain by his own Sons, Adrammelech, and Sharezer, David complaining of Ahithophel; and christ in the person of David, complaining of Iudas cried out, it is not an open enemy, that hath done me this dishonour,
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What greater indignitie then, or iniury could fall vpon Sennacherib, then thus vnfortunatly, to perish by the hands of Adramelech, and Sharezer, his owne sons? What greater vnhappines then thus ignonimiously, to lose his life, by those who should haue preserued him aliue, being of all other most oblieged vnto him,
What greater indignity then, or injury could fallen upon Sennacherib, then thus unfortunately, to perish by the hands of Adrammelech, and Sharezer, his own Sons? What greater unhappiness then thus ignonimiously, to loose his life, by those who should have preserved him alive, being of all other most obliged unto him,
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The Lords Angel smote in his camp, one hundred fourescore and fiue thousand, of his souldiers, bu• … God determined to reserue him, for an heauier iudgment;
The lords Angel smote in his camp, one hundred fourescore and fiue thousand, of his Soldiers, bu• … God determined to reserve him, for an Heavier judgement;
The cities of Sodom, and Gomorra, had escaped, doubtlesse many grieuous deserued punishments, but at the length, God rained out of heauen, fire & brimstone, to consume them,
The cities of Sodom, and Gomorra, had escaped, doubtless many grievous deserved punishments, but At the length, God reigned out of heaven, fire & brimstone, to consume them,
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But they hauing notice thereof, and prouoked to wrath by this vncouth, and abominable cruelty, rushed in vpon him as hee was worshipping his Idol in his chappell,
But they having notice thereof, and provoked to wrath by this uncouth, and abominable cruelty, rushed in upon him as he was worshipping his Idol in his chapel,
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Facit benè sinendo fieri quaecunq { que } male, saith Augustine; The text is plaine: that Christ our blessed Sauiour, was betrayed and crucified, by Gods determinate counsell, and foreknowledge;
Facit benè sinendo fieri quaecunq { que } male, Says Augustine; The text is plain: that christ our blessed Saviour, was betrayed and Crucified, by God's determinate counsel, and foreknowledge;
Iudas betrayed Christ, only for money, the Iewes crucified him onely for malice. But God gaue his Sonne, and his Son gaue himselfe for vs, only for loue:
Iudas betrayed christ, only for money, the Iewes Crucified him only for malice. But God gave his Son, and his Son gave himself for us, only for love:
Adramelech and Sharezer did ill in murthering their father, but God ordered that bloody fact well, in making Sennacherib a fearefull example to barbarous tyrants and blasphemers,
Adrammelech and Sharezer did ill in murdering their father, but God ordered that bloody fact well, in making Sennacherib a fearful Exampl to barbarous Tyrants and blasphemers,
Adramelech signifies, a great King, and Sharezer, Prince of treasure, the which names happily, Sennacherib imposed for this end, that they might acquire great power and riches,
Adrammelech signifies, a great King, and Sharezer, Prince of treasure, the which names happily, Sennacherib imposed for this end, that they might acquire great power and riches,
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the deepnesse of the riches, both of the wisdome and iudgements of God) all the greatnesse of Adramelech ▪ and Sharezer, was imployed to make Sennacherib little, to bereaue him,
the deepness of the riches, both of the Wisdom and Judgments of God) all the greatness of Adrammelech ▪ and Sharezer, was employed to make Sennacherib little, to bereave him,
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and gracelesse, that howsoeuer, they well escape present danger, yet their sinnes, as Paul speakes, goe before vnto Iudgement, and so they stand condemned in the conceit of themselues and others.
and graceless, that howsoever, they well escape present danger, yet their Sins, as Paul speaks, go before unto Judgement, and so they stand condemned in the conceit of themselves and Others.
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2. The tragicall end of this vngodly tyrant murthered by those, who came out of his owne bowels, admonisheth vs, what a fearefull thing it is, to fall into the hands of the liuing Lord.
2. The tragical end of this ungodly tyrant murdered by those, who Come out of his own bowels, Admonisheth us, what a fearful thing it is, to fallen into the hands of the living Lord.
and of great patience, before he comes to punish, but when he commeth, hee will pay home, he hath in his hand a rod of iron to breake his enemies in pieces, like a potters vessell.
and of great patience, before he comes to Punish, but when he comes, he will pay home, he hath in his hand a rod of iron to break his enemies in Pieces, like a potters vessel.
and in such a place, but also by such persons, as they least suspect. As Iob speakes, they spend their dayes in wealth, and suddenly goe downe to hell;
and in such a place, but also by such Persons, as they least suspect. As Job speaks, they spend their days in wealth, and suddenly go down to hell;
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As Belshazzar in the mids of his carousing, Haman in the mids of his malice, Herod in the mids of his pride, Iulian in the mids of his fury, Sennacherib the great King of Assyria, the terrour of nations, (who with the sole of his feet, dryed vp all the riuers of besieged places,
As Belshazzar in the mids of his carousing, Haman in the mids of his malice, Herod in the mids of his pride, Iulian in the mids of his fury, Sennacherib the great King of Assyria, the terror of Nations, (who with the sole of his feet, dried up all the Rivers of besieged places,
Hee was in his owne land, in Nintue, the strongest city of all his land, in his stately palace, the most inuincible fortresse of al Niniue, in his Royall chappel the most secure place of all his palace;
He was in his own land, in Nintue, the Strongest City of all his land, in his stately palace, the most invincible fortress of all Nineveh, in his Royal chapel the most secure place of all his palace;
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If downe to hell, thou art there also? I• … tra omnia s• … d non inclusus, extra omnia sed non exclusus, His eyes are all-seeing, his eares all-hearing ▪ his handes all-doing,
If down to hell, thou art there also? I• … tra omnia s• … worser non inclusus, extra omnia sed non exclusus, His eyes Are All-seeing, his ears All-hearing ▪ his hands all-doing,
and forlorne Ilands, as Adramelech and Sharezar fled into the land of Ararat. But yet the Lords hand and stretched out arme wil (euen while he thinks himselfe secure) find him out,
and forlorn Lands, as Adrammelech and Sharezar fled into the land of Ararat. But yet the lords hand and stretched out arm will (even while he thinks himself secure) find him out,
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The Lords hand found out Ionas on the seas, and committed him close prisoner into the whales belly, the Lords hand found out the cruell Idumeans, albeit they did dwell in the clests of the rockes,
The lords hand found out Ionas on the Seas, and committed him close prisoner into the Whale's belly, the lords hand found out the cruel Idumeans, albeit they did dwell in the Crests of the Rocks,
and make thy nest among the starres, Yet thence will I bring thee downe, saith the Lord, The Lords hand found out Nabuchadnezzar, being at rest in his owne house, flourishing in his owne palace, saying in vaine boasting, Is not this great Babel, which by the might of my power, I haue built for the honour of my maiesty.
and make thy nest among the Stars, Yet thence will I bring thee down, Says the Lord, The lords hand found out Nebuchadnezzar, being At rest in his own house, flourishing in his own palace, saying in vain boasting, Is not this great Babel, which by the might of my power, I have built for the honour of my majesty.
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The Lords hand found out Siluester the second (who to get the Popedome gaue himselfe to the deuill) as hee was in a chappell singing of a masse the Lords hand found out Nitingall, a blasphemous popish priest, in the very pulpit. No place, be it neuer so high or so holy,
The lords hand found out Sylvester the second (who to get the Popedom gave himself to the Devil) as he was in a chapel singing of a mass the lords hand found out Nitingall, a blasphemous popish priest, in the very pulpit. No place, be it never so high or so holy,
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so deepe or so darke, so foule or fayre, can exempt the wicked from the wrath of the Lord ▪ It is true that Gods dwelling is in Sion onely, Psal. 76. 2. as Hugode S. victor. gloseth it, in mundo est vt imperator in regno, in ecclesia vt pater familias in domo, in anima fideli vt sponsus in thala• … o.
so deep or so dark, so foul or fair, can exempt the wicked from the wrath of the Lord ▪ It is true that God's Dwelling is in Sion only, Psalm 76. 2. as Hugode S. victor. Glosseth it, in mundo est vt imperator in regno, in Church vt pater familias in domo, in anima Fideli vt Sponsus in thala• … oh.
apoc. 3. 20. but our iniquities on the contrary, make a separation betweene God and vs, Esay 59. 2. And so God is sayd in the holy scripture to be fa• … re from the wicked,
Apocalypse. 3. 20. but our iniquities on the contrary, make a separation between God and us, Isaiah 59. 2. And so God is said in the holy scripture to be fa• … re from the wicked,
Secondly, we note from this circumstance, Gods exact Iustice, who would haue Sennacherib, to perish in the same place, where hee had offended most, he was a great Idolater, and he committed that Idolatry most in the chappell of his Idoll Nisrock. And therefore Gods reuengefull hand did find and confound him in the right vbi; so the Prophet Elia sayd to King Ahab, Hast thou killed and gotten possession also, thus saith the Lord, in the place where the dogs licked the blood of Naboth, shall dogs euen licke thy blood also.
Secondly, we note from this circumstance, God's exact justice, who would have Sennacherib, to perish in the same place, where he had offended most, he was a great Idolater, and he committed that Idolatry most in the chapel of his Idol Nisrock. And Therefore God's revengeful hand did find and confound him in the right vbi; so the Prophet Elia said to King Ahab, Hast thou killed and got possession also, thus Says the Lord, in the place where the Dogs licked the blood of Naboth, shall Dogs even lick thy blood also.
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The corps of Mr Arden, slaine by the consent & counsel of his own wife, was laid as a spectacle to men and Angels, in the very same field which he had vniustly taken from a poore widdow,
The corpse of Mr Arden, slain by the consent & counsel of his own wife, was laid as a spectacle to men and Angels, in the very same field which he had unjustly taken from a poor widow,
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and it is well ordered in our State, that where men commit outragious murthers, there they should dye the death for it, The iudgements of God is at all times terrible,
and it is well ordered in our State, that where men commit outrageous murders, there they should die the death for it, The Judgments of God is At all times terrible,
but being executed in the same place, where the malefactour acted the fault, it is more fearefull, it putteth him in mind of his offence, with all the circumstances thereof,
but being executed in the same place, where the Malefactor acted the fault, it is more fearful, it putteth him in mind of his offence, with all the Circumstances thereof,
Imitate Dauids example, who was a man according to Gods owne heart, when thou commest into the roome, defiled with any filthinesse of thine, sinne no more,
Imitate David Exampl, who was a man according to God's own heart, when thou Comest into the room, defiled with any filthiness of thine, sin no more,
as a snare for the destruction of Constantine; It was a iust iudgement vpon Pope Alexander the 6. who was poysoned at supper, with the very same wine, (his seruant mistaking a bottle) which hee had prepared as a deadly draught,
as a snare for the destruction of Constantine; It was a just judgement upon Pope Alexander the 6. who was poisoned At supper, with the very same wine, (his servant mistaking a Bottle) which he had prepared as a deadly draught,
From whence we may see what an idle thing an idol is, for we must imagine, that Sennacherib, when he saw Adramelech, and Sharezer rushing in vpon him,
From whence we may see what an idle thing an idol is, for we must imagine, that Sennacherib, when he saw Adrammelech, and Sharezer rushing in upon him,
and ready to kill him, heartily called vpon his god for helpe, and doubtlesse, Nisrock, if hee had had any power, would not ▪ haue suffered his prime 〈 ◊ 〉 thus vnfortunatly to perish in his temple:
and ready to kill him, heartily called upon his god for help, and doubtless, Nisrock, if he had had any power, would not ▪ have suffered his prime 〈 ◊ 〉 thus unfortunately to perish in his temple:
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Something it is in opinion, and esteeme, for so there be many gods, and many Lords, but nothing in trueth and value, something in the mind of an idolater,
Something it is in opinion, and esteem, for so there be many God's, and many lords, but nothing in truth and valve, something in the mind of an idolater,
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16. 14. So Dauid, Idols are but siluer and gold, the worke of mens handes, they haue mouthes and speake not, eyes haue they but see not, they haue eares,
16. 14. So David, Idols Are but silver and gold, the work of men's hands, they have mouths and speak not, eyes have they but see not, they have ears,
The Papists inuocating Saints, in stead of the Sauiour, and adoring their images, euen with the same kind of worship, which is due to the Prototype, kneeling, crouching, creeping to stockes and stones ▪ offer in the temple the sacrifice of fooles, calling vpon Baal and Bell, who can neither heare them, nor helpe them;
The Papists invocating Saints, in stead of the Saviour, and adoring their Images, even with the same kind of worship, which is due to the Prototype, kneeling, crouching, creeping to stocks and stones ▪ offer in the temple the sacrifice of Fools, calling upon Baal and Bell, who can neither hear them, nor help them;
the pictures of the saints of Christ, of the martyrs of Christ, of the mother of Christ, adored and worshipped, are not able to saue their seruants, more then Nisrocke here did Sennacherib, who notwithstanding his deuotion, in the chappell of his owne house, was ignominiously slayne in the sight of his Idol, and that in the very act and houre of prayer, as hee was in the temple, worshipping Nisrocke.
the pictures of the Saints of christ, of the Martyrs of christ, of the mother of christ, adored and worshipped, Are not able to save their Servants, more then Nisroch Here did Sennacherib, who notwithstanding his devotion, in the chapel of his own house, was ignominiously slain in the sighed of his Idol, and that in the very act and hour of prayer, as he was in the temple, worshipping Nisroch.
NAbuchodonosor, an idolatrous and a proud king, in the words immediatly going before, questioned Shadrach, Meshach, and Abednego, the true seruants of the most high God, whether they would serue his gods,
Nebuchadnezzar, an idolatrous and a proud King, in the words immediately going before, questioned Shadrach, Meshach, and Abednego, the true Servants of the most high God, whither they would serve his God's,
Conclusion of their speech, be it knowne vnto thee, O King, that wee will not serue thy gods &c. The reasons of this resolution are two, 1. Taken from Gods almighty power, behold our God, whom wee serue, is able to deliuer vs from the burning fierie furn• … e.
Conclusion of their speech, be it known unto thee, Oh King, that we will not serve thy God's etc. The Reasons of this resolution Are two, 1. Taken from God's almighty power, behold our God, whom we serve, is able to deliver us from the burning fiery furn• … e.
but a buckler, obeying ferrend• … non feriendo ▪ suffering his will, 〈 ◊ 〉 〈 ◊ 〉 command things according (to the rules of p• … ty) to bee done of vs ▪ If otherwise, to bee done on vs, a wicked gouernour is a Nabuchadnezzar ▪ that is,
but a buckler, obeying ferrend• … non feriendo ▪ suffering his will, 〈 ◊ 〉 〈 ◊ 〉 command things according (to the rules of p• … ty) to be done of us ▪ If otherwise, to be done on us, a wicked governor is a Nebuchadnezzar ▪ that is,
as the word is interpreted, the mourning of the generation and the weapons of the Church, 〈 ◊ 〉 prayers and teares ▪ Ecclesia ▪ Christi, quoth Hierome 〈 ◊ 〉 Theophilus, est 〈 ◊ 〉 patiend• … ▪ 〈 ◊ 〉 〈 ◊ 〉 faciend• … contumelias;
as the word is interpreted, the mourning of the generation and the weapons of the Church, 〈 ◊ 〉 Prayers and tears ▪ Ecclesia ▪ Christ, quoth Jerome 〈 ◊ 〉 Theophilus, est 〈 ◊ 〉 patiend• … ▪ 〈 ◊ 〉 〈 ◊ 〉 faciend• … contumelias;
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and professed King-killers, in maintaining their Antichristiā Hierarchy, both haue dangerous positions, and practises in this kind, the one to beate downe the walles of Sion, by disturbing the peace of the reformed Church,
and professed King-killers, in maintaining their Antichristian Hierarchy, both have dangerous positions, and practises in this kind, the one to beat down the walls of Sion, by disturbing the peace of the reformed Church,
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the Schismaticks are Caedentes ▪ the Papistes and Here• … ickes accidentes, the villaine • … auilliack confessed at his death, that he was sory for that hee had committed mur• … her,
the Schismatics Are Caedentes ▪ the Papists and Here• … ickes accidents, the villain • … auilliack confessed At his death, that he was sorry for that he had committed mur• … her,
if thou send good Princes (as thou hast out of the riches of thy great mercy to this land, at this time) giue grace • … at w• … may still honour them as our • … ursing fat• … 〈 ◊ 〉 ▪ 〈 ◊ 〉 〈 ◊ 〉 〈 ◊ 〉 〈 ◊ 〉 〈 ◊ 〉 come,
if thou send good Princes (as thou hast out of the riches of thy great mercy to this land, At this time) give grace • … At w• … may still honour them as our • … ursing fat• … 〈 ◊ 〉 ▪ 〈 ◊ 〉 〈 ◊ 〉 〈 ◊ 〉 〈 ◊ 〉 〈 ◊ 〉 come,
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for the condigne punishment of our sinne, that wee may receiue them as thy rods, with all humility, patience, piety, resoluing as that holy Martyr ▪ Iohn Bradford; If the Queene will giue mee life, I will thanke her,
for the condign punishment of our sin, that we may receive them as thy rods, with all humility, patience, piety, resolving as that holy Martyr ▪ John Bradford; If the Queen will give me life, I will thank her,
O Nabuchodonosor, wee are not carefull ▪ as they gaue to Nabuchodonosor, the things of Nabuchodonosor, So they reserued vnto God, all honour due to God;
Oh Nebuchadnezzar, we Are not careful ▪ as they gave to Nebuchadnezzar, the things of Nebuchadnezzar, So they reserved unto God, all honour due to God;
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but in this matter, all our care must be cast vpon the Lord, who being a iealous God, will not giue his glory to another ▪ nor his prayse to grauen images, Esay.
but in this matter, all our care must be cast upon the Lord, who being a jealous God, will not give his glory to Another ▪ nor his praise to graven Images, Isaiah.
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humane demonstrations, and diuine testimonies, are without controuersie, the lawes of the Medes are not alterable, much lesse the commandements of God questionable.
humane demonstrations, and divine testimonies, Are without controversy, the laws of the Medes Are not alterable, much less the Commandments of God questionable.
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So Balum answered the seruants of Balack: If Balack would giue me his house full of siluer and gold, I can not g• … e beyond the word of the Lord my God, to doe lesse or more.
So Balum answered the Servants of Balak: If Balak would give me his house full of silver and gold, I can not g• … e beyond the word of the Lord my God, to do less or more.
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as in bidding Abraham to kill his sonne Isaac, contrary to the 6 commandement, and in suffering the Fathers to haue many concubines, contrary to the 7. commandement,
as in bidding Abraham to kill his son Isaac, contrary to the 6 Commandment, and in suffering the Father's to have many concubines, contrary to the 7. Commandment,
and thou shalt not make to thy selfe, any grauen Image, resolued instantly, constantly, that they would neither serue the false gods of Nabuchodonosor, nor yet adore his golden image.
and thou shalt not make to thy self, any graven Image, resolved instantly, constantly, that they would neither serve the false God's of Nebuchadnezzar, nor yet adore his golden image.
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as Augustine reports, in re tam sancta nulla deliberatto, telling the Proconsull Paternus to his beard, I am a christian, and a Bishop, I know no gods but one, that is the true liuing God, who created heauen and earth, and all that is therein.
as Augustine reports, in re tam sancta nulla deliberatto, telling the Proconsul Paternus to his beard, I am a christian, and a Bishop, I know no God's but one, that is the true living God, who created heaven and earth, and all that is therein.
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So Martyn Luther, in the spirit of Elias; by fire from heauen ▪ vsed to say, that the principles of faith, are like a Mathematicall poynt, which admits neither ademption, nor addition;
So Martyn Luther, in the Spirit of Elias; by fire from heaven ▪ used to say, that the principles of faith, Are like a Mathematical point, which admits neither ademption, nor addition;
but it is not the crosse, but the cause that makes the Martyr; the Romanists are not questioned ▪ for seruing the true God ▪ but for their worshipping their false gods,
but it is not the cross, but the cause that makes the Martyr; the Romanists Are not questioned ▪ for serving the true God ▪ but for their worshipping their false God's,
but on the 〈 ◊ 〉 ▪ because 〈 ◊ 〉 〈 ◊ 〉 ▪ Our blessed Iesus 〈 ◊ 〉 〈 ◊ 〉 〈 ◊ 〉 〈 ◊ 〉 God ▪ euen 〈 ◊ 〉 〈 ◊ 〉 ▪ saith Augustine ▪ 〈 ◊ 〉 〈 ◊ 〉 〈 ◊ 〉 〈 ◊ 〉 ▪ 2• … 8 ▪ Whose foote stood vpon 〈 ◊ 〉 ▪ and the top reached vp to heauen.
but on the 〈 ◊ 〉 ▪ Because 〈 ◊ 〉 〈 ◊ 〉 ▪ Our blessed Iesus 〈 ◊ 〉 〈 ◊ 〉 〈 ◊ 〉 〈 ◊ 〉 God ▪ even 〈 ◊ 〉 〈 ◊ 〉 ▪ Says Augustine ▪ 〈 ◊ 〉 〈 ◊ 〉 〈 ◊ 〉 〈 ◊ 〉 ▪ 2• … 8 ▪ Whose foot stood upon 〈 ◊ 〉 ▪ and the top reached up to heaven.
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Irenaus writeth of certaine humorous fellowes, who called themselues, Emendatores apostolorum, apostle-menders, and so these men are correctors of the scriptures, accounting Saint Paul a very Lutheran, for teaching iustification by faith only;
Irenaeus Writeth of certain humorous Fellows, who called themselves, Emendatores apostolorum, apostle-menders, and so these men Are correctors of the Scriptures, accounting Saint Paul a very Lutheran, for teaching justification by faith only;
but since being pampered at the tables of diuerse rich men, is growen so full and pursie, that many will rather forsake Gods pl• … gh ▪ and looke backe to the world,
but since being pampered At the tables of diverse rich men, is grown so full and pursy, that many will rather forsake God's pl• … Gh ▪ and look back to the world,
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and so it is the matter that makes the M• … rtyr, as the 3 children in our text, O Nabuchodonosor, wee are not carefull to answere the• …, in this matter.
and so it is the matter that makes the M• … rtyr, as the 3 children in our text, Oh Nebuchadnezzar, we Are not careful to answer the• …, in this matter.
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and euill of good, prostituting their tongues, and pens, and wits, and wils, all that they haue, goods, honour, bodies, soule, to serue the times, and turnes of Princes.
and evil of good, prostituting their tongues, and pens, and wits, and wills, all that they have, goods, honour, bodies, soul, to serve the times, and turns of Princes.
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If hee bid make desolate, they make desolate, beating downe mountaines and walles, and towres, amplifying or extenuating euery thing for the pleasing of his humour, and aduancing of his honour.
If he bid make desolate, they make desolate, beating down Mountains and walls, and towers, amplifying or extenuating every thing for the pleasing of his humour, and advancing of his honour.
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he did notwithstanding ambitiously desire to bee worshipped as a God, opposing as it were this image, which himselfe made, to that image which appeared vnto him in a dreame, by Gods appointment;
he did notwithstanding ambitiously desire to be worshipped as a God, opposing as it were this image, which himself made, to that image which appeared unto him in a dream, by God's appointment;
Gal. 1. 8. That which is bad in it selfe, by defending, is made worse, causa patrocinio non bona peior erit, as Augustine writes of Petilian contradicting the trueth, vbi respondere conatus est, magis ostendit quod non potuit respondere:
Gal. 1. 8. That which is bad in it self, by defending, is made Worse, causa patrocinio non Bona peior erit, as Augustine writes of Petilian contradicting the truth, vbi respondere conatus est, magis ostendit quod non Potuit respondere:
Litigando, saith one pithily, res non dirimitur, sed perimitur, If Nabuchodonosor as King command to worship false gods, obey passiuely, not actiuely;
Litigando, Says one pithily, Rest non dirimitur, sed perimitur, If Nebuchadnezzar as King command to worship false God's, obey passively, not actively;
The 1. reason on which they ground their resolutiō is Gods omnipotency, behold, the God whom we serue, is able to deliuer vs from the hot fiery fornace.
The 1. reason on which they ground their resolution is God's omnipotency, behold, the God whom we serve, is able to deliver us from the hight fiery furnace.
Nothing, saith Tertullian, is impossible to God, but that hee will not; for whatsoeuer pleaseth him, hee doth in heauen and in earth, and in the sea, and in all deepe places.
Nothing, Says Tertullian, is impossible to God, but that he will not; for whatsoever Pleases him, he does in heaven and in earth, and in the sea, and in all deep places.
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Weake meanes, for it is not hard with the Lord to saue with many, or with few. 1. Sam. 14. 16. He can as easily blow downe the walles of Iericho, with the sound of Rams horns,
Weak means, for it is not hard with the Lord to save with many, or with few. 1. Sam. 14. 16. He can as Easily blow down the walls of Jericho, with the found of Rams horns,
And in our effectuall vocation, hee calleth vs by the preaching of the Gospel, vnto the Iewes, a stumbling blocke, and vnto the Grecians, foolishnesse;
And in our effectual vocation, he calls us by the preaching of the Gospel, unto the Iewes, a stumbling block, and unto the Greeks, foolishness;
Sampson, in slaying a thousand Philistines, with the ia• … bone of an asse, was a type hereof, (as Prosper obserues) insinuating that Christ by the foolishnesse of preaching, should confound his enemies,
Sampson, in slaying a thousand philistines, with the ia• … bone of an Ass, was a type hereof, (as Prosper observes) insinuating that christ by the foolishness of preaching, should confound his enemies,
so hee will doe whatsoeuer is best, vnto those that loue him, and therefore, Shadrach, Meshach, and Abednego, further added, he will deliuer vs out of thine hand, O King.
so he will do whatsoever is best, unto those that love him, and Therefore, Shadrach, Meshach, and Abednego, further added, he will deliver us out of thine hand, Oh King.
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They speake, concerning his power most absolutly, but concerning his pleasure, which is secret, with an If, conditionally, but if not, and the reason hereof is playne,
They speak, Concerning his power most absolutely, but Concerning his pleasure, which is secret, with an If, conditionally, but if not, and the reason hereof is plain,
2. To shew his omnipotency, for if he should neuer vse ordinary meanes, but alwayes extraordinary miracles, in deliuering his seruants out of their troubles, it would be thought an act of fate, rather then of fauour, done, not by his might or mercy,
2. To show his omnipotency, for if he should never use ordinary means, but always extraordinary Miracles, in delivering his Servants out of their Troubles, it would be Thought an act of fate, rather then of favour, done, not by his might or mercy,
It is sweetely sayd, that persecutors are goldsmiths to make crownes for the Martyrs, and Martyrs in the iudgement of the Fathers, shall haue greater crownes then other.
It is sweetly said, that persecutors Are goldsmiths to make crowns for the Martyrs, and Martyrs in the judgement of the Father's, shall have greater crowns then other.
