The narrovv vvay, and the last iudgement deliuered in two sermons: the first at Pauls Crosse, the other elsewhere, by G.B. preacher of the word at Alphamston in Essex.
and therefore when he commaunded the Israelites, that they should honour their parents, as a prouocation to the performance of that dutie, he proposeth this reward vnto them, that their dayes should be long in the land which their Lord their God should giue them.
and Therefore when he commanded the Israelites, that they should honour their Parents, as a provocation to the performance of that duty, he Proposeth this reward unto them, that their days should be long in the land which their Lord their God should give them.
and old Symeon when he had once seene our Sauiour in the flesh, he sung this sweete requiem to his owne soule, Lord, now let thy seruant depart in peace.
and old Symeon when he had once seen our Saviour in the Flesh, he sung this sweet requiem to his own soul, Lord, now let thy servant depart in peace.
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they should not onely content themselues with the present possession of this life temporall, but they should hope & looke for a life to come which is eternall.
they should not only content themselves with the present possession of this life temporal, but they should hope & look for a life to come which is Eternal.
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To shew you how a holy and religious conuersation in this world, is that straight gate and that narrow way that leadeth vnto life, wold be a discourse both pleasing and profitable;
To show you how a holy and religious Conversation in this world, is that straight gate and that narrow Way that leads unto life, would be a discourse both pleasing and profitable;
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but because that lies without the bounds and limits of my text, and the drift of my text is onely this, that few men and few women doe find out this way of life;
but Because that lies without the bounds and Limits of my text, and the drift of my text is only this, that few men and few women do find out this Way of life;
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The lets then and the hinderances, why so few there are that do finde the way of life, are of two sorts, ex parte quaerentis, and ex parte retrahentium, they either concerne our selues which are to seeke the way,
The lets then and the hindrances, why so few there Are that do find the Way of life, Are of two sorts, ex parte quaerentis, and ex parte retrahentium, they either concern our selves which Are to seek the Way,
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the first is coecitas rationis, the blindnesse of our reason and vnderstanding, which is not able of it selfe to discerne good from euill, the way of life from the way of death.
the First is coecitas rationis, the blindness of our reason and understanding, which is not able of it self to discern good from evil, the Way of life from the Way of death.
For the end of morall knowledge being this, to prefer good things before euill things, mans reason in this is so corrupted that the euill things of this world, which haue but an appearance of good, are preferred before good things indeed;
For the end of moral knowledge being this, to prefer good things before evil things, men reason in this is so corrupted that the evil things of this world, which have but an appearance of good, Are preferred before good things indeed;
so that man hauing thus wonderfully lost his reason wherein he was created, that which God spake in an Ironie concerning man, the very beasts of the earth may say,
so that man having thus wonderfully lost his reason wherein he was created, that which God spoke in an Irony Concerning man, the very beasts of the earth may say,
Mans reason without Gods grace, is euen as Sampson without his guide when his eyes were out, without whose direction he could not finde the pillars of the house;
men reason without God's grace, is even as Sampson without his guide when his eyes were out, without whose direction he could not find the pillars of the house;
and therefore our Sauiour makes a manifest distinction betweene these two, Gods grace, and mans reason, in that speech of his to Peter: Blessed art thou Symon the sonne of Ionas,
and Therefore our Saviour makes a manifest distinction between these two, God's grace, and men reason, in that speech of his to Peter: Blessed art thou Symon the son of Ionas,
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It was not flesh and bloud, it was not naturall and carnall reason, but Gods grace from aboue guiding his reason, that made Peter lay hold vpon Christ the way of life,
It was not Flesh and blood, it was not natural and carnal reason, but God's grace from above guiding his reason, that made Peter lay hold upon christ the Way of life,
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Therefore a little after, when as Gods grace and mans reason were separated, and that Peter with carnall perswasions sought to dehort Christ from his passion, Sir, pittie thy selfe, this shall not be vnto thee:
Therefore a little After, when as God's grace and men reason were separated, and that Peter with carnal persuasions sought to dehort christ from his passion, Sir, pity thy self, this shall not be unto thee:
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Christ then biddeth him auant, not by the name of Peter, or the sonne of Ionas, or Cephas, but of Sathan himself, Come behind me Sathan. Peters reason was then alone,
christ then bids him avant, not by the name of Peter, or the son of Ionas, or Cephas, but of Sathan himself, Come behind me Sathan. Peter's reason was then alone,
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so for man to passe from the wayes of death vnto the wayes of life, from the wayes of sin to the wayes of righteousnes, without the speciall mediation and helpe of diuine grace it is not possible.
so for man to pass from the ways of death unto the ways of life, from the ways of since to the ways of righteousness, without the special mediation and help of divine grace it is not possible.
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This grace is that which is all in all vnto vs, and of this may that of our Sauiour be most truly verified, Without me, you can do nothing. This is praeueniens, cooperans, subsequens;
This grace is that which is all in all unto us, and of this may that of our Saviour be most truly verified, Without me, you can do nothing. This is praeueniens, Cooperans, Subsequent;
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Can we runne with our feete, before our heart be prepared? or can we runne with our heart before God had enlarged it? Can we runne the way without the way, which is Christ Iesus, a way which we cannot see, till our eyes be enlightened? not so:
Can we run with our feet, before our heart be prepared? or can we run with our heart before God had enlarged it? Can we run the Way without the Way, which is christ Iesus, a Way which we cannot see, till our eyes be enlightened? not so:
since the fall of our first father Adam, is so cleane perished and decayed in it selfe, that of it selfe it is not able to make choise of that which is good, it remaineth for a truth, that vnlesse Gods grace do accompanie mans reason,
since the fallen of our First father Adam, is so clean perished and decayed in it self, that of it self it is not able to make choice of that which is good, it remains for a truth, that unless God's grace do accompany men reason,
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It was the error of the old Manichees, and it is at this day the practise of many prophane Christians, euermore to cast their sinnes vpon God, excusing themselues,
It was the error of the old manichees, and it is At this day the practice of many profane Christians, evermore to cast their Sins upon God, excusing themselves,
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If then man by following the sway of his crooked & corrupt will, and by reiecting the good meanes which God giueth for his saluatiō, do eternally perish, let him not lay the fault vpon God,
If then man by following the sway of his crooked & corrupt will, and by rejecting the good means which God gives for his salvation, do eternally perish, let him not lay the fault upon God,
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if one of them shall lay holde of it and be drawne vp, but the other in the peeuishnes and peruersnes of his will shall refuse the meanes of his deliuerance;
if one of them shall lay hold of it and be drawn up, but the other in the peevishness and perverseness of his will shall refuse the means of his deliverance;
But behold the great mercy of God vnto man, he casteth forth (if I may so speake) a rope to saue vs, he hath sent his sonne into the world, That whosoeuer beleeueth in him should not perish, but haue euerlasting life.
But behold the great mercy of God unto man, he Cast forth (if I may so speak) a rope to save us, he hath sent his son into the world, That whosoever Believeth in him should not perish, but have everlasting life.
God neuer doth become a punisher, till man first becomes a sinner, and we see it to be true in that speech of Samuel vnto Saul, thou hast wilfully cast away the Lord,
God never does become a punisher, till man First becomes a sinner, and we see it to be true in that speech of Samuel unto Saul, thou hast wilfully cast away the Lord,
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As Christ said vnto thē, so may he not as truly say vnto vs, Quoties volui sed noluistis? How often wold I but you wold not? hath not God (to vse that speech in the Gospel) piped vnto you by vs,
As christ said unto them, so may he not as truly say unto us, How often volui sed noluistis? How often would I but you would not? hath not God (to use that speech in the Gospel) piped unto you by us,
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and you haue not danced? hath not he mourned vnto you by vs, and you haue not wept? haue not we the Prophets, by the appointmēt of our maister Christ, layed the staffe of Gods iustice and Gods mercy vpon you that are dead in sinne,
and you have not danced? hath not he mourned unto you by us, and you have not wept? have not we the prophets, by the appointment of our master christ, laid the staff of God's Justice and God's mercy upon you that Are dead in sin,
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as Gehezi did his maisters staffe on the dead child, and like him you are not reuiued? hath not God called early and late vnto you (as vnto his people the Iewes) for an absolute relinquishment of sinne? hath he not cryed (euen out of this place) by the shrillest trumpets that our land had, to magistrates, do iustly, to officers, liue not by bribes, to citizens, gaine not by vsury, to country gentlemen, grow not great by your poore neighbours oppression, to all, do vnto others as you would be done vnto? Verily all this hath God done to bring vs to the wayes of life, but with very bad successe;
as Gehazi did his masters staff on the dead child, and like him you Are not revived? hath not God called early and late unto you (as unto his people the Iewes) for an absolute relinquishment of sin? hath he not cried (even out of this place) by the shrillest trumpets that our land had, to Magistrates, do justly, to Officers, live not by Bribes, to Citizens, gain not by Usury, to country gentlemen, grow not great by your poor neighbours oppression, to all, do unto Others as you would be done unto? Verily all this hath God done to bring us to the ways of life, but with very bad success;
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for so voluntary an opposition there is betweene mans peruerse will, and this holy wil of God, that iniquity hath the chaire still, triuing writs are in most offices, Mammon is the cityzens God;
for so voluntary an opposition there is between men perverse will, and this holy will of God, that iniquity hath the chair still, triuing writs Are in most Offices, Mammon is the Citizens God;
In this man reignes pride, in that man dissention, in a third enuy, in a fourth dissimulation, in some bribery, in some periury, and in most hypocrisie;
In this man reigns pride, in that man dissension, in a third envy, in a fourth dissimulation, in Some bribery, in Some perjury, and in most hypocrisy;
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God hath called to the carnal man to forsake his beastly pleasures, to the couetous man to relinquish his insatiable desires, to the drunken man to forbeare barrelling vp Gods creatures in his belly, to the blasphemers to leaue their swearing, to the hypocrites to leaue dissembling, to all of vs to leaue sinning,
God hath called to the carnal man to forsake his beastly pleasures, to the covetous man to relinquish his insatiable Desires, to the drunken man to forbear barreling up God's creatures in his belly, to the blasphemers to leave their swearing, to the Hypocrites to leave dissembling, to all of us to leave sinning,
but what hath bin our answer? surely from the frowardnesse of our hearts, and from the obstinate rebellion of our peruerse wils, we haue cried with Pharaoh, Quis est Dominus? Who is the Lord, that we should serue him? or the God of Iacob, that we should regard him? If therefore we are desirous to haue this peruersnesse of our wil remoued from vs, which we know in most of vs to be a great meanes to keepe vs from the wayes of life,
but what hath been our answer? surely from the frowardness of our hearts, and from the obstinate rebellion of our perverse wills, we have cried with Pharaoh, Quis est Dominus? Who is the Lord, that we should serve him? or the God of Iacob, that we should regard him? If Therefore we Are desirous to have this perverseness of our will removed from us, which we know in most of us to be a great means to keep us from the ways of life,
first that we absolutely will those things which we certainly know God willeth; then that we absolutely nil those things which we certainly know God nilleth:
First that we absolutely will those things which we Certainly know God wills; then that we absolutely nil those things which we Certainly know God nilleth:
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& so subiecting euery way our will vnto the will of God, this peruersnesse of will, which in most of vs is a second let to keep vs from finding the way of life, will be remoued.
