Remember Lots wife Two godly and fruitfull sermons verie conuenient for this our time: lately preached on a Sunday in the Cathedral Church of S. Peters, in Excester: the one, in the forenoone: the other, in the afternoone the same day. By Iohn C.
THe Lord God, which is the true NONLATINALPHABET, searcher and knower of mans heart, perceiuing the minde of man (as now polluted with many sinnes) to be either as hard to conceiue that which is good,
THe Lord God, which is the true, searcher and knower of men heart, perceiving the mind of man (as now polluted with many Sins) to be either as hard to conceive that which is good,
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or as vnable to reteine in memorie that which ought to be euer remembre•• as the soft waxe is to holde fast the image therein ensealed against the heate of the fire,
or as unable to retain in memory that which ought to be ever remembre•• as the soft wax is to hold fast the image therein ensealed against the heat of the fire,
doth oftentimes crie out vnto man by his Prophets, by his precepts, by his works, by his blessings and wonderfull iudgemēts, Remember, Remember, and vseth all the wayes and meanes conuenient to perswade and drawe man to the right vse of his memory, and that so much the more, by how much nature fayleth in accomplishing this thing,
does oftentimes cry out unto man by his prophets, by his Precepts, by his works, by his blessings and wonderful Judgments, remember, remember, and uses all the ways and means convenient to persuade and draw man to the right use of his memory, and that so much the more, by how much nature Faileth in accomplishing this thing,
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And héerein would our Sauiour Christ haue vs to be like vnto our heauenly Father, not to kéepe the remembrance of iniuries done against vs by our brethren,
And herein would our Saviour christ have us to be like unto our heavenly Father, not to keep the remembrance of injuries done against us by our brothers,
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Of such an vngratious memorie was Iuno noted in Vergil, who reteining the displeasure cōceiued against the Troian Knight, did neuer giue ouer vexing and troubling him both by Sea and by land, till time she was reuenged, which was noted a matter worthy great reproch in such a personage, and therefore he expostulateth:
Of such an ungracious memory was Iuno noted in Vergil, who retaining the displeasure conceived against the Trojan Knight, did never give over vexing and troubling him both by Sea and by land, till time she was revenged, which was noted a matter worthy great reproach in such a personage, and Therefore he expostulateth:
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This kind of memorie is too much vsed among men, which they haue brought into an Arte, vnskilfull in the meane time of the right Art of Memorie in déede.
This kind of memory is too much used among men, which they have brought into an Art, unskilful in the mean time of the right Art of Memory in deed.
Thus Haman in the Booke of Hester calling to mind, what the Prophet Samuel had once done to Agag, and the Amalekites (from whome he descended) conspired against the whole stocke of the Iewes. Thus Esau remembred that his brother Iacob had both supplanted him in his birthright,
Thus Haman in the Book of Esther calling to mind, what the Prophet Samuel had once done to Agag, and the Amalekites (from whom he descended) conspired against the Whole stock of the Iewes. Thus Esau remembered that his brother Iacob had both supplanted him in his birthright,
Finally, the auntient enemie of Mankinde, bearing in mind that malediction, which the Lord cast on him for his pernitious practise against man, leaueth not to persecute the Woman and her Child,
Finally, the ancient enemy of Mankind, bearing in mind that malediction, which the Lord cast on him for his pernicious practice against man, Leaveth not to persecute the Woman and her Child,
As for this wisedome of theirs, the same Apostle calleth it earthly, sensuall, and diuelish: for where enuying and strife is, there is sedition, and all euill works.
As for this Wisdom of theirs, the same Apostle calls it earthly, sensual, and devilish: for where envying and strife is, there is sedition, and all evil works.
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The craft and drift of the Deuill is, to set men by the eares, that they may worship him in such déedes of darkenes, whiles he laugheth at their madnes and folly.
The craft and drift of the devil is, to Set men by the ears, that they may worship him in such Deeds of darkness, while he Laugheth At their madness and folly.
and his head crusshed, he reteineth a Dragons hatred, he trippeth on his héele, he casteth foorth water after the woman and her child, he draweth downe the third part of the Starres with his tayle, he rageth horribly,
and his head crushed, he retaineth a Dragons hatred, he trippeth on his heel, he Cast forth water After the woman and her child, he draws down the third part of the Stars with his tail, he rages horribly,
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as Behemoth in wildernes, hauing no bridle in his Iawes, and as a Lyon rampingly he walketh and stalketh, hippeth and skippeth frō one coast to another, séeking to deuoul.
as behemoth in Wilderness, having no bridle in his Jaws, and as a lion rampingly he walks and stalketh, hippeth and skippeth from one coast to Another, seeking to deuoul.