In the like case S. Vincent had the like resolution, being as 〈 ◊ 〉 reporteth out of 〈1 line〉 〈1 line〉 〈1 line〉 〈 ◊ 〉 vicit 〈 ◊ 〉 vici et 〈 ◊ 〉 ▪ In the like case Martin Luther had the like resolution.
In the like case S. Vincent had the like resolution, being as 〈 ◊ 〉 Reporteth out of 〈1 line〉 〈1 line〉 〈1 line〉 〈 ◊ 〉 Vicit 〈 ◊ 〉 vici et 〈 ◊ 〉 ▪ In the like case Martin Luther had the like resolution.
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All Martyrologies ▪ as well ancient as moderne, abound with examples in this kind ▪ Christians in old time, saith Sulpitius, desired Martyrdome, more then men in our time doe Bishopriches; for when once the Gospel is at the stake,
All Martyrologies ▪ as well ancient as modern, abound with Examples in this kind ▪ Christians in old time, Says Sulpitius, desired Martyrdom, more then men in our time do Bishoprics; for when once the Gospel is At the stake,
Bacon our countryman is termed among the School• … en Doctor Resolutu• … ▪ in like manner, all the schollers of Christ ought to be Doctores inconcussibiles, as Nic: de Clemangris wrote to Gerson in his 9. Epistle.
Bacon our countryman is termed among the School• … en Doctor Resolutu• … ▪ in like manner, all the Scholars of christ ought to be Doctors inconcussibiles, as Nicaragua: de Clemangris wrote to Gerson in his 9. Epistle.
But take heed as Clemang. in the fore-cited place doth aduise, ne sit stulta patientia cum tot vbi { que } Gladibus occurras, Cum tantam Ecclesiae ruinam et tantam euersionem videas, parcere • … ri, parcere lingu• …, parcere stil• …;
But take heed as Clemang. in the forecited place does advise, ne fit stulta patientia cum tot vbi { que } Gladibus occurras, Cum Tantam Ecclesiae ruinam et Tantam euersionem Videos, parcere • … ri, parcere lingu• …, parcere stil• …;
Brethren, ye haue not as yet resisted the man of sinne vnto blood, exhort one another, while 〈 ◊ 〉 is called to day, marke those diligently which are ready to forsake the Gospel,
Brothers, you have not as yet resisted the man of sin unto blood, exhort one Another, while 〈 ◊ 〉 is called to day, mark those diligently which Are ready to forsake the Gospel,
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It is an obseruable note, touching the writings of S. Iohn; how that in in his Gospel, hee teacheth especially faith; in his Epistles, especially loue; in his Apocalyps, especially hope;
It is an observable note, touching the writings of S. John; how that in in his Gospel, he Teaches especially faith; in his Epistles, especially love; in his Apocalypse, especially hope;
and the maine poynt of the whole re• … elation, is vndoubtedly the certaine destruction of Babylon; and most vnspeakeable blessednesse of Hierusalem aboue.
and the main point of the Whole re• … elation, is undoubtedly the certain destruction of Babylon; and most unspeakable blessedness of Jerusalem above.
THe Prophets expostulatiō is twofold, the first concerning the licentious and loose liues of the 〈 ◊ 〉 ▪ compassing aboue the righteous, either by secret fraudes,
THe prophets expostulation is twofold, the First Concerning the licentious and lose lives of the 〈 ◊ 〉 ▪ compassing above the righteous, either by secret frauds,
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or else by spoyling and open violence ▪ Chap. 1. vers. 2. 3. 4. To which almighty God answereth, in the seuen next verses, that hee will bring vpon the Iewes for their iniquities the Chald• … ans, a bitter and a furious people, who shall • … mple vpon the breadth of their land,
or Else by spoiling and open violence ▪ Chap. 1. vers. 2. 3. 4. To which almighty God Answers, in the seuen next Verses, that he will bring upon the Iewes for their iniquities the Chald• … ans, a bitter and a furious people, who shall • … mple upon the breadth of their land,
and possesse their 〈 … 〉 teaching the Prophet how to comfort the faithfull, and shewing by vision, that hee will ouerthrow the Chaldeans, their enemies,
and possess their 〈 … 〉 teaching the Prophet how to Comfort the faithful, and showing by vision, that he will overthrow the Chaldeans, their enemies,
5. Hee gloried in the protection of his Idol, and Idol god, against which it is sayd Woe bee to him that saith to the wood, awake, to the dumbe stone, arise, it shall teach,
5. He gloried in the protection of his Idol, and Idol god, against which it is said Woe be to him that Says to the wood, awake, to the dumb stone, arise, it shall teach,
I am at this time, to treat of the second tract only, the which as it concerned Nabuchodonosor in Hypothesi; so (beloued) it may be verified of euery couetous vnsatiable wretch in Thesi, that in spoyling other, hee couereth an vnprofitable gaine, consulting shame to his owne house,
I am At this time, to Treat of the second tract only, the which as it concerned Nebuchadnezzar in Hypothesis; so (Beloved) it may be verified of every covetous unsatiable wretch in Thessia, that in spoiling other, he Covereth an unprofitable gain, consulting shame to his own house,
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and a city with iniquity, verse 12. Or when he seeketh his owne, with o• … er great care, setting his whole heart vpon worldly wealth, extending his desires as hell,
and a City with iniquity, verse 12. Or when he seeks his own, with o• … er great care, setting his Whole heart upon worldly wealth, extending his Desires as hell,
when he will not distribute to the nec• … ssity of the Saints, and share his goods among those which are of the houshold of faith, according to the rules of charity, Iustice, mercy.
when he will not distribute to the nec• … ssity of the Saints, and share his goods among those which Are of the household of faith, according to the rules of charity, justice, mercy.
Ill spent, as when a penny-father doth a good worke for temporall interest, or to bee seene of men, Mat. 6. 1. or when he doth expend his riches vpon bad workes,
Ill spent, as when a penny-father does a good work for temporal Interest, or to be seen of men, Mathew 6. 1. or when he does expend his riches upon bad works,
as in giuing his neighbour drinke, that he may make him drunken, and so discouer his priuities, verse. 15. Or when hee drinkes so much himselfe, that he is filled with shame for glory, verse 16. All these kindes of couetousnesse are euill,
as in giving his neighbour drink, that he may make him drunken, and so discover his privities, verse. 15. Or when he drinks so much himself, that he is filled with shame for glory, verse 16. All these Kinds of covetousness Are evil,
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and seed of vertue, then on the contrary, the loue of the world, which is enmity with God, is the roote of all offences against God, our neighbours, and our selues;
and seed of virtue, then on the contrary, the love of the world, which is enmity with God, is the root of all offences against God, our neighbours, and our selves;
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for as the roote giues nourishment to the whole tree, so the disordinate loue of money, doth administer occasions and meanes for euery sin, according to that of Ecclesiastes, siluer answereth to all,
for as the root gives nourishment to the Whole tree, so the disordinate love of money, does administer occasions and means for every since, according to that of Ecclesiastes, silver Answers to all,
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The most abominable sin committed against God, is idolatry, forbidden in the 1. commandement of the Law, thou shalt haue none other Gods, &c. And in the 1 ▪ article of the creed, I beleeue in God, not in gods,
The most abominable since committed against God, is idolatry, forbidden in the 1. Commandment of the Law, thou shalt have none other God's, etc. And in the 1 ▪ article of the creed, I believe in God, not in God's,
in heauen, Ergo, we may not worship any grauen Image; But couetousnesse, as S. Paul teacheth, is worshipping of Idols, Ephe. 5. 5. for as cursed Idolaters either haue strange gods,
in heaven, Ergo, we may not worship any graven Image; But covetousness, as S. Paul Teaches, is worshipping of Idols, Ephes 5. 5. for as cursed Idolaters either have strange God's,
Nay, coueting of an euill couetousnesse, is so great a rebellion and disobedience to Gods holy law, that as the scripture speakes, it is like the sin ofx witchcraft;
Nay, coveting of an evil covetousness, is so great a rebellion and disobedience to God's holy law, that as the scripture speaks, it is like the since ofx witchcraft;
To speake more particularly the couetous person is an idolater, in respect of his inward and outward adoring of Mammon; for his inward worship, he sets his heart vpō riches,
To speak more particularly the covetous person is an idolater, in respect of his inward and outward adoring of Mammon; for his inward worship, he sets his heart upon riches,
or heathenish Idolaters, for they worship aurum in imagine, but he doth worship aurum in • … rugine So S. Iames in plaine termes, Your gold and siluer are cankered,
or Heathenish Idolaters, for they worship aurum in imagine, but he does worship aurum in • … rugine So S. James in plain terms, Your gold and silver Are cankered,
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The Romanists hold that Images are the laye-mens Gospell, and so Sculpture, sayth Zanchius, is the couetous mans Scriptura, his pictures are his scriptures, his bils are his Bibles, and the bondes of other, his security.
The Romanists hold that Images Are the laye-mens Gospel, and so Sculpture, say Zanchius, is the covetous men Scripture, his pictures Are his Scriptures, his bills Are his Bibles, and the bonds of other, his security.
As for o• … her offences against God, what is the cause why Simon Magus is desirous first to buy, that after hee may sell the giftes of the holy Ghost, is it not euil couetousnesse? What is the cause,
As for o• … her offences against God, what is the cause why Simon Magus is desirous First to buy, that After he may fell the Gifts of the holy Ghost, is it not evil covetousness? What is the cause,
and his, for blessing the other nine parts of their goods ▪ Is it not euill couetousnesse? What is the cause why Belshazzar carrowseth in consecrated vessels,
and his, for blessing the other nine parts of their goods ▪ Is it not evil covetousness? What is the cause why Belshazzar carrowseth in consecrated vessels,
but also making merchandize of the Temple, defi• … ing holy places, and making Hierusalem an heape of stone• …, is it not euill couetousnesse? What is the cause why some Diuines in some parts of the land, ly ▪ ing non-resident, from their b• … nefices, allow their curates,
but also making merchandise of the Temple, defi• … ing holy places, and making Jerusalem an heap of stone• …, is it not evil covetousness? What is the cause why Some Divines in Some parts of the land, lie ▪ King nonresident, from their b• … nefices, allow their Curates,
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For it is obserued, that the deare Saints and children of God, haue beene least branded with this of all other sinnes; Noe was drunke; Lot committed incest; Dauid adultery; Aron idolatrie; Peter periury;
For it is observed, that the deer Saints and children of God, have been least branded with this of all other Sins; No was drunk; Lot committed Incest; David adultery; Aron idolatry; Peter perjury;
but wee doe not read, that any holy Patriarch, or Prophet, or Apostle, was ouermastered, or infected notoriously with the base sinne of euill coueting;
but we do not read, that any holy Patriarch, or Prophet, or Apostle, was overmastered, or infected notoriously with the base sin of evil coveting;
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among all Christs company, Iudas only, the sonne of perdition, is blotted for couetousnesse, but all the rest who were heires of saluation, are sayd to leaue all things,
among all Christ company, Iudas only, the son of perdition, is blotted for covetousness, but all the rest who were Heirs of salvation, Are said to leave all things,
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And Martin Luther, a second ▪ Elias, (who by fire from heauen, descried and ▪ described that abomination of desolation, in Gods temple,) writes of himselfe, that of all sinnes, hee was euer least subiect to couetousnesse;
And Martin Luther, a second ▪ Elias, (who by fire from heaven, descried and ▪ described that abomination of desolation, in God's temple,) writes of himself, that of all Sins, he was ever least Subject to covetousness;
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The Papists obiect often that professours of the reformed religion, are Lutherans; but I would to God, both we and they were true Lutherans in this point.
The Papists Object often that professors of the reformed Religion, Are Lutherans; but I would to God, both we and they were true Lutherans in this point.
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I haue read that Cardinal Burbonius, should say, he would not leaue his part in Paris, for his part in Paradise: But a man of God on the contrary, must account all thinges losse, that he may win Christ:
I have read that Cardinal Burbonius, should say, he would not leave his part in paris, for his part in Paradise: But a man of God on the contrary, must account all things loss, that he may win christ:
If euery sinne be lesse or more deformed, ex parte boni cui inordinate subditur (as the schoole speaks) then vndoubtedly couetousnesse is a most abiect sinne,
If every sin be less or more deformed, ex parte boni cui inordinate subditur (as the school speaks) then undoubtedly covetousness is a most abject sin,
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Mat. 6. 34. Then it is the serpents head, and height of impiety to carke for many morrowes, building our nest on high, that wee may escape the power of euill to come, hording vp secret treasure, not only for our children,
Mathew 6. 34. Then it is the Serpents head, and height of impiety to cark for many morrows, building our nest on high, that we may escape the power of evil to come, hording up secret treasure, not only for our children,
but also for our childrens children (as the Lawyers speake) setling inheritances, and making vncertaine riches, (which according to Gods booke, haue wings as an Eagle ) perpetuities for euer;
but also for our Children's children (as the Lawyers speak) settling inheritances, and making uncertain riches, (which according to God's book, have wings as an Eagl) perpetuities for ever;
Now concerning our neighbours, auarous increasing of wealth is often reported, and repeated in this Prophecie, to be spoyling of other, which are either superiours, equalls, or inferiours;
Now Concerning our neighbours, avarous increasing of wealth is often reported, and repeated in this Prophecy, to be spoiling of other, which Are either superiors, equals, or inferiors;
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as for superiours ▪ euill couetousnesse denyeth vnto Caesar, the things that are Caesars. It with-holds tribute to whom tribute; custome, to whom custom; honour, to whom honour belongeth.
as for superiors ▪ evil covetousness denyeth unto Caesar, the things that Are Caesars. It withholds tribute to whom tribute; custom, to whom custom; honour, to whom honour belongeth.
As for inferiours, it is euill couetousnesse that maketh a man hard hearted, and fast handed toward the poore, the true character of Nabal is to get much,
As for inferiors, it is evil covetousness that makes a man hard hearted, and fast handed towards the poor, the true character of Nabal is to get much,
and is as death, and cannot be satisfied, but gathereth vnto him all nations, and heapeth vnto him all people, he that buildeth his nest on high, erecting it with blood,
and is as death, and cannot be satisfied, but gathereth unto him all Nations, and heapeth unto him all people, he that builds his nest on high, erecting it with blood,
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If gallant vpstarts like nettles today, peeping out of the ground, to morrow, perking to the top of the hedge, had not bene left an opulent fortune, they would haue got their liuing either by the sweate of their braynes,
If gallant upstarts like nettles today, peeping out of the ground, to morrow, perking to the top of the hedge, had not be left an opulent fortune, they would have god their living either by the sweat of their brains,
Lastly, this sinne is the roote of euill vnto our selues, auarus nemini bonus, sibi vero pessimus, A muck worme doth no good vnto any, much hurt vnto himselfe, he coueteth an euill couetousnesse (saith our Prophet ) to his owne house, he sinneth against his owne soule,
Lastly, this sin is the root of evil unto our selves, Avarus Nobody bonus, sibi vero pessimus, A muck worm does no good unto any, much hurt unto himself, he covets an evil covetousness (Says our Prophet) to his own house, he Sinneth against his own soul,
for although all men should hold their peace, yet sayth our Prophet, the stone shall cry out of the wall and the beame out of the tymber shall answere it;
for although all men should hold their peace, yet say our Prophet, the stone shall cry out of the wall and the beam out of the timber shall answer it;
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yet thence will I bring thee downe, for as thou hast done, so shall it be done to thee, thy reward shall returne vpon thy head, Obadia. 4. and 15 verse.
yet thence will I bring thee down, for as thou hast done, so shall it be done to thee, thy reward shall return upon thy head, Obadiah. 4. and 15 verse.
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for them that honour mee, will I honour, and they that despise mee, shall bee despised, sayth the Lord God of Israel. 1. Samuel 2. 30, It is euill to his owne selfe, for as the liberall and mercifull man rewardeth his owne soule.
for them that honour me, will I honour, and they that despise me, shall be despised, say the Lord God of Israel. 1. Samuel 2. 30, It is evil to his own self, for as the liberal and merciful man Rewardeth his own soul.
for that it growes stronger and stronger, as he growes weaker and weaker, omnia vitia, saith Zanchius, Cum senectute s• … nescunt, auaritia sola iuuen• … scit;
for that it grows Stronger and Stronger, as he grows Weaker and Weaker, omnia Vices, Says Zanchius, Cum senectute s• … nescunt, auaritia sola iuuen• … scit;
and a slaue to Satan and sin, deficient in euery good office, concerning his naturall life, ciuill life, spirituall life, eternall life, all which is included in this one word, Woe, wherby the Prophet doth intimate, that couetousnesse is the roote of all euill, which a man suffers;
and a slave to Satan and since, deficient in every good office, Concerning his natural life, civil life, spiritual life, Eternal life, all which is included in this one word, Woe, whereby the Prophet does intimate, that covetousness is the root of all evil, which a man suffers;
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Woe, wo, woe to such a one, woe to his body, which is a temporall wo, wo to his soule, which is a spirituall woe, woe to both body and soule, which is an eternall woe.
Woe, woe, woe to such a one, woe to his body, which is a temporal woe, woe to his soul, which is a spiritual woe, woe to both body and soul, which is an Eternal woe.
Ananias and Saphira, for their euill couetousnesse, dyed disastrously: Iudas for his euill couetousnesse first despaired, and afterward hanged himselfe:
Ananias and Sapphira, for their evil covetousness, died disastrously: Iudas for his evil covetousness First despaired, and afterwards hanged himself:
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Concerning the second, which is the woe spirituall of the soule, If they who will be rich by common and commendable meanes, fall into tentation and snares,
Concerning the second, which is the woe spiritual of the soul, If they who will be rich by Common and commendable means, fallen into tentation and snares,
The spirituall life, consists in faith and repentance, now the couetous being drowned in his mucke, makes shipwracke of his faith, and a good conscience;
The spiritual life, consists in faith and Repentance, now the covetous being drowned in his muck, makes shipwreck of his faith, and a good conscience;
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and so the serpentine worldling which hath his mind in his chest, while his body is at Church, stops one eare with earth, that is, with insatiable desires of riches,
and so the serpentine worldling which hath his mind in his chest, while his body is At Church, stops one ear with earth, that is, with insatiable Desires of riches,
for the righteous Lord, reigneth vpon the vngodly snares, fire, and brimstone, storme, and tempest; against their euill auarice, catching, and spoyling other, snares;
for the righteous Lord, Reigneth upon the ungodly snares, fire, and brimstone, storm, and tempest; against their evil avarice, catching, and spoiling other, snares;
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According to the litterall and plaine sense, this Scripture teacheth vs especially 3. lessons, 1. That we may possesse lands. 2. That we may possesse them in priuat, bounded and inclosed. 3. That wee may maintaine lawfully, these seuerals and inclosures.
According to the literal and plain sense, this Scripture Teaches us especially 3. Lessons, 1. That we may possess Lands. 2. That we may possess them in private, bounded and enclosed. 3. That we may maintain lawfully, these severals and enclosures.
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and bee rich in good works, but if once they command vs, then, as the poet sayd, they become irritamenta malorum euen the minsters of mischiefe and (as the scripture speakes) the roote of all euil.
and be rich in good works, but if once they command us, then, as the poet said, they become irritamenta malorum even the Ministers of mischief and (as the scripture speaks) the root of all evil.
The Church is described Apoc. 12. to be clothed with the Sunne, and to haue the Moone vnder her feete, that is, all earthly things which are changeable like the Moone;
The Church is described Apocalypse 12. to be clothed with the Sun, and to have the Moon under her feet, that is, all earthly things which Are changeable like the Moon;
and then vsing the world as if we vsed it not, hauing nothing, and yet possessing all things. 2. From hence we learne, that we may haue lands in priuat, bounded and inclosed,
and then using the world as if we used it not, having nothing, and yet possessing all things. 2. From hence we Learn, that we may have Lands in private, bounded and enclosed,
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So Gods law prescribes certaine limits and boundes, in euery mans inheritance, which he may not transgresse and remoue, hitherto shalt thou goe, and no further;
So God's law prescribes certain Limits and bounds, in every men inheritance, which he may not transgress and remove, hitherto shalt thou go, and no further;
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and in our text, remoue not the boundes &c. All which appertaine to the commandement, thou shalt not steale, the which in one word doth ouerthrow Platonicall and Anabaptisticall community,
and in our text, remove not the bounds etc. All which appertain to the Commandment, thou shalt not steal, the which in one word does overthrow Platonical and Anabaptistical community,
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and why should the remouing of land-markes, be numbred among the notorious faults of the wicked. Iob. 24. 2. It is obiected out of Acts 2. 43. and Acts 4. 32. that the primitiue Christians had all things common;
and why should the removing of landmarks, be numbered among the notorious Faults of the wicked. Job 24. 2. It is objected out of Acts 2. 43. and Acts 4. 32. that the primitive Christians had all things Common;
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so St. Peter told Ananias. Acts. 5. 4. Whiles it remained, appertained it not vnto thee? And after it was sold, was it not in thine owne power? 3. Such as did sell and communicate, did not giue to all men alike,
so Saint Peter told Ananias. Acts. 5. 4. While it remained, appertained it not unto thee? And After it was sold, was it not in thine own power? 3. Such as did fell and communicate, did not give to all men alike,
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The poore did not confusedly snatch vnto themselues, as much as they would, but the price of the things that were sold, was layd downe at the Apostles feete,
The poor did not confusedly snatch unto themselves, as much as they would, but the price of the things that were sold, was laid down At the Apostles feet,
and distribution of the same was made vnto euery man, according to his necessity. 4. The blessed Apostles themselues, had not all things common in possession;
and distribution of the same was made unto every man, according to his necessity. 4. The blessed Apostles themselves, had not all things Common in possession;
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why did Christ and his Apostles, exhort rich men of the world to be rich in good workes, aduising that their abundance should supply the lacke of other,
why did christ and his Apostles, exhort rich men of the world to be rich in good works, advising that their abundance should supply the lack of other,
and that they should doe good vnto all men, especially vnto those which are of the houshold of faith, distributing to the necessities of the Saints, and giuing themselues to hospitality;
and that they should do good unto all men, especially unto those which Are of the household of faith, distributing to the necessities of the Saints, and giving themselves to hospitality;
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and therefore they may reuenge publique quarrels, and make the sword their Iudge, and in such a case, sayth Augustine, the captaines and souldiers are the ministers of God,
and Therefore they may revenge public quarrels, and make the sword their Judge, and in such a case, say Augustine, the Captains and Soldiers Are the Ministers of God,
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S t Paul in a great extremity, pleaded that he was a citizen of Rome, and the chiefe captaine, who had the charge of him, answered, with a great summe obtained I this freedome;
S tO Paul in a great extremity, pleaded that he was a citizen of Room, and the chief captain, who had the charge of him, answered, with a great sum obtained I this freedom;
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the Church of England in the fourth part of the Sermon, for Rogation weeke, doth aduise parishoners, in walking their perambulation, seriously to consider the boundes of their own Towne-ship, and of all other neighbour parishes, bordering vpon them on euery side, that euery towne may be content with his owne,
the Church of England in the fourth part of the Sermon, for Rogation Week, does advise parishioners, in walking their perambulation, seriously to Consider the bounds of their own Township, and of all other neighbour Parishes, bordering upon them on every side, that every town may be content with his own,
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so in particular, euery man, and member of the same, may defend his owne right, and maintaine the boundes of his proper inheritance, by wager of law, before competent iudges;
so in particular, every man, and member of the same, may defend his own right, and maintain the bounds of his proper inheritance, by wager of law, before competent judges;
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Against this doctrine, the fond Anabaptists obiect the word of Christ, Mat. 5 40. If any man will take away thy coat, let him haue thy cloake also, S. Augustine answereth in lib. 1. de. ser: dom.
Against this Doctrine, the found Anabaptists Object the word of christ, Mathew 5 40. If any man will take away thy coat, let him have thy cloak also, S. Augustine Answers in lib. 1. de. ser: dom.
or as other more plainly, these words are spoken of priuat retaliation and reuenge, not of that remedy which wee may haue by publique iustice. The meaning of Christ is, that wee should bee so farre from auenging one wrong with another,
or as other more plainly, these words Are spoken of private retaliation and revenge, not of that remedy which we may have by public Justice. The meaning of christ is, that we should be so Far from avenging one wrong with Another,
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Is it so that there is not a wise man among you, no not one that is able to iudge betweene his brethren? Answere is made, that Paul in that place, forbids not simply the commencing of any sute,
Is it so that there is not a wise man among you, no not one that is able to judge between his brothers? Answer is made, that Paul in that place, forbids not simply the commencing of any suit,
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Secondly S. Paul prooues this by his owne practise, who for the defence of his life, did appeale to Caesar. Acts. 25. 21. and Acts 23. 17. He sent his sisters son vnto the Tribune, to declare the conspiracy the Iewes plotted against him.
Secondly S. Paul Proves this by his own practice, who for the defence of his life, did appeal to Caesar. Acts. 25. 21. and Acts 23. 17. He sent his Sisters son unto the Tribune, to declare the Conspiracy the Iewes plotted against him.
If they can corrupt the Iudge, and packe a Iury, they little thinke on God, who standeth in the congregation of Princes, and sits a Iudge among gods, against whom there is no wisedome, nor vnderstanding, nor counsell;
If they can corrupt the Judge, and pack a Jury, they little think on God, who Stands in the congregation of Princes, and sits a Judge among God's, against whom there is no Wisdom, nor understanding, nor counsel;
Cursed is the man that trusteth in man, and maketh flesh his arme, and withdraweth his heart from the Lord. Iere. 17. 5. 2. We must inuiolably keepe charity, putting a great difference betweene an aduersary, and an enemy:
Cursed is the man that Trusteth in man, and makes Flesh his arm, and withdraweth his heart from the Lord. Jeremiah 17. 5. 2. We must inviolably keep charity, putting a great difference between an adversary, and an enemy:
To conclude this argument in a word, If thou go to law, make Conscience thy Chancery. Charity thy Iudge. Patience thy Counsellour. Truth thine Attourney. Peace thy Solicitour. S t.
To conclude this argument in a word, If thou go to law, make Conscience thy Chancery. Charity thy Judge. Patience thy Counselor. Truth thine Attorney. Peace thy Solicitor. S tO.
thy conscience, which is in stead of a thousand good witnesses, a thousand good aduocates, a thousand good iuries, a thousand clearkes of the peace, guardians of the peace, to plead, procure, 〈 ◊ 〉, record, assure to thee that peace, which p• … 〈 ◊ 〉 vnderstanding.
thy conscience, which is in stead of a thousand good Witnesses, a thousand good advocates, a thousand good juries, a thousand Clerks of the peace, guardians of the peace, to plead, procure, 〈 ◊ 〉, record, assure to thee that peace, which p• … 〈 ◊ 〉 understanding.
and euery christian, much more, may 〈 ◊ 〉 land• … and so possesse, as that hee may hau• … them in p• … iuat, bounded, and so bounded, as hee may defend the right of his proper inheritance, by wager of law,
and every christian, much more, may 〈 ◊ 〉 land• … and so possess, as that he may hau• … them in p• … iuat, bounded, and so bounded, as he may defend the right of his proper inheritance, by wager of law,
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before competent Indges, against all intruders, and disturbers of his estate, whatsoeuer; I come now to the mysticall, as it concernes the bounds of reason and religion,
before competent Judges, against all intruders, and disturbers of his estate, whatsoever; I come now to the mystical, as it concerns the bounds of reason and Religion,
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in the words of Father Latymer, no meat for mowers: a man considered as a ciuill man only, cannot erre in any thing, more dangerously, then in the politicks.
in the words of Father Latimer, no meat for mowers: a man considered as a civil man only, cannot err in any thing, more dangerously, then in the politics.