& so subjecting every Way our will unto the will of God, this perverseness of will, which in most of us is a second let to keep us from finding the Way of life, will be removed.
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Many there be which are willing and desirous to attain eternal life, but yet they wil take no pains in the performance of Gods commandements, not vnlike vnto Naaman the Syrian, who comming to the Prophet to be cured of his leaprosie,
Many there be which Are willing and desirous to attain Eternal life, but yet they will take no pains in the performance of God's Commandments, not unlike unto Naaman the Syrian, who coming to the Prophet to be cured of his Leprosy,
For without perseuerance, nec qui pugnat victoriam, nec palmam victor consequitur; neither he which fighteth the Lords battels against sinne and Sathan can haue the victory,
For without perseverance, nec qui Pugnat victoriam, nec Palmam victor consequitur; neither he which fights the lords battles against sin and Sathan can have the victory,
It is a notable remembrance which our Sauiour Christ giueth vs in the Gospell from the example of Lots wife, and which Saint Bernard amplifieth very fitly to this purpose, Memento vxoris Loth, de Sodoma quidem eiectae, quia Deo credidit,
It is a notable remembrance which our Saviour christ gives us in the Gospel from the Exampl of Lots wife, and which Saint Bernard amplifieth very fitly to this purpose, Memento vxoris Loath, de Sodom quidem eiectae, quia God credidit,
and not so much as looke back vnto sinne, but runne in hast till we come into heauen which is our Zoar. If therefore with Lots wife we wil looke backe in our way to the pleasantnesse of sinne, we shall be sure with her to tast the bitternesse of her punishment;
and not so much as look back unto sin, but run in haste till we come into heaven which is our Zoar. If Therefore with Lots wife we will look back in our Way to the pleasantness of sin, we shall be sure with her to taste the bitterness of her punishment;
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if then with Lots wife we go not forward, but looke backward to our former delights of sin, it is impossible for vs to come to Zoar, that is vnto heauen, where our soules and bodies should be saued.
if then with Lots wife we go not forward, but look backward to our former delights of since, it is impossible for us to come to Zoar, that is unto heaven, where our Souls and bodies should be saved.
They are our Sauiour Christ his own words, in the ninth of Luke and the last verse, No man putting his hand vnto the plough and looking backe, is fit for the kingdome of God.
They Are our Saviour christ his own words, in the ninth of Lycia and the last verse, No man putting his hand unto the plough and looking back, is fit for the Kingdom of God.
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to teach them and to teach vs, that till such time as we come vnto that eternall Sabboth of our euerlasting rest in heauen, we must neuer stand still in the way of a godly life,
to teach them and to teach us, that till such time as we come unto that Eternal Sabbath of our everlasting rest in heaven, we must never stand still in the Way of a godly life,
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There is in Persia a stone called Selenites, cuius interior candor cum Luna crescit & decrescit, whose inward whitenesse increaseth and decreaseth as the Moone.
There is in Persiam a stone called Selenites, cuius interior candor cum Luna crescit & decrescit, whose inward whiteness increases and decreaseth as the Moon.
Now why should the kingdome of God be compared vnto this seede which is still increasing? verily no better reason can be giuen for it then this, that we may all learne, not to stand still in our Christian growth,
Now why should the Kingdom of God be compared unto this seed which is still increasing? verily no better reason can be given for it then this, that we may all Learn, not to stand still in our Christian growth,
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and with our patience godlinesse, and neuer leaue ioyning the linkes of that golden chaine there ioyned, till our bodies and soules come to be disioined.
and with our patience godliness, and never leave joining the links of that golden chain there joined, till our bodies and Souls come to be disjoined.
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For if we take a view of all estates of men, euen from the highest to the lowest, shall we not be so far frō finding any increase or growth in Christian duties, any going forward in the way of righteousnesse from grace vnto grace, and from strength vnto strength, that we shall rather finde an vniuersall falling away and defection in them? Is there not now (as S. Cyprian iustly complained in his time) a daily defectiō in the world, both of men,
For if we take a view of all estates of men, even from the highest to the lowest, shall we not be so Far from finding any increase or growth in Christian duties, any going forward in the Way of righteousness from grace unto grace, and from strength unto strength, that we shall rather find an universal falling away and defection in them? Is there not now (as S. Cyprian justly complained in his time) a daily defection in the world, both of men,
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and of mens manners? Is there not a defection of the husbandman in the field, of the marriner at the sea, of citizens in townes, of townsemen in villages? Is there not a defection of innocency in the court, of iustice in iudgement, of concord in friendship, of workmanship in arts, of discipline in manners? Where is that zeale vnto the word, that hunger & thirst after the waters of the wel of life, that was wont to be amōg vs? Do we still thirst after these waters of the well of life, as Dauid for the waters of the well of Bethlem? Nay rather are we not come vnto that fulnesse and satietie, that we euen loath these waters of life,
and of men's manners? Is there not a defection of the husbandman in the field, of the mariner At the sea, of Citizens in Towns, of townsmen in villages? Is there not a defection of innocency in the court, of Justice in judgement, of concord in friendship, of workmanship in arts, of discipline in manners? Where is that zeal unto the word, that hunger & thirst After the waters of the well of life, that was wont to be among us? Do we still thirst After these waters of the well of life, as David for the waters of the well of Bethlehem? Nay rather Are we not come unto that fullness and satiety, that we even loath these waters of life,
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The time was, when with gladnesse we haue receiued this word vpon al occasions, and entertained this heauenly food of our soules (as Elias foode for his body) with all thankfulnesse, euen then,
The time was, when with gladness we have received this word upon all occasions, and entertained this heavenly food of our Souls (as Elias food for his body) with all thankfulness, even then,
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nay which is worse, they euen resolue with Ahab not at all to heare Michea; not because Michea prophesieth euill vnto them and not good, but because Michea is not a preacher qualified in all points according to their humours.
nay which is Worse, they even resolve with Ahab not At all to hear Micah; not Because Micah Prophesieth evil unto them and not good, but Because Micah is not a preacher qualified in all points according to their humours.
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and maintenance, (of countenance for their place, of maintenance for their seruice) which they that labour in the word are worthy of, saith S. Paul: this double honour haue we yeelded and offered vnto them as their due in the amplest manner.
and maintenance, (of countenance for their place, of maintenance for their service) which they that labour in the word Are worthy of, Says S. Paul: this double honour have we yielded and offered unto them as their endue in the amplest manner.
now euery vpstart that hath scraped but a little pelfe together by the patchings of his braine, will be deadly opposite vnto no man more then to Gods minister.
now every upstarted that hath scraped but a little pelf together by the patchings of his brain, will be deadly opposite unto no man more then to God's minister.
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and a candlesticke, and haue come vnto the Prophets, as Christ vnto the lame man at the poole of Bethesda, Vis sanus fieri? wilt thou be maintained? wilt thou be beneficed? But now so are the times,
and a candlestick, and have come unto the prophets, as christ unto the lame man At the pool of Bethesda, Vis Sanus fieri? wilt thou be maintained? wilt thou be beneficed? But now so Are the times,
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when he sold his master, Quid mihi dabitis & ego tradam vobis? what will you giue me and I will giue you a presentatiō? And though the visible iudgment of God be vpon such sacriledge,
when he sold his master, Quid mihi dabitis & ego Tradam vobis? what will you give me and I will give you a presentation? And though the visible judgement of God be upon such sacrilege,
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when the chambers of the Lord his house which Tobiah the Ammonite hath seized into his hands, shold be restored againe to their ancient institution for the maintenance of the Leuites.
when the chambers of the Lord his house which Tobiah the Ammonite hath seized into his hands, should be restored again to their ancient Institution for the maintenance of the Levites.
What should I speake in particular of that stedfastnesse in faith, that modestie in words, that vprightnesse in our actions, that mercie in our works, that discipline in our manners, that loue and vnitie among neighbours and brethren, which in the Primitiue Church was the glory of the first Christians,
What should I speak in particular of that steadfastness in faith, that modesty in words, that uprightness in our actions, that mercy in our works, that discipline in our manners, that love and unity among neighbours and brothers, which in the Primitive Church was the glory of the First Christians,
as in the former, is a plaine demonstration, that albeit we haue layed our hands vnto the plough of the best husbandry in the whole world, yet we haue looked back;
as in the former, is a plain demonstration, that albeit we have laid our hands unto the plough of the best Husbandry in the Whole world, yet we have looked back;
and albeit we haue made some small entrance into the way of a vertuous life, yet we haue started aside, and fallen from it again for want of perseuerance.
and albeit we have made Some small Entrance into the Way of a virtuous life, yet we have started aside, and fallen from it again for want of perseverance.
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and in them if we wel consider, first the blindnesse of their reason, which is not able of it selfe without Gods assisting grace, to discerne the way of life from the way of death:
and in them if we well Consider, First the blindness of their reason, which is not able of it self without God's assisting grace, to discern the Way of life from the Way of death:
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so in the next place, if we shall take a view of those things which do retrahere, which do allure vs and withdraw vs from the search of this way, it will appeare more plaine vnto vs. The things then which do vsually detaine and keepe vs backe from the search of this way of life, are these three old and ancient enemies of man, Mundus, Caro, Diabolus:
so in the next place, if we shall take a view of those things which do retrahere, which do allure us and withdraw us from the search of this Way, it will appear more plain unto us The things then which do usually detain and keep us back from the search of this Way of life, Are these three old and ancient enemies of man, World, Caro, Diabolus:
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and these three hauing drawne as many men vnto their part, as the Dragon drew the starres of heauen with his taile, Reuelat. 12.4. it must needs follow that their number should be very small that go on in the way of life.
and these three having drawn as many men unto their part, as the Dragon drew the Stars of heaven with his tail, Reuelat. 12.4. it must needs follow that their number should be very small that go on in the Way of life.