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whereby, as the head is full of poyson, the heart is replenished with malice, which boyling and raging cannot but breake out with such eagrenes, that sooner may the Tyger be tamed,
whereby, as the head is full of poison, the heart is replenished with malice, which boiling and raging cannot but break out with such eagrenes, that sooner may the Tiger be tamed,
The Scythians are said to be so cruell and barbarous, that they eate and deuoure their parents & kinsfolks when they be dead, in stead of burying thē, among whome, the Essedonians and Massagetes, are chiefe:
The Scythians Are said to be so cruel and barbarous, that they eat and devour their Parents & kinsfolks when they be dead, in stead of burying them, among whom, the Essedonians and Massagetae, Are chief:
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these deuoure and eate the bodie of Iesus in his members, and it is to be feared, that many which come to the Table of the Lord, with pretence to eate the bodie of Christ, do only in this sort féede on him, by enuying their brethren, and persecuting his members.
these devour and eat the body of Iesus in his members, and it is to be feared, that many which come to the Table of the Lord, with pretence to eat the body of christ, do only in this sort feed on him, by envying their brothers, and persecuting his members.
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They may not onely say, Oleum & laborem perdidimus, we haue laboured in vaine, but also may iustly accompt with Iudas and the vngodly in hell, whose passions and groanes the wise man thus describeth:
They may not only say, Oleum & laborem perdidimus, we have laboured in vain, but also may justly account with Iudas and the ungodly in hell, whose passion and groans the wise man thus Describeth:
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so much profit as the fire in Mount Aetna, for it drieth vp the marrow within the bones, it macerateth the face, banisheth all good digestion, hurteth the mind, and tormenteth the soule:
so much profit as the fire in Mount Aetna, for it drieth up the marrow within the bones, it macerate the face, banisheth all good digestion, hurteth the mind, and torments the soul:
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Be not angry for any wrong with thy neigbour, and do nothing by iniurious practises: Or thus (as another Translation yéeldeth.) Remember not euery iniury of thy neighbour.
Be not angry for any wrong with thy neighbour, and do nothing by injurious practises: Or thus (as Another translation yieldeth.) remember not every injury of thy neighbour.
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when he sayd to Cayne: Cayne, where is Abel thy brother? And this rule obserued Ioseph, who after many heauie iniuries receiued of hys bréethren, did neuertheles forget all,
when he said to Cayne: Cayne, where is Abel thy brother? And this Rule observed Ioseph, who After many heavy injuries received of his brethren, did nevertheless forget all,
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and Doeg currishly reuiled him, did yet at yt request of Abigael put away his displeasure conceiued against Nabal, and pardoned Shimei at his owne desire.
and Doeg currishly reviled him, did yet At that request of Abigail put away his displeasure conceived against Nabal, and pardoned Shimei At his own desire.
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And our Lord the true patterne of patience & pietie, prayeth thus for the enuious Iewes that crucifie him, Father forgiue them, for they know not what they do.
And our Lord the true pattern of patience & piety, Prayeth thus for the envious Iewes that crucify him, Father forgive them, for they know not what they do.
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Neither hath this vertue shined onely in those whome the lawe of God directed, but also in the verie Gentiles in some sort, among which Aristides, notwithstanding he was exiled by the Athenians, both forgaue them,
Neither hath this virtue shined only in those whom the law of God directed, but also in the very Gentiles in Some sort, among which Aristides, notwithstanding he was exiled by the Athenians, both forgave them,
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Forgiue vs our trespasses, as we forgiue them that trespas against vs. The Lord Iesus graunt vs the spirit of pietie and patience, to forgiue and forget the offences of our bréethren against vs.