I purpose therfore, to walke in the Kings high way, and to containe my selfe within the verge of our text, teaching vs to keepe the laudable customes and lawes of the countrey, where wee dwell.
I purpose Therefore, to walk in the Kings high Way, and to contain my self within the verge of our text, teaching us to keep the laudable customs and laws of the country, where we dwell.
It is reported by Demosthenes, that if any man among the Locrenses, did endeauour to bring in a new Law, he should treat of it in Parliament, with an halter about his necke, that if his motion were dis• … asted, he might instantly be strangled.
It is reported by Demosthenes, that if any man among the Locrenses, did endeavour to bring in a new Law, he should Treat of it in Parliament, with an halter about his neck, that if his motion were dis• … asted, he might instantly be strangled.
In the dayes of Hen. the 3. a question being moued in the Parliament, concerning bastardy, the Barons and Earls, al with one cōmon voice gaue this shoute, Nolumus leges Angliae mutare, Wee will not alter the lawes of England, so long vsed, and approued.
In the days of Hen. the 3. a question being moved in the Parliament, Concerning bastardy, the Barons and Earls, all with one Common voice gave this shout, Nolumus leges Angliae mutare, we will not altar the laws of England, so long used, and approved.
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Yong men are best for companie, but old men for counsell, old men are for the plot at home, yong men for execu• … ion abroad, the reiecting of old-mens aduise, was Rehoboams ouersight, and Romes ouerthrow.
Young men Are best for company, but old men for counsel, old men Are for the plot At home, young men for execu• … ion abroad, the rejecting of old-men's advise, was Rehoboams oversight, and Romes overthrow.
Antiquitas saecul, iuuentus mundi, these times, are the most ancient times, and not those which we count ancient, ordine retrogrado; Wisedome is the daughter of experience;
Antiquitas saecul, iuuentus mundi, these times, Are the most ancient times, and not those which we count ancient, Order retrogrado; Wisdom is the daughter of experience;
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the state then vpon long experience, finding a custome of old time, to bee most vnfit for our time, may by the rules euen of antiquity, remooue such a bound, and cancell such a bond:
the state then upon long experience, finding a custom of old time, to be most unfit for our time, may by the rules even of antiquity, remove such a bound, and cancel such a bound:
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Christians haue the same morals indeed, that the Iewes, Gods ancient people, had, but not the same Cerem• … nials, and Iudicials; and Rome, the most renowned common wealth, in humane history, did often change her forme of gouernment, described, Apoc. 17. to be a city seated vpon seuen hilles,
Christians have the same morals indeed, that the Iewes, God's ancient people, had, but not the same Cerem• … nials, and Judicials; and Room, the most renowned Common wealth, in humane history, did often change her Form of government, described, Apocalypse 17. to be a City seated upon seuen hills,
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but the lawes of men, albeit they fill many large volumes, are imperfit, some statutes are added dayly, which were not thought vpon before, many rep• … aled, which after experience were thought inconuenient.
but the laws of men, albeit they fill many large volumes, Are imperfit, Some statutes Are added daily, which were not Thought upon before, many rep• … all, which After experience were Thought inconvenient.
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but by little, and little, to bee loosed tenderly, charily, Monendo magis quam minando, saith Augustine, lest happily, the change doe hurt more with the noueltie, then helpe with the vtilitie.
but by little, and little, to be loosed tenderly, charily, Monendo magis quam minando, Says Augustine, lest happily, the change do hurt more with the novelty, then help with the utility.
shall breake the sepents head, the writing of Moses is older then any writing of the Gentiles, as Iosephus, Theodorete, Clement Alex: and other Doctours, haue proued the doctrine of the Apostles is older then Popery, or any other Heresie.
shall break the sepents head, the writing of Moses is older then any writing of the Gentiles, as Iosephus, Theodoret, Clement Alexander: and other Doctors, have proved the Doctrine of the Apostles is older then Popery, or any other Heresy.
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Auoyd, saith S. Paul, vaine bablings, Kenophonias. 1. Tim. 6. 20. But Ambrose and some other read, Kainophonias, as in the vulgar Latine, vocum nouitates; new doctrines, vpon which place, Vincentius Lyrenensis hath this glosse, non dixit antiquitates, sed nouitates,
Avoid, Says S. Paul, vain babblings, Kenophonias. 1. Tim. 6. 20. But Ambrose and Some other read, Kainophonias, as in the Vulgar Latin, vocum Novitates; new doctrines, upon which place, Vincentius Lyrenensis hath this gloss, non dixit Antiquities, sed Novitates,
but an after teacher, a new master, one that teacheth otherwise, as the word signifies, 1. Tim 1. 3. Heterodidascaltin: that which Optatus reports of Victor, is verified of all Heretikes, that they bee sonnes without fathers, souldiers without Captaines, and scholers, without masters.
but an After teacher, a new master, one that Teaches otherwise, as the word signifies, 1. Tim 1. 3. Heterodidascaltin: that which Optatus reports of Victor, is verified of all Heretics, that they be Sons without Father's, Soldiers without Captains, and Scholars, without Masters.
there were certaine Heretiks, called Acephali, so termed (as Platina coniectures) quia sine cerebro, et authore habebantur, Because they were both heedlesse and headlesse, a proper name for all such as haue neither grounds, nor bounds of their assertions:
there were certain Heretics, called Acephali, so termed (as Platina Conjectures) quia sine Cerebro, et Author habebantur, Because they were both heedless and headless, a proper name for all such as have neither grounds, nor bounds of their assertions:
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Err• …, as a vi• … er, must breake the mothers belly to g• … out ▪ and when it is out, (as Esay speake• … Aegyptians are set against Aegyptians, and they 〈 ◊ 〉 one against his brother,
Err• …, as a vi• … er, must break the mother's belly to g• … out ▪ and when it is out, (as Isaiah speake• … egyptians Are Set against egyptians, and they 〈 ◊ 〉 one against his brother,
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and euery 〈 ◊ 〉 〈 ◊ 〉 〈 ◊ 〉 n• … ighbour, city against city, kingdome 〈 ◊ 〉 kingdome, one schismaticke against ano• … her, Micha• … l, and his Angels, that is, Christ,
and every 〈 ◊ 〉 〈 ◊ 〉 〈 ◊ 〉 n• … ighbour, City against City, Kingdom 〈 ◊ 〉 Kingdom, one schismatic against ano• … her, Micha• … l, and his Angels, that is, christ,
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Vpon these premises, I will inferre this conclusion, in despight of all blacke deuils, and white deuils, Here• … ikes, and hypocrites ▪ that the reformed,
Upon these premises, I will infer this conclusion, in despite of all black Devils, and white Devils, Here• … ikes, and Hypocrites ▪ that the reformed,
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and conformed Protestants, in the Church of England, doe iustly condemne both Papists and Puritans, as vpstarts and nouelists, in remouing the most ancient boundes of our forefathers.
and conformed Protestants, in the Church of England, do justly condemn both Papists and Puritans, as upstarts and novelists, in removing the most ancient bounds of our Forefathers.
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I know the Papists are great boasters of antiquity, but they deale with vs, as Tertullian in his Apologie speakes of the Gentiles, Laudatis antiquitatem, et nouè de die vivitis, Yee magnifie much antiquitie,
I know the Papists Are great boaster's of antiquity, but they deal with us, as Tertullian in his Apology speaks of the Gentiles, Laudatis antiquitatem, et nouè de die vivitis, Ye magnify much antiquity,
then it will appeare clearely, that the Papists haue remoued ancient boundes. 1. In accounting their vnwritten traditions, equall to the written word. 2. In preferring the Churches authority,
then it will appear clearly, that the Papists have removed ancient bounds. 1. In accounting their unwritten traditions, equal to the written word. 2. In preferring the Churches Authority,
before the Scriptures, and in making the Pope lawgiuer vnto the Church. 3. In discarding vpon the point, the second Command: and in dispensing with other,
before the Scriptures, and in making the Pope lawgiver unto the Church. 3. In discarding upon the point, the second Command: and in dispensing with other,
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as Pope Martine the 5. gaue dispensation vnto one, to marry his owne sister, and a learned Bishop of our Church, in his Apology. lib. 2. Chap 13. shewes that the Church of Rome, deludeth euery precept in the whole law. 4. In their malicious mistranslating the sayings of the Prophets and Apostles, against their owne knowledge, witnesse, that one place.
as Pope Martin the 5. gave Dispensation unto one, to marry his own sister, and a learned Bishop of our Church, in his Apology. lib. 2. Chap 13. shows that the Church of Rome, deludeth every precept in the Whole law. 4. In their malicious mistranslating the sayings of the prophets and Apostles, against their own knowledge, witness, that one place.
Gen. 3 15. Which is Medulla Scripturarum; (as one sayd of the creed,) euen the pith of the whole Bible, The seed of the woman, shall bruise the serpents head, where they doe not read, ipsum, or ipse, but ipsa conteret, ascribing that to Mary; which is proper only to the Blessed seed her Son, our Sauiour Christ Iesus.
Gen. 3 15. Which is Medulla Scripturarum; (as one said of the creed,) even the pith of the Whole bible, The seed of the woman, shall bruise the Serpents head, where they do not read, ipsum, or ipse, but ipsa Conteret, ascribing that to Marry; which is proper only to the Blessed seed her Son, our Saviour christ Iesus.
5. In rauishing, or as ( Luther speakes,) in crucifying the sayings of the Prophets, and Apostles, and so making the sacred text, a ship-mans hose, to serue their ow• … e turnes,
5. In ravishing, or as (Luther speaks,) in crucifying the sayings of the prophets, and Apostles, and so making the sacred text, a shipman's hose, to serve their ow• … e turns,
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as for example, God made two great lightes, this is, saith Innocentius the 3. Two great dignities, the Papall and Imperial; and as the Sun is farre greater then the Moone: so the Pope, forsooth, exceeds the Emperours in greatnesse.
as for Exampl, God made two great lights, this is, Says Innocentius the 3. Two great dignities, the Papal and Imperial; and as the Sun is Far greater then the Moon: so the Pope, forsooth, exceeds the emperors in greatness.
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henc• … Boniface the 8. argued thus, Christ sayd, it is enough; Hee sayd not, it is too much, Ergo, the Pope which is Peters successour, may manage both the swordes,
henc• … Boniface the 8. argued thus, christ said, it is enough; He said not, it is too much, Ergo, the Pope which is Peter's successor, may manage both the swords,
as the Archbishop of Bitonto, declaymed in the counsell of Trent. Luther was wont to say, that the Pater noster, is made by them a great Martyr, another sayd, Aue Maria, was a greater Martyr, but in my conceit, the text, thou art Peter, is the greatest Martyr of all. 6. They remoue the boundes of the Prophets, and Apostles, in opposing the tenour, and tenet of their writings, and that in many poynts;
as the Archbishop of Bitonto, declaimed in the counsel of Trent. Luther was wont to say, that the Pater Noster, is made by them a great Martyr, Another said, Aue Maria, was a greater Martyr, but in my conceit, the text, thou art Peter, is the greatest Martyr of all. 6. They remove the bounds of the prophets, and Apostles, in opposing the tenor, and tenet of their writings, and that in many points;
I will at this present onely name two. 1. The Prophets and Apostles ascribe the whole worke of our saluation, only to Christ, who alone is the seed of the woman, that brake the serpents head;
I will At this present only name two. 1. The prophets and Apostles ascribe the Whole work of our salvation, only to christ, who alone is the seed of the woman, that brake the Serpents head;
who alone is the seed of Abraham, Isaac, and Iacob, in whom all the nations of the world, are blessed, who alone was wounded for our transgressions, and broken for our iniquities, who hath trodden the wine-presse alone, and of all the people, there was none with him, Who alone g• … ue himselfe for vs an offering, and a sacrifice to God, of a sweete smelling sauour,
who alone is the seed of Abraham, Isaac, and Iacob, in whom all the Nations of the world, Are blessed, who alone was wounded for our transgressions, and broken for our iniquities, who hath trodden the winepress alone, and of all the people, there was none with him, Who alone g• … we himself for us an offering, and a sacrifice to God, of a sweet smelling savour,
and obteined eternall redemption for vs. But the Papists attribute some part of our saluation to the worthinesse of our selues, other to the merits of Saints, to the works of supererogation,
and obtained Eternal redemption for us But the Papists attribute Some part of our salvation to the worthiness of our selves, other to the merits of Saints, to the works of supererogation,
and to the sufferings of Martyrs, layd vp in the Popes treasure house, contradicting herein apparently the tenet of our Church, in the 11. 18. 31. articles of our confession.
and to the sufferings of Martyrs, laid up in the Popes treasure house, contradicting herein apparently the tenet of our Church, in the 11. 18. 31. Articles of our Confessi.
I demand then of a Romanist, how the Priest can blesse the bread after consecration, when it is actually transubstantiated, and so consequently made Christ.
I demand then of a Romanist, how the Priest can bless the bred After consecration, when it is actually Transubstantiated, and so consequently made christ.
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Answere is made, that this Priest also represents Christ, in that action; and so Christ consecrating, may be considered, as greater then Christ consecrated;
Answer is made, that this Priest also represents christ, in that actium; and so christ consecrating, may be considered, as greater then christ consecrated;
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otherwise, the bread must be greater then the Priest, the bread being the true body of Christ, the Priest only representatiue Christ: (thus as we speake in the schooles) one absurdity being granted, a thousand follow.
otherwise, the bred must be greater then the Priest, the bred being the true body of christ, the Priest only representative christ: (thus as we speak in the Schools) one absurdity being granted, a thousand follow.
Lastly, (for though I were so strong as Hercules, I could not at one blow, cut off all the heads of this hissing Hydra, ) they remoue the bounds of the Prophets, and Apostles, in suppressing their writings, forbidding Gods people to read them in a knowne tongue, wherein (as one sayd,) they deale like cunning theeues, who comming to rob an house, will be sure first of all, to put out the candle, lest the light discouer them:
Lastly, (for though I were so strong as Hercules, I could not At one blow, Cut off all the Heads of this hissing Hydra,) they remove the bounds of the prophets, and Apostles, in suppressing their writings, forbidding God's people to read them in a known tongue, wherein (as one said,) they deal like cunning thieves, who coming to rob an house, will be sure First of all, to put out the candle, lest the Light discover them:
ord, (c-acp cs pns11 vbdr av j c-acp np1, pns11 vmd xx p-acp crd n1, vvb a-acp d dt n2 pp-f d j-vvg np1,) pns32 vvb dt n2 pp-f dt n2, cc n2, p-acp vvg po32 n2, vvg npg1 n1 pc-acp vvi pno32 p-acp dt j-vvn n1, c-crq (c-acp pi vvd,) pns32 vvb av-j j-jn n2, r-crq vvg pc-acp vvi dt n1, vmb vbi j ord pp-f d, pc-acp vvi av dt n1, cs dt n1 vvb pno32:
They well vnderstand, that the Scripture would shew their praying in a strange tongue, by tale, to be most idle, their traffique for soules very sacriledge, their miracles to be meere iuglings, their indulgences to be blasphemies, their incontroleable Lord of Rome, to bee that Imperious bewitching Lady of Babylon, and their worshipping of Images, and Saints, is flat Idolatry; The Princes of Iuda sai• … h Hosea, were like those that remoue the bounds. Hosea.
They well understand, that the Scripture would show their praying in a strange tongue, by tale, to be most idle, their traffic for Souls very sacrilege, their Miracles to be mere jugglings, their Indulgences to be Blasphemies, their incontroleable Lord of Rome, to be that Imperious bewitching Lady of Babylon, and their worshipping of Images, and Saints, is flat Idolatry; The Princes of Iuda sai• … h Hosea, were like those that remove the bounds. Hosea.
or as Theodorus Antiochenus, they transpose the honour of the liuing God, and giue it to dead Idols, from which obseruation, I will argue thus, they who remoue the Bible, may bee sayd, to remoue the bounds,
or as Theodorus Antiochenus, they transpose the honour of the living God, and give it to dead Idols, from which observation, I will argue thus, they who remove the bible, may be said, to remove the bounds,
If our moderne Papistes, admit the Primitiue Bishops of Rome, for the Fathers here mentioned, our plea still is the same, that they haue remoued the ancient bounds, and not wee.
If our modern Papists, admit the Primitive Bishops of Room, for the Father's Here mentioned, our plea still is the same, that they have removed the ancient bounds, and not we.
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30. Popes at the first planting of the Church, layd downe their heads vpon the blocke, successiuely, to seale the bond of conscience, with the blood of innocencie ▪ The Martyrd Popes laying downe their necks, at the persecuting Emperours feete;
30. Popes At the First planting of the Church, laid down their Heads upon the block, successively, to seal the bound of conscience, with the blood of innocence ▪ The Martyred Popes laying down their necks, At the persecuting emperors feet;
The late learned Earle of Northampton, openly deliuered at Garnets arraignment, that the Church of Rome, in the beginning, agreed with Daniels Image, in the head of gold, for godly gouernment, in the breastes of siluer, for vnspotted conscience,
The late learned Earl of Northampton, openly Delivered At Garnetus arraignment, that the Church of Rome, in the beginning, agreed with Daniel's Image, in the head of gold, for godly government, in the breasts of silver, for unspotted conscience,
Gregrory the great, did account him the forerunner of Antichrist, that should call himselfe vniuersall Bishop, auowing that none of his ancestors euer vsurped that insolent stile, censuring it for a title of Nouelty, errour, impiety, blasphemy, the poyson of the Church;
Gregory the great, did account him the forerunner of Antichrist, that should call himself universal Bishop, avowing that none of his Ancestors ever usurped that insolent style, censuring it for a title of Novelty, error, impiety, blasphemy, the poison of the Church;
Wee doe not remoue the bounds of old Rome, but only shake off the bonds of new Rome; Wee confesse the faith of ancient Rome, but wee renounce the faction of Antichristian Rome, the one being so vnlike the other, that we may well exclay me with Ouid. Hen quantum haec Nobie, Nobie distabat ab illa.
we do not remove the bounds of old Room, but only shake off the bonds of new Room; we confess the faith of ancient Room, but we renounce the faction of Antichristian Room, the one being so unlike the other, that we may well exclay me with Ovid Hen quantum haec Nobie, Nobie distabat ab illa.
If the Papists vnderstand here by Fathers, those whom vsually we call Fathers; the most ancient doctours of the Westerne and Easterne Churches, in life spotlesse, in learning matchlesse;
If the Papists understand Here by Father's, those whom usually we call Father's; the most ancient Doctors of the Western and Eastern Churches, in life spotless, in learning matchless;
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but such as is agreeable to the scriptures, according to the collections and expositions of the Catholike Fathers, and ancient Bishops; but they contrariwise, for
but such as is agreeable to the Scriptures, according to the collections and expositions of the Catholic Father's, and ancient Bishops; but they contrariwise, for
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First, we prooue that in stead of true Fathers, they cite fayned doctours, as A• … philochius, Abdias, Hipolitus, authors altogether voyd of authority, Fathers lately found out, long looked, but neuer missed.
First, we prove that in stead of true Father's, they Cite feigned Doctors, as A• … philochius, Abdias, Hippolytus, Authors altogether void of Authority, Father's lately found out, long looked, but never missed.
3. B Iewel, Melancton, and other of our most accuratly learned Diuines, euidently shew, that Popish opinions, are nouell, vnknowne to the Rathers, for the space of sixe hundred yeeres after Christ;
3. B Jewel, Melanchthon, and other of our most accurately learned Divines, evidently show, that Popish opinions, Are novel, unknown to the Rathers, for the Molle of sixe hundred Years After christ;
at the first, they bee not discerned easily, but in their growth insensible, they proceed till it come to passe which Liuie said of the Roman State, Nec vitia nostra, nec remedia ferre possumus, We can neither indure the malady nor the medicine:
At the First, they be not discerned Easily, but in their growth insensible, they proceed till it come to pass which Alive said of the Roman State, Nec Vices nostra, nec Remedy Far possumus, We can neither endure the malady nor the medicine:
Was it not so in the Empire of Rome; and might it not bee so in the Church of Rome, S. Paul saith, Heresie frets as a Gangrene, the which is not curable, till it bee knowne,
Was it not so in the Empire of Room; and might it not be so in the Church of Rome, S. Paul Says, Heresy frets as a Gangrene, the which is not curable, till it be known,
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the Rhemists acknowledge many barbarismes, and incongruities, in the vulgar latine text: Issidorus Clarius, a Spanish Monke, professed he found in it 8000 faults;
the Rhemists acknowledge many barbarisms, and incongruities, in the Vulgar latin text: Issidorus Clarius, a Spanish Monk, professed he found in it 8000 Faults;
it is plaine, they were so manifest, and so manifold, as that the councell of Trent, and after it, Pope Sixtus Quintus, and Clement the 8. tooke order for the correcting of it:
it is plain, they were so manifest, and so manifold, as that the council of Trent, and After it, Pope Sixtus Quintus, and Clement the 8. took order for the correcting of it:
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as Marke 8. 33. Confusus est, in stead of Confisus est, and Luke 15. 8. Domum euertit, for Domum euerrit; Againe, Gabriel Biel, a great Doctour, doth acknowledge, that he can not tell when the receiuing of the communion in one kind began to be first vsed, nor how;
as Mark 8. 33. Confusus est, in stead of Confisus est, and Lycia 15. 8. Domum Overturn, for Domum Overthrow; Again, Gabriel Biel, a great Doctor, does acknowledge, that he can not tell when the receiving of the communion in one kind began to be First used, nor how;
Gregorie Valent a Iesuit of eminent note, writes plainly, quando caeperit minime constat; and therefore what need wee tell them, at what time this Popish errour was first sowen? It is not enough, that wee now discerne the tares among Gods wheat,
Gregory Valent a Iesuit of eminent note, writes plainly, quando caeperit minime constat; and Therefore what need we tell them, At what time this Popish error was First sown? It is not enough, that we now discern the tares among God's wheat,
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as the single Communion of the priests, halfe Communion of the people, worshipping of the bread, creeping to the Crosse, kissing of Images, exemption of Clergie men from secular obedience, supremacie of the Pope, the which are the most essentiall poynts of all the Romish Catholike beleife.
as the single Communion of the Priests, half Communion of the people, worshipping of the bred, creeping to the Cross, kissing of Images, exemption of Clergy men from secular Obedience, supremacy of the Pope, the which Are the most essential points of all the Romish Catholic belief.
If by Fathers, there they meane the reuerend Doctours, assembled in the first Orthodoxall, and holy Councels, our plea still is the same, that not wee,
If by Father's, there they mean the reverend Doctors, assembled in the First orthodoxal, and holy Counsels, our plea still is the same, that not we,
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But the Papists (as their champion Bellarmine doth auow de sacrament: lib. 2. cap. 25.) Hold a contrary Tenet, namely, that the firmnesse of all ancient Counsels,
But the Papists (as their champion Bellarmine does avow the sacrament: lib. 2. cap. 25.) Hold a contrary Tenet, namely, that the firmness of all ancient Counsels,
Fulke, Gentiletus, and other profound diuines account, rather a conuenticle, then a councell, in respect of a great many remarkeable nullities, especially for this one, that it was not free.
Fulke, Gentiletus, and other profound Divines account, rather a conventicle, then a council, in respect of a great many remarkable nullities, especially for this one, that it was not free.
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5. The Spirit that gouerned the councell, was not free, for that it was vpon occasions, euer and anone, sent in a Cloakebag from Rome; the time will not serue me to report how the Papists haue not only corrupted,
5. The Spirit that governed the council, was not free, for that it was upon occasions, ever and anon, sent in a Cloakebag from Room; the time will not serve me to report how the Papists have not only corrupted,
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I referre the learned to the word Councell, in the table which is annexed to that exquisite worke, called the Protestants appeale; I will at this time, name but one Bartholomeus Caranza, their abbreuiator of their Councel, relating the Canon in the Councel of Laodicea, forbidding the worship of Angels, changed angelos, into angulos, that is, Angels, into Corners, which according to the prouerb, are no shelter for trueth: and this is a trueth, that if no Angels,
I refer the learned to the word Council, in the table which is annexed to that exquisite work, called the Protestants appeal; I will At this time, name but one Bartholomew Caranza, their abbreviator of their Council, relating the Canon in the Council of Laodicea, forbidding the worship of Angels, changed Angels, into angulos, that is, Angels, into Corners, which according to the proverb, Are no shelter for truth: and this is a truth, that if no Angels,
when they are in disputation, opposed against vs. It may be Fryers and Iesuites, are their Fathers, for both in Babylon, are persons of very reuerend esteeme:
when they Are in disputation, opposed against us It may be Friars and Iesuites, Are their Father's, for both in Babylon, Are Persons of very reverend esteem:
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because they couer the filthinesse of all the rest of their subtilly But for as much as the Fryers oppose the Iesuites, and the Iesuites oppose the Fryers, and each haue remoued the limits of other, it cannot be well auowed, that the Doctrinals,
Because they cover the filthiness of all the rest of their subtly But for as much as the Friars oppose the Iesuites, and the Iesuites oppose the Friars, and each have removed the Limits of other, it cannot be well avowed, that the Doctrinals,
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To resolue the doubt then, and not to keepe you any longer in suspence, the Church of Rome doth acknowledge no Father, but the Pope, no bound but his definitiue sentence.
To resolve the doubt then, and not to keep you any longer in suspense, the Church of Room does acknowledge no Father, but the Pope, no bound but his definitive sentence.