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I wil touch them all three in their order, and giue you such caueats out of Gods booke against each of them, that if we be once entred into the way of a godly life, which is the narrow way that must leade vs to eternall life,
I will touch them all three in their order, and give you such caveats out of God's book against each of them, that if we be once entered into the Way of a godly life, which is the narrow Way that must lead us to Eternal life,
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neither the world with his inticemēts, nor the flesh with her alluremēts, nor the diuell with his suggestions vnto sinne, shall be able to withdraw vs from it.
neither the world with his enticements, nor the Flesh with her allurements, nor the Devil with his suggestions unto sin, shall be able to withdraw us from it.
The tribes of Ruben and Gad being allured by the beauty and fatnesse of the ground on this side Iordan, thought the land of Canaan in goodnesse to be farre inferiour to it,
The tribes of Reuben and Gad being allured by the beauty and fatness of the ground on this side Iordan, Thought the land of Canaan in Goodness to be Far inferior to it,
For when they see the beautie and fatnes of this world wherin they liue, and that that is true of it which the citizens of Iericho said once to Elisha concerning their citie:
For when they see the beauty and fatness of this world wherein they live, and that that is true of it which the Citizens of Jericho said once to Elisha Concerning their City:
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but as Peter said in the moūt beholding Christs glory, so say they beholding the glorie of this world, Bonū est esse hîc, It is good for vs to be here.
but as Peter said in the mount beholding Christ glory, so say they beholding the glory of this world, Bonū est esse hîc, It is good for us to be Here.
And indeed as Vlisses souldiers hauing once tasted of that poisonous cup which the Lotor phagi gaue vnto them, they were neuer after desirous to go into their owne country:
And indeed as Ulysses Soldiers having once tasted of that poisonous cup which the Lotor phagi gave unto them, they were never After desirous to go into their own country:
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so the greatest part of men in the world being poisoned as it were with the pleasures and delights of it, they desire to haue their residence still in this life,
so the greatest part of men in the world being poisoned as it were with the pleasures and delights of it, they desire to have their residence still in this life,
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This the Apostle Saint Iohn knew very well, and therefore to withdraw the affections of men from the inticements of the world, he giueth this counsell, Loue not the world. Vpon which words of the Apostle, Saint Bernard maketh this question, Vis nosse quis sit qui diligit mundum? Wilt thou know who it is that doth loue the world? then marke (saith he) what the Apostle addeth, Loue not the world nor the things of the world;
This the Apostle Saint John knew very well, and Therefore to withdraw the affections of men from the enticements of the world, he gives this counsel, Love not the world. Upon which words of the Apostle, Saint Bernard makes this question, Vis nosse quis sit qui diligit Mundum? Wilt thou know who it is that does love the world? then mark (Says he) what the Apostle adds, Love not the world nor the things of the world;
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And as the spirit of God making Dauid apt and fit for the gouernment of the kingdome, was not vpon Dauid till the same spirit was departed from Saul: so the spirituall blessings and graces of God cannot possibly rest vpon men, till such time as the loue of this world is departed from them.
And as the Spirit of God making David apt and fit for the government of the Kingdom, was not upon David till the same Spirit was departed from Saul: so the spiritual blessings and graces of God cannot possibly rest upon men, till such time as the love of this world is departed from them.
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And therefore our Sauiour in the Gospell very fitly answereth the man that was desirous to follow him but to make a worldly gaine by that profession, The foxes haue their holes, and the birds of the aire their nests,
And Therefore our Saviour in the Gospel very fitly Answers the man that was desirous to follow him but to make a worldly gain by that profession, The foxes have their holes, and the Birds of the air their nests,
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meaning that worldly affections and desires had taken vp the possession of his heart, and that therefore there was no roome in his heart for the son of man to lodge in.
meaning that worldly affections and Desires had taken up the possession of his heart, and that Therefore there was no room in his heart for the son of man to lodge in.
because to speake thus of the world is too generall, I answer from the Apostle Saint Iohn; they are ambition and pride of the world, lust and concupiscence of the flesh, couetousnesse and insatiable desire of filthy lucre;
Because to speak thus of the world is too general, I answer from the Apostle Saint John; they Are ambition and pride of the world, lust and concupiscence of the Flesh, covetousness and insatiable desire of filthy lucre;
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in which, say the expositors, are taxed the ambitious men of this world, whose whole delight is to gather farmes and Lordships into their hands, to be accounted Kings on earth.
in which, say the expositors, Are taxed the ambitious men of this world, whose Whole delight is to gather farms and Lordship's into their hands, to be accounted Kings on earth.
The seconds excuse is, that he had bought a yoke of oxen, in which are taxed the couetous men, whose whole time of life is spent and employed in nothing else but in bargaining to get money.
The seconds excuse is, that he had bought a yoke of oxen, in which Are taxed the covetous men, whose Whole time of life is spent and employed in nothing Else but in bargaining to get money.
In that the diuell in the fourth of Matthew did seeke to perswade our Sauiour Christ to fall downe and to worship him, by promising him the kingdomes of the world;
In that the Devil in the fourth of Matthew did seek to persuade our Saviour christ to fallen down and to worship him, by promising him the kingdoms of the world;
and yet neither the earth nor Paradise can content her mind, but she must either be Similis altissimo, like vnto the most high, she must be the Queene of heauen,
and yet neither the earth nor Paradise can content her mind, but she must either be Similis altissimo, like unto the most high, she must be the Queen of heaven,
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and in hope of high fauors and preferments from the king, to ride post with the Princes of Moab to curse Gods people? Hath not this caused Abimelek to become a butcher to his owne brethren? and Herod the king, that he might more peaceably inioy that crown into which before most ambitiously he had crept, not to regard the life, either of friends, of wife, of children? Did not this cause Absolon most vnnaturally to thirst after the life and crowne of his owne father? and Haman to thirst after the life not of one priuate man alone,
and in hope of high favors and preferments from the King, to ride post with the Princes of Moab to curse God's people? Hath not this caused Abimelech to become a butcher to his own brothers? and Herod the King, that he might more peaceably enjoy that crown into which before most ambitiously he had crept, not to regard the life, either of Friends, of wife, of children? Did not this cause Absalom most unnaturally to thirst After the life and crown of his own father? and Haman to thirst After the life not of one private man alone,
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but of all the people of the Iewes in the kingdome of Assuerus? The trap which the diuell set to insnare our mother Eue, was hope of higher dignity, and this one subtlety of his, Eritis tanquam Dij, You shall be as Gods shining in honor and glory aboue other men, it hath heretofore bene,
but of all the people of the Iewes in the Kingdom of Assuerus? The trap which the Devil Set to ensnare our mother Eue, was hope of higher dignity, and this one subtlety of his, You will be tanquam Dij, You shall be as God's shining in honour and glory above other men, it hath heretofore be,
& as it was the speech of Agrippina the Emperour Neros mother, when she heard that her sonne Nero should be Emperor, but yet should kill his mother in his Empire;
& as it was the speech of Agrippina the Emperor Neros mother, when she herd that her son Nero should be Emperor, but yet should kill his mother in his Empire;
so I pray God that by the perswasion of the diuell, it be not a setled resolution in the hearts of many, Let me perish, not temporally with Agrippina, but eternally both in soule and body,
so I pray God that by the persuasion of the Devil, it be not a settled resolution in the hearts of many, Let me perish, not temporally with Agrippina, but eternally both in soul and body,
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Now for the wealth and riches of the world, that they likewise as well as worldly honours are a meanes to draw vs from the wayes of life, it is a case clearely decided by our Sauiour Christ in the 19. of Saint Mathew; for when the yong man had made this question vnto Christ, Maister, what shall I do to attaine eternall life? and Christ his answer was, Keepe the commandements; and his reply to that was, I haue kept them from my youth vp;
Now for the wealth and riches of the world, that they likewise as well as worldly honours Are a means to draw us from the ways of life, it is a case clearly decided by our Saviour christ in the 19. of Saint Matthew; for when the young man had made this question unto christ, Master, what shall I do to attain Eternal life? and christ his answer was, Keep the Commandments; and his reply to that was, I have kept them from my youth up;
But were it not a case thus cleared by our Sauiour Christ, yet if we will but looke into the qualities and conditions of rich men, we shall find their wealth to haue bene,
But were it not a case thus cleared by our Saviour christ, yet if we will but look into the qualities and conditions of rich men, we shall find their wealth to have be,
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and Lucifer from heauen to hel,) to begin (I say) with the sinne of pride, mark it when you wil, you shall see that where store of wealth is, there commonly is store of pride:
and Lucifer from heaven to hell,) to begin (I say) with the sin of pride, mark it when you will, you shall see that where store of wealth is, there commonly is store of pride:
and therefore among other charges which Saint Paul giues to Timothy, this is not left out, namely that he should charge rich men that they be not high minded.
and Therefore among other charges which Saint Paul gives to Timothy, this is not left out, namely that he should charge rich men that they be not high minded.
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And the heathen man Tully describing the qualities of the rich, which for the most part are very intollerable, among others he setteth downe pride for one,
And the heathen man Tully describing the qualities of the rich, which for the most part Are very intolerable, among Others he sets down pride for one,
But if this sinne of pride did onely accompanie our earthly riches, it were well; sed ecce venit Gad, behold there are a great companie of sinnes more:
But if this sin of pride did only accompany our earthly riches, it were well; said ecce venit Gad, behold there Are a great company of Sins more:
When the Lord thy God hath brought thee into the land which he sware vnto thy fathers to giue thee, with goodly cities which thou buildedst not, with houses full of all manner of goods which thou filledst not, with vineyards and Oliue trees which thou plantedst not;
When the Lord thy God hath brought thee into the land which he sware unto thy Father's to give thee, with goodly cities which thou buildedst not, with houses full of all manner of goods which thou filledst not, with vineyards and Olive trees which thou plantedst not;
& not riches, least I be too full and deny thee, and say, Who is the Lord? For albeit I perswade my selfe, that there be many both in this citie and in other places of the land, who in a thankfull remembrance of Gods goodnesse and bountie to them, do confesse with Iacob, I came ouer this Iordan with my staffe,
& not riches, lest I be too full and deny thee, and say, Who is the Lord? For albeit I persuade my self, that there be many both in this City and in other places of the land, who in a thankful remembrance of God's Goodness and bounty to them, do confess with Iacob, I Come over this Iordan with my staff,
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yet looke we generally vpon the courses of the rich, and we shall find it to be true, that as the Moone when she is at the ful, she is then farthest from the Sun, of whom she doth receiue her light;
yet look we generally upon the courses of the rich, and we shall find it to be true, that as the Moon when she is At the full, she is then farthest from the Sun, of whom she does receive her Light;
And in the fifteenth of Luke, the yonger of the two brethren hauing receiued that portion of goods which belonged to him, he spends it all in few dayes in gluttonie, and venery.