Forgive us our Trespasses, as we forgive them that trespass against us The Lord Iesus grant us the Spirit of piety and patience, to forgive and forget the offences of our brethren against us
Moreouer, Dauid in his 45. Psalme teacheth the Church, and therein euery member of the same, what should be forgotten, that her heauenly wooer Christ Iesus might be pleased in her:
Moreover, David in his 45. Psalm Teaches the Church, and therein every member of the same, what should be forgotten, that her heavenly wooer christ Iesus might be pleased in her:
Forget (saith he) thine owne people, and thy fathers house. Therevnto counselleth S. Paule in his Epistle to the Rom. cap. 12. verse. 1.2. and in his 13. Chapter of the same, verses 12.13.14. This is that new birth, which Nichodemus with all his wisedome is not able to conceiue:
Forget (Says he) thine own people, and thy Father's house. Thereunto counselleth S. Paul in his Epistle to the Rom. cap. 12. verse. 1.2. and in his 13. Chapter of the same, Verses 12.13.14. This is that new birth, which Nicodemus with all his Wisdom is not able to conceive:
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And therefore as the valiant Captaine Vlysses being in Affrica, and perceiuing that his fellowes did continually languish with the remembrance of their Countrie, Wife and Children, which they could not forget, caused them to taste of the Trée Lotos, (whereof,
And Therefore as the valiant Captain Ulysses being in Africa, and perceiving that his Fellows did continually languish with the remembrance of their Country, Wife and Children, which they could not forget, caused them to taste of the Tree Lotos, (whereof,
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if a stranger eate, it is sayd he forgetteth his owne Countrey:) so our most excellent Captaine Christ produceth vnto vs his holy Word, the trée of life to be tasted, eaten, and disgested, with this commaundement:
if a stranger eat, it is said he forgetteth his own Country:) so our most excellent Captain christ Produceth unto us his holy Word, the tree of life to be tasted, eaten, and digested, with this Commandment:
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for by eating thereof, man liueth, he forgetteth old Adam, and the fleshly affections of man, he casteth off the shooe from his féete with Moses, and draweth néere to the Lord, he meditateth on the Lawe of God day and night, and is satisfied with goodnes.
for by eating thereof, man lives, he forgetteth old Adam, and the fleshly affections of man, he Cast off the shoe from his feet with Moses, and draws near to the Lord, he meditateth on the Law of God day and night, and is satisfied with Goodness.
This draweth men from earthly Hierico, to heauenly Ierusalem, and persuadeth Iaphet to dwell in the tabernacles of Shem. Peter tasting of this, goeth foorth at the doore, and wéepeth for his sinne:
This draws men from earthly Jericho, to heavenly Ierusalem, and Persuadeth Japhet to dwell in the Tabernacles of Shem. Peter tasting of this, Goes forth At the door, and weepeth for his sin:
Ruth the Moabitisse is hereby taken from her owne countrie and brought into Israel: and this pearle being so pretious, causeth a man to forsake all that hee hath, to sell all his wealth, to buy, purchace and obtayne it.
Ruth the Moabitess is hereby taken from her own country and brought into Israel: and this pearl being so precious, Causes a man to forsake all that he hath, to fell all his wealth, to buy, purchase and obtain it.
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And except the Lord in his mercie be mindfull of vs, as he hath bene of old time of his seruants Noah, Lot, Abraham, Dauid, Ionas, Manasses, and others, to whome in extremitie hee sent comfort and helpe, we may be compared to Sodoma and like vnto Gomorrha, wee cannot stande in the congregation,
And except the Lord in his mercy be mindful of us, as he hath be of old time of his Servants Noah, Lot, Abraham, David, Ionas, Manasses, and Others, to whom in extremity he sent Comfort and help, we may be compared to Sodom and like unto Gomorrha, we cannot stand in the congregation,
For there is nothing remayning, but cursings in the towne and in the field, going out and comming in, in the basket and in the store, in the bodie and in the land,
For there is nothing remaining, but cursings in the town and in the field, going out and coming in, in the basket and in the store, in the body and in the land,
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Of this portion drinketh the vngodly, to whom there is no peace, saith the Lord, seeing they bee aduersaries to the Almightie and banished from his presence, as cleane out of his mercifull remembrance.
Of this portion Drinketh the ungodly, to whom there is no peace, Says the Lord, seeing they be Adversaries to the Almighty and banished from his presence, as clean out of his merciful remembrance.
And so prayed that noble Captaine Nehemiah: O Lord God of heauen, the great and terrible GOD, that keepeth couenant and mercie for them that loue him and obserue his commandements, &c. I beseech thee remēber the worde that thou commandest thy seruant Moses.