The Romane round is this, briefly, the people must belieue as the Priests, and the Priests as the Pope, and the Pope may belieue what he list, hee remoueth all bounds and blocks, in the Churches way,
The Roman round is this, briefly, the people must believe as the Priests, and the Priests as the Pope, and the Pope may believe what he list, he Removeth all bounds and blocks, in the Churches Way,
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or with expresse constitutions, of Primitiue Popes, or with expresse sayings of old doctors, in one word, let vs fight with them, in the playne of all Antiquity,
or with express constitutions, of Primitive Popes, or with express sayings of old Doctors, in one word, let us fight with them, in the plain of all Antiquity,
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Now concerning Schismaticks, and Separatists, as they be worthily surnamed, nouelists, euen so their plat-forme of gouernment, is a new deuise, which no Fathers euer witnessed, no Councell euer fauoured, no Church euer followed,
Now Concerning Schismatics, and Separatists, as they be worthily surnamed, novelists, even so their platform of government, is a new devise, which no Father's ever witnessed, no Council ever favoured, no Church ever followed,
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vntill within these few yeeres, it was vnhappily digged out of the Alpes, and as yet neuer entertained in England, but rather forsaken of her best and most entire fauorites;
until within these few Years, it was unhappily dug out of the Alps, and as yet never entertained in England, but rather forsaken of her best and most entire favorites;
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and ancient, euen the Crosse in baptisme, which they so much abhorre, was vsed in the dayes of Constantine; within lesse then foure hundred yeares after Christ,
and ancient, even the Cross in Baptism, which they so much abhor, was used in the days of Constantine; within less then foure hundred Years After christ,
and therefore whatsoeuer they talke of Apostolical times, and old termes, all their endeauour is, terminos antiquos; to remoue the bounds of our Fathers, and to bring they care not what nouelties,
and Therefore whatsoever they talk of Apostolical times, and old terms, all their endeavour is, terminos Antiquos; to remove the bounds of our Father's, and to bring they care not what novelties,
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To cōclude my sermon, I say to those which are affected Popishly, with reuerend Iewel, touching the substance of religion, Our Church beleeues that the ancient Catholike Fathers beleeued, we do that they did,
To conclude my sermon, I say to those which Are affected Popishly, with reverend Jewel, touching the substance of Religion, Our Church believes that the ancient Catholic Father's believed, we do that they did,
and here with Solomon, howsoeuer, boundes are boundes; yet not to remooue them away with these speeches, I am of Paul, I am of Cephas, and let the contrary saying, be held, I am Christs, I am the Churches;
and Here with Solomon, howsoever, bounds Are bounds; yet not to remove them away with these Speeches, I am of Paul, I am of Cephas, and let the contrary saying, be held, I am Christ, I am the Churches;
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SAint Paul, in the beginning of this chapter, exhorts euery soule to submit himselfe, vnto the Higher power, vrging this one duty with a three fold reason, arguing. 1. In the first verse, abHonesto, from the commendablenesse,
SAint Paul, in the beginning of this chapter, exhorts every soul to submit himself, unto the Higher power, urging this one duty with a three fold reason, arguing. 1. In the First verse, abHonesto, from the commendableness,
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and comelinesse, of his Office, both in respect, first of the Person ordeining, there is no power but of God, Secondly, of the thing ordeined, the powers are ordered.
and comeliness, of his Office, both in respect, First of the Person ordaining, there is no power but of God, Secondly, of the thing ordained, the Powers Are ordered.
for thy good. 3. A I• … cundo, from the pleasure which good men haue, by doing good, we must obey for conscience sake, verse 5. the which vnto the disobedient ▪ is a dayly hell,
for thy good. 3. A I• … cundo, from the pleasure which good men have, by doing good, we must obey for conscience sake, verse 5. the which unto the disobedient ▪ is a daily hell,
This our present Text, is part of that argument which is drawen, ab vtili, wherein two poynts are to be considered, especially the Magistrates Authority,
This our present Text, is part of that argument which is drawn, ab Useful, wherein two points Are to be considered, especially the Magistrates authority,
as being the Minister of God. Vtility, as being ordeined for our good. Concerning the first, some men ascribe too much vnto the Magistrate, preferring him aboue God;
as being the Minister of God. Utility, as being ordained for our good. Concerning the First, Some men ascribe too much unto the Magistrate, preferring him above God;
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He liueth a great deale by the bread of other, a good deale by the breath of other, oftentimes his clothes are not his owne, his hayre not his owne, his complection and very skinne not his owne;
He lives a great deal by the bred of other, a good deal by the breath of other, oftentimes his clothes Are not his own, his hair not his own, his complexion and very skin not his own;
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as all power is from God, so for God, and therefore when an earthly Prince commands against an heauenly trueth, it is a Christians duty to be patient, and not agent.
as all power is from God, so for God, and Therefore when an earthly Prince commands against an heavenly truth, it is a Christians duty to be patient, and not agent.
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This humouring of the Chiefe Magistrate is a court sinne, properly called, adulatio quasi adaulatio, but countrymen offend also sometimes in giuing too much vnto the subordinate magistrat:
This Humouring of the Chief Magistrate is a court sin, properly called, adulatio quasi adaulatio, but countrymen offend also sometime in giving too much unto the subordinate magistrate:
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Now what manners is it to neglect Gods owne businesse in Gods owne house, to worship his Minister, in our parts, especially where gentlemen haue so learned Christ,
Now what manners is it to neglect God's own business in God's own house, to worship his Minister, in our parts, especially where gentlemen have so learned christ,
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To leaue those, who giue too much vnto the Magistrate, there be three sortes of people, who giue too little. 1. Anabaptists, who deny the very calling of ciuill Magistrates. 2. Papists, who maintaine their calling,
To leave those, who give too much unto the Magistrate, there be three sorts of people, who give too little. 1. Anabaptists, who deny the very calling of civil Magistrates. 2. Papists, who maintain their calling,
Tumultuous Anabaptists affirme most absurdly, that the Calling of Magistrates is vnlawfull, and this they seeme to proue by Scriptures, and by reasons:
Tumultuous Anabaptists affirm most absurdly, that the Calling of Magistrates is unlawful, and this they seem to prove by Scriptures, and by Reasons:
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yet out of his obedience, and loue, that hee might not offend the receiuers of poll-money, He commanded Peter, to fish for a peece of twenty-pence, saying, that take, and giue vnto them, for mee and thee:
yet out of his Obedience, and love, that he might not offend the Receivers of poll-money, He commanded Peter, to Fish for a piece of twenty-pence, saying, that take, and give unto them, for me and thee:
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except this one, in giuing tribute to Caesar, and Mat 22. 21. Hee commands expresly, to render vnto Caesar, the things of Caesars: and his Apostle, S. Paul, in this Chapter, exhorteth vs to pay tribute, to whom tribute; custome, to whom custome;
except this one, in giving tribute to Caesar, and Mathew 22. 21. He commands expressly, to render unto Caesar, the things of Caesars: and his Apostle, S. Paul, in this Chapter, exhorteth us to pay tribute, to whom tribute; custom, to whom custom;
and in many things heard willingly,) at the request of his Minion; and Herod the great, who had butchered all the male children in Bethlehem: and in all the coastes thereof, from two yeeres old,
and in many things herd willingly,) At the request of his Minion; and Herod the great, who had butchered all the male children in Bethlehem: and in all the coasts thereof, from two Years old,
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but ye not so, that is, I would not haue you so to reigne. 2. Catecurienemi, vsed in Mat. ind Marke signifies, not simply to gouerne, but to tirannize;
but you not so, that is, I would not have you so to Reign. 2. Catecurienemi, used in Mathew ind Mark signifies, not simply to govern, but to tyrannise;
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and the chiefe, as hee that serueth, As if hee should say, the Kings of the natious, are Tyrants in their gouernment, making mischiefe their Minister, and Lust their law:
and the chief, as he that serveth, As if he should say, the Kings of the natious, Are Tyrants in their government, making mischief their Minister, and Lust their law:
But I would haue you to beare rule, so moderatly, that euen the Soueraigne may behaue himselfe, as a seruant, and the master, as a Minister, I would haue Princes among you, to bee nursing Fathers, vnto the Church;
But I would have you to bear Rule, so moderately, that even the Sovereign may behave himself, as a servant, and the master, as a Minister, I would have Princes among you, to be nursing Father's, unto the Church;
and hurt of the common wealth, as Nimrod, Pharao, Nabuchodonosor, Saul, Rehoboam, and that after the diuision of the kingdome, nothing of Israel was good.
and hurt of the Common wealth, as Nimrod, Pharaoh, Nebuchadnezzar, Saul, Rehoboam, and that After the division of the Kingdom, nothing of Israel was good.
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So were most of the Iudges of Israel, and many Kings of Iuda: Now Christ in the new Testament, (who chose the foolish things of the world, to confound the wise,
So were most of the Judges of Israel, and many Kings of Iuda: Now christ in the new Testament, (who chosen the foolish things of the world, to confound the wise,
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and the weake things of the world to confound the mighty things, and things that were no• … ▪ to bring to nought things that are ) suuffered his deare people to bee persecuted by cruell Emperours, for the space of 300 yeeres, that his Church might appeare to bee the plant of his owne hand, and not the worke of man, in the Primitiue times, ( as Augustine notes, ) Christ would haue that part of the second Psalme to ▪ be fulfilled, The Kings of the earth stand vp,
and the weak things of the world to confound the mighty things, and things that were no• … ▪ to bring to nought things that Are) suuffered his deer people to be persecuted by cruel emperors, for the Molle of 300 Years, that his Church might appear to be the plant of his own hand, and not the work of man, in the Primitive times, (as Augustine notes,) christ would have that part of the second Psalm to ▪ be fulfilled, The Kings of the earth stand up,
for hee raysed vp Constantine, Gratian, Theodosius, Charles the great, Ludouicus pius, and many moe, (among which I may not forget, Blessed Queene Elizabeth, and our renowned King Iames, ) to bee nurses vnto his Church, by which hee defended his seruants,
for he raised up Constantine, Gratian, Theodosius, Charles the great, Ludovicus Pius, and many more, (among which I may not forget, Blessed Queen Elizabeth, and our renowned King James,) to be Nurse's unto his Church, by which he defended his Servants,
And in this case, let vs alwayes remember the saying of Gregory; secundum merita subditorum, disponit Deus corda praepositorum ▪ Almighty God, (in whose hand the hearts of all Kings are,) disposeth of them, according to the merits of their people,
And in this case, let us always Remember the saying of Gregory; secundum Merita subditorum, disponit Deus Corda praepositorum ▪ Almighty God, (in whose hand the hearts of all Kings Are,) Disposeth of them, according to the merits of their people,
For whereas in a corrupt Monarchie, there is one Tyrant; in an Oligarchie, some few Tyrants: In a Democratie, many Tyrants; In an Anarchie, all are Tyrants: And it is vndoubtedly, more safe, to liue in a place, where nothing is lawfull,
For whereas in a corrupt Monarchy, there is one Tyrant; in an Oligarchy, Some few Tyrants: In a Democraty, many Tyrants; In an Anarchy, all Are Tyrants: And it is undoubtedly, more safe, to live in a place, where nothing is lawful,
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To this obiection, answere is made, Prouerb. 8. 15. By me Kings reigne. Dan. 2. 37. The God of heauen hath giuen thee a kingdome power, and strength, and glory:
To this objection, answer is made, Proverb. 8. 15. By me Kings Reign. Dan. 2. 37. The God of heaven hath given thee a Kingdom power, and strength, and glory:
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The manner of getting kingdomes, is not alwayes of God, for Alexander the 6 obteined the Pope-dome, by giuing himselfe to the deuill; Phocas, by sedition;
The manner of getting kingdoms, is not always of God, for Alexander the 6 obtained the Popedom, by giving himself to the Devil; Phocas, by sedition;
and disposeth of wicked men, and wickednesse it selfe, to his good ends) They bee iust and necessary, Salmanazer, Senacherib, Nabuchodonosor, and other Tyrants; oppressing Gods Israel, and leading them into captiuity, did herein offend with an high hand:
and Disposeth of wicked men, and wickedness it self, to his good ends) They be just and necessary, Shalmaneser, Sennacherib, Nebuchadnezzar, and other Tyrants; oppressing God's Israel, and leading them into captivity, did herein offend with an high hand:
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And therefore, God sayd of Nabuchodonosor, that hee was his seruant, and of Cyrus, that hee was his anoynted ▪ whose right he did vphold, to subdue nations before him;
And Therefore, God said of Nebuchadnezzar, that he was his servant, and of Cyrus, that he was his anointed ▪ whose right he did uphold, to subdue Nations before him;
If disparity of sexe, the woman is subiect vnto the man, in Gubernatione, though his mate, in generatione, the husband is the wiues head ▪ as Christ is head of the Church.
If disparity of sex, the woman is Subject unto the man, in Gubernatione, though his mate, in generation, the husband is the wives head ▪ as christ is head of the Church.
Well then if mans nature require societie, doubtlesse society requires gouernment, for what is society, but a multitude well ordered, consisting of some that command, and others that obey.
Well then if men nature require society, doubtless society requires government, for what is society, but a multitude well ordered, consisting of Some that command, and Others that obey.
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as Moses expoundeth himselfe, Deut. 10. 22. Seuenty persons, and Bernard out of that text, reasoned thus with an Archbishop in France, Let euery soule be subiect, Ergo, yours:
as Moses expoundeth himself, Deuteronomy 10. 22. Seuenty Persons, and Bernard out of that text, reasoned thus with an Archbishop in France, Let every soul be Subject, Ergo, yours:
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Concerning causes Ecclesiasticall, it is auowed and prooued, by Protestant Diuines, that a King, and euery other supreame gouernour, is Custos vtrius { que } tabulae, the Lord-Keeper of both tables of Gods Law, that wee may lead vnder him a quiet and a peaceable life, in all godlinesse and honesty.
Concerning Causes Ecclesiastical, it is avowed and proved, by Protestant Divines, that a King, and every other supreme governor, is Custos vtrius { que } tabulae, the Lord-keeper of both tables of God's Law, that we may led under him a quiet and a peaceable life, in all godliness and honesty.
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We doe not imagine this of our owne heads, we find it annexed vnto the Crowne, by God himselfe, who when he first gaue his people leaue, to chuse them a King, withall appoynted, that the Law,
We do not imagine this of our own Heads, we find it annexed unto the Crown, by God himself, who when he First gave his people leave, to choose them a King, withal appointed, that the Law,
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truly coppied out ▪ of the Leuites originall, (which was keptin the Tabernacle;) should be deliuered vnto the King, sitting on his Royal seat, with this Charge, that booke shall remaine with the King, hee shall read in it all the dayes of his life, that hee may learne to feare the Lord his God,
truly copied out ▪ of the Levites original, (which was keptin the Tabernacle;) should be Delivered unto the King, sitting on his Royal seat, with this Charge, that book shall remain with the King, he shall read in it all the days of his life, that he may Learn to Fear the Lord his God,
as a man in ordering well his own life, but as a King, in seeing that other liue soberly toward themselues, righteously toward their neighbours, holily toward God.
as a man in ordering well his own life, but as a King, in seeing that other live soberly towards themselves, righteously towards their neighbours, holily towards God.
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It is plaine, that the publishing, preseruing, and executing of the first table, touching the sincere worship of God, is the chiefe part of the Princes Charge.
It is plain, that the publishing, preserving, and executing of the First table, touching the sincere worship of God, is the chief part of the Princes Charge.
And according to this commission, and authority, the godly Kings of Israel, and Iudah, remoued Idols, razed hill alters, slew false Prophets, purged the land from all abominations;
And according to this commission, and Authority, the godly Kings of Israel, and Iudah, removed Idols, razed hill alters, slew false prophets, purged the land from all abominations;
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not sparing the brazen serpent, made by Moses, whē they saw it abused, and by the same power, they caused the Temple to be cleansed, the Law to bee read, the Passeouer to be kept, the Leuites to Minister in their courses, inuented by Dauid, and by the same power, Solomon deposed Abiather the chiefe Priest, and set Zadock in his roome.
not sparing the brazen serpent, made by Moses, when they saw it abused, and by the same power, they caused the Temple to be cleansed, the Law to be read, the Passover to be kept, the Levites to Minister in their courses, invented by David, and by the same power, Solomon deposed Abiather the chief Priest, and Set Zadok in his room.
For although a King may not administer the Sacraments, or preach the word, or execute the Ministers office, de facto; Yet as our diuines haue determined, it belongs to the Kings cure, de iure, to see that all things concerning Gods holy worship, should bee done in the Church orderly, vos intra, sayd Constantine the great, to his Bishops, ego autem extra ecclesiam, à Deo Episcopus constitutus sum.
For although a King may not administer the Sacraments, or preach the word, or execute the Ministers office, de facto; Yet as our Divines have determined, it belongs to the Kings cure, de iure, to see that all things Concerning God's holy worship, should be done in the Church orderly, vos intra, said Constantine the great, to his Bishops, ego autem extra Church, à God Episcopus Constituted sum.
albeit Kings deface in themselues, Gods first Image, in their owne soules, yet no man hath leaue to deface Gods second Image, imprinted in their name iudelibly; Hitherto touching the Magistrates authority, now for his vtilitie.
albeit Kings deface in themselves, God's First Image, in their own Souls, yet no man hath leave to deface God's second Image, imprinted in their name iudelibly; Hitherto touching the Magistrates Authority, now for his utility.
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and spirituall good, and so consequently, for our eternall good, all which our Apostle sheweth in his 1. Epist to Timothie. Chap. 2. verse. 2. Pray for Kings, and for all in authority, that wee may lead a quiet and a peaceable life, in all godlinesse and honesty:
and spiritual good, and so consequently, for our Eternal good, all which our Apostle shows in his 1. Epistle to Timothy. Chap. 2. verse. 2. Pray for Kings, and for all in Authority, that we may led a quiet and a peaceable life, in all godliness and honesty:
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and therfore the Lord sayd to his people, whom Nabuchodonosor had carried away captiue from Hierusalem, to Babel, seeke the prosperity of the city, whither I haue caused you to bee carried away captiue,
and Therefore the Lord said to his people, whom Nebuchadnezzar had carried away captive from Jerusalem, to Babel, seek the Prosperity of the City, whither I have caused you to be carried away captive,
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This owtward peace may bee disturbed, either by Domesticall enemies, or by forreine foes, as our Apostle sayd, in another case, fighting without, and terrours within:
This outward peace may be disturbed, either by Domestical enemies, or by foreign foes, as our Apostle said, in Another case, fighting without, and terrors within:
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In respect of intestine iarres, vnder the gouernment of Princes, we lead a life, a life which is quiet, and in respect of forreine wars, vnder the gouernment of Princes, wee lead a life, which is peaceable; a Prince protects the persons of his subiects, from murtherers,
In respect of intestine jars, under the government of Princes, we led a life, a life which is quiet, and in respect of foreign wars, under the government of Princes, we led a life, which is peaceable; a Prince protects the Persons of his Subjects, from murderers,
and slanderers, hee beares not the sword for nought, but is the Minister of God, to take vengeance on such as are disturbers of his subiects quiet, aagainst his Crowne and Dignity.
and slanderers, he bears not the sword for nought, but is the Minister of God, to take vengeance on such as Are disturbers of his Subjects quiet, against his Crown and Dignity.
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Where Iudah as some conceiue, being a Patriarch, and head of his family, did adiudge that Thamar his daughter in law, which had played the whore, should be burnt for her fault:
Where Iudah as Some conceive, being a Patriarch, and head of his family, did adjudge that Tamar his daughter in law, which had played the whore, should be burned for her fault:
When Christ himselfe was come, which is the end of the Law, he gaue this absolute determination, All that smite with the sword, shall perish with th• … sword.
When christ himself was come, which is the end of the Law, he gave this absolute determination, All that smite with the sword, shall perish with th• … sword.
The which cannot be so well expounded, as thus, hee that strikes with the priuat sword of reuenge, shall be punished with the publique sword of Iustice,
The which cannot be so well expounded, as thus, he that strikes with the private sword of revenge, shall be punished with the public sword of justice,
Lib. de Ciuitate Dei, chap. 21. That publique persons in authority, (when as according to the Iust courses of law, they sentence malefactors to death,) offend not against the precept, thou shalt not kill, and in another place, repeating the words of Christ ( all that strike with the sword, shall perish with the sword.
Lib. de Ciuitate Dei, chap. 21. That public Persons in Authority, (when as according to the Just courses of law, they sentence malefactors to death,) offend not against the precept, thou shalt not kill, and in Another place, repeating the words of christ (all that strike with the sword, shall perish with the sword.
for Princes punish malefactors with death, not as masters of their liues, but as Ministers of God, and it is not in them any murther, but an act of Iustice.
for Princes Punish malefactors with death, not as Masters of their lives, but as Ministers of God, and it is not in them any murder, but an act of Justice
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Hilary writing vpon the same words of Christ, maintaineth also that it is lawfull to kill, in two cases especially. 1 In our owne Iust necessary defence. 2 When we are called to Magistracie.
Hilary writing upon the same words of christ, maintaineth also that it is lawful to kill, in two cases especially. 1 In our own Just necessary defence. 2 When we Are called to Magistracy.
Yea, but if Christ will haue mercy, Mat 9. 13. How may Christians execute Iustice? Answere is made, that Christ in that place, speakes not of publique Iustice, but of priuat behauiour,
Yea, but if christ will have mercy, Mathew 9. 13. How may Christians execute justice? Answer is made, that christ in that place, speaks not of public justice, but of private behaviour,
now then, albeit a Magistrate bee neuer so mercifull in his owne cause, yet is he in his office, the Minister of God, to take vengeance on him that doth euill, and there is a pity, which is cruell,
now then, albeit a Magistrate be never so merciful in his own cause, yet is he in his office, the Minister of God, to take vengeance on him that does evil, and there is a pity, which is cruel,
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and a Iustice, which is merciful, optimum miserecordiae genus, nocentes occidere, It is in a Prince, the best kind of mercy, to put a few notorious offendors to death, that all the rest vnder him may lead a quiet life.
and a justice, which is merciful, optimum miserecordiae genus, nocentes occidere, It is in a Prince, the best kind of mercy, to put a few notorious offenders to death, that all the rest under him may led a quiet life.
Concerning a peaceable life, Princes are protectours of their Realmes, against all forreine forces, as they beare the sword of Iustice to defend their people, from all domesticall desturbers of the peace:
Concerning a peaceable life, Princes Are Protectors of their Realms, against all foreign forces, as they bear the sword of justice to defend their people, from all domestical disturbers of the peace:
euen as many of Israel, as haue not knowen the warres of Canaan, onely to make the generations of the children of Israel ▪ to know, and to teach them warre:
even as many of Israel, as have not known the wars of Canaan, only to make the generations of the children of Israel ▪ to know, and to teach them war:
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for the Lord thy 〈 ◊ 〉 ▪ is with thee, who brought thee out of the land of Aegypt and Numbers 10. 9. When yee goe to warre, yee shall blow an alarum with the trumpet:
for the Lord thy 〈 ◊ 〉 ▪ is with thee, who brought thee out of the land of Egypt and Numbers 10. 9. When ye go to war, ye shall blow an alarm with the trumpet:
and Num. • … 1. 2. Harnesse some of you to warre, that ye may execute the vengeance of the Lord, against Midian, and verse 27. Diuide the prey betweene the souldiers, that went to warre, and all the congregation.
and Num. • … 1. 2. Harness Some of you to war, that you may execute the vengeance of the Lord, against Midian, and verse 27. Divide the prey between the Soldiers, that went to war, and all the congregation.
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Where Diuines obserue generally, that Iohn approued the vocation of souldiers, and condemned only three foule abuses in war, Violence, Calumnie, Couetousnesse, as Bernard sweetly;
Where Divines observe generally, that John approved the vocation of Soldiers, and condemned only three foul Abuses in war, Violence, Calumny, Covetousness, as Bernard sweetly;
contentos fore suis stipendijs indixit, non omnem militiam interdixit, Hee sayd in his exhortation, a little before, bring forth fruits worthy amendment of life;
contentos before suis stipendijs indixit, non omnem militiam interdixit, He said in his exhortation, a little before, bring forth fruits worthy amendment of life;
Christ Highly commended his great faith, but in no sort condemned his fashion of liuing; and act ▪ 10. Wee read of Cornelius a Captaine, who was a deuout man,
christ Highly commended his great faith, but in no sort condemned his fashion of living; and act ▪ 10. we read of Cornelius a Captain, who was a devout man,
Yet in the second, (as it is reported, Neh• … miah 4. 17.) They built with one hand and held their swords in the other, to shew, that in a good cause, it should not be vnlawfull for to fight, and warre.
Yet in the second, (as it is reported, Neh• … miah 4. 17.) They built with one hand and held their swords in the other, to show, that in a good cause, it should not be unlawful for to fight, and war.
Nay, the Lord of hostes, vsually giues a blessing to Iust warres, as when Abraham returned from the slaughter of the foure Kings, Melchisedec King of Salem, and a Priest of the most High God, blessed him and sayd, Blessed be the most High God, possessour of heauen and earth, which hath deliuered thine enemies into thine hands.
Nay, the Lord of hosts, usually gives a blessing to Just wars, as when Abraham returned from the slaughter of the foure Kings, Melchizedek King of Salem, and a Priest of the most High God, blessed him and said, Blessed be the most High God, possessor of heaven and earth, which hath Delivered thine enemies into thine hands.
At the prayer of Moses, Israel preuailed against Amalek, when Duke Iosua, fought at Beth-oren, the Lord cast downe great stones, from heauen, vpon his enemies,
At the prayer of Moses, Israel prevailed against Amalek, when Duke Iosua, fought At Beth-oren, the Lord cast down great stones, from heaven, upon his enemies,
and when hee was about to sacke Iericho, an Angel appeared vnto him, as a Captaine, with a drawen sword, to fight for him Iosua. 5. In Ecclesiasticall hystorie, wee find that God, by miracles, euidently shewen in the heauens, encouraged Constantine the great, to fight;
and when he was about to sack Jericho, an Angel appeared unto him, as a Captain, with a drawn sword, to fight for him Iosua. 5. In Ecclesiastical history, we find that God, by Miracles, evidently shown in the heavens, encouraged Constantine the great, to fight;
and that the Angels fought for Theodosius the yonger, against the Sa• … acens; and that Honorius army was so blessed by the Lord of hostes, against Rhadagaisus, King of the Gothes, that not so much as one Romane was killed,
and that the Angels fought for Theodosius the younger, against the Sa• … acens; and that Honorius army was so blessed by the Lord of hosts, against Rhadagaisus, King of the Goths, that not so much as one Roman was killed,
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or wounded, whereas one hundred thousand of the Gothes, were discomfited. To the Testimonies of holy Scripture, wee might adde the sayings of the most ancient,
or wounded, whereas one hundred thousand of the Goths, were discomfited. To the Testimonies of holy Scripture, we might add the sayings of the most ancient,
the Centurion in the Gospels history, was a good souldidiour, and yet a good Saint: St. Augustine in diuerse places of his workes, both alloweth and commendeth highly, the calling of warriours.
the Centurion in the Gospels history, was a good souldidiour, and yet a good Saint: Saint Augustine in diverse places of his works, both alloweth and commends highly, the calling of warriors.
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and the good not absolutely good, but imperfitly perfit, therefore Christ inioyned, Luke 22. 36. Hee that hath none, let him sell his coate, and buy a sword:
and the good not absolutely good, but imperfitly perfect, Therefore christ enjoined, Lycia 22. 36. He that hath none, let him fell his coat, and buy a sword:
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breastplate of righteousnesse, helmet of saluation, as S. Paul armes a Christian. Ephes. 6, Answere is made, that S. Paul in that place, describes not any warre with men,
breastplate of righteousness, helmet of salvation, as S. Paul arms a Christian. Ephesians 6, Answer is made, that S. Paul in that place, describes not any war with men,
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We wrestle (quoth he) not against flesh and blood, but against spiritual wickednesses, and therefore put on the whole armour of God, that ye may be able to stand against the assaults of the deuill.