And in the fifteenth of Lycia, the younger of the two brothers having received that portion of goods which belonged to him, he spends it all in few days in gluttony, and venery.
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He that receiues the seed among the thornes is he that heares the word, but the care of the world & the deceitfulnesse of riches choke the word in him, and he is made vnfruitful.
He that receives the seed among the thorns is he that hears the word, but the care of the world & the deceitfulness of riches choke the word in him, and he is made unfruitful.
Fiftly, whereas it is a true note of the true child of God, euermore to be weary of this sinful world, and to desire with Saint Paul to be dissolued and to be with Christ;
Fifty, whereas it is a true note of the true child of God, evermore to be weary of this sinful world, and to desire with Saint Paul to be dissolved and to be with christ;
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these earthly riches do make those which haue them loth to die, yea with a good will a rich man would not so much as thinke of death: saith the wise man:
these earthly riches do make those which have them loath to die, yea with a good will a rich man would not so much as think of death: Says the wise man:
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O death, how bitter is the remembrance of thee to a man that liues at rest and ease in his possessions? And as worldly riches are an occasion of these euils;
Oh death, how bitter is the remembrance of thee to a man that lives At rest and ease in his possessions? And as worldly riches Are an occasion of these evils;
for whereas the true worship and seruice of God doth consist in these three, in diligendo, honorando, & in ipso confidendo: In louing God, in honoring God, in putting our whole confidence and trust in God.
for whereas the true worship and service of God does consist in these three, in diligendo, honorando, & in ipso confidendo: In loving God, in honouring God, in putting our Whole confidence and trust in God.
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these men, as it is in the eight of Hosea and fourth verse, Of their siluer and their gold do they make them Idols, their siluer and gold is the god they worship.
these men, as it is in the eight of Hosea and fourth verse, Of their silver and their gold do they make them Idols, their silver and gold is the god they worship.
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vnto men of many sinnes, by which they are drawne from the wayes of life. If therefore we are desirous to preuent these and the like inticements of the world,
unto men of many Sins, by which they Are drawn from the ways of life. If Therefore we Are desirous to prevent these and the like enticements of the world,
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First for honor, let Haman speake, who was next vnto the King, and with him was alone inuited to the banquet of Queen Hester; and when he hath said all that he can for his honor,
First for honour, let Haman speak, who was next unto the King, and with him was alone invited to the banquet of Queen Esther; and when he hath said all that he can for his honour,
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for in that day in which he was entertained with such royaltie at the banquet of Queene Hester, in that same day was he hung vpon the gallowes which he made for Mordecay; at the commandement of the King, who before had highly honoured him at the request of the Queene, who before had inuited him.
for in that day in which he was entertained with such royalty At the banquet of Queen Esther, in that same day was he hung upon the gallows which he made for Mordecai; At the Commandment of the King, who before had highly honoured him At the request of the Queen, who before had invited him.
in the 12. of Iohn they cut downe branches of palme trees, and meete him singing sweetly, Hosanna, Blessed art thou that comest in the name of the Lord:
in the 12. of John they Cut down branches of palm trees, and meet him singing sweetly, Hosanna, Blessed art thou that Comest in the name of the Lord:
or thy end, as they had in the rich man, who when he sung a long lasting requiem to his soule in the multitude of his riches, had his soule the same night taken away frō him.
or thy end, as they had in the rich man, who when he sung a long lasting requiem to his soul in the multitude of his riches, had his soul the same night taken away from him.
and shall we for the gaining of this, leaue the gaining of such a world as is not subiect vnto vanitie? Shal we leaue gold for drosse, pearle for glasse, heauen for earth, the permanent & euerlasting ioyes of the one,
and shall we for the gaining of this, leave the gaining of such a world as is not Subject unto vanity? Shall we leave gold for dross, pearl for glass, heaven for earth, the permanent & everlasting Joys of the one,
for the momentary and transitory delights of the other? The eyes of the brute beasts are turned downward to the earth, to seeke for nothing but meate for their bellies; At os homini sublime dedit;
for the momentary and transitory delights of the other? The eyes of the brutus beasts Are turned downward to the earth, to seek for nothing but meat for their bellies; At os Homini sublime dedit;
as for things beneath, let them be vnto vs as vnto Saint Paul, euen losse and dung in regard of the excellent knowledge of Iesus Christ; as vnto Chrysostome NONLATINALPHABET:
as for things beneath, let them be unto us as unto Saint Paul, even loss and dung in regard of the excellent knowledge of Iesus christ; as unto Chrysostom:
then my decaied spirits gather strength, then all the powers and faculties of my soule will me to cry with the Prophet Dauid: Paratum est cor meum, Domine: My heart is ready ô Lord, my heart is ready.
then my decayed spirits gather strength, then all the Powers and faculties of my soul will me to cry with the Prophet David: Paratum est cor meum, Domine: My heart is ready o Lord, my heart is ready.
O me hominem infoelicem, qui tantillae voluptatis gratia tantum amiserim regnum, ô miserable and wretched man that I am, who for so short a pleasure haue parted with so glorious a kingdome as the kingdome of Lydia:
Oh me hominem infoelicem, qui tantillae voluptatis Gratia Tantum amiserim Kingdom, o miserable and wretched man that I am, who for so short a pleasure have parted with so glorious a Kingdom as the Kingdom of Lydia:
and the things of it, we haue parted with the wayes of life, and so consequently haue yeelded vp our selues into the hands of our spirituall enemies, we shal mourne and lament, we shall sigh and wring our hands;
and the things of it, we have parted with the ways of life, and so consequently have yielded up our selves into the hands of our spiritual enemies, we shall mourn and lament, we shall sighs and wring our hands;
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as this one consideration, namely when we shall call to mind, that for the momentary and trāsitorie pleasures of this word, we haue parted with that same exceeding, eternall, surpassing weight of glory in the kingdome of heauen.
as this one consideration, namely when we shall call to mind, that for the momentary and transitory pleasures of this word, we have parted with that same exceeding, Eternal, surpassing weight of glory in the Kingdom of heaven.
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And thus much shall serue to haue spoken of the world, and of the things of the world, which is the first enemie that opposeth himself against man to keepe him from the way of life.
And thus much shall serve to have spoken of the world, and of the things of the world, which is the First enemy that Opposeth himself against man to keep him from the Way of life.
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Aristotle disputing of the nature and efficacie of pleasure, saith this, that a man which taketh greater delight in instrumentall then in vocal musick,
Aristotle disputing of the nature and efficacy of pleasure, Says this, that a man which Takes greater delight in instrumental then in vocal music,
the pleasure and delight which he conceiueth in hearing of the instrument, doth so leade away his affections, that he hath no care at all of the voice:
the pleasure and delight which he conceiveth in hearing of the Instrument, does so lead away his affections, that he hath no care At all of the voice:
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There being then in man two kinds of affections, carnall and spirituall, and all men for the most part taking greater delight in their carnall, then in their spirituall affections;
There being then in man two Kinds of affections, carnal and spiritual, and all men for the most part taking greater delight in their carnal, then in their spiritual affections;
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The sect and companie of the Epicures (who maintained carnal pleasure to be the onely summum bonum of this life) did swarme in greater abundance then any other sect did:
The sect and company of the Epicureans (who maintained carnal pleasure to be the only summum bonum of this life) did swarm in greater abundance then any other sect did:
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non quòd veri aliquid afferat, sed quia multos populare nomen voluptatis inuitat; not because (saith Lactantius ) there was any truth at all in their doctrine,
non quòd very Aliquid afferat, sed quia multos populare Nome voluptatis inuitat; not Because (Says Lactantius) there was any truth At all in their Doctrine,
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Saint Paul confesseth of himselfe, that in his flesh there dwelt no good thing, and that he saw a law in his members rebelling against the law of his mind;
Saint Paul Confesses of himself, that in his Flesh there dwelled no good thing, and that he saw a law in his members rebelling against the law of his mind;
Miser homo: O wretched man that I am, who shall deliuer me from the bodie of this death? Saint Hierome writeth of himselfe, that albeit he led a most strict and austere life in the wildernesse, exercising himselfe continually in prayer,
Miser homo: Oh wretched man that I am, who shall deliver me from the body of this death? Saint Jerome Writeth of himself, that albeit he led a most strict and austere life in the Wilderness, exercising himself continually in prayer,
and bringing his body vnder by long and often abstinence; yet notwithstanding that he was vehemently assaulted by the lusts and desires of the flesh, euen as Saint Paul was.
and bringing his body under by long and often abstinence; yet notwithstanding that he was vehemently assaulted by the Lustiest and Desires of the Flesh, even as Saint Paul was.
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Our Sauiour Christ speaking of his owne passion, is so farre from the feare of death in himselfe, that he armeth his disciples against it, saying, that he would go to prepare a place for them;
Our Saviour christ speaking of his own passion, is so Far from the Fear of death in himself, that he armeth his Disciples against it, saying, that he would go to prepare a place for them;
The spirit indeed of many men is prone vnto that which is good, they desire so to runne the race of a godly life here, that hereafter they may receiue a crowne of glory;
The Spirit indeed of many men is prove unto that which is good, they desire so to run the raze of a godly life Here, that hereafter they may receive a crown of glory;
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the flesh still lusting against the spirit, and the spirit against the flesh, and that which is most to be lamented, in most of vs the flesh extinguisheth the spirit.
the Flesh still lusting against the Spirit, and the Spirit against the Flesh, and that which is most to be lamented, in most of us the Flesh extinguisheth the Spirit.
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Sampson was a strong and valiant man, he encountred a Lion, and ouercame him, but encountring with the fury of his owne lustful passions, he could not master them.
Sampson was a strong and valiant man, he encountered a lion, and overcame him, but encountering with the fury of his own lustful passion, he could not master them.
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Salomon built a goodly Temple vnto God, but in the meane time his owne bodie, which should haue bene (as the Apostle saith of all our bodies) the temple of the holy Ghost, was by lust made the member of a harlot.