And so prayed that noble Captain Nehemiah: Oh Lord God of heaven, the great and terrible GOD, that Keepeth Covenant and mercy for them that love him and observe his Commandments, etc. I beseech thee Remember the word that thou Commandest thy servant Moses.
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but thinke vpon thy power, and thy name at this time. The Prophet Dauid, being moued with an excellent spirit, singeth vnto the Lord: Remember thy couenant and promise: Remember Sion:
but think upon thy power, and thy name At this time. The Prophet David, being moved with an excellent Spirit, sings unto the Lord: remember thy Covenant and promise: remember Sion:
and he shall blesse vs, and he will blesse the house of Israel, he will blesse the house of Aaron, he will blesse them that feare the Lord, both small and great.
and he shall bless us, and he will bless the house of Israel, he will bless the house of Aaron, he will bless them that Fear the Lord, both small and great.
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if we should pray vnto him? For the candle of the vngodly shall bee put out, their destruction hasteneth on them, their hope is as a drie thistle flower blowen of the winde:
if we should pray unto him? For the candle of the ungodly shall be put out, their destruction hasteneth on them, their hope is as a dry thistle flower blown of the wind:
And as for vs, let vs put our trust in the Lord, and consider deeply and duely to what ende the Almightie hath bestowed on vs that excellent treasure of Memorie:
And as for us, let us put our trust in the Lord, and Consider deeply and duly to what end the Almighty hath bestowed on us that excellent treasure of Memory:
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But as for our selues, I feare me, we be so farre of, that we may rather be iustly compared to one Messala Coruinus, who albeit he was sometime a graue Senatour in Rome, and much commended by eloquent Cicero for many vertues, did yet, a two yeeres before his death become so forgetfull, that he remembred not his owne name.
But as for our selves, I Fear me, we be so Far of, that we may rather be justly compared to one Messala Corwin, who albeit he was sometime a graven Senator in Room, and much commended by eloquent Cicero for many Virtues, did yet, a two Years before his death become so forgetful, that he remembered not his own name.
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Which kinde of forgetfulnesse hath come vnto diuers other also, either by infirmitie of nature, or by extreame sicknesse, or by dotage, or by excessiue cares.
Which kind of forgetfulness hath come unto diverse other also, either by infirmity of nature, or by extreme sickness, or by dotage, or by excessive Cares.
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yet it is true, that we haue forgotten oftentimes that we should minde, hauing our cogitations blinded with Satans enchantments, that sometimes we will not heare to obey the Word of God, be it preached neuer so wiselie.
yet it is true, that we have forgotten oftentimes that we should mind, having our cogitations blinded with Satan enchantments, that sometime we will not hear to obey the Word of God, be it preached never so wisely.
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and that good seruant shall be commended with a double reward, when the vnprofitable wretch shall haue his talent taken from him, and himselfe double punished.
and that good servant shall be commended with a double reward, when the unprofitable wretch shall have his talon taken from him, and himself double punished.
And thus let vs remember the goodnes of the Lord first generally on all mē: next on his Church and holie congregation, and then on euerie particular member thereof:
And thus let us Remember the Goodness of the Lord First generally on all men: next on his Church and holy congregation, and then on every particular member thereof:
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And as for this particular branch of the Church wherein we liue, the verie land sauoring of the swéetnes of Gods mercie, we are forced to confesse, that the Lord hath not dealt with euery Nation as he hath dealt with vs,
And as for this particular branch of the Church wherein we live, the very land savouring of the sweetness of God's mercy, we Are forced to confess, that the Lord hath not dealt with every nation as he hath dealt with us,
Lastly, if euery particular man shall duely consider with himselfe, and remember how many excellent blessings he hath receiued of the Lord to the beawtifying of his body and soule, oh God,
Lastly, if every particular man shall duly Consider with himself, and Remember how many excellent blessings he hath received of the Lord to the beawtifying of his body and soul, o God,
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And this is the same which euen vnto me (may euery Christian man say) is become Righteousnes against Sinne, wisedome against folly, holynes against corruption, and fréedome against bondage: my righteousnes by his resurrection; my wisedome by his word; my holynes by his spirit; my redemption by his death.
And this is the same which even unto me (may every Christian man say) is become Righteousness against Sin, Wisdom against folly, holiness against corruption, and freedom's against bondage: my righteousness by his resurrection; my Wisdom by his word; my holiness by his Spirit; my redemption by his death.