We wrestle (quoth he) not against Flesh and blood, but against spiritual Wickednesses, and Therefore put on the Whole armour of God, that you may be able to stand against the assaults of the Devil.
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for we read, that the Lord of hostes, gaue victory to his Israel, against Amalek, Orante Mose et Iosua pugnante, by the prayer of Moses, and fighting of Iosua:
for we read, that the Lord of hosts, gave victory to his Israel, against Amalek, Orante Mose et Iosua pugnante, by the prayer of Moses, and fighting of Iosua:
Now there bee three conditions in an honest, and honorable warre: 1. Authoritas legitima, 2. Causa Iusta. 3. Intentio bona ▪ That it be vndertaken vpon lawfull authority; for a iust cause; with a good intent.
Now there be three conditions in an honest, and honourable war: 1. Authoritas Legitimate, 2. Causa Justa. 3. Intentio Bona ▪ That it be undertaken upon lawful Authority; for a just cause; with a good intent.
but if a King trespasse another, they haue no common seat of Iustice where to complaine of iniuries, and therefore they must reuenge publique quarrels,
but if a King trespass Another, they have no Common seat of justice where to complain of injuries, and Therefore they must revenge public quarrels,
and make the sword their Iudge; But here diuines put a difference between offensiue wars, & defensiue, we may not assault our forrein foes, without the Princes expresse command;
and make the sword their Judge; But Here Divines put a difference between offensive wars, & defensive, we may not assault our foreign foes, without the Princes express command;
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it may bee dangerous to stay for instructions from aboue, as a priuate man assaulted on the high way, by a thiefe, hauing no meanes at that instant to complaine vnto the magistrate, becomes himselfe a magistrate,
it may be dangerous to stay for instructions from above, as a private man assaulted on the high Way, by a thief, having no means At that instant to complain unto the magistrate, becomes himself a magistrate,
I conclude therefore this poynt, with Hostiensis, and Peter Martyr, bella sunt iniusta, quae suscipiuntur, aut non mandante, aut non tacite approbante magistratu.
I conclude Therefore this point, with hostiensis, and Peter Martyr, Bella sunt Injusta, Quae suscipiuntur, Or non mandante, Or non tacit approbante magistratu.
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or state, Cuncta prius tentanda, sed immedicable vulnus Ense recidendum: There be many most abhominable sinnes, and impieries in Rome, Venice, Florence;
or state, Everything prius tentanda, sed immedicable Wound Ense recidendum: There be many most abominable Sins, and impieries in Room, Venice, Florence;
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But it is not a fault in a subiect, to fight, vnlesse the cause bee notoriously knowen vniust: It is our duty rather to presume of the Kings Iustice, then in any sort to question his authority, tene certum et relinque incertum, is a good precept in this case, Howsoeuer the title bee most vncertaine,
But it is not a fault in a Subject, to fight, unless the cause be notoriously known unjust: It is our duty rather to presume of the Kings justice, then in any sort to question his Authority, tene certum et relinque incertum, is a good precept in this case, Howsoever the title be most uncertain,
Militia, may not bee, quoth Bernard, Malitia; so S. Augustine lib. 22. Contra Faustum ▪ Chap. 74. Nocendi Cupiditas, Vlciscendi Crudelitas, impacatus et implacabilis animus, feritas rebellandi, libido dominandi, et si quae similia, haec sunt quae in bello Iure culpantur.
Militia, may not be, quoth Bernard, Malitiam; so S. Augustine lib. 22. Contra Faustum ▪ Chap. 74. Nocendi Cupiditas, Vlciscendi Crudelitas, impacatus et implacabilis animus, feritas rebellandi, libido dominandi, et si Quae Similar, haec sunt Quae in bello Iure culpantur.
To these 3 conditions, other adde a fourth, and that is modus debitus, the commendable manner of fighting in an honorable warre, that wee hurt not any person, which is innocent, according to the rules of S. Iohn the Baptist, in his charge to souldiers;
To these 3 conditions, other add a fourth, and that is modus Debitus, the commendable manner of fighting in an honourable war, that we hurt not any person, which is innocent, according to the rules of S. John the Baptist, in his charge to Soldiers;
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Now the God of all goodnesse hath appoynted them also Ministers for our spirituall good, that wee may lead this quiet and peaceable life, in all godlinesse and honestie;
Now the God of all Goodness hath appointed them also Ministers for our spiritual good, that we may led this quiet and peaceable life, in all godliness and honesty;
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they bee defendors of the faith, and Lord-Keepers of both the tables of the Law, Keepers of the first table, that wee may liue in all godlinesse, and keepers of the second table, that we may liue in all honesty.
they be defendors of the faith, and Lord-Keepers of both the tables of the Law, Keepers of the First table, that we may live in all godliness, and keepers of the second table, that we may live in all honesty.
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The which is so profound, that as one deep surge, (saith Augustine ) so one deepe sense, calleth another, according to my shallow iudgment, I haue diued into the most of them,
The which is so profound, that as one deep surge, (Says Augustine) so one deep sense, calls Another, according to my shallow judgement, I have dived into the most of them,
If you will haue but a little patience, you may heare diuers of the most ancient Fathers, and other great lights, in the Churches firmament, matchlesse for their learning,
If you will have but a little patience, you may hear diverse of the most ancient Father's, and other great lights, in the Churches firmament, matchless for their learning,
First, Abysse, or gulfe, signifieth in holy language, great afflictions, as Ezechiel. 26. 19. and Ionas 2. 5. The plainest exposition then in the iudgement of Bucer, Caluin, Agellius, Acer• … ensis, Estius, and other interpreters,
First, Abyss, or gulf, signifies in holy language, great afflictions, as Ezechiel. 26. 19. and Ionas 2. 5. The Plainest exposition then in the judgement of Bucer, Calvin, Agellius, Acer• … ensis, Estius, and other Interpreters,
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The troubles of Dauid, were so many for their number, and so grieuous for their nature, that as in swelling seas, one waue walloweth and tumbleth vpon another:
The Troubles of David, were so many for their number, and so grievous for their nature, that as in swelling Seas, one wave walloweth and tumbleth upon Another:
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Now then, in that Dauid, a good man, and a good Magistrate, had innumerable crosses, which had almost drowned and ouerwhelmed his soule, we learne, that Blessed is the man whom God correcteth,
Now then, in that David, a good man, and a good Magistrate, had innumerable Crosses, which had almost drowned and overwhelmed his soul, we Learn, that Blessed is the man whom God Correcteth,
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and when he commeth into the dancing-schoole, his teacher will humour him, and when hee commeth into the Tennis-court, his play-fellow will fauour him;
and when he comes into the dancing-school, his teacher will humour him, and when he comes into the Tennis-court, his playfellow will favour him;
and aboue all, that we can Imagine, sweetly disposeth of trouble, for our comfort ▪ Saepe facit opus, quod non est suum, vt ita faciat opus quod est suum, He chideth vs a little, which is not his property;
and above all, that we can Imagine, sweetly Disposeth of trouble, for our Comfort ▪ Saepe facit opus, quod non est suum, vt ita Faciat opus quod est suum, He chideth us a little, which is not his property;
Doe wee professe our selues patients, vnder our earthly Physitians, and shall wee hinder the working of bitter pils, giuen by our heauenly, who knowes what is best for vs? As pride doth breed sores of salues:
Do we profess our selves patients, under our earthly Physicians, and shall we hinder the working of bitter pills, given by our heavenly, who knows what is best for us? As pride does breed sores of Salves:
Iohn 5. 39. Search the Scriptures, for they beare witnesse of me ▪ The old Testament, is the graue, wherein as Origine sayd, the new Testament is buried, the old being,
John 5. 39. Search the Scriptures, for they bear witness of me ▪ The old Testament, is the graven, wherein as Origine said, the new Testament is buried, the old being,
and sayd, the Minor; the writings of the blessed Euangelists, and Apostles, inferre the conclusion; or the Gospell is hidden in the Law, like the conclusion in the premises.
and said, the Minor; the writings of the blessed Evangelists, and Apostles, infer the conclusion; or the Gospel is hidden in the Law, like the conclusion in the premises.
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in other spread abroad, to the capacities of the most simple, Testamentum est testatio mentis. Gods word therefore being his Testament, reueales as much of his will, as is to bee knowen.
in other spread abroad, to the capacities of the most simple, Testamentum est Testation mentis. God's word Therefore being his Testament, reveals as much of his will, as is to be known.
for the Lord searcheth vs out, he knoweth our downe-sitting, and our vprising; hee is about our paths, and about our bed, and spieth out all our wayes,
for the Lord Searches us out, he Knoweth our downsit, and our uprising; he is about our paths, and about our Bed, and spieth out all our ways,
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It is the duty then of euery Christian, especially tempted to sinne, to resolue with holy Ioseph, How can I do this great wickednesse, and so sinne against God;
It is the duty then of every Christian, especially tempted to sin, to resolve with holy Ioseph, How can I do this great wickedness, and so sin against God;
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& that which hath wings declare the matter? Ecclesiastes. 10. 20. If I sinne in the forrest, am I now to learne, that a beast hath spoken? Or if birdes and beasts happily should hold their peace, would not (as Christ sayd in the like case) the very stones cry? Luke 19. 40. If in my closet or study, shall not my bookes of deuotion, especially the Bible witnesse against mee? There is one that accuseth you (quoth our Sauiour to the Iewes ) euen Moses, that is, Moses law, the which as it was once spoken by God,
& that which hath wings declare the matter? Ecclesiastes. 10. 20. If I sin in the forest, am I now to Learn, that a beast hath spoken? Or if Birds and beasts happily should hold their peace, would not (as christ said in the like case) the very stones cry? Lycia 19. 40. If in my closet or study, shall not my books of devotion, especially the bible witness against me? There is one that Accuseth you (quoth our Saviour to the Iewes) even Moses, that is, Moses law, the which as it was once spoken by God,
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as if Cato, Laelius, or some reuerend person of great wisedome, and account ouerlooked vs. Thales Milesius in the committing of any sinne, wished vs when wee were alone, to bee afraid of our selues,
as if Cato, Laelius, or Some reverend person of great Wisdom, and account overlooked us Thales Milesius in the committing of any sin, wished us when we were alone, to be afraid of our selves,
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and our owne conscience, which is instead of a thousand witnesses, a thousand Iuries, a thousand Iudges, te sine teste time, saith Ausonius. S. Paul exhorts women to carry themselues in Gods house reuerently,
and our own conscience, which is instead of a thousand Witnesses, a thousand Juries, a thousand Judges, te sine teste time, Says Ausonius. S. Paul exhorts women to carry themselves in God's house reverently,
But our text tels vs yet a better way then all these, which is to remember alway that the depth of Gods science, calleth vnto the depth of our conscience.
But our text tells us yet a better Way then all these, which is to Remember always that the depth of God's science, calls unto the depth of our conscience.
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and heares in sermons, let him bee comforted againe, because this one precept concerning Gods omni-presence, comprehends amnia media et remedia, all meanes and medicines for the curing of his sicke soule.
and hears in Sermons, let him be comforted again, Because this one precept Concerning God's omnipresence, comprehends amnia media et Remedy, all means and medicines for the curing of his sick soul.
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If he beare still in mind, this one poynt, that all things are naked to Gods eye, Heb. 4. 13. Yea hell it selfe, Iob 26. 6. To his eye, which is all eye, Ten thousand times brighter then the Sunne, Ecclesiasticus 23. 19. He hath already commenced Doctor in Israel, and is a liuing,
If he bear still in mind, this one point, that all things Are naked to God's eye, Hebrew 4. 13. Yea hell it self, Job 26. 6. To his eye, which is all eye, Ten thousand times Brighter then the Sun, Ecclesiasticus 23. 19. He hath already commenced Doctor in Israel, and is a living,
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Gregory the great, construeth our text thus, one iudgement of God calleth vp another, for his iudgements are a great depth, Psal. 36. 6. So deepe, that they be past finding out.
Gregory the great, construeth our text thus, one judgement of God calls up Another, for his Judgments Are a great depth, Psalm 36. 6. So deep, that they be past finding out.
one deepe occasioneth another, and that at the noyse of the water pipes, or cloudes, which are the preachers, exhorting vs as S. Paul his Corinthians, If yee would iudge your selues, yee should not be iudged.
one deep occasioneth Another, and that At the noise of the water pipes, or Clouds, which Are the Preachers, exhorting us as S. Paul his Corinthians, If ye would judge your selves, ye should not be judged.
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Heb. 5. 7. Was a very deepe base; and Gods counter-verse was sung with an exceeding high voyce, from heauen of heauen, This is my beloued sonne, in whom I am well pleased.
Hebrew 5. 7. Was a very deep base; and God's counter-verse was sung with an exceeding high voice, from heaven of heaven, This is my Beloved son, in whom I am well pleased.
and righteousnesse looked downe from heauen: Psal. 85. 11. Hugo Cardinalis, and Lyra thus, Abyssus abyssum inuocat, that is, peccatum peccatum prouocat; As one deepe calleth another deepe:
and righteousness looked down from heaven: Psalm 85. 11. Hugo Cardinalis, and Lyram thus, Abyssus Abyssum invocate, that is, peccatum peccatum prouocat; As one deep calls Another deep:
So one sinne prouoketh and calleth vp another sinne ▪ Pride to maintaine her selfe, calleth vp Nigardise; Gluttony calleth vp Wantonnesse; Malice calls vp Murther; Vnthriftinesse calls vp in great ones, Oppression; In the poore theeuery:
So one sin provoketh and calls up Another sin ▪ Pride to maintain her self, calls up Niggardise; Gluttony calls up Wantonness; Malice calls up Murder; Unthriftiness calls up in great ones, Oppression; In the poor thievery:
and custome in sinne, brings men to sencelesnesse in sinne, such as giue themselues ouer, or sell themselues to commit iniquity, proceed from euill to worse.
and custom in sin, brings men to Senselessness in sin, such as give themselves over, or fell themselves to commit iniquity, proceed from evil to Worse.
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and for the couering of that foule fact, hee murthered his faithfull seruant, Vriah; and for the compassing of that murther, hee did endanger a great part of his Royall army,
and for the covering of that foul fact, he murdered his faithful servant, Uriah; and for the compassing of that murder, he did endanger a great part of his Royal army,
and so by binding many sinnes together, exceedingly scandalized his people. This may teach vs to fly sinne, as a serpent, for sinne was a serpent, before there was any serpent;
and so by binding many Sins together, exceedingly scandalized his people. This may teach us to fly sin, as a serpent, for sin was a serpent, before there was any serpent;
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The Chaldee, translateth here, the higher deepe, calleth the lower deepe: So great sinnes, euermore draw with them a multitude of lesser offences; As for example;
The Chaldee, Translate Here, the higher deep, calls the lower deep: So great Sins, evermore draw with them a multitude of lesser offences; As for Exampl;
Conetousnesse, a Grandame in Babylon, a mother sinne, S. Paul termeth it, the roote of all euill, for as the roote giues nourishment to the whole tree,
Covetousness, a Grandmother in Babylon, a mother sin, S. Paul termeth it, the root of all evil, for as the root gives nourishment to the Whole tree,
as is worse then an Infidel, and but little better then a Iesuit: Cardinal Cusanus sayd, the world is Deus explicatus, So the couetous wretch is Diabolus explicatus, a displayed deuill, a deuill in his colours, Effodiuntur opes irritamenta malorum, Hee that is nimble to digge and diue for gold, into the nethermost hell,
as is Worse then an Infidel, and but little better then a Iesuit: Cardinal Cusanus said, the world is Deus explicatus, So the covetous wretch is Diabolus explicatus, a displayed Devil, a Devil in his colours, Effodiuntur opes irritamenta malorum, He that is nimble to dig and dive for gold, into the nethermost hell,
the depth of Gods mercy, calls vnto the depth of mans misery, Magna miseria, superbus homo (quoth Augustine,) sed maior misericordia humilis Deus, As sinne doth abound, so grace superabounds. Rom: 5. 20. Our sinnes are great for their multitude, moe then the haires on our head, or sand in the sea;
the depth of God's mercy, calls unto the depth of men misery, Magna Miseria, Superbus homo (quoth Augustine,) said mayor misericordia Humilis Deus, As sin does abound, so grace superabounds. Rom: 5. 20. Our Sins Are great for their multitude, more then the hairs on our head, or sand in the sea;
great for their magnitude, being iniurious to God, our neighbours, our selues, all other creatures, and that which is more wonderful, in some respect, offending the very damned in hell fire, whose tortures encrease,
great for their magnitude, being injurious to God, our neighbours, our selves, all other creatures, and that which is more wondered, in Some respect, offending the very damned in hell fire, whose tortures increase,
our sinnes will appeare to be greater, if we consider a little, these fiue poynts. 1. The basenesse of the Person offending, a thing of nothing, Psal. 144. 4. whose bodies originall, is dirt.
our Sins will appear to be greater, if we Consider a little, these fiue points. 1. The baseness of the Person offending, a thing of nothing, Psalm 144. 4. whose bodies original, is dirt.
and so consequently there can be no greater folly, then for vile man, which is nothing of his owne, to displease God, which is, Being it selfe. 3 The weakenesse of the motiues, alluring vs to sinne, a small interest of wealth, a little wantonnesse of the flesh, a Punctilio of honour, see notes vpon Psal. 145.
and so consequently there can be no greater folly, then for vile man, which is nothing of his own, to displease God, which is, Being it self. 3 The weakness of the motives, alluring us to sin, a small Interest of wealth, a little wantonness of the Flesh, a Punctilio of honour, see notes upon Psalm 145.
as being great for their number, euen multitudes of mercies, great for their quallity, riches of his goodnes Rom. 2. 4. Exceeding riches of his grace, Eph. 2. 17. Abundant kindnesse. Tit. 3. 4. 6. great for their continuance, being for euer, and euer.
as being great for their number, even Multitudes of Mercies, great for their quality, riches of his Goodness Rom. 2. 4. Exceeding riches of his grace, Ephesians 2. 17. Abundant kindness. Tit. 3. 4. 6. great for their Continuance, being for ever, and ever.
Psal. 103. 17. That is, as the doctors expound it, from euerlasting predestination, to euerlasting glorification, euery way so great, that as S. Iohn says of his fulnesse, all of vs haue receiued grace for grace;
Psalm 103. 17. That is, as the Doctors expound it, from everlasting predestination, to everlasting glorification, every Way so great, that as S. John Says of his fullness, all of us have received grace for grace;
plentifull and abundant grace, blessings heaped one vpon another, so freely, so fully, that if any perish, it is vndoubtedly, neglect in his duty, not any defect in Christs bounty.
plentiful and abundant grace, blessings heaped one upon Another, so freely, so Fully, that if any perish, it is undoubtedly, neglect in his duty, not any defect in Christ bounty.
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To let passe all other interpretations, as being neither so pertinent, nor so profitable, let the time giue sence to the text, the deepe groanes of our deare brethren abroad,
To let pass all other interpretations, as being neither so pertinent, nor so profitable, let the time give sense to the text, the deep groans of our deer brothers abroad,
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There is a little city besieged, and a few men in it, and a great King is come against it, and a greater then any King in his swelling title, the Germaine Emperour, and the Pope, which is the greatest of all,
There is a little City besieged, and a few men in it, and a great King is come against it, and a greater then any King in his swelling title, the Germane Emperor, and the Pope, which is the greatest of all,
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and the sea, mentioned, Apoc. 7. 1. I beseech you therfore, by the mercies of God, take heed of the crime of Meroz, that ye may fly the curse of Meroz; fight the battayls of the Lord valiantly;
and the sea, mentioned, Apocalypse 7. 1. I beseech you Therefore, by the Mercies of God, take heed of the crime of Meroz, that you may fly the curse of Meroz; fight the battayls of the Lord valiantly;
and thine eyes a fountaine of teares, powre them al out, yea powre out thy soule before the Lord, that his deepe mercies in his good time, may swallow vp all the Churches deepe miseries.
and thine eyes a fountain of tears, pour them all out, yea pour out thy soul before the Lord, that his deep Mercies in his good time, may swallow up all the Churches deep misery's.
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haue mercy then vpon vs, according to the multitudes of thy louing kindnesses of old, that forthe dayes wherein wee haue suffered for euill, we may now from thy fulnesse receiue grace for grace.
have mercy then upon us, according to the Multitudes of thy loving Kindnesses of old, that forth days wherein we have suffered for evil, we may now from thy fullness receive grace for grace.
and the most excellent thing in the soule, is religion, and the most excellent thing in religion, is to seeke God here, that wee may see him hereafter, in whose most amiable dwellings, one day, sayth our Prophet• …, is better then a thousand.
and the most excellent thing in the soul, is Religion, and the most excellent thing in Religion, is to seek God Here, that we may see him hereafter, in whose most amiable dwellings, one day, say our Prophet• …, is better then a thousand.
it is well obserued by Placidus Parmensis, and other, that this one day, is Christs day ▪ which Abraham reioyced to see, Iob• … ▪ 8. 56. The day of sul• … ation and acceptable time.
it is well observed by Placidus Parmensis, and other, that this one day, is Christ day ▪ which Abraham rejoiced to see, Iob• … ▪ 8. 56. The day of sul• … ation and acceptable time.
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So speaking of godlinesse (which is the riches of the soule,) termes it great riches, heauenly riches, in• … stim able riches, vnchangeable riches, euerlasting riches.
So speaking of godliness (which is the riches of the soul,) terms it great riches, heavenly riches, in• … stim able riches, unchangeable riches, everlasting riches.
For to spend our time well, is the best husbandry, saith Seneca; to giue to the poore, the best vsury, sayth Augustine; to co• … et spirituall giftes, hereby to winne soules, is the best auarice, saith Hierome; to buy the truth, is the best bargaine, sayth Solomon ▪ to bee rich in good workes, is the best opulencie, saith Paul 1. Tim. 6. 18. Other gaines, are not without their inconueniences,
For to spend our time well, is the best Husbandry, Says Senecca; to give to the poor, the best Usury, say Augustine; to co• … et spiritual Gifts, hereby to win Souls, is the best avarice, Says Jerome; to buy the truth, is the best bargain, say Solomon ▪ to be rich in good works, is the best opulency, Says Paul 1. Tim. 6. 18. Other gains, Are not without their inconveniences,
and incommodities, as hauing in them, an emptinesse, and neuer enough, as Bernard told his brethren, nec ver• … s• … t, 〈 ◊ 〉 vestr• … but godlinesse afforde• … • … way contentation, either in d• … ed, or desire.
and incommodities, as having in them, an emptiness, and never enough, as Bernard told his brothers, nec ver• … s• … tO, 〈 ◊ 〉 vestr• … but godliness afforde• … • … Way contentation, either in d• … ed, or desire.
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But they who seeke the Lord, (which is vnto those that serue him, all in all things; ) haue their meale so multiplyed in the barrell, and oyle in the cruse, that they want no manner of thing that is good, habent omnia, q• … ia habent habentem omnia.
But they who seek the Lord, (which is unto those that serve him, all in all things;) have their meal so multiplied in the barrel, and oil in the cruse, that they want no manner of thing that is good, habent omnia, q• … in habent habentem omnia.
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so God our heauenly Father, knowes what is best for vs his children ▪ If he giue the subs• … iue saluation, hee will afford like wise the ad• … ectiue things ▪ necessary for this life.
so God our heavenly Father, knows what is best for us his children ▪ If he give the subs• … iue salvation, he will afford like wise the ad• … ectiue things ▪ necessary for this life.
Howsoe• … er, godlinesse affordes contentation in respect of the desire, because godly men, If they haue not estat• … according to their minds, they wil haue mindes according to their estates, hauing nothing,
Howsoe• … er, godliness affords contentation in respect of the desire, Because godly men, If they have not estat• … according to their minds, they will have minds according to their estates, having nothing,
and yet possessing all things. 2. Cor. 6. 10. The couetous is only poore, and the content is only rich, omnia famulantur famulanti Deo: The seruant of God, is Lord of all;
and yet possessing all things. 2. Cor. 6. 10. The covetous is only poor, and the content is only rich, omnia famulantur famulanti God: The servant of God, is Lord of all;
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and in the Holy sea, spent so much of S. Peters inheritance, that Guicciardine writes in his history ▪ Whereas other were Popes, no longer then they liued, he was sayd to be Pope many yeeres after hee was dead:
and in the Holy sea, spent so much of S. Peter's inheritance, that Guicciardini writes in his history ▪ Whereas other were Popes, no longer then they lived, he was said to be Pope many Years After he was dead:
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was not so rich as Martine Luther, a poore preacher, who professeth of himselfe, that of all faults, hee was euer least subiect to the dirty sin of euil coueting.
was not so rich as Martin Luther, a poor preacher, who Professes of himself, that of all Faults, he was ever least Subject to the dirty since of evil coveting.
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Iob. 1. 9. doth Iob serue God, for nought, hath hee not made an hedge about him and about all that he hath on euery side? the like may be sayed of euery man which is vpright and feares God, is he not rich and his godlines gaine? being blessed in his field, blessed in his fold, blessed in his corne, blessed in his cattle, loe thus shall the man be blessed that f• … areth the Lord:
Job 1. 9. does Job serve God, for nought, hath he not made an hedge about him and about all that he hath on every side? the like may be said of every man which is upright and fears God, is he not rich and his godliness gain? being blessed in his field, blessed in his fold, blessed in his corn, blessed in his cattle, lo thus shall the man be blessed that f• … areth the Lord:
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On the contrarie, sinnes are termed by Saint Paul, vnprofitable, works of darknes, what fruite had ye (saith he to the Romans ) in those things wherof ye are now ashamed,
On the contrary, Sins Are termed by Saint Paul, unprofitable, works of darkness, what fruit had you (Says he to the Romans) in those things whereof you Are now ashamed,
and heauenly substance, breathed into thee by God, and if thou dwell in his Courts, and continue faithfull in his seruice to death, it shalbe blessed euerlastingly.
and heavenly substance, breathed into thee by God, and if thou dwell in his Courts, and continue faithful in his service to death, it shall blessed everlastingly.
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And to thy selfe, it ought to bee more precious then all the treasures of Empires, for according to the • … ules of charity, that ought to bee dearest vnto thee, which is neerest vnto thee;
And to thy self, it ought to be more precious then all the treasures of Empires, for according to the • … ules of charity, that ought to be dearest unto thee, which is nearest unto thee;
and Christ is the way to God, and godlinesse is great gaine, by which is obteyned, an inheritance, which is immortall, vndefiled, and neuer fading away;
and christ is the Way to God, and godliness is great gain, by which is obtained, an inheritance, which is immortal, undefiled, and never fading away;
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and so desiring to seeke God in his kingdome of grace, and hoping to see him in his kingdome of glory, one day to me was better then a thousand vnto those, who weary themselues in the wayes of wickednesse, and destruction.
and so desiring to seek God in his Kingdom of grace, and hoping to see him in his Kingdom of glory, one day to me was better then a thousand unto those, who weary themselves in the ways of wickedness, and destruction.