Solomon built a goodly Temple unto God, but in the mean time his own body, which should have be (as the Apostle Says of all our bodies) the temple of the holy Ghost, was by lust made the member of a harlot.
this is that dancing daughter of Herodias, that cutteth off the head (the good beginnings) of many a Iohn Baptist. In a word, this is that talking damsell, at whose voice, with the Apostle Saint Peter, we do most of vs denie our maister Christ.
this is that dancing daughter of Herodias, that cutteth off the head (the good beginnings) of many a John Baptist. In a word, this is that talking damsel, At whose voice, with the Apostle Saint Peter, we do most of us deny our master christ.
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I may say truly in this case with that reuerend father, Crede mihi, loquor coram Domino, non mentior, Cedros Libani & duces gregum sub hac peste cecidisse reperi, de quorum casu non minùs dubitabam, quàm Ambrosii vel Hieronymi:
I may say truly in this case with that reverend father, Crede mihi, Loquor coram Domino, non mentior, Cedros Libani & duces gregum sub hac pest cecidisse reperi, de quorum casu non minùs dubitabam, quàm Ambrosii vel Hieronymus:
I haue knowne the Cedars of Libanus, and the leaders of the flockes to haue fallen and sunk downe violently vnder this temptation, of whose fall I made no more doubt then I did of the fall of Ambrose or of Hierom. There being then in man a double pleasure, carnis & cordis, the pleasure of the flesh and the pleasure of the heart;
I have known the Cedars of Lebanon, and the leaders of the flocks to have fallen and sunk down violently under this temptation, of whose fallen I made no more doubt then I did of the fallen of Ambrose or of Hieronymus There being then in man a double pleasure, carnis & Cordis, the pleasure of the Flesh and the pleasure of the heart;
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therefore the cariage of euery Christian soule betweene these two pleasures must be such, that the pleasure of the flesh be no let or impediment to the pleasure of the heart.
Therefore the carriage of every Christian soul between these two pleasures must be such, that the pleasure of the Flesh be no let or impediment to the pleasure of the heart.
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I do reade in the writings of Saint Gregory this relation concerning one Benedict a religious man, that whensoeuer he felt this conflict in his soule betweene the flesh and the spirit, he would throng his body into a place where nettles and briers grew, & sic per vulnera cutis, eduxitè corpore vulnus mentis, and so by those wounds which he inflicted on his body, he cured that wound which would haue infected his soule:
I do read in the writings of Saint Gregory this Relation Concerning one Benedict a religious man, that whensoever he felt this conflict in his soul between the Flesh and the Spirit, he would throng his body into a place where nettles and briers grew, & sic per vulnera cutis, eduxitè corpore Wound mentis, and so by those wounds which he inflicted on his body, he cured that wound which would have infected his soul:
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But if you think this to be too hard and sharp a course for a carnal man to follow, I will then giue you a second, which is of no lesse consequent then that, but yet of lesse molestatiō.
But if you think this to be too hard and sharp a course for a carnal man to follow, I will then give you a second, which is of no less consequent then that, but yet of less molestation.
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the fire I mean not only of meates and of drinkes (for gluttonie and drunkennesse are the bellowes of concupiscence, and the belly boyling with wine fometh out lust,
the fire I mean not only of Meats and of drinks (for gluttony and Drunkenness Are the bellows of concupiscence, and the belly boiling with wine foameth out lust,
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Vnto this, if you please, as a meanes to restraine these lustful passions, least by them with the common multitude we be led from the wayes of life, I may add the fearfull end of this sinne;
Unto this, if you please, as a means to restrain these lustful passion, lest by them with the Common multitude we be led from the ways of life, I may add the fearful end of this sin;
and I may well resemble them to the herbe Sardonia in Sardinia, of which Solinus writeth, that it maketh the eaters thereof to looke as if they laughed,
and I may well resemble them to the herb Sardonia in Sardinia, of which Solinus Writeth, that it makes the eaters thereof to look as if they laughed,
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Much more might be added vnto this purpose, but (I take it) this may be sufficient both to haue shewne you how these lusts of the flesh are a great meanes to keepe many from the wayes of life,
Much more might be added unto this purpose, but (I take it) this may be sufficient both to have shown you how these Lustiest of the Flesh Are a great means to keep many from the ways of life,
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and also how we may represse these lusts of the flesh when they are rebellious. And now I come to the third and last enemy which opposeth himselfe against man,
and also how we may repress these Lustiest of the Flesh when they Are rebellious. And now I come to the third and last enemy which Opposeth himself against man,
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For the diuell hating God with a perfect hatred, and being not able to offer violence vnto him, he doth bend his force & strength against man, that so he may persecute God in his creature.
For the Devil hating God with a perfect hatred, and being not able to offer violence unto him, he does bend his force & strength against man, that so he may persecute God in his creature.
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& his arrogancy punished with the losse of heauen and torment of hel, and being not able to do violence to God (as himselfe knoweth by wofull experience) he setteth vpon man, who is the picture or image of God,
& his arrogance punished with the loss of heaven and torment of hell, and being not able to do violence to God (as himself Knoweth by woeful experience) he sets upon man, who is the picture or image of God,
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Our Sauiour Christ tels the Pharisees, that they compasse sea and land to make one of their profession, that is, to make men superstitious, hypocriticall, sinfull as themselues were.
Our Saviour christ tells the Pharisees, that they compass sea and land to make one of their profession, that is, to make men superstitious, hypocritical, sinful as themselves were.
Now this walking of the diuel vp and downe in the earth, is not for any good which he intendeth vnto man, (for he walketh not as Christ did, to do good,
Now this walking of the Devil up and down in the earth, is not for any good which he intends unto man, (for he walks not as christ did, to do good,
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and to heale all diseases both of body and soule among the people) but as the end of the Pharisees cōpassing of sea & land was to make men wicked like themselues:
and to heal all diseases both of body and soul among the people) but as the end of the Pharisees compassing of sea & land was to make men wicked like themselves:
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This was the Apostle Saint Peters meaning, when he giueth this reason of Satans compassing the earth, He walketh about like a roring Lion seeking whom he may deuoure.
This was the Apostle Saint Peter's meaning, when he gives this reason of Satan compassing the earth, He walks about like a roaring lion seeking whom he may devour.
and according to the predominant and ouerruling humor in man, he applieth his temptation vnto this or that sinne: (for in euery man there is some one humour that is most inclinable to some sin.) As for example:
and according to the predominant and overruling humour in man, he Applieth his temptation unto this or that sin: (for in every man there is Some one humour that is most inclinable to Some since.) As for Exampl:
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You shall see it in the examples of king Dauid and his sonne Absolon. First concerning Dauid, the diuell knowing that to be true which was said of him, that he was ruddy and of a good countenance,
You shall see it in the Examples of King David and his son Absalom. First Concerning David, the Devil knowing that to be true which was said of him, that he was ruddy and of a good countenance,
To preuent therefore the diuell in this first policy, as Solomon saith vnto the sluggard, Go to the Pismire, ô thou sluggard, learne her wayes & be wise; so say I vnto you:
To prevent Therefore the Devil in this First policy, as Solomon Says unto the sluggard, Go to the Pismire, o thou sluggard, Learn her ways & be wise; so say I unto you:
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and maketh vs altogether vnable to discerne betweene good and euill, causing vs to commit wickednesse with this strong conceit, that our actions and workes are iust.
and makes us altogether unable to discern between good and evil, causing us to commit wickedness with this strong conceit, that our actions and works Are just.
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because though they be neuer so much giuē to the lust of vncleannesse, yea to lust after those they should not, as Amnon did after his owne sister Thamar, yet the diuell perswadeth them,
Because though they be never so much given to the lust of uncleanness, yea to lust After those they should not, as Amnon did After his own sister Tamar, yet the Devil Persuadeth them,
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And thus our bad actions by the subtilty of the diuel being couered and coloured with good names, we are damned in these and in many other sins, committing them and that with greedinesse.
And thus our bad actions by the subtlety of the Devil being covered and coloured with good names, we Are damned in these and in many other Sins, committing them and that with greediness.
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But are we desirous to preuent the diuell in this his second policy? let vs then vse the same discretion for the preseruation of our soules, which we do for the preseruation of our bodily health.
But Are we desirous to prevent the Devil in this his second policy? let us then use the same discretion for the preservation of our Souls, which we do for the preservation of our bodily health.
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For the man that is ouergrowne with couetousnesse, and saith it is but frugalitie: which is infected with the sinne of vncleannesse, and maintaineth it to be but loue:
For the man that is overgrown with covetousness, and Says it is but frugality: which is infected with the sin of uncleanness, and maintaineth it to be but love:
Son of man, hast thou seene what the Ancients of Israel do in the darke, euery one in the chamber of his imagery? for they say, the Lord sees vs not, the Lord hath forsakē the earth.
Son of man, hast thou seen what the Ancients of Israel do in the dark, every one in the chamber of his imagery? for they say, the Lord sees us not, the Lord hath forsaken the earth.
Almighty God shews the Prophet, that the ancients of Israel had painted round about their walls euery similitude of creeping things, and abhominable beasts;
Almighty God shows the Prophet, that the ancients of Israel had painted round about their walls every similitude of creeping things, and abominable beasts;
though it be committed in a secret place? He that planted the eare, shall not he heare, saith Dauid? or he that formed the eye, shall not he see? As if he had said, Make no question,
though it be committed in a secret place? He that planted the ear, shall not he hear, Says David? or he that formed the eye, shall not he see? As if he had said, Make no question,
yet that great distance which is betweene heauen and earth, euen seuen score and eighteene thousand, foure hundred and sixtie three miles, as the Astronomers haue coniectured;
yet that great distance which is between heaven and earth, even seuen score and eighteene thousand, foure hundred and sixtie three miles, as the Astronomers have conjectured;
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It is Saint Augustines complaint, that there be two sorts of men which do snatch occasions of sinning to themselues, the one from the mercie, the other from the iustice of God.