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Doe ye desire to please your eare? no musicke is comparable to the Gospels harmony, that is, newes of great ioy, that comforts Hierusalem at the very heart.
Do you desire to please your ear? no music is comparable to the Gospels harmony, that is, news of great joy, that comforts Jerusalem At the very heart.
as being fayrer then all the sonnes of men, or what beauty like to that of the Temple, for ou• … of Sion hath God appeared, in perfit beauty, Psal. 50. 4.
as being Fairer then all the Sons of men, or what beauty like to that of the Temple, for ou• … of Sion hath God appeared, in perfect beauty, Psalm 50. 4.
and her sleppes take hold on hell. Lae• … a venit Venus, tristis abire solet. It may bee, that the beginnings of ryotus meetings, are good fellowship, and merriment;
and her sleppes take hold on hell. Lae• … a venit Venus, tristis abire Solent. It may be, that the beginnings of riotous meetings, Are good fellowship, and merriment;
but when he hath made away all, he is ready to make away himselfe also. As for the pleasures of other sinnes, an enuious man is a murtherer to himselfe;
but when he hath made away all, he is ready to make away himself also. As for the pleasures of other Sins, an envious man is a murderer to himself;
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and to him it is ioy to doe well, and his ioyes are solide, being ioyes of the soule, ioyes in the holy Ghost, whatsoeuer happeneth outwardly, his heart is established,
and to him it is joy to do well, and his Joys Are solid, being Joys of the soul, Joys in the holy Ghost, whatsoever Happeneth outwardly, his heart is established,
when he is weake, then is hee strong, afflicted on euery side, but not in distresse, death it selfe, which other account, the worst of all, is to him best of all, ipsa paenarum vltima mors Christiano, ludus est, as Prudentius sings of S. Vincent; and a Protestant Martyr being at the stake, in the middest of furious and outragious flames, cryed out, Behold yee Papists, yee looke for miracles,
when he is weak, then is he strong, afflicted on every side, but not in distress, death it self, which other account, the worst of all, is to him best of all, ipsa Paenarum Ultima mors Christian, ludus est, as Prudentius sings of S. Vincent; and a Protestant Martyr being At the stake, in the midst of furious and outrageous flames, cried out, Behold ye Papists, ye look for Miracles,
In the duell of Essendon, (as we read in our English Chronicle,) betweene Canutus, and Edmund Ironside, for the prize of • … he Kingdome of England, after long and equall combat, finding each others worth,
In the duel of Essendon, (as we read in our English Chronicle,) between Canute, and Edmund Ironside, for the prize of • … he Kingdom of England, After long and equal combat, finding each Others worth,
and armes, as a ceremony, to expresse the attonement of their minds as if they made transaction of their persons, one to the other, Canutus being Edmund, and Edmund Canutus.
and arms, as a ceremony, to express the atonement of their minds as if they made transaction of their Persons, one to the other, Canute being Edmund, and Edmund Canute.
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and that was by putting on our clothes, and by giuing vs his clothes, he tooke vpon him our flesh, and in his body did beare our sinnes, and wee by faithes hand put on Christ, and the long robe of his righteousnes:
and that was by putting on our clothes, and by giving us his clothes, he took upon him our Flesh, and in his body did bear our Sins, and we by Faith's hand put on christ, and the long robe of his righteousness:
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Being iustified then by faith, wee haue peace towards God, through our Lord Iesus Christ, and this peace is a pleasure, that passeth all vnderstanding;
Being justified then by faith, we have peace towards God, through our Lord Iesus christ, and this peace is a pleasure, that passes all understanding;
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sinne makes a trembling and heauy heart, but assurance that our sinnes are forgiuen in Christ, is the rest of our soule, making vs like Diues, euery day faring deliciously.
sin makes a trembling and heavy heart, but assurance that our Sins Are forgiven in christ, is the rest of our soul, making us like Diues, every day faring deliciously.
Caesar sayd, he had rather be the first in a countrey village, then the second in Rome, (though it were then esteemed the worlds Epitome, ) but our Prophet desires, rather to bee a doore-keeper in Gods house,
Caesar said, he had rather be the First in a country village, then the second in Room, (though it were then esteemed the world's Epitome,) but our Prophet Desires, rather to be a doorkeeper in God's house,
himselfe, and his posterity disgentred, vntill they be restored in blood. Adam in Paradise, commi• … ted high treason against the King of heauen, and earth,
himself, and his posterity disgentred, until they be restored in blood. Adam in Paradise, commi• … ted high treason against the King of heaven, and earth,
The burgesses of Gods city, bee not of base Linage, but truly Noble; For by their second birth, all of them are the sonnes of God; and the Church is their Mother, and Christ their Brother, and the Holy Ghost, their Tntor, Angels their attendants, Heb. 1. 14. all other creatures, their subiects.
The Burgesses of God's City, be not of base Lineage, but truly Noble; For by their second birth, all of them Are the Sons of God; and the Church is their Mother, and christ their Brother, and the Holy Ghost, their Tntor, Angels their attendants, Hebrew 1. 14. all other creatures, their Subjects.
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and the best honour an earthly Prince can conferre vpon his chiefe fauorite, is to make him a Viceroy in some part of his Empire; but Christ which is the King of glory, maketh all his followers, Kings vnto God his father, Apoc 1. 6. Kings,
and the best honour an earthly Prince can confer upon his chief favourite, is to make him a Viceroy in Some part of his Empire; but christ which is the King of glory, makes all his followers, Kings unto God his father, Apocalypse 1. 6. Kings,
because God reigneth in vs, and because through his sanctifying grace, we haue dominion ouer our concupiscenses, not suffering sinne to reigne in our mortall bodies;
Because God Reigneth in us, and Because through his sanctifying grace, we have dominion over our concupiscenses, not suffering sin to Reign in our Mortal bodies;
and we are not only Viceroyes ouer one prouince, but in this respect, Lords ouer the whole world, more then conquerours, a great deale greater then William the Conquerour, or Alexander the great,
and we Are not only Viceroys over one province, but in this respect, lords over the Whole world, more then conquerors, a great deal greater then William the Conqueror, or Alexander the great,
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But the Christians dignity, which is within, hauing done good in Israel, and toward God, and his house, cannot be taken away, but it flourisheth and remaineth for euer. Psal. 112. 9. For conclusion of all:
But the Christians dignity, which is within, having done good in Israel, and towards God, and his house, cannot be taken away, but it flourishes and remains for ever. Psalm 112. 9. For conclusion of all:
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I say to you all in briefe, that this Doctrine should encourage vs, diligently to visit the Temple, which is Gods house, the Palace, where his Holinesse more specially resides;
I say to you all in brief, that this Doctrine should encourage us, diligently to visit the Temple, which is God's house, the Palace, where his Holiness more specially resides;
and blessed Sacraments, which are the foode of his house, and to put on holinesse, and righteousnesse, which are the hangings, and ornaments of his house;
and blessed Sacraments, which Are the food of his house, and to put on holiness, and righteousness, which Are the hangings, and Ornament of his house;
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that after we haue soiourned in his earthly tabernacle, wee may rest vpon his heauenly mountaine, where wee shall be abundantly satisfied with the pleasures of his house:
that After we have sojourned in his earthly tabernacle, we may rest upon his heavenly mountain, where we shall be abundantly satisfied with the pleasures of his house:
For as Bernard sweetly, si sic bonus es sequentibus te, qualis futurus es consequentibus? If thou Lord be so good vnto those that seeke thee, what wilt thou be vnto such as find thee? doubtlesse, one day spent in the kingdome of glory, surpasseth a thousand in the kingdome of grace.
For as Bernard sweetly, si sic bonus es sequentibus te, qualis Future es consequentibus? If thou Lord be so good unto those that seek thee, what wilt thou be unto such as find thee? doubtless, one day spent in the Kingdom of glory, Surpasses a thousand in the Kingdom of grace.
yet so long as wee dwell in houses of clay, clothed with flesh and blood, in this valley of teares, euer and anon wee shall haue troubles on euery side, fightings without, and terrours within, and through many tribulations wee must enter into the Kingdome of God;
yet so long as we dwell in houses of clay, clothed with Flesh and blood, in this valley of tears, ever and anon we shall have Troubles on every side, fightings without, and terrors within, and through many tribulations we must enter into the Kingdom of God;
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〈 ◊ 〉 Kings are stiled Gods, and their houses should be like Churches, as Eusebius writes of Constantines Court, euery chamber a chappell, euery person a Priest, offering vp spirituall sacrifices, acceptable to God.
〈 ◊ 〉 Kings Are styled God's, and their houses should be like Churches, as Eusebius writes of Constantines Court, every chamber a chapel, every person a Priest, offering up spiritual Sacrifices, acceptable to God.
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Aboue all, I most humbly beg of your Maiestie, to continue your studiousnesse of peace, that howsoeuer, you mainteyne iust and honourable warres abroad,
Above all, I most humbly beg of your Majesty, to continue your studiousness of peace, that howsoever, you maintain just and honourable wars abroad,
he vnited sea and land (two diuerse deuided elements,) and made them both one globe, he vnited soule and body (two diuerse diuided substances,) and made both one man;
he united sea and land (two diverse divided elements,) and made them both one Globe, he united soul and body (two diverse divided substances,) and made both one man;
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As the Lord therefore sayd to Moses, In the Lords Name, giue mee leaue to speake to you; (Most high and mighty Prince,) fac secundum exemplar, Imitate God as his deare Sonne, and seruant;
As the Lord Therefore said to Moses, In the lords Name, give me leave to speak to you; (Most high and mighty Prince,) fac secundum exemplar, Imitate God as his deer Son, and servant;
Your renowned Father, vnited the kingdomes, and that was a more happy worke; But if your selfe (borne for all greatnesse) shall vnite the different factions,
Your renowned Father, united the kingdoms, and that was a more happy work; But if your self (born for all greatness) shall unite the different factions,
wee may take vp euermore, the wordes of my text, One day spent in the Courts, and countreyes of our Lord, King Charles, is better then a thousand, else. where.
we may take up evermore, the words of my text, One day spent in the Courts, and countries of our Lord, King Charles, is better then a thousand, Else. where.
For the first, a great many, and a good many Diuines vnderstand here, by Gods face, Gods fauour, as if the Prophet should haue sayd, in all time of wealth,
For the First, a great many, and a good many Divines understand Here, by God's face, God's favour, as if the Prophet should have said, in all time of wealth,
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for cursed bee the man, that makes fl• … sh his arme. Iere. 17. 5. Seeke not to your owne wit for the Lord catcheth the Wizards in their owne craftinesse;
for cursed be the man, that makes fl• … sh his arm. Jeremiah 17. 5. Seek not to your own wit for the Lord Catches the Wizards in their own craftiness;
Luke 18.) For blessed is the man that feareth alway, but hee that trusteth in his owne heart, is a foole. Prouerbs 28. 26. Seeke not to the strength of your owne purse, doe not sacrifice to your owne net, make not gold your hope, saying to the wedge of gold;
Lycia 18.) For blessed is the man that fears always, but he that Trusteth in his own heart, is a fool. Proverbs 28. 26. Seek not to the strength of your own purse, do not sacrifice to your own net, make not gold your hope, saying to the wedge of gold;
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vnder the shadow of thy wings will I reioyce, my soule hangeth vpon thee, mine eyes are euer looking vnto thee, to the throne of grace will I goe boldly, that I may find mercy, thou Lord art my strength and onely refuge, thy face will I seeke euermore
under the shadow of thy wings will I rejoice, my soul hangs upon thee, mine eyes Are ever looking unto thee, to the throne of grace will I go boldly, that I may find mercy, thou Lord art my strength and only refuge, thy face will I seek evermore
and the righteousnesse thereof, are sayd to seeke his priora because potiora, the multitude who followed Christ, in the 6. of S. Iohn, for loaues and not for loue, sought Gods hinder parts only,
and the righteousness thereof, Are said to seek his priora Because potiora, the multitude who followed christ, in the 6. of S. John, for loaves and not for love, sought God's hinder parts only,
as riches and honour, are the blessings of Gods left hand, but length of dayes that is euerlasting life, the blessings of his right hand, Prouer. 3, 16. New creatures in Christ,
as riches and honour, Are the blessings of God's left hand, but length of days that is everlasting life, the blessings of his right hand, Prover 3, 16. New creatures in christ,
Iohn 14. 6. I am the way, the trueth and the life, non est quà eas nisi per me, non est quò eas nisi ad me, as Augustine sweetely, Christ is the beginning of blessed and heauenly vision,
John 14. 6. I am the Way, the truth and the life, non est quà eas nisi per me, non est quò eas nisi ad me, as Augustine sweetly, christ is the beginning of blessed and heavenly vision,
and knowledge ▪ Coloss. 2. 3. Or none know that God is their Father, but by the spirit of the Sonne, crying in our hearts, Abba, Father. Galat. 4. 6. Wee speake the wisdome of God in a mysterie;
and knowledge ▪ Coloss. 2. 3. Or none know that God is their Father, but by the Spirit of the Son, crying in our hearts, Abba, Father. Galatians 4. 6. we speak the Wisdom of God in a mystery;
Hoc magnus Plato nesciuit, eloquens Demosthenes ignorauit, saith Hierome, deepe Plato was altogether ignorant, eloquent Demosthenes was vtterly silent in this argument;
Hoc magnus Plato nesciuit, eloquens Demosthenes ignorauit, Says Jerome, deep Plato was altogether ignorant, eloquent Demosthenes was utterly silent in this argument;
as may serue to condemne them, but wee (blessed are the eyes that see the things which we see) seeking God in his Sonne, in whom he is well pleased, vnfainedly beleeue, that he is our Father,
as may serve to condemn them, but we (blessed Are the eyes that see the things which we see) seeking God in his Son, in whom he is well pleased, unfeignedly believe, that he is our Father,
It is euident by the first of the Chronicles. 16. Chap. That Dauid was authour of this Hymne, and that it was indited for Asaph, to be sung when the Lordes Arke was placed in the mids of the Tabernacle, that Dauid had pitched for it,
It is evident by the First of the Chronicles. 16. Chap. That David was author of this Hymn, and that it was Indited for Asaph, to be sung when the lords Ark was placed in the mids of the Tabernacle, that David had pitched for it,
euen where his Arke rested, and resided, As if hee should haue sayd, goe not to Baal-Zebub; the God of Ekron, goe not to the calfe in Samaria, seeke not to Bethel, enter not into Gilgal, goe not to Beer-sheba, but seeke the Lord,
even where his Ark rested, and resided, As if he should have said, go not to Baal-Zebub; the God of Ekron, go not to the calf in Samaria, seek not to Bethel, enter not into Gilgal, go not to Beer-sheba, but seek the Lord,
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and ye shall liue, seeke him while hee may bee found, and where he may be found, run not a whoring after your owne inuentions, doe not serue him according to your owne voluntary religion,
and you shall live, seek him while he may be found, and where he may be found, run not a whoring After your own Inventions, do not serve him according to your own voluntary Religion,
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Here then is a question asked, seeing we haue neither such an Arke, nor such a Tabernacle, nor such a Temple, as the Iewes had vnder the Law, where shall we now seeke the strength of the Lord,
Here then is a question asked, seeing we have neither such an Ark, nor such a Tabernacle, nor such a Temple, as the Iewes had under the Law, where shall we now seek the strength of the Lord,
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and Sacraments, hee sheweth vs the light of his countenance more clearely, then vnder the ceremonies of Moses, for in our prayers we confidently speake vnto him,
and Sacraments, he shows us the Light of his countenance more clearly, then under the ceremonies of Moses, for in our Prayers we confidently speak unto him,
in both, If we seeke, we may see his face; frequent then his house, when it is the houre of prayer, frequent then his house when it is the houre of preaching, take heed that yee doe not neglect so great saluation, hee that reiecteth these things, reiects not man, but God:
in both, If we seek, we may see his face; frequent then his house, when it is the hour of prayer, frequent then his house when it is the hour of preaching, take heed that ye do not neglect so great salvation, he that rejects these things, rejects not man, but God:
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I beseech you, suffer the wordes of exhortation and doctrine, despise no• … Prophecying, despise not I say the riches of his bountifulnesse, and patience;
I beseech you, suffer the words of exhortation and Doctrine, despise no• … Prophesying, despise not I say the riches of his bountifulness, and patience;
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reuerence his blessed ordinances, abhorre not his heauenly Manna; quench not his spirit; turne not, O turne not his graces into contention, and wantonnesse;
Reverence his blessed ordinances, abhor not his heavenly Manna; quench not his Spirit; turn not, Oh turn not his graces into contention, and wantonness;
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Ye may behold in each Sacrament, a liuely Crucifix; for the blessed Communion is a commemoration of Christs death vntill his comming. 1. Cor. 11. 26. And sacred baptisme saith Aquinus, is a Commemoration of Christs Passion which is past;
You may behold in each Sacrament, a lively Crucifix; for the blessed Communion is a commemoration of Christ death until his coming. 1. Cor. 11. 26. And sacred Baptism Says Aquinas, is a Commemoration of Christ Passion which is past;
When the parents of Christ had lost him at the feast of the Passeouer, and sought him in many places, in fine, they found him at Hierusalem, in the Temple:
When the Parents of christ had lost him At the feast of the Passover, and sought him in many places, in fine, they found him At Jerusalem, in the Temple:
and worshipping in his Sanctuary, When our backs are turned toward the Temple, no wonder, if God turne his face from vs, and absent himselfe in displeasure.
and worshipping in his Sanctuary, When our backs Are turned towards the Temple, no wonder, if God turn his face from us, and absent himself in displeasure.
But if wee serue the Lord, with gladnesse, and enter into his gates with thankesgiuing, If our songs are of him ▪ and our hearts reioyce in his holy Name,
But if we serve the Lord, with gladness, and enter into his gates with thanksgiving, If our songs Are of him ▪ and our hearts rejoice in his holy Name,
when wee search earnestly for him in the Scriptures, and in the publique Ministry thereof; his ordinary power to saluation, and the strength of his arme;
when we search earnestly for him in the Scriptures, and in the public Ministry thereof; his ordinary power to salvation, and the strength of his arm;
There is a fift exposition of these words, and that is of S. Augustine, and of Franciscus Arias, in his tract Depraesentia Dei. cap 2. Who by Gods face, vnderstand Gods presence;
There is a fift exposition of these words, and that is of S. Augustine, and of Francis Arias, in his tract Depraesentia Dei. cap 2. Who by God's face, understand God's presence;
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So Adam is sayd to hide himselfe from Gods face ▪ Gen. 3. 8. and Satan, Iob 1. 12. Egressus est à facie Domini, that is, he departed from Gods presence:
So Adam is said to hide himself from God's face ▪ Gen. 3. 8. and Satan, Job 1. 12. Egressus est à fancy Domini, that is, he departed from God's presence:
to seeke then euermore Gods face, is nothing else, but seriously to consider and contemplate, that he is alwayes present with vs in euery thought, word, and deed.
to seek then evermore God's face, is nothing Else, but seriously to Consider and contemplate, that he is always present with us in every Thought, word, and deed.
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te sine teste time, saith Ausonius, S. Paul exhorteth women, to cary themselues in Gods house reuerently, because of the Angels, as being assured that the glorious Angels in heauen, obserue their behauiour.
te sine teste time, Says Ausonius, S. Paul exhorteth women, to carry themselves in God's house reverently, Because of the Angels, as being assured that the glorious Angels in heaven, observe their behaviour.
But our text teacheth vs, yet a better way then all these, which is to seeke Gods face ▪ to remember that God searcheth vs out, knowing our downe-sitting and our vprising,
But our text Teaches us, yet a better Way then all these, which is to seek God's face ▪ to Remember that God Searches us out, knowing our downsit and our uprising,
The Scriptures in reporting that Enoch and Noe, walked with God, intimate, that those holy Patriarchs had set God alwayes before them and that they liued so religiously, tanquam sub eius oculis, as vnder his obseruing,
The Scriptures in reporting that Enoch and No, walked with God, intimate, that those holy Patriarchs had Set God always before them and that they lived so religiously, tanquam sub eius oculis, as under his observing,
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and all-seeing eye, they walked, as St. Luke recordeth of Zacharias, and Elizabeth, in all the commandements and ordinances of the Lord, without reproofe, they considered the wayes of God,
and All-seeing eye, they walked, as Saint Luke recordeth of Zacharias, and Elizabeth, in all the Commandments and ordinances of the Lord, without reproof, they considered the ways of God,
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Gen. 17. 1. And Abraham againe, concerning God, the Lord before whom I walke, Gen. 24. 40. So the Prophet Elias and Eliseus speake, The Lord God, in whose sight • … stand.
Gen. 17. 1. And Abraham again, Concerning God, the Lord before whom I walk, Gen. 24. 40. So the Prophet Elias and Elisha speak, The Lord God, in whose sighed • … stand.
or as our translation, haue respect vnto him, as Tobie to his sonne, Set God alwayes before thine eyes, behold him as a Iudge, and so shame to sinne before the Iudges eye;
or as our Translation, have respect unto him, as Tobie to his son, Set God always before thine eyes, behold him as a Judge, and so shame to sin before the Judges eye;
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Behold him as the Donor of euery good and perfit gift, and so confesse that he worketh all thy works for thee, by whose grace thou art whatsoeuer thou art.
Behold him as the Donor of every good and perfect gift, and so confess that he works all thy works for thee, by whose grace thou art whatsoever thou art.
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S. Augustine, beginneth his heauenly meditations in this stile, Domine Deus meus, da cordi meo te desiderare, desiderando quaerere, quaerendo, inuenire, inueniendo amare, amando mala mea red• … mpta non iterare;
S. Augustine, begins his heavenly meditations in this style, Domine Deus meus, da Cordii meo te desiderare, desiderando quaerere, quaerendo, invenire, inueniendo amare, Amando mala mea red• … mpta non iterare;
O Lord giue me grace, from the very bottom of mine heart, to desire thee, in desiring to seeke thee, in seeking to find thee, in finding to loue thee, in louing, vtterly to loath my former wickednes:
Oh Lord give me grace, from the very bottom of mine heart, to desire thee, in desiring to seek thee, in seeking to find thee, in finding to love thee, in loving, utterly to loath my former wickedness:
And in his soules soliloquies or priuat talke with God, he prayeth in like manner, O Lord who knowest me, giue me grace to know thee, O my comforter shew me thy selfe, let mee see thee which art the light of mine eyes, mirth of my spirit, ioy of my heart, life of my soule.
And in his Souls soliloquies or private talk with God, he Prayeth in like manner, Oh Lord who Knowest me, give me grace to know thee, Oh my comforter show me thy self, let me see thee which art the Light of mine eyes, mirth of my Spirit, joy of my heart, life of my soul.
when we come to his house, to call vpon his Holy Name, for how pray• … s hee to God, who prates in his heart to the world, intende (quoth the same Father,) 〈 ◊ 〉 qui intendit tibi;
when we come to his house, to call upon his Holy Name, for how pray• … s he to God, who prates in his heart to the world, intend (quoth the same Father,) 〈 ◊ 〉 qui intendit tibi;
Hilary writing vpon the words of the Psalmist, ( all my wayes are before thee, ) notes, that the Prophet making his course before Gods eye, to whom all hearts are open,
Hilary writing upon the words of the Psalmist, (all my ways Are before thee,) notes, that the Prophet making his course before God's eye, to whom all hearts Are open,
and his steps take hold of hell, but his whole pilgrimage was a seeking of the Lord, and as ( S. Paul phraseth it) he did so runne, that he did obteyne.
and his steps take hold of hell, but his Whole pilgrimage was a seeking of the Lord, and as (S. Paul Phraseth it) he did so run, that he did obtain.
whether it be good or bad, A sweet speech, according to Godsowne heart, for as S. Ambrose doth auow, whosoeuer speakes a thing which is true, speaketh it from the spirit of trueth.
whither it be good or bad, A sweet speech, according to Godsowne heart, for as S. Ambrose does avow, whosoever speaks a thing which is true, speaks it from the Spirit of truth.
but because Gershon a great clearke, professeth hee hath sometimes beene foure houres together, in working his heart, ere hee could frame it to he Diuine meditation of God;
but Because Gershon a great clerk, Professes he hath sometime been foure hours together, in working his heart, ere he could frame it to he Divine meditation of God;
the Scripture saith as much in plaine termes, aske and yee shall haue, seeke and yee shall find, knocke and it shall be opened vnto you, what soeuer ye shall aske the Father in my Name, he will giue it you.
the Scripture Says as much in plain terms, ask and ye shall have, seek and ye shall find, knock and it shall be opened unto you, what soever you shall ask the Father in my Name, he will give it you.
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Or that of Augustine, God is all eye, Totus oculus qui, minime fallitur, quià minime clauditur, saith Bernard, Or that of Lipsius, eum nulla vis humana elidet, aut acumen eludet.
Or that of Augustine, God is all eye, Totus oculus qui, minime Fallitur, quià minime clauditur, Says Bernard, Or that of Lipsius, Eum nulla vis Humana elidet, Or acumen eludet.
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God commanded in the 15 of Numb. 38. and Deut, 22. 12. That his people throughout their generations, should make them fringes vpon the borders of their garments,
God commanded in the 15 of Numb. 38. and Deuteronomy, 22. 12. That his people throughout their generations, should make them fringes upon the borders of their garments,
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and by Christ, Mat. 23. 5. NONLATINALPHABET, (as Interpreters coniecture) quasi conseruatoria; because they kept and preserued men in awfull obedience to the law,
and by christ, Mathew 23. 5., (as Interpreters conjecture) quasi conseruatoria; Because they kept and preserved men in awful Obedience to the law,
and howsoeuer the Pharisees abused these things vnto superstition, and vaine-glory; yet God assuredly will be well pleased, if we shall vse sincerely the like monuments,
and howsoever the Pharisees abused these things unto Superstition, and vainglory; yet God assuredly will be well pleased, if we shall use sincerely the like monuments,
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A man is where he loues, not where he liues, as Origene writes of Mary Magdalene visiting Christs Sepulchre, ibi non erat vbi erat, quià tota ibi erat vbi magister erat.
A man is where he loves, not where he lives, as Origen writes of Marry Magdalene visiting Christ Sepulchre, There non erat vbi erat, quià tota There erat vbi magister erat.
If wee remember the marueilous workes that hee hath done, his wonders, and the iudgement of his mouth, what do we but seeke his strength, and his face euermore.
If we Remember the marvelous works that he hath done, his wonders, and the judgement of his Mouth, what do we but seek his strength, and his face evermore.
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The first, is purenesse of heart, which is such an excellent vertue, that Solomon saith He that loueth purenesse of heart, the King shall be his friend, That is, the King of glory, the King of heauen and earth, the King of kings is a louer of him;
The First, is pureness of heart, which is such an excellent virtue, that Solomon Says He that loves pureness of heart, the King shall be his friend, That is, the King of glory, the King of heaven and earth, the King of Kings is a lover of him;
because God is not in all his thoughts, and the fathers of our law, put these words into the enditement of a malefactour, that in committing his foule fact, he had not God before his eyes;
Because God is not in all his thoughts, and the Father's of our law, put these words into the Enditement of a Malefactor, that in committing his foul fact, he had not God before his eyes;
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When Christ entred into my soule, saith Bernard, hee mooued and mollified, and wounded mine hard and stony heart, he did roote out and destroy, throw downe, build and plant, he did enlighten that which was darke, water that which was dry, coole that which was too hot,
When christ entered into my soul, Says Bernard, he moved and mollified, and wounded mine hard and stony heart, he did root out and destroy, throw down, built and plant, he did enlighten that which was dark, water that which was dry, cool that which was too hight,
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We find in Ecclesiasticall history, that Paphnutius conuerted Thais, and that Ephram conuerted another famous strumpet from vncleannesse, onely with this argument, that almighty God seeth all thinges in the darke,
We find in Ecclesiastical history, that Paphnutius converted Thais, and that Ephraim converted Another famous strumpet from uncleanness, only with this argument, that almighty God sees all things in the dark,
and he that doeth either of these, will flee sinne as a serpent, as for example, Ioseph assaulted by his mistrisle to lie with her, answered, How can I doe this great wickednesse, and so sinne against God;
and he that doth either of these, will flee sin as a serpent, as for Exampl, Ioseph assaulted by his mistrisle to lie with her, answered, How can I do this great wickedness, and so sin against God;
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Susanna tempted by the libidi• … ous Elders, to the like folly, gaue the like answere, sighing and saying, I am in danger on euery side, For if I doe this thing, it is death vnto me,
Susanna tempted by the libidi• … ous Elders, to the like folly, gave the like answer, sighing and saying, I am in danger on every side, For if I do this thing, it is death unto me,
A learned doctour in • … ur time, (questioned for a non conformitant, and entreated by the Lord Archbishop of Canterbury, most meekly to subscribe in his priuat study, saying, that none were present there,
A learned Doctor in • … ur time, (questioned for a non conformitant, and entreated by the Lord Archbishop of Canterbury, most meekly to subscribe in his private study, saying, that none were present there,
but only God and themselues, and faithfully promising, that hee would keepe his counsell) answered stoutly, that if his Grace could bring him into some roome, where God was not present;
but only God and themselves, and faithfully promising, that he would keep his counsel) answered stoutly, that if his Grace could bring him into Some room, where God was not present;
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for this Doctour by seeking Gods face, found in co• … clusion his owne errour, and so reforming himselfe do henioye great preser ment, in our Church at this day.
for this Doctor by seeking God's face, found in co• … clusion his own error, and so reforming himself do henioye great preser meant, in our Church At this day.
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a beast, in hunting after carnall sinnes, a deuill, by rushing into spirituall wickednesse ▪ A valiant souldier fighting in his generals eye, carrieth himselfe against all his enemies vndauntedly,
a beast, in hunting After carnal Sins, a Devil, by rushing into spiritual wickedness ▪ A valiant soldier fighting in his generals eye, Carrieth himself against all his enemies undauntedly,
how much more then ought euery Christian, in the spiritual warfare, beholding (as S. Stephen did) his Captaine Iesus standing at the right hand of God, couragiously sight against the world, the flesh, and the • … ill;
how much more then ought every Christian, in the spiritual warfare, beholding (as S. Stephen did) his Captain Iesus standing At the right hand of God, courageously sighed against the world, the Flesh, and the • … ill;
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Christ pronounceth in the 5 of S. Matthew, blessednesse, not only to the pure in heart, but also to the poore in spirit, to those that mourne, to the meeke, to the mercifull, to such as hunger and thirst af• … er righteousnesse, to peace-makers, to Martyrs enduring persecution in a iust cause;
christ pronounceth in the 5 of S. Matthew, blessedness, not only to the pure in heart, but also to the poor in Spirit, to those that mourn, to the meek, to the merciful, to such as hunger and thirst af• … er righteousness, to peacemakers, to Martyrs enduring persecution in a just cause;
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By this the faithfull are mooued to shed teares, both of denotion and contrition, vnderstanding that all their righteousnesse is as filthy cloutes ▪ and that if God should enter into iudgement with them, in his sight, no man liuing shall be iust fied, Psal. 143. 2. By this the faithfull are meeke,
By this the faithful Are moved to shed tears, both of devotion and contrition, understanding that all their righteousness is as filthy clouts ▪ and that if God should enter into judgement with them, in his sighed, no man living shall be just fied, Psalm 143. 2. By this the faithful Are meek,
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because they beleeue that the Lord is their strength; and that he is a rewarder of those that seeke him. Heb. 11. 6. To seeke Gods face then, is our greatest happines, & vtterly to neglect this duty, the greatest vnhappines and folly? it is our chiefe felicity;
Because they believe that the Lord is their strength; and that he is a rewarder of those that seek him. Hebrew 11. 6. To seek God's face then, is our greatest happiness, & utterly to neglect this duty, the greatest unhappiness and folly? it is our chief felicity;
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and so woodcocke-like, when he sees no body, thinks no body sees him; vnwise people, when will ye vnderstand he that planted the eare, shall not hee heare,
and so woodcock-like, when he sees no body, thinks no body sees him; unwise people, when will you understand he that planted the ear, shall not he hear,
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Thinke on this all yee that forget God, and tremble to consider what extreame madnes it is in the committing of a filthie sinne, to shunne the sight of a seely man, a wight, a worme, to shunne I say the dull eyes of a sonne, of a seruant, of a little child,
Think on this all ye that forget God, and tremble to Consider what extreme madness it is in the committing of a filthy sin, to shun the sighed of a silly man, a wight, a worm, to shun I say the dull eyes of a son, of a servant, of a little child,
yet not to feare the face of God our Father in heauen, our Master, our Maker, our Iudge, which is able to destroy both our soules and bodies in hell • … ire.
yet not to Fear the face of God our Father in heaven, our Master, our Maker, our Judge, which is able to destroy both our Souls and bodies in hell • … ire.
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Thus I haue shewed at large, what is to bee sought, and in part also vpon the by, how to bee sought, one poynt only remaineth vntouched ▪ and that is, in what measure; to wit,
Thus I have showed At large, what is to be sought, and in part also upon the by, how to be sought, one point only remains untouched ▪ and that is, in what measure; to wit,
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Dauid insinuateth as much in repeating here the word seeke, thrise, seeke the Lord, seeke his strength, seeke his face, quià, saith Hugo Cardinalis, Dominus quaerendus est sicut et diligendus;
David insinuates as much in repeating Here the word seek, thrice, seek the Lord, seek his strength, seek his face, quià, Says Hugo Cardinalis, Dominus quaerendus est sicut et Should be loved;
so to be sought with all our heart, and with all our soule, and with all our mind, that is, saith Augustine, with all our vnderstanding, neuer thinking of him erroniously;
so to be sought with all our heart, and with all our soul, and with all our mind, that is, Says Augustine, with all our understanding, never thinking of him erroneously;
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Againe, whereas our Prophet saith in the clause going before our text immediatly, let the heart of them reioyce, that seeke the Lord, He doth intimate that God is to be sought not dully,
Again, whereas our Prophet Says in the clause going before our text immediately, let the heart of them rejoice, that seek the Lord, He does intimate that God is to be sought not dully,
For as God loueth a cheerfull giuer, so likewise a cherefull thankesgiuer, one that serues him with gladnesse, and comes before his presence with a song;
For as God loves a cheerful giver, so likewise a cheerful thankesgiuer, one that serves him with gladness, and comes before his presence with a song;
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and to doe the worke of Antichrist; A seely thing to looke vp to Hierusalem, and to goe downe to Iericho, to gaine preferment in the Church of England, and yet vnder hand craftily to repaire the tottering walles of Babylon, the Lord knoweth who are his,
and to do the work of Antichrist; A silly thing to look up to Jerusalem, and to go down to Jericho, to gain preferment in the Church of England, and yet under hand craftily to repair the tottering walls of Babylon, the Lord Knoweth who Are his,
But as our Prophet exhor• …, euermore, When a man hath done his best, he 〈 ◊ 〉 〈 ◊ 〉 againe, saith Ecclesiasticus, he that 〈 ◊ 〉 he hath sought enough, is like to find b• … 〈 ◊ 〉, saith Leo the great,
But as our Prophet exhor• …, evermore, When a man hath done his best, he 〈 ◊ 〉 〈 ◊ 〉 again, Says Ecclesiasticus, he that 〈 ◊ 〉 he hath sought enough, is like to find b• … 〈 ◊ 〉, Says Leo the great,
Happily some will obiect, if the Lord bee found of such a• … seeke him faithfully, what need is there to seeke any more? Are christians in this respect like to the foolish gossips? of whom S t.
Happily Some will Object, if the Lord be found of such a• … seek him faithfully, what need is there to seek any more? are Christians in this respect like to the foolish gossips? of whom S tO.
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so doubtlesse, euer seeke him, and as the want of the beautifull vision in the iudgement of Diuines is the hell of hell, so the fruition of Gods face, contrarily ▪ the heauen of heauen.
so doubtless, ever seek him, and as the want of the beautiful vision in the judgement of Divines is the hell of hell, so the fruition of God's face, contrarily ▪ the heaven of heaven.
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and not forsaking the eaching of my Mother, and therefore beholding this pecce, with the eyes of all antiquity, to bee prot 〈 ◊ 〉 and altogether authenticall, I fo• … beare further inquisition,
and not forsaking the eaching of my Mother, and Therefore beholding this pecce, with the eyes of all antiquity, to be prot 〈 ◊ 〉 and altogether authentical, I fo• … bear further inquisition,
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Our text then is a Iudicious answere of Christ, vnto a captious question of the Scribes and Pharisees, in the words immediatly going before, Master this woman was taken in the very act of adulterie;
Our text then is a Judicious answer of christ, unto a captious question of the Scribes and Pharisees, in the words immediately going before, Master this woman was taken in the very act of adultery;
If they would consider seriously, that it is appointed vnto men, once to dye, and after death, a iudgment followeth, in which all receiue their doomes, according to their deedes;
If they would Consider seriously, that it is appointed unto men, once to die, and After death, a judgement follows, in which all receive their dooms, according to their Deeds;
If they would examine their owne selues, and vnderstand their owne case, they would not bee so foreward in censuring, nor so malitious in condemning others, O earth, earth, earth, heare the word of the Lord, thou which art earth by procreation, earth by sustentation, earth by corruption, in principio sperma faetidum, in medio 〈 ◊ 〉 corumi in fine cibus vermium, Heare the 〈 ◊ 〉 〈 ◊ 〉 〈 ◊ 〉 Lord;
If they would examine their own selves, and understand their own case, they would not be so forward in censuring, nor so malicious in condemning Others, Oh earth, earth, earth, hear the word of the Lord, thou which art earth by procreation, earth by sustentation, earth by corruption, in principio sperma faetidum, in medio 〈 ◊ 〉 corumi in fine cibus vermium, Hear the 〈 ◊ 〉 〈 ◊ 〉 〈 ◊ 〉 Lord;
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So (beloued) it is in the spirituall building of Gods house, which are we, Heb. 3. 6. 〈 ◊ 〉 euer exalteth himselfe, shall be humbled, and 〈 ◊ 〉 that humbleth himselfe, shall be exalted;
So (Beloved) it is in the spiritual building of God's house, which Are we, Hebrew 3. 6. 〈 ◊ 〉 ever Exalteth himself, shall be humbled, and 〈 ◊ 〉 that Humbleth himself, shall be exalted;
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then a poore publican, who stooping downe, would not lift vp so much a his eye ▪ into heauen, Luke 18. So Saul when he stooped downe, being little in his owne eyes, became the greatest,
then a poor publican, who stooping down, would not lift up so much a his eye ▪ into heaven, Lycia 18. So Saul when he stooped down, being little in his own eyes, became the greatest,
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Whereas Christ our patterne here, being higher then the highest, humbled himselfe, and stooped so low, that hee did appeare rather a worme then a worthy, the very scorne of men,
Whereas christ our pattern Here, being higher then the highest, humbled himself, and stooped so low, that he did appear rather a worm then a worthy, the very scorn of men,
his progresse into the world, so stooping, that he was at once the first and the last, Alpha for his Maiestie, Omega for his meekenesse, ringing (as it were) the bell himselfe, to his owne Sermon, of this argument, learne of me, for I am humble, and meeke;
his progress into the world, so stooping, that he was At once the First and the last, Alpha for his Majesty, Omega for his meekness, ringing (as it were) the bell himself, to his own Sermon, of this argument, Learn of me, for I am humble, and meek;
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Proud Pharisee, seeing I stoope, why doest thou stroute ▪ looke down to the ground, consider the rocke out of which thou wast hewen, Et cum sis humillimus, cur non humilimus?
Proud Pharisee, seeing I stoop, why dost thou strut ▪ look down to the ground, Consider the rock out of which thou wast hewn, Et cum sis humillimus, cur non humilimus?
2 He wrote, and deliberated a while, before he spake, that he might hereby giue them an occasion and space, to repent them of their accusation and question, O the depth of the riches of the mercies of Christ!
2 He wrote, and deliberated a while, before he spoke, that he might hereby give them an occasion and Molle, to Repent them of their accusation and question, Oh the depth of the riches of the Mercies of christ!
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hee la• … ours to saue those who sought to destroy him; Albeit, their feete were swift to shed his blood, yet is hee slow to wrath, and ready to forgiue them:
he la• … ours to save those who sought to destroy him; Albeit, their feet were swift to shed his blood, yet is he slow to wrath, and ready to forgive them:
and the same mind should be in vs, as S. Peter exhorteth, euer ready to follow his steps, who is the way, the trueth, and the life, To render good for good, is the part of a man, to render euill for euill, is the part of a beast;
and the same mind should be in us, as S. Peter exhorteth, ever ready to follow his steps, who is the Way, the truth, and the life, To render good for good, is the part of a man, to render evil for evil, is the part of a beast;
The second questionet, is why he wrote with his finger, and that (as Augustine, Rupert, and Other doctours obserue) was to shew, that he was greater then Moses, and worthy of more glory, not a subiect to the law,
The second questionet, is why he wrote with his finger, and that (as Augustine, Rupert, and Other Doctors observe) was to show, that he was greater then Moses, and worthy of more glory, not a Subject to the law,
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how they trampled the commandements of Moses, vnder their feet, they had (as Hugo de S. Vict: writes,) legem in corde, but they had not cor in loge; they were Doctores Theoretici, but not practici, they knew the Lawes of God,
how they trampled the Commandments of Moses, under their feet, they had (as Hugo de S. Vict: writes,) legem in cord, but they had not cor in loge; they were Doctors Theoretici, but not practici, they knew the Laws of God,
2 Christ wrote on the ground, (as Melancton notes) to let the Pharisees vnderstand, that they who depart from the Lord, shalbe written in the earth, Ierem. 17. 13. The names of Gods elect are registred in the booke of life.
2 christ wrote on the ground, (as Melanchthon notes) to let the Pharisees understand, that they who depart from the Lord, shall written in the earth, Jeremiah 17. 13. The names of God's elect Are registered in the book of life.
and so they suddenly consume, perish, and come to a fearefull end, their name rots, and their seed is rooted out, their stately pallaces are no where to be found,
and so they suddenly consume, perish, and come to a fearful end, their name rots, and their seed is rooted out, their stately palaces Are not where to be found,
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3 Christ wrote on the ground, saith Hugo Cardinalis, insinuating that the sencelesse and speechlesse earth, shall in the day of iudgement accuse the wicked, put in articles,
3 christ wrote on the ground, Says Hugo Cardinalis, insinuating that the senseless and speechless earth, shall in the day of judgement accuse the wicked, put in Articles,
and fight against them, according to that of Iob; If my land cry out against me, or the furrowes thereof exclaime, Iob 31. 38. God is the Lord of hostes, and euery creature is a souldiour in pay with him, hauing not only defensiue weapons, ad muniendum, to protect his seruants,
and fight against them, according to that of Job; If my land cry out against me, or the furrows thereof exclaim, Job 31. 38. God is the Lord of hosts, and every creature is a soldier in pay with him, having not only defensive weapons, ad muniendum, to Pact his Servants,
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4 Christ wrote on the ground, (as a very learned Bishop of our Church, acutely) to shew that hee would haue slanderous accusations written in the dust,
4 christ wrote on the ground, (as a very learned Bishop of our Church, acutely) to show that he would have slanderous accusations written in the dust,
Put then according to the rules of Logicke, these premises together, and the conclusion of it, owne selfe, will easily follow, that a good name, is better then great riches;
Put then according to the rules of Logic, these premises together, and the conclusion of it, own self, will Easily follow, that a good name, is better then great riches;
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like the pens of libellors, to make them and moue them, it is truely sayd by Bernard, the tale-bearer hath the deuill in his tongue, the receiuer in his care, the one is the foot-post and messenger of Satan, and the other (lest happily the deuil being now growen an old serpent should fayle in his memory) the recorder and register of hell.
like the pens of libellers, to make them and move them, it is truly said by Bernard, the talebearer hath the Devil in his tongue, the receiver in his care, the one is the foot-post and Messenger of Satan, and the other (lest happily the Devil being now grown an old serpent should fail in his memory) the recorder and register of hell.
And therefore when thou hearest a scandalous information against a brother, against an Elder especially, follow Christs example, write it in the dust, haue not eares to heare,
And Therefore when thou Hearst a scandalous information against a brother, against an Elder especially, follow Christ Exampl, write it in the dust, have not ears to hear,
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and impious interpretations, haue committed greater abhominations in the sight of the Lord; her carnall vncleannesse, is nothing in comparison of your spirituall wheredomes, without number.
and impious interpretations, have committed greater abominations in the sighed of the Lord; her carnal uncleanness, is nothing in comparison of your spiritual wheredomes, without number.
Hicrome 〈 ◊ 〉 Bullenger, and some other haue this 〈 ◊ 〉 ▪ that hee wrote certaine characters in the pauement, which the Pharisees beholding, might as in a glasse, see their own wickednesse;
Hicrome 〈 ◊ 〉 Bullinger, and Some other have this 〈 ◊ 〉 ▪ that he wrote certain characters in the pavement, which the Pharisees beholding, might as in a glass, see their own wickedness;
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For the true Church is compared to a flocke of Lambes, and of Lambes, it is truely sayd, the bigger the better: But the wicked are compared to goates, of whom it is sayd, the elder the worse,
For the true Church is compared to a flock of Lambs, and of Lambs, it is truly said, the bigger the better: But the wicked Are compared to Goats, of whom it is said, the elder the Worse,
but misera et misericordiae, saith Augustine, the woman a subiect of misery, and Christ the Father of mercy, Pride and Hypocrisie being remoued, a Sauiour and a sinner agree well enough alone,
but Miseram et Mercy, Says Augustine, the woman a Subject of misery, and christ the Father of mercy, Pride and Hypocrisy being removed, a Saviour and a sinner agree well enough alone,
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Beda, Thomas of Aquin, and many moe thinke he wrote that sentence, which afterward he spake he that is without sinne among you, let 〈 ◊ 〉 cast the first stone at her;
Beda, Thomas of Aquinas, and many more think he wrote that sentence, which afterwards he spoke he that is without sin among you, let 〈 ◊ 〉 cast the First stone At her;
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If he had sayd, let her be stoned, that had beene against the Gospell, and himselfe, who came to call sinners to repentance, to seeke and to saue that was lost;
If he had said, let her be stoned, that had been against the Gospel, and himself, who Come to call Sinners to Repentance, to seek and to save that was lost;
He therefore frames this midling answere, that quit himselfe of both imputations; Here then is verified that of Solomon, a word fitly spoken, or as the Hebrew hath it, a word spoken vpon his wheeles,
He Therefore frames this middling answer, that quit himself of both imputations; Here then is verified that of Solomon, a word fitly spoken, or as the Hebrew hath it, a word spoken upon his wheels,
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as Castalio translateth, oratio r• … tunde pronuntiata, round and sound, is like apples of gold, in pictures of siluer, what could haue beene sayd more shortly,
as Castalio Translate, oratio r• … Tune pronuntiata, round and found, is like Apples of gold, in pictures of silver, what could have been said more shortly,
yet what more sharply? being (as Paul speakes) a two edged sword, on the one side, cutting the knot of the proud Pharisees doubt, on the other side cutting asunder the bondes of a poore dismayed sinner. The precept it selfe!
yet what more sharply? being (as Paul speaks) a two edged sword, on the one side, cutting the knot of the proud Pharisees doubt, on the other side cutting asunder the bonds of a poor dismayed sinner. The precept it self!
and she layd it vpon the serpent, and the serpent vpon God, it is an old sayd saw, non videmus id manticae quod intergo est, the sinnes of our brethren, are placed in that part of the Wallet, which is before vs alway,
and she laid it upon the serpent, and the serpent upon God, it is an old said saw, non Videmus id manticae quod intergo est, the Sins of our brothers, Are placed in that part of the Wallet, which is before us always,
but our owne misdeeds in that part which is behind vs, out of sight: All of vs in examining our proper errours, are like Polyphemus, hauing but one eye,
but our own misdeeds in that part which is behind us, out of sighed: All of us in examining our proper errors, Are like Polyphemus, having but one eye,
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like the man in the ninth of S. Iohn, hauing neuer a seeing eye, but in discouering the manifold transgressions of other Argus-like, of whom the Poet, Centum luminibus cinctum caput Argus habebat.
like the man in the ninth of S. John, having never a seeing eye, but in discovering the manifold transgressions of other Argus-like, of whom the Poet, Centum luminibus cinctum caput Argus habebat.
Themistus obserued iudiciously, that our vnderstanding seldome errs in generals, often in particulars, euery man almost is a good ludge in Thesi, but not in Hypothesi, thou wilt in Thesi say, that murther is a crying sin, drunkennes a stinking vice, whoredome (as the Pharisees here) worthy to be punished with death;
Themistus observed judiciously, that our understanding seldom errs in generals, often in particulars, every man almost is a good ludge in Thessia, but not in Hypothesis, thou wilt in Thessia say, that murder is a crying since, Drunkenness a stinking vice, whoredom (as the Pharisees Here) worthy to be punished with death;
but in Hypothesi, descend from the generall to the particular, and then the case (quoth Ployden ) is altered, the murther committed by thee was full of honour,
but in Hypothesis, descend from the general to the particular, and then the case (quoth Ployden) is altered, the murder committed by thee was full of honour,
example hereof in the 2. of Sam. 12. Dauids anger was greatly kindled against the rich man, who tooke from the poore man, his only lambe, As the Lord liueth the man that hath done this thing, shall surely dye.
Exampl hereof in the 2. of Sam. 12. David anger was greatly kindled against the rich man, who took from the poor man, his only lamb, As the Lord lives the man that hath done this thing, shall surely die.
or spirit of bitternesse, (as Augustus Caesar ) taxe all the world, but I say to you (beloued) as Christ here to the Pharisees, he that is without sinne, let him cast the first stone, Cedat huic sententiae pietas Christianorum, cui cessitimpietas Iudaeorum;
or Spirit of bitterness, (as Augustus Caesar) Tax all the world, but I say to you (Beloved) as christ Here to the Pharisees, he that is without sin, let him cast the First stone, Cedat huic sententiae pietas Christians, cui cessitimpietas Jews;
as being a playne and pleasant man at home, but a stoute man, and a prudent in the Senate: Christ would haue his disciples to be like children, not in vnderstanding;
as being a plain and pleasant man At home, but a stout man, and a prudent in the Senate: christ would have his Disciples to be like children, not in understanding;
but of such is the kingdome of heauen, Matth. 19. 14. Not NONLATINALPHABET but NONLATINALPHABET, as Chrysostome obserues, of such as are children in meekenesse,
but of such is the Kingdom of heaven, Matthew 19. 14. Not but, as Chrysostom observes, of such as Are children in meekness,
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nor the Church deliuer to vs, what it was, our blessed Lord here wrote with his finger ▪ I say with Tertullian, in this case, nihil scire, omnia scire est, To know nothing, is to know all,
nor the Church deliver to us, what it was, our blessed Lord Here wrote with his finger ▪ I say with Tertullian, in this case, nihil Scire, omnia Scire est, To know nothing, is to know all,
Confessing with Augustine, that there is a learned ignorance, taught by the spirit of wisedome ▪ and with Salutanus, the desire to know that which Almighty God would haue hidden, it is a kind of sacriledge.
Confessing with Augustine, that there is a learned ignorance, taught by the Spirit of Wisdom ▪ and with Salutanus, the desire to know that which Almighty God would have hidden, it is a kind of sacrilege.
And vpon these premises, I conclude with x Euthymius, y Caluin, z Maldonat, a Gualter, and b many moe, that Christ here wrote nothing at all, only seemed to write, that he might expresse by this gesture, his distast of their idle question ▪ and that hee did not attend their captious cauilling,
And upon these premises, I conclude with x Euthymius, y Calvin, z Maldonatus, a Gualter, and b many more, that christ Here wrote nothing At all, only seemed to write, that he might express by this gesture, his distaste of their idle question ▪ and that he did not attend their captious cavilling,
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Yet I beleeue this to be so, not because these Doctors say so, but as the Samaritane in the fourth of S. Iohns Gospel, at the 42 verse, because wee haue heard himselfe construe himselfe so;
Yet I believe this to be so, not Because these Doctors say so, but as the Samaritan in the fourth of S. Iohns Gospel, At the 42 verse, Because we have herd himself construe himself so;
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And so when his aduersaries here would haue him censure this adultresse, he doth intimate that his houre was not yet come to condemne, his worke was now to saue sinners,
And so when his Adversaries Here would have him censure this Adulteress, he does intimate that his hour was not yet come to condemn, his work was now to save Sinners,
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and not to destroy, distingue tempora, et conuenient omnia, Christ hath a three-fold comming into the world, according to the three-fold distinction of time. Past, Present, Future;
and not to destroy, distingue tempora, et convenient omnia, christ hath a threefold coming into the world, according to the threefold distinction of time. passed, Present, Future;
His first and second comming is to conuert sinners, his third, only to condemne, he sayd therefore to the woman, hath no man condemned thee? neither doe I condemne thee;
His First and second coming is to convert Sinners, his third, only to condemn, he said Therefore to the woman, hath no man condemned thee? neither doe I condemn thee;
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and priuiledges haue made them rich, their riches proud, their pride madde, impudently bragging, that the Church is the soule of the world, the Clergie of the Church, and the Iesuites of the Clergie.
and privileges have made them rich, their riches proud, their pride mad, impudently bragging, that the Church is the soul of the world, the Clergy of the Church, and the Iesuites of the Clergy.