It is Saint Augustine's complaint, that there be two sorts of men which do snatch occasions of sinning to themselves, the one from the mercy, the other from the Justice of God.
and therefore (saith he) being sure to be damned, cur non facio quiquid volo? why do I not whatsoeuer I wil? The other, he saith Gods mercie is aboue his workes,
and Therefore (Says he) being sure to be damned, cur non facio quiquid volo? why do I not whatsoever I will? The other, he Says God's mercy is above his works,
But for those which dreame altogether of Gods mercie, that this fallacian of the diuels (by which many thousands are drawne from the wayes of life) may be preuented, let them remember that God,
But for those which dream altogether of God's mercy, that this fallacian of the Devils (by which many thousands Are drawn from the ways of life) may be prevented, let them Remember that God,
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But in the third of Genesis there the diuell vseth both, and with them both he preuailed against our mother Eue; for albeit she knew well, that she should dye the death in eating of the forbidden tree,
But in the third of Genesis there the Devil uses both, and with them both he prevailed against our mother Eue; for albeit she knew well, that she should die the death in eating of the forbidden tree,
what shal a man get if he win the whole world, and loose his owne soule? what shall a man get if by vsury, oppression of the poore, extortiō, false weights, false measures,
what shall a man get if he win the Whole world, and lose his own soul? what shall a man get if by Usury, oppression of the poor, extortion, false weights, false measures,
when as these commodious sinnes as he accounteth them, shall bring no lesse discommoditie vpon him then hel fire? And secondly that no pleasure preuail with thee, remēber that sin,
when as these commodious Sins as he accounteth them, shall bring no less discommodity upon him then hell fire? And secondly that no pleasure prevail with thee, Remember that since,
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then out of doubt, whē the diuel shal offer his wares vnto the sale, (as to the couetous man his neighbors vineyard, to the adulterer his neighbors wife, to the taylour long bils, to the retailer false weights,
then out of doubt, when the Devil shall offer his wares unto the sale, (as to the covetous man his neighbours vineyard, to the adulterer his neighbours wife, to the tailor long bills, to the retailer false weights,
And now to conclude, Saint Chrysostome in his first homily to the people of Antioch, doth require a reward for a sermon which he made against the blasphemers of Gods name.
And now to conclude, Saint Chrysostom in his First homily to the people of Antioch, does require a reward for a sermon which he made against the blasphemers of God's name.
and say truly of my sermon, as Tully in his Academicks saith of Varros bookes: Nos in nostra vrbe peregrinantes tanquam hospites, tui libri quasi domum deduxerunt;
and say truly of my sermon, as Tully in his Academics Says of Varros books: Nos in nostra vrbe peregrinantes tanquam Hospites, tui Libri quasi domum deduxerunt;
The which God the Father grant for his Iesus Christ his sake, to whom with the blessed spirit, three in Trinitie but one in Vnitie, be ascribed all honour and glorie for euermore. FINIS.
The which God the Father grant for his Iesus christ his sake, to whom with the blessed Spirit, three in Trinity but one in Unity, be ascribed all honour and glory for evermore. FINIS.
And howsoeuer I may seeme officiously bold to publish these things without free consent of the Author (as I confesse I do:) yet out of earnest desire to raise him from obscuritie to a deserued eminence in the worlds account,
And howsoever I may seem officiously bold to publish these things without free consent of the Author (as I confess I do:) yet out of earnest desire to raise him from obscurity to a deserved eminence in the world's account,
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and throughly moued with pitie, that so heauenly things should perish with the breath they were deliuered, (as if eternitie should fade with a moment:) I haue aduentured to giue them longer life, seconding my boldnesse with a strong presumption, that I shall frustrate needlesse doubts,
and thoroughly moved with pity, that so heavenly things should perish with the breath they were Delivered, (as if eternity should fade with a moment:) I have adventured to give them longer life, seconding my boldness with a strong presumption, that I shall frustrate needless doubts,
In the very same manner do the carnall and carelesse worldlings of this age deale with those their acquaintance and friends, who haue fetched a long and a deepe sleepe in sinne and securitie.
In the very same manner do the carnal and careless worldlings of this age deal with those their acquaintance and Friends, who have fetched a long and a deep sleep in sin and security.
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and if they stagger in their hope notwithstanding this first comfort, then is it commonly backed with this second, that God is Deus misericordiae, a God of mercie, and will forgiue them.
and if they stagger in their hope notwithstanding this First Comfort, then is it commonly backed with this second, that God is Deus Mercy, a God of mercy, and will forgive them.
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And in this for the most part we are all like vnto Benhadad, 2. King. 20. For as he fled from the King of Israel from place vnto place, till he was forced into a chamber;
And in this for the most part we Are all like unto Benhadad, 2. King. 20. For as he fled from the King of Israel from place unto place, till he was forced into a chamber;
for though God accepteth of him who cometh vnto him in his old age which is the euening of his life (as you may see by him who had a penie giuen him, Math. 20.9. though he came at the end of the day to the vineyard,
for though God Accepteth of him who comes unto him in his old age which is the evening of his life (as you may see by him who had a penny given him, Math. 20.9. though he Come At the end of the day to the vineyard,
and by the theefe (Luke 25.43.) who was posted euen from the crosse vnto Paradise;) yet God had rather thou shouldest come vnto him in thy youth, which is the morning of thy age.
and by the thief (Lycia 25.43.) who was posted even from the cross unto Paradise;) yet God had rather thou Shouldst come unto him in thy youth, which is the morning of thy age.
least our comming vnto God should be put off and deferred, he saith, Remember now: and least we should put off till old age or death, he addeth in the dayes of thy youth.
lest our coming unto God should be put off and deferred, he Says, remember now: and lest we should put off till old age or death, he adds in the days of thy youth.
yet this may be sufficient, that we see commonly in our experience carnall and carelesse sinners, by the iust iudgement of God, to be punished with this kinde of punishment;
yet this may be sufficient, that we see commonly in our experience carnal and careless Sinners, by the just judgement of God, to be punished with this kind of punishment;
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that the Lord is a pitifull God, mercifull, slow to anger, and great in kindnesse, (for all these doth be heape together in that verse:) yet haue we no reason to be presumptuous vpon these his mercies,
that the Lord is a pitiful God, merciful, slow to anger, and great in kindness, (for all these does be heap together in that verse:) yet have we no reason to be presumptuous upon these his Mercies,
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so the fiue foolish virgins, who did slumber and sleepe, and had no care to expect the bridegroomes cōming by a vertuous and godly life, those we see most iustly to be shut out.
so the fiue foolish Virgins, who did slumber and sleep, and had no care to expect the bridegrooms coming by a virtuous and godly life, those we see most justly to be shut out.
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therfore slumber not, sleepe not, be not carelesse, be not secure in your sinnes, but watch, that is, be prepared by a vertuous and godly life against his comming;
Therefore slumber not, sleep not, be not careless, be not secure in your Sins, but watch, that is, be prepared by a virtuous and godly life against his coming;
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The which opinion of his if it were true, then might men lawfully doubt, whether there should be a general Sessions, a generall calling or no, of men vnto iudgement.
The which opinion of his if it were true, then might men lawfully doubt, whither there should be a general Sessions, a general calling or no, of men unto judgement.
For speaking of the battell which was fought betweene Aeneas and Diomedes, he affirmeth that Diomedes cast a stone at Aeneas, so heauy and of so great a weight,
For speaking of the battle which was fought between Aeneas and Diomedes, he Affirmeth that Diomedes cast a stone At Aeneas, so heavy and of so great a weight,
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or of the bodies resurrection in the day of iudgment, vnlesse we can win them therunto by the maine sway of reason, let vs see whether in reason we commit any absurdity or no, in beleeuing the resurrection of the body.
or of the bodies resurrection in the day of judgement, unless we can win them thereunto by the main sway of reason, let us see whither in reason we commit any absurdity or no, in believing the resurrection of the body.
For although it be there said, that the wicked shal not rise in iudgmēt, we must not thereby gather, Carere eos resurgendi natura, sed resurgendi in iudicium perdidisse ordinem:
For although it be there said, that the wicked shall not rise in judgement, we must not thereby gather, Carere eos resurgendi Nature, sed resurgendi in iudicium perdidisse ordinem:
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This is the condemnation, that light is come into the world, and men loued darkenesse rather then the light, because their deeds are euill. As if he had said:
This is the condemnation, that Light is come into the world, and men loved darkness rather then the Light, Because their Deeds Are evil. As if he had said:
the feare of God containeth them in the Church, but the vaine vanities of the world draw them vnto secular vices, Orant quia timent, peccant quia volunt, they pray because they are afraid of God and his iudgements,
the Fear of God Containeth them in the Church, but the vain vanities of the world draw them unto secular vices, Orant quia Timent, peccant quia volunt, they pray Because they Are afraid of God and his Judgments,
but withall they preferre the euill deeds of darknesse, these are they (let the Hebrew writers fable what they wil) which shal one day come to iudgement.
but withal they prefer the evil Deeds of darkness, these Are they (let the Hebrew writers fable what they will) which shall one day come to judgement.
Fourthly, the allegation or accusatiō of the witnesses. Fiftly, the Iudges verdit. Sixtly, the proceeding to sentence either of absolution or condemnation.
Fourthly, the allegation or accusation of the Witnesses. Fifty, the Judges verdict. Sixty, the proceeding to sentence either of absolution or condemnation.
Of al which (beloued) that we may the better beleeue that great sessions in that last and dreadfull day of iudgement, we haue speciall mention in the Scriptures.
Of all which (Beloved) that we may the better believe that great sessions in that last and dreadful day of judgement, we have special mention in the Scriptures.
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And Saint Austin giueth a reason of it thus, Vt ea natura iudicem agat, quae sub iudice stetit, That he may act the office of a iudge in that nature in which he stood before a iudge.
And Saint Austin gives a reason of it thus, Vt ea Nature Judge agat, Quae sub iudice Stetit, That he may act the office of a judge in that nature in which he stood before a judge.
Secondly, for his assistants vpon the bench, they are his disciples ( Math. 19.28.) For when the sonne of man (saith Christ) shall sit in the throne of his maiestie, yee which haue followed me in the regeneration, shall sit also vpon twelue thrones,
Secondly, for his assistants upon the bench, they Are his Disciples (Math. 19.28.) For when the son of man (Says christ) shall fit in the throne of his majesty, ye which have followed me in the regeneration, shall fit also upon twelue thrones,
for the witnesses, they are more then two. For first Christ who is the Iudge, he will witnesse against vs. Ier. 29.23. Ego sum iudex & testis, I am both a iudge and a witnesse.
for the Witnesses, they Are more then two. For First christ who is the Judge, he will witness against us Jeremiah 29.23. Ego sum Judge & testis, I am both a judge and a witness.
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and therfore ô supreme iudge, it stands with equitie & iustice, that these shold be partakers in our punishments, who while they liued in the world, were companions in our sinnes.
and Therefore o supreme judge, it Stands with equity & Justice, that these should be partakers in our punishments, who while they lived in the world, were Sodales in our Sins.
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when as the testimony of thy owne conscience wil preuaile against thee? For as there are some which haue a good conscience (Heb. 13.18.) so there are others which haue a bad conscience, a conscience seared with a hot iron (1. Timoth. 4.4.) And as they who in godly purenesse and not in fleshly wisedome, haue their conuersation in this world, the testimony of their conscience shal cause them to reioyce (1. Cor. 1.12.) so they which haue followed the vaine pleasures,
when as the testimony of thy own conscience will prevail against thee? For as there Are Some which have a good conscience (Hebrew 13.18.) so there Are Others which have a bad conscience, a conscience seared with a hight iron (1. Timothy 4.4.) And as they who in godly pureness and not in fleshly Wisdom, have their Conversation in this world, the testimony of their conscience shall cause them to rejoice (1. Cor. 1.12.) so they which have followed the vain pleasures,
for the party confessing the action, the Iudge will immediatly proceed to sentence, the which sentence shall not be (like the Roman A) a sentence of Absolution, whereof mention is made ( Math. 25.34) Venite benedicti, Come ye blessed of my Father, inherit the kingdome prepared for you from the foundation of the world.
for the party confessing the actium, the Judge will immediately proceed to sentence, the which sentence shall not be (like the Roman A) a sentence of Absolution, whereof mention is made (Math. 25.34) Venite Blessing, Come you blessed of my Father, inherit the Kingdom prepared for you from the Foundation of the world.
But it shall be (like that nigrum NONLATINALPHABET of the Greeks) a sentence of condemnation, whereof mention is made in the same chapter and 41. verse.
But it shall be (like that nigrum of the Greeks) a sentence of condemnation, whereof mention is made in the same chapter and 41. verse.
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So then to conclude this with that of the Preacher (Eccl. 11.9.) Reioyce ô young man in thy youth, let thy heart cheere thee in the dayes of thy youth, walke in the wayes of thy heart,
So then to conclude this with that of the Preacher (Ecclesiastes 11.9.) Rejoice o young man in thy youth, let thy heart cheer thee in the days of thy youth, walk in the ways of thy heart,
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Say not within your selues, as it is in the 5. of Eccle. 4. I haue sinned and what euill hath come vnto me? For as it followeth in the same place, Dominus est patiens redditor: The Lord is a patient rewarder;
Say not within your selves, as it is in the 5. of Eccle. 4. I have sinned and what evil hath come unto me? For as it follows in the same place, Dominus est Patient redditor: The Lord is a patient rewarder;
And therefore as Abraham said vnto the rich man, ( Luke 16.25.) Hîc bona, sed illîc mala, Here thou receiuedst good things, but now thou art tormented:
And Therefore as Abraham said unto the rich man, (Lycia 16.25.) Hîc Bona, sed illîc mala, Here thou Received good things, but now thou art tormented:
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whether thou wakest or sleepest, whether thou walkest abroad or stayest at home, let that be euer sounding in thy eares, which was euer sounding in his eares: Surgite mortui, venite ad iudicium:
whither thou wakest or Sleepest, whither thou walkest abroad or stayest At home, let that be ever sounding in thy ears, which was ever sounding in his ears: Surgite Deads, venite ad iudicium:
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Arise ô you dead, and come to iudgement. Thus much for the first consideration: That there will be a comming of the Sonne of man to iudgement. I come to the second.
Arise o you dead, and come to judgement. Thus much for the First consideration: That there will be a coming of the Son of man to judgement. I come to the second.
Then he came like milde and little Dauid, to free vs from the Diuel that great Goliah; but hereafter he wil come like angry and armed Dauid, against ingratefull Nabals. Then he came with comforts in his right hand;
Then he Come like mild and little David, to free us from the devil that great Goliath; but hereafter he will come like angry and armed David, against ingrateful Nabal's. Then he Come with comforts in his right hand;
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yea so fearfull wil this his second comming vnto iudgement be, that Saint Paul disputing of it before Felix, (as I now before you) it made the very heart of Felix to tremble. Act. 24.26.
yea so fearful will this his second coming unto judgement be, that Saint Paul disputing of it before Felix, (as I now before you) it made the very heart of Felix to tremble. Act. 24.26.
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And no maruell, for if that first apparition of God was so fearfull and terrible to the people of the Iewes (Exodus 20.18.) that Moses himselfe said, I feare and tremble; and the people fled,
And no marvel, for if that First apparition of God was so fearful and terrible to the people of the Iewes (Exodus 20.18.) that Moses himself said, I Fear and tremble; and the people fled,
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But in the day of the last iudgement, there will be no place for intercession, there shall then be no Ioab to intreate for Absolom, there shall then be no Abigail to speake for Nabal. The truth of which doctrine is most euident in the Scriptures:
But in the day of the last judgement, there will be no place for Intercession, there shall then be no Ioab to entreat for Absalom, there shall then be no Abigail to speak for Nabal. The truth of which Doctrine is most evident in the Scriptures:
for looke into the 22. of Matthew and 13. verse, and you shall there see, that the partie that had not on a wedding garment, was commaunded out of the bride-house,
for look into the 22. of Matthew and 13. verse, and you shall there see, that the party that had not on a wedding garment, was commanded out of the bride-house,
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for in the 23. verse, Quid tentatis hypocritae? Why tempt you me, ye hypocrites? And surely if craft and subtiltie could not ouertake our Sauiour when he came in humilitie, much lesse shall he be ouertaken thereby when he shall come in glory.
for in the 23. verse, Quid tentatis Hypocrites? Why tempt you me, you Hypocrites? And surely if craft and subtlety could not overtake our Saviour when he Come in humility, much less shall he be overtaken thereby when he shall come in glory.
when as the sentence of death was past vpon all the people of the Iewes in the kingdomes of Assuerus; thinke not with thy selfe that thou shalt escape in the Kings house, more then all the Iewes:
when as the sentence of death was passed upon all the people of the Iewes in the kingdoms of Assuerus; think not with thy self that thou shalt escape in the Kings house, more then all the Iewes:
But if we shall now a little farther consider the rigor & seueritie of the sentence, which shall be thundered from the mouth of the Iudge against the wicked;
But if we shall now a little farther Consider the rigor & severity of the sentence, which shall be thundered from the Mouth of the Judge against the wicked;
The sentence is set downe in the 25. of Mathew, and 41. verse, Depart from me ye cursed into euerlasting fire, which is prepared for the Diuell and his Angels.
The sentence is Set down in the 25. of Matthew, and 41. verse, Depart from me you cursed into everlasting fire, which is prepared for the devil and his Angels.
In which words, first the punishment of losse, as the Diuines terme it, contained in these words Depart from me, doth declare the seueritie of the sentence.
In which words, First the punishment of loss, as the Divines term it, contained in these words Depart from me, does declare the severity of the sentence.
then to be not onely a thousand yeares, but for euer elsewhere, and not one day in the courts of God, it must needs be a grieuous and a great punishment.
then to be not only a thousand Years, but for ever elsewhere, and not one day in the Courts of God, it must needs be a grievous and a great punishment.
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how then thinke we will sinners be affected and afflicted in mind, who when Christ Iesus by his most precious bloud hath purchased for them no worse land then the land of the liuing, the kingdome of heauen, they by their wilfull rebellion will be the occasion of the losse of it? Were not the Israelites grieued thinke you,
how then think we will Sinners be affected and afflicted in mind, who when christ Iesus by his most precious blood hath purchased for them no Worse land then the land of the living, the Kingdom of heaven, they by their wilful rebellion will be the occasion of the loss of it? Were not the Israelites grieved think you,
when from a sorrowfull heart they told Moses that he had brought them from a land which flowed with milke and honey, into a barren wildernesse, to destroy them with famine? And will it not be a greater torment to the wicked in the last day,
when from a sorrowful heart they told Moses that he had brought them from a land which flowed with milk and honey, into a barren Wilderness, to destroy them with famine? And will it not be a greater torment to the wicked in the last day,
and then sent into a place where there is a famine of all good things, a famine of ioy, a famine of ease, a famine of the comfortable presence of God? Surely if the Apostles for that litle time that Christ told them he was to be absent from them, they were so sorowfull and sad, Iohn 16.21. that Christ himselfe measureth their mourning by the mourning of a woman in her trauell.
and then sent into a place where there is a famine of all good things, a famine of joy, a famine of ease, a famine of the comfortable presence of God? Surely if the Apostles for that little time that christ told them he was to be absent from them, they were so sorrowful and sad, John 16.21. that christ himself measureth their mourning by the mourning of a woman in her travel.
And if Peter, to whom Christ had said, If I wash thee not, thou shalt haue no part with me, was so loth to part with Christ, that he said, Lord, not my feete onely,
And if Peter, to whom christ had said, If I wash thee not, thou shalt have no part with me, was so loath to part with christ, that he said, Lord, not my feet only,
for first they shall be depriued of heauen, a place more beautifull then Paradise, and then they shall be cast into a burning lake, which is a farre worse place then a place of thornes and thistles.
for First they shall be deprived of heaven, a place more beautiful then Paradise, and then they shall be cast into a burning lake, which is a Far Worse place then a place of thorns and thistles.
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And whereas Adam found this comfort in his punishment, that there was a donec in terram in it, that at last there wold be an end, the end of his life was the period of his punishment:
And whereas Adam found this Comfort in his punishment, that there was a donec in terram in it, that At last there would be an end, the end of his life was the Period of his punishment:
yet the punishment of his wicked posteritie shall admit no limitation of time, but they shall go (saith the Iudge) into euerlasting fire, that is, they shall burne for euer and euer in that lake of fire.
yet the punishment of his wicked posterity shall admit no limitation of time, but they shall go (Says the Judge) into everlasting fire, that is, they shall burn for ever and ever in that lake of fire.
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for then were there some hope that at last there would be an end. But to be sent in ignem aeternum, into euerlasting fire, that is, continually to burne,
for then were there Some hope that At last there would be an end. But to be sent in Ignem aeternum, into everlasting fire, that is, continually to burn,
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and neuer to be burned vp, and after infinite millions of ages to be as farre from an end as at the first entrance into this torment, this is so seuere and rigorous a doome,
and never to be burned up, and After infinite millions of ages to be as Far from an end as At the First Entrance into this torment, this is so severe and rigorous a doom,
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And as the rigor of the doome appeares, first by the punishment of losse, in that they are commaunded out of Gods presence, Depart from me; and secondly by the punishment of sense, in that they are sent, not onely into fire, but into euerlasting fire.