Iesus in this answere to the Pharisees, expressed equity, trueth, piety; but the Iesuites in their disputes, regarde quaestum magis quam quaestionem; All seeking their owne,
Iesus in this answer to the Pharisees, expressed equity, truth, piety; but the Iesuites in their disputes, regard quaestum magis quam quaestionem; All seeking their own,
and not the things of Iesus Christ, as S. Paul phraseth it, Philip. 2. 21. Which occasioned a learned Diuine to say, that they were Suitae, not Iesuitae, louers of themselues, and not followers of Christ.
and not the things of Iesus christ, as S. Paul Phraseth it, Philip. 2. 21. Which occasioned a learned Divine to say, that they were Suite, not Jesuit, lovers of themselves, and not followers of christ.
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aequiuocation is their Diana, lying their best helpe, Machiauel their fifth, if not first Euangelist, as Caesar sayd, si ius violandum est, regni causa violandum, and I haue heard, that Sambucus, alluding to that Apoph• … egme should say,
equivocation is their Diana, lying their best help, Machiavel their fifth, if not First Evangelist, as Caesar said, si Just violandum est, Regni causa violandum, and I have herd, that Sambucus, alluding to that Apoph• … egme should say,
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but the Iesuites, are destructiue doctors, as rash Empiricks; they can cure none, but by letting of blood, no treason plotted, as ( Camerarius obserues) in any state,
but the Iesuites, Are destructive Doctors, as rash Empirics; they can cure none, but by letting of blood, no treason plotted, as (Camerarius observes) in any state,
so drunken with the blood of the Saints, that (as their old acquaintance writes) the very Canibals, and Anthropophages, shall condemne them at the last day.
so drunken with the blood of the Saints, that (as their old acquaintance writes) the very Cannibals, and Anthropophages, shall condemn them At the last day.
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Thus haue they nothing of Iesus, except only the bare name, and nomen inane, (saith a Father) is Crimen immane, for their nature, they resemble more Christs aduersaries, the Scribes and Pharisees, as being their offall and off-spring, not so much flesh of their flesh, as spirit of their spirit.
Thus have they nothing of Iesus, except only the bore name, and Nome inane, (Says a Father) is Crimen immane, for their nature, they resemble more Christ Adversaries, the Scribes and Pharisees, as being their offal and offspring, not so much Flesh of their Flesh, as Spirit of their Spirit.
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Now beloued (I beseech you) giue me leaue to say that vnto you, which Moses in the 30. Chap of Deuter. to his auditours, I haue set before you this day, life and death;
Now Beloved (I beseech you) give me leave to say that unto you, which Moses in the 30. Chap of Deuter to his Auditors, I have Set before you this day, life and death;
OVr iniquities make a separation betweene God and vs, and withhold his good thinges from vs, Ierem. 5. 25. Now then, vt cessante causa cesset effectus, that the cause ceasing, its effect also may cease;
Our iniquities make a separation between God and us, and withhold his good things from us, Jeremiah 5. 25. Now then, vt Cessante causa Cesset effectus, that the cause ceasing, its Effect also may cease;
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that it be, 1 Non involuta, sed aperta, not inuoluved and intricate, but ingenuous, and plaine, noted in the verbe, fatemini. 2 Non diuisa, sed integra, not a partiall acknowledgement, but a Plenarie, noted in the preposition, Con. Confitemini. 3 Non reciproca, sed transitiua, not recoyling toward our selues,
that it be, 1 Non involuta, sed Aperta, not inuoluved and intricate, but ingenuous, and plain, noted in the verb, fatemini. 2 Non diuisa, sed Whole, not a partial acknowledgement, but a Plenary, noted in the preposition, Con. Confitemini. 3 Non reciproca, sed transitiua, not recoiling towards our selves,
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Touching prayer, one for another, he shewes the great power thereof, illustrated by the Prophet Elias example, who being a man subiect to the like passions,
Touching prayer, one for Another, he shows the great power thereof, illustrated by the Prophet Elias Exampl, who being a man Subject to the like passion,
as fleeing from angry Iesabel, 1. Kings 19. In respect of his body, as being fed by Raue• … s, and by the little cake of a poore widdow, dwelling in Zarepta, 1. Kings 17. Yet with one prayer he shut vp the windowes of heauen,
as fleeing from angry Jezebel, 1. Kings 19. In respect of his body, as being fed by Raue• … s, and by the little cake of a poor widow, Dwelling in Zarepta, 1. Kings 17. Yet with one prayer he shut up the windows of heaven,
and it rained not on the earth, for three yeeres, and sixe moneths, And with another earnest prayer, hee did open them againe, and the heauen gaue raine,
and it reigned not on the earth, for three Years, and sixe months, And with Another earnest prayer, he did open them again, and the heaven gave rain,
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and some man hath conuerted him, let him know, that hee that hath conuerted the sinner, from going astray out of his way shall saue a soule from death,
and Some man hath converted him, let him know, that he that hath converted the sinner, from going astray out of his Way shall save a soul from death,
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Now the first step out of this vnhappy prison, is the acknowledgement of his faults, as the reuerend Father, Nilus, initium salutis est sui ipsius accusatio.
Now the First step out of this unhappy prison, is the acknowledgement of his Faults, as the reverend Father, Nilus, Initium Salutis est sui Himself accusatio.
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Yet they will not acknowledge their sinnes, in any case, yea when other mens examination hath found them out excuses already, non feci; si feci, non mali feci;
Yet they will not acknowledge their Sins, in any case, yea when other men's examination hath found them out excuses already, non Feci; si Feci, non mali Feci;
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palliated and not plaine, what doest thou but fester a wound, and foster a sore within thy owne bosome ▪ I will end this argument, in the words of • … Solomon, He that hideth his sinnes, shall not prosper,
palliated and not plain, what dost thou but fester a wound, and foster a soar within thy own bosom ▪ I will end this argument, in the words of • … Solomon, He that Hideth his Sins, shall not prosper,
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The second condition of confession is, that it be Plenarie, and not Partiall, and that is implied in the preposition, Con, as Aquine, vpon the place, Confitemini, id est, simul fatemini, confesse one fault with another,
The second condition of Confessi is, that it be Plenary, and not Partial, and that is implied in the preposition, Con, as Aquinas, upon the place, Confitemini, id est, simul fatemini, confess one fault with Another,
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after he heard the pen walking in the chimny, behind the cloth of Arras, how circumspectly should wee looke to our wayes, seeing conscience recordeth all our actions in bookes that are to bee shewed at the day of iudgement, being either a witnesse for vs or against vs, excusing,
After he herd the pen walking in the chimney, behind the cloth of Arras, how circumspectly should we look to our ways, seeing conscience recordeth all our actions in books that Are to be showed At the day of judgement, being either a witness for us or against us, excusing,
or accusing, Rom. 2. 15. If any grieuous crime then afflict thy soule, confesse it, and so confound it, as Simon of Cyrene did helpe to beare Christs Crosse;
or accusing, Rom. 2. 15. If any grievous crime then afflict thy soul, confess it, and so confound it, as Simon of Cyrene did help to bear Christ Cross;
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So thou mayest vndoubtedly, find some good, and discreete friend, who will in such a case, helpe to beare thy crosse, confesse your faults, one to another, saith S. Iames, and so beare one anothers burden, saith S. Paul ▪ Galat. 6. 2 ▪
So thou Mayest undoubtedly, find Some good, and discreet friend, who will in such a case, help to bear thy cross, confess your Faults, one to Another, Says S. James, and so bear one another's burden, Says S. Paul ▪ Galatians 6. 2 ▪
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vntill they be so dangerous and desperate, as the old sinnes are debts, as Christ teacheth in his absolute forme of prayer, and sinners are ding-thrifts,
until they be so dangerous and desperate, as the old Sins Are debts, as christ Teaches in his absolute Form of prayer, and Sinners Are dingthrifts,
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as Christ teacheth in his parable of the prodigall sonne, mentioned Luke 15. The concealing then of one heynous crime, that is a burden to the conscience, from our Father in heauen,
as christ Teaches in his parable of the prodigal son, mentioned Lycia 15. The concealing then of one heinous crime, that is a burden to the conscience, from our Father in heaven,
Hee which is to take possession of a Church, or a common house, will (according to the tenour of our law,) be sure to shut out of the doores, man, woman,
He which is to take possession of a Church, or a Common house, will (according to the tenor of our law,) be sure to shut out of the doors, man, woman,
but the foule spirit returnes againe, bringing seauen other spirits, worse then himselfe, and then alas, our end shall be worse then our beginning, Luke 11. 26. The Lord commanded Saul to smite Amalek, and to destroy all that perteined vnto him,
but the foul Spirit returns again, bringing seauen other spirits, Worse then himself, and then alas, our end shall be Worse then our beginning, Lycia 11. 26. The Lord commanded Saul to smite Amalek, and to destroy all that pertained unto him,
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an inheritance which is immortall, and neuer falles away 1. Pet. 1. 4. The third condition here required, in confession, is, that it be Transitiua, to wit, a confession vnto another; And therefore Cardinall Bellarmin, and other Papists, vsually cite this Scripture, to prone their auricular confession of sinnes vnto the Priest, vpon payne of damnation euery yeare.
an inheritance which is immortal, and never falls away 1. Pet. 1. 4. The third condition Here required, in Confessi, is, that it be Transitiua, to wit, a Confessi unto Another; And Therefore Cardinal Bellarmin, and other Papists, usually Cite this Scripture, to prove their auricular Confessi of Sins unto the Priest, upon pain of damnation every year.
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But Melancton in his Apology, for the confession of Augusta, Caluin, in the third booke of his institutions, Chap. 4. sect. 12. Erasmus ▪ Fulke, Marlorate, Bullenger, Vpon the place, haue well obserued, that the word Inuicem, intimates plainly, that this text is to be construed, not of Sacramentall confession (as the Papists vse to speake) but of a mutuall confession,
But Melanchthon in his Apology, for the Confessi of Augusta, Calvin, in the third book of his institutions, Chap. 4. sect. 12. Erasmus ▪ Fulke, Marlorate, Bullinger, Upon the place, have well observed, that the word Inuicem, intimates plainly, that this text is to be construed, not of Sacramental Confessi (as the Papists use to speak) but of a mutual Confessi,
and so consequently, the Priest (if he haue done any wrong) is inioyned by this Canon, to confesse his faults vnto his Parishioners, aswel as the Parishioners are bound to confesse their faults vnto their Priest, If they haue trespassed him.
and so consequently, the Priest (if he have done any wrong) is enjoined by this Canon, to confess his Faults unto his Parishioners, aswell as the Parishioners Are bound to confess their Faults unto their Priest, If they have trespassed him.
and Cardinall Caietan, of all the Doctours in his age, the most accuratly learned, as • … Pererius the Iesuite writes of him, a man addicted so much vnto Poperie, g that had he liued a little longer, hee had beene chosen Pope, confesseth ingeniously, Non est hic sermo de confessione facramentali, vt patet ex èo quod dicit, confitemini inuicem, sacramentalis enim confessio non fit inuicem, sed sacerdotibus tantum.
and Cardinal Caietan, of all the Doctors in his age, the most accurately learned, as • … Pererius the Iesuite writes of him, a man addicted so much unto Popery, g that had he lived a little longer, he had been chosen Pope, Confesses ingeniously, Non est hic sermon de Confessi facramentali, vt patet ex èo quod dicit, Confitemini Inuicem, Sacramental enim confessio non fit Inuicem, sed sacerdotibus Tantum.
and Erasmus in his annotations vpon S. Hieroms Epistle to Oceanus, touching the death of Fabiola, writes peremptorily, that it was not ordeined in S. Hieroms age.
and Erasmus in his annotations upon S. Hieroms Epistle to Oceanus, touching the death of Fabiola, writes peremptorily, that it was not ordained in S. Hieroms age.
M r Harding being hardly pursued, is constrained, in despite of his will, and wit, to grant that the termes of auricular and secret confession, are seldome mentioned in the Fathers;
M r Harding being hardly pursued, is constrained, in despite of his will, and wit, to grant that the terms of auricular and secret Confessi, Are seldom mentioned in the Father's;
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& not a diuine constitution, as their owne Panormitan, acknowledgeth, and Maldonate their Iesuite writes expressely, that many Catholiks are of the same opinion,
& not a divine constitution, as their own Panormitan, acknowledgeth, and Maldonate their Iesuite writes expressly, that many Catholics Are of the same opinion,
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as namely Scotus, among the schoolemen, and the expounders of Gratian, among the Canonists. 3 Wee say, that auricular confession of all faults, is impossible;
as namely Scotus, among the Schoolmen, and the expounders of Gratian, among the Canonists. 3 we say, that auricular Confessi of all Faults, is impossible;
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if not damned, many doubtlesse suffer dammages in their purses, and personall estate, because confessions euermore make worke for indulgences and indulgences are agreat support of the Popes triple Crowne:
if not damned, many doubtless suffer damages in their purses, and personal estate, Because confessions evermore make work for Indulgences and Indulgences Are agreat support of the Popes triple Crown:
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Then the Wolfe hearing the Foxes shrift, affordes him the like fauour, Lastly, 〈 ◊ 〉 asse commeth to confession, whose 〈 ◊ 〉 was this, that hee being hungry, tooke a straw from out the sheafe, of one that went in peregrination vnto Rome; the dull asse,
Then the Wolf hearing the Foxes shrift, affords him the like favour, Lastly, 〈 ◊ 〉 Ass comes to Confessi, whose 〈 ◊ 〉 was this, that he being hungry, took a straw from out the sheaf, of one that went in peregrination unto Room; the dull Ass,
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though repenting of this fact, yet because hee thought it no• … so heinous, as the faults of the other, had immediatly the discipline of the law, with all seuerity,
though repenting of this fact, yet Because he Thought it no• … so heinous, as the Faults of the other, had immediately the discipline of the law, with all severity,
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the Pope is soone absolued of the spirituallity, and the spirituallity, soone absolued of the Pope; By the Asse, is meant, the poore Laytie, vpon whose backe, the strict censure of the law is executed sharpely.
the Pope is soon absolved of the spirituality, and the spirituality, soon absolved of the Pope; By the Ass, is meant, the poor Laytie, upon whose back, the strict censure of the law is executed sharply.
So they sticke fast in their sinnes, as thinking they haue done their parts, whe• … • … hey haue runne ouer the bed-roule of their 〈 ◊ 〉 and so receiued a formall absolution;
So they stick fast in their Sins, as thinking they have done their parts, whe• … • … heigh have run over the bedroll of their 〈 ◊ 〉 and so received a formal absolution;
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In our Churches history, we read, that a certaine Popish Priest, named Nightingall, Parson of Crondal in Kent, who preaching vpon Shrove-Sunday to his parishioners,
In our Churches history, we read, that a certain Popish Priest, nam Nightingale, Parson of Crondal in Kenned, who preaching upon Shrove-Sunday to his parishioners,
Told them, he had receiued the Popes pardon from Cardinall Poole, exhorting them also to receiue the same, seeing that he stood now so free from sinne,
Told them, he had received the Popes pardon from Cardinal Pool, exhorting them also to receive the same, seeing that he stood now so free from sin,
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as he did at the fontstone, and cared not now if he should die the same houre, in the cleanesse of his conscience, whereupon, being suddenly stricken by the hand of God, he immediatly shrunke downe, into the Pulpit,
as he did At the fontstone, and cared not now if he should die the same hour, in the cleanesse of his conscience, whereupon, being suddenly stricken by the hand of God, he immediately shrunk down, into the Pulpit,
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Well then, if S Iames here meant not auricular confession, vpon constraint, vnto the Priest euery yeare, let vs examine, what confession it is, of which he sayth, acknowledge your faults one to another;
Well then, if S James Here meant not auricular Confessi, upon constraint, unto the Priest every year, let us examine, what Confessi it is, of which he say, acknowledge your Faults one to Another;
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3. cap. 4 sect 12. affirme that there is a two fold confession of faults, one to another, enioyned in the holy Scripture, the first is for the satisfaction of our neighbours,
3. cap. 4 sect 12. affirm that there is a two fold Confessi of Faults, one to Another, enjoined in the holy Scripture, the First is for the satisfaction of our neighbours,
LECTVRE. 2. COncerning the first kind of confession, it is a duty to be performed, in sicknesse especially, to which obseruation I am led with Aretius, by the coherence;
LECTURE. 2. Concerning the First kind of Confessi, it is a duty to be performed, in sickness especially, to which observation I am led with Aretius, by the coherence;
and much more vnto the Church, which is the whole brotherhood of all Christian people; for God expects, and respects mercy more then sacrifice, Hosea. 6 6.
and much more unto the Church, which is the Whole brotherhood of all Christian people; for God expects, and respects mercy more then sacrifice, Hosea. 6 6.
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It is a fashion among meane men, and (for ought I know, commendable) to prouide some new clothes, against the receiuing of the communion at Easter, now S. Paul exhorteth vs, to put on under mercy, kindnesse, humblenesse of mind, m• … ekenesse, long suffering,
It is a fashion among mean men, and (for ought I know, commendable) to provide Some new clothes, against the receiving of the communion At Easter, now S. Paul exhorteth us, to put on under mercy, kindness, humbleness of mind, m• … ekenesse, long suffering,
This vndoubtedly, was an old precept from the beginning, but he calleth it new, For that he would haue this alway fresh in our memory, fresh in our practise, le• … all our things be done in loue, that one chiefly, which is called a Communion, in respect of the common Vnion among our selues,
This undoubtedly, was an old precept from the beginning, but he calls it new, For that he would have this always fresh in our memory, fresh in our practice, le• … all our things be done in love, that one chiefly, which is called a Communion, in respect of the Common union among our selves,
The second kind of confession, is for the satisfaction of our owne selues, if at any time wee feele our consciences heauily burdened with any grieuous temptation;
The second kind of Confessi, is for the satisfaction of our own selves, if At any time we feel our Consciences heavily burdened with any grievous temptation;
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and shew himselfe, being a Priest for euer after the order of Melc• … isedec, an high Priest, that is touched with a feeling of our infirmities, Heb. 4. 15. So Chrysostome saith, I will thee not to bewray thy selfe,
and show himself, being a Priest for ever After the order of Melc• … isedec, an high Priest, that is touched with a feeling of our infirmities, Hebrew 4. 15. So Chrysostom Says, I will thee not to bewray thy self,
before others openly, but I counsell thee, to obey the Prophet saying; Open thy way to the Lord, And againe, Confesse thy sinnes vnto the Lord, who is able to cure thee, and not vnto thy fellow-seruant;
before Others openly, but I counsel thee, to obey the Prophet saying; Open thy Way to the Lord, And again, Confess thy Sins unto the Lord, who is able to cure thee, and not unto thy Fellow servant;
For as a vehement burning feuer, is no way to bee cured, but with opening a veine, whereat the infected blood hauing vent, may carry away with it, the putrified matter, that did molest the body;
For as a vehement burning fever, is no Way to be cured, but with opening a vein, whereat the infected blood having vent, may carry away with it, the Putrified matter, that did molest the body;
For Almighty God hath giuen power, and commandement to his Ministers, to declare and pronounce to his people, being penitent, the absolution and remission of their sins;
For Almighty God hath given power, and Commandment to his Ministers, to declare and pronounce to his people, being penitent, the absolution and remission of their Sins;
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as to the confession of Heluetia, Cap. 14. of Bohemia, Cap. 5. of Aspurge, art 11. of Saxone art. 16. As you may reade, Harmon: confessionum, Sect 8. This acknowledgement of our faults, is farre different from auricular Popish confession.
as to the Confessi of Helvetia, Cap. 14. of Bohemia, Cap. 5. of Aspurge, art 11. of Saxon art. 16. As you may read, Harmon: Confession, Sect 8. This acknowledgement of our Faults, is Far different from auricular Popish Confessi.
Secondly, because wee are not enioyned to confesse vnto the Parish Priest, or to any one confessour, appoynted by the Diocesa• …, and Ordinary; But wholly left at our owne choise.
Secondly, Because we Are not enjoined to confess unto the Parish Priest, or to any one confessor, appointed by the Diocesa• …, and Ordinary; But wholly left At our own choice.
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In sicknes, euery Christian ought to make a speciall confession, if hee feele his conscience troubled, with any weighty matter, earnestly desiring the standers by, to pray for him,
In sickness, every Christian ought to make a special Confessi, if he feel his conscience troubled, with any weighty matter, earnestly desiring the standers by, to pray for him,
As for Lent, Although our whole life should be nothing 〈 ◊ 〉 but a Lent, to prepare our selues against the Sab• … our death; and Easter of our resurrection;
As for Lent, Although our Whole life should be nothing 〈 ◊ 〉 but a Lent, to prepare our selves against the Sab• … our death; and Easter of our resurrection;
It is fit there should bee one time, at the least, in the yeare, and that of a reasonable continuance for the recalling of them vnto some more stayed courses,
It is fit there should be one time, At the least, in the year, and that of a reasonable Continuance for the recalling of them unto Some more stayed courses,
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and seuere cogitations, and happily these things might haue beene more fitly restored in the reformed Churches vnto their Primitiue sincerity, rather then abolished, as in some places vtterly.
and severe cogitations, and happily these things might have been more fitly restored in the reformed Churches unto their Primitive sincerity, rather then abolished, as in Some places utterly.
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The fourth • … hing required in confession is, that it be not defensiue, bu• … accusatiue, noted in the word, Peccata Now there be diuers partitions of sinnes,
The fourth • … hing required in Confessi is, that it be not defensive, bu• … accusative, noted in the word, Peccata Now there be diverse partitions of Sins,
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as, First, In respect of their beginning, so some sinnes are called Originall, as being deriued from our first parent Adam; other actuall as issuing from our owne corrupt will.
as, First, In respect of their beginning, so Some Sins Are called Original, as being derived from our First parent Adam; other actual as issuing from our own corrupt will.
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Secondly, In respect o• … their obiect, and so some sinnes are called carnall, aud other spirituall, according to that of S. Paul, The Virgin careth for the things of the Lord, that she may be holy, both in body & soule, For al things in which al offend, are either felt by the senses,
Secondly, In respect o• … their Object, and so Some Sins Are called carnal, and other spiritual, according to that of S. Paul, The Virgae Careth for the things of the Lord, that she may be holy, both in body & soul, For all things in which all offend, Are either felt by the Senses,
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Thirdly, In respect of the parties iniuried in 〈 ◊ 〉, and so some be called sinnes against God, other sinnes against our neighbours, other sins against our selues:
Thirdly, In respect of the parties injuried in 〈 ◊ 〉, and so Some be called Sins against God, other Sins against our neighbours, other Sins against our selves:
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against all which, S. Paul exhorteth vs to liue soberly, righteously, and religiously, in this present world, that is, (as Bernard and other doctours vsually construe it;) Soberly toward our selues, righteously toward our neighbors, religiously toward God• …;
against all which, S. Paul exhorteth us to live soberly, righteously, and religiously, in this present world, that is, (as Bernard and other Doctors usually construe it;) Soberly towards our selves, righteously towards our neighbours, religiously towards God• …;
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Idolatrie, Murther, Adultery, Th• … ft, are sinnes of commission, as being repugnant to the Negatiue law, Thou shalt haue no other Gods but me, Thou shalt not k• … ll, Thou shalt not commit adultery, Thou shalt not steale ▪ Neglect of due reuerence to father,
Idolatry, Murder, Adultery, Th• … ft, Are Sins of commission, as being repugnant to the Negative law, Thou shalt have no other God's but me, Thou shalt not k• … ll, Thou shalt not commit adultery, Thou shalt not steal ▪ Neglect of due Reverence to father,
sinnes of omission, Delicta, the which di inction, Augustine collecteth out of the 7. Chap. of Leu• … ticus at the 7. verse, As the sinne offering is, so is the trespasse offering.
Sins of omission, Delicta, the which Die inction, Augustine collecteth out of the 7. Chap. of Leu• … ticus At the 7. verse, As the sin offering is, so is the trespass offering.
sins o• … 〈 ◊ 〉 norance, against God the Son, whose specia• … attribute is wisedome ▪ sinne of malice against God the Holy Ghost, whose speciall attribute is loue.
Sins o• … 〈 ◊ 〉 norance, against God the Son, whose specia• … attribute is Wisdom ▪ sin of malice against God the Holy Ghost, whose special attribute is love.
But in the second kind of confessiō, which is for the satisfaction of our owne selues, euery sin is to bee confessed, that heauily burdeneth our conscience;
But in the second kind of Confessi, which is for the satisfaction of our own selves, every since is to be confessed, that heavily burdeneth our conscience;
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otherwise, Bernard saith, it is not confessio sed defen• … the courses of vngodlinesse, as Dauid sheweth in the first Psalme; There is first a consultation of ill, then a working of ill;
otherwise, Bernard Says, it is not confessio sed defen• … the courses of ungodliness, as David shows in the First Psalm; There is First a consultation of ill, then a working of ill;
Sixtly, Desiderabile, When a man (as the Scriptures speakes of Ahab ) ▪ selleth himselfe to worke wickednesse, and to commit vncleannesse, (as S. Paul sayth) euen with a greedinesse. Eph. 4. 19.
Sixty, Desiderabile, When a man (as the Scriptures speaks of Ahab) ▪ Selleth himself to work wickedness, and to commit uncleanness, (as S. Paul say) even with a greediness. Ephesians 4. 19.
Wee may nor bee busie Bishops in another mans Dioces, quoth S. Peter; but meddle with our owne businesse, quoth S. Paul, 1. Thessa. 4. 11 ▪ S. Augustine complained of men in his time, that they were curious in examining the liues of other,
we may nor be busy Bishops in Another men Diocese, quoth S. Peter; but meddle with our own business, quoth S. Paul, 1. Thessa 4. 11 ▪ S. Augustine complained of men in his time, that they were curious in examining the lives of other,
but your owne, let euery man examine himselfe, saith Paul ▪ amend your liues, sai• … h Peter, acknowledge your faults saith S. Iames. In a word, wee may not breake our neighbours head, with the Pharisee,
but your own, let every man examine himself, Says Paul ▪ amend your lives, sai• … h Peter, acknowledge your Faults Says S. James In a word, we may not break our neighbours head, with the Pharisee,
but sin• … te our own breast with the Publican• …. Luke. 18. 13. Swee• … e 〈 ◊ 〉 which art b• … h our euerlasting P• … • … d al-sufficient sacrifice for sinne, grant vs grace to confesse our faults humbly;
but sin• … te our own breast with the Publican• …. Lycia. 18. 13. Swee• … e 〈 ◊ 〉 which art b• … h our everlasting P• … • … worser All-sufficient sacrifice for sin, grant us grace to confess our Faults humbly;
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first vnto thee, secondly to our selues, lastly, one to another, that thy Holy Name may be glorified, our neighbours iniuries repayred, our consciences quieted, our liues amended,
First unto thee, secondly to our selves, lastly, one to Another, that thy Holy Name may be glorified, our neighbours injuries repaired, our Consciences quieted, our lives amended,
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