And as the rigor of the doom appears, First by the punishment of loss, in that they Are commanded out of God's presence, Depart from me; and secondly by the punishment of sense, in that they Are sent, not only into fire, but into everlasting fire.
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vnto the former words of this sentence, Depart frō me into euerlasting fire, the Iudge doth adioyne these latter, which is prepared for the Diuell and his Angels.
unto the former words of this sentence, Depart from me into everlasting fire, the Judge does adjoin these latter, which is prepared for the devil and his Angels.
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and therefore the purple glutton ( Luke 16.27.) being in hell, maketh this request vnto Abraham: Father Abraham, send Lazarus I pray thee to my fathers house, that he may testifie vnto my fiue brethren,
and Therefore the purple glutton (Lycia 16.27.) being in hell, makes this request unto Abraham: Father Abraham, send Lazarus I pray thee to my Father's house, that he may testify unto my fiue brothers,
And therefore hereafter, when Christ shall come in his glory to iudge the sinnes both of Iewes and Gentiles, he will resolue vpon three the like for them, which they resolued for him.
And Therefore hereafter, when christ shall come in his glory to judge the Sins both of Iewes and Gentiles, he will resolve upon three the like for them, which they resolved for him.
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And therfore for the conclusion of this point, remember onely that short, but sweete caueat which S. Austin giueth, writing vpon the 80. Psalme, Si non times mitti quó, vide cū quo, If thou art not afraid to burn for thy sinnes in hell,
And Therefore for the conclusion of this point, Remember only that short, but sweet caveat which S. Austin gives, writing upon the 80. Psalm, Si non times mitti quó, vide cū quo, If thou art not afraid to burn for thy Sins in hell,
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And grant this, yet no other collectiō can fitly be gathered hence, but that which Saint Austin long since obserued, Modum patefecit, tempus celare voluit:
And grant this, yet no other collection can fitly be gathered hence, but that which Saint Austin long since observed, Modum patefecit, Tempus celare voluit:
And therefore for any man to thinke himselfe sufficiently instructed of the time of Christ his coming by reason of those prognosticke signes which our Sauiour hath set downe, it is a grosse and a foolish impiety.
And Therefore for any man to think himself sufficiently instructed of the time of christ his coming by reason of those prognostic Signs which our Saviour hath Set down, it is a gross and a foolish impiety.
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neither the Sonne himselfe, (as he is man only) saue the Father. And therfore that the world might be the better resolued in this point, in the vncertainty of his coming vnto iudgment;
neither the Son himself, (as he is man only) save the Father. And Therefore that the world might be the better resolved in this point, in the uncertainty of his coming unto judgement;
A snare you know entāgleth on the sodaine, and the birds and wilde beasts whilst f•arelesse of danger they are intentiue to their foode, they sodainly fall into it.
A snare you know entangleth on the sudden, and the Birds and wild beasts while f•arelesse of danger they Are intentive to their food, they suddenly fallen into it.
Men may feast it merrily with Iobs children, and be frolick with their companions amidst their cups, with Balthassar; and as it is in the 21. of Iob, they may call for the Tabret and the Harpe,
Men may feast it merrily with Jobs children, and be frolic with their Sodales amid their cups, with Belshazzar; and as it is in the 21. of Job, they may call for the Tabret and the Harp,
so for the same cause it is compared by him to the floud of Noah. Math. 24.36. As the dayes of Noah were, so likewise (saith Christ) shal the comming of the Sonne of man be:
so for the same cause it is compared by him to the flood of Noah. Math. 24.36. As the days of Noah were, so likewise (Says christ) shall the coming of the Son of man be:
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Secondly that this his comming vnto iudgement will be fearfull, and terrible. And thirdly that the time of this his comming is vncertaine, we know not when:
Secondly that this his coming unto judgement will be fearful, and terrible. And Thirdly that the time of this his coming is uncertain, we know not when:
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what remaineth now but the vse which we are to make of all these? and that is a vigilant and carefull preparation of our selues against his comming, prescribed in the first words: Vigilate igitur: Watch therefore.
what remains now but the use which we Are to make of all these? and that is a vigilant and careful preparation of our selves against his coming, prescribed in the First words: Vigilate igitur: Watch Therefore.
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At which time they shall haue nothing to comfort them, either aboue them or beneath them, on the right hand or on the left, within them or without them.
At which time they shall have nothing to Comfort them, either above them or beneath them, on the right hand or on the left, within them or without them.
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Good Lord, good Lord, saith a deuout father, what will a wretched sinner do enuironed with all these miseries? how will his heart sustaine these anguishes? what way will he take? to go backe (saith he) it is impossible,
Good Lord, good Lord, Says a devout father, what will a wretched sinner do environed with all these misery's? how will his heart sustain these Anguishes? what Way will he take? to go back (Says he) it is impossible,
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〈 … 〉 〈 … 〉 will •ise, and we will 〈 … 〉 Our Sauiour Christ then haui• 〈 … 〉 many times, that he will on• 〈 … 〉 that his comming will be (as 〈 … 〉 and terrible,
〈 … 〉 〈 … 〉 will •ise, and we will 〈 … 〉 Our Saviour christ then haui• 〈 … 〉 many times, that he will on• 〈 … 〉 that his coming will be (as 〈 … 〉 and terrible,
and that the time 〈 … 〉 is most vncertaine, we know 〈 … 〉 now any further vigilate, any 〈 … 〉 prepare our selues against this comming 〈 … 〉 •ued) a very cleare case, that the barking of 〈 … 〉 wil preuaile more with vs for the sauing of 〈 … 〉 then the voice of our God for the sauing of 〈 … 〉 When Ioseph had forewarned Pharaoh and the 〈 … 〉 of Aegypt of that great famine which was 〈 … 〉 vpon the land, there was no further 〈 … 〉 be vigilant.
and that the time 〈 … 〉 is most uncertain, we know 〈 … 〉 now any further vigilate, any 〈 … 〉 prepare our selves against this coming 〈 … 〉 •ued) a very clear case, that the barking of 〈 … 〉 will prevail more with us for the Saving of 〈 … 〉 then the voice of our God for the Saving of 〈 … 〉 When Ioseph had forewarned Pharaoh and the 〈 … 〉 of Egypt of that great famine which was 〈 … 〉 upon the land, there was no further 〈 … 〉 be vigilant.
how 〈 … 〉 our selues that our true vigilancie ma• 〈 … 〉 thus, saith Saint Bernard: Audisti edictu• 〈 … 〉 dictum: Hast thou heard of the fearefull 〈 … 〉 which God hath determined to powre vp 〈 … 〉 beware then of sinne which will be the 〈 … 〉 punishment.
how 〈 … 〉 our selves that our true vigilancy ma• 〈 … 〉 thus, Says Saint Bernard: Audisti edictu• 〈 … 〉 dictum: Hast thou herd of the fearful 〈 … 〉 which God hath determined to pour up 〈 … 〉 beware then of sin which will be the 〈 … 〉 punishment.
and taketh counsell, whether he be ab• 〈 ◊ 〉 ten thousands to meete him which commeth ag•nst him with twentie thousands? or else while he is yet a grea• 〈 ◊ 〉 〈 … 〉 〈 … 〉 •olicie betw• 〈 … 〉 〈 … 〉 •rre better policie betw• 〈 ◊ 〉 〈 … 〉 sinnes grieue God more 〈 … 〉 can vexe his neighbor king 〈 … 〉 •ter disproportion between 〈 … 〉 the strength of God,
and Takes counsel, whither he be ab• 〈 ◊ 〉 ten thousands to meet him which comes ag•nst him with twentie thousands? or Else while he is yet a grea• 〈 ◊ 〉 〈 … 〉 〈 … 〉 •olicie betw• 〈 … 〉 〈 … 〉 •rre better policy betw• 〈 ◊ 〉 〈 … 〉 Sins grieve God more 〈 … 〉 can vex his neighbour King 〈 … 〉 •ter disproportion between 〈 … 〉 the strength of God,
First then let vs seriously 〈 ◊ 〉 counsell, whether we may boldly say with 〈 ◊ 〉 3. verse 18. Behold now, if I prepare me vnto 〈 ◊ 〉, I know that I shall be iustified.
First then let us seriously 〈 ◊ 〉 counsel, whither we may boldly say with 〈 ◊ 〉 3. verse 18. Behold now, if I prepare me unto 〈 ◊ 〉, I know that I shall be justified.
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That so in that 〈 … 〉 full day of his comming, we may not 〈 … 〉 euerlasting horror of our soules that fear•, 〈 ◊ 〉 Go ye cursed into euerlasting fire which is 〈 … 〉 diuel and his angels;
That so in that 〈 … 〉 full day of his coming, we may not 〈 … 〉 everlasting horror of our Souls that fear•, 〈 ◊ 〉 Go you cursed into everlasting fire which is 〈 … 〉 Devil and his Angels;
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but to the endlesse 〈 ◊ 〉 our soules, that other comfortable sen• 〈 … 〉 ••e ye blessed of my Father, inherite the 〈 … 〉 •dome prepared for you from 〈 … 〉 the beginning of the world. FINIS.
but to the endless 〈 ◊ 〉 our Souls, that other comfortable sen• 〈 … 〉 ••e you blessed of my Father, inherit the 〈 … 〉 •dome prepared for you from 〈 … 〉 the beginning of the world. FINIS.
Romani tabellas seu literas in vrnam solebant conijcere: literae fuerūt. A.C. A litera Absolutionis, C litera condemnationis: talis in iud•cijs consuetudo apud Graecos. NONLATINALPHABET respōdebat Romanorum C. NONLATINALPHABET Romanorum. A.
Romani tabellas seu literas in vrnam Solebant conijcere: literae fuerunt. A.C. A Letter Absolutionis, C Letter condemnationis: Talis in iud•cijs consuetudo apud Greeks. respōdebat Romanorum C. Romanorum. A.
Patiens redditor dicitur, quia peccata homin•m & patitur & reddit. Nam quos Diu vt conuertantur tolerat, non conuersos duriùs damnat. Greg. Hom. 13. in Euang.
Patient redditor dicitur, quia Peccata homin•m & patitur & Render. Nam quos Diu vt conuertantur tolerate, non conuersos duriùs damnat. Greg. Hom. 13. in Evangel