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Such and so great and maruailous is the Lord in his mercies vnto his children, after the purport of his promises made to Abraham and Dauid his seruants.
Such and so great and marvelous is the Lord in his Mercies unto his children, After the purport of his promises made to Abraham and David his Servants.
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But as for his enemies, which anger him with stubborne rebellion, which fight vnder the banner of Satan against him and his children, they be subdued to his iudgements which on them he hath declared, by rayning downe stormes and tempests, plagues and destructions, according to the effect of that communication & threatning, which Moses in Deutr. 28. doth denounce against them full of bitternes and woe, which also with the causes thereof, the Lord reiterateth in the 31. of the same, saying:
But as for his enemies, which anger him with stubborn rebellion, which fight under the banner of Satan against him and his children, they be subdued to his Judgments which on them he hath declared, by raining down storms and tempests, plagues and destructions, according to the Effect of that communication & threatening, which Moses in Deuteronomy 28. does denounce against them full of bitterness and woe, which also with the Causes thereof, the Lord reiterateth in the 31. of the same, saying:
so that they will say, Are not these troubles come vpon me, because God is not with me? How these Iudgements haue béene executed on the Israelites, it is mentioned in the bookes of the Iudges, Kings, and Chronicles of Israel, as in many other bookes of the holie Scripture:
so that they will say, are not these Troubles come upon me, Because God is not with me? How these Judgments have been executed on the Israelites, it is mentioned in the books of the Judges, Kings, and Chronicles of Israel, as in many other books of the holy Scripture:
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The verie Gentiles were occasioned héereby both to knowe and remember God, though they worshiped him not as they should, as Paul reasoneth, Rom. 1. And as the Heauens declare the glorie of God,
The very Gentiles were occasioned hereby both to know and Remember God, though they worshipped him not as they should, as Paul reasoneth, Rom. 1. And as the Heavens declare the glory of God,
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and the Firmament his handie worke, so the excellent harmonie of all the creatures consenting therevnto, moueth the mind of man to kéepe the register thereof.
and the Firmament his handy work, so the excellent harmony of all the creatures consenting thereunto, moves the mind of man to keep the register thereof.
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Age fili, saith he, circumspice humani corporis opificium, cuius admonitione perdisce, quis tam pulchrae imaginis conditor, &c. Go to (my Sonne) looke about the workemanship of mans bodie, by the admonition wherof learne perfitly, who is he which hath made so beawtifull an image.
Age fili, Says he, circumspice Humani corporis opificium, cuius admonition perdisce, quis tam pulchrae imaginis conditor, etc. Go to (my Son) look about the workmanship of men body, by the admonition whereof Learn perfectly, who is he which hath made so beautiful an image.
But who hath framed these things? what father? what mother? Is it not that onely inuisible God, which of his owne will hath done them all? And another Philosopher saith, that a man hauing in his bodie so many ioynts & members,
But who hath framed these things? what father? what mother? Is it not that only invisible God, which of his own will hath done them all? And Another Philosopher Says, that a man having in his body so many Joints & members,
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had not the Lord giuen vs his word written not onely in the heart, but euen in Tables of stone, brasse, iron, &c. to remaine a Schoolemaister vnto vs for euer:
had not the Lord given us his word written not only in the heart, but even in Tables of stone, brass, iron, etc. to remain a Schoolmaster unto us for ever:
and cause of their paine bin remembred? How could the promise of the Lords mercie in Christ, the drowning of the world, the burning of Sodom, the preseruing of Lot, and the punishment of Lots wife, bin brought to our knowledge? Yea Moses himselfe would soone haue forgotten what was written in the tables of stone which he brake, had not the Lord written it againe with his owne finger.
and cause of their pain been remembered? How could the promise of the lords mercy in christ, the drowning of the world, the burning of Sodom, the preserving of Lot, and the punishment of Lots wife, been brought to our knowledge? Yea Moses himself would soon have forgotten what was written in the tables of stone which he brake, had not the Lord written it again with his own finger.
Neither had the precepts and lawes of the Lord bin remembred in the posteritie, had not the Lord commaunded the children of Israel to write them in the posts of their dores, &c. and the Kings to coppy them out for their instruction.
Neither had the Precepts and laws of the Lord been remembered in the posterity, had not the Lord commanded the children of Israel to write them in the posts of their doors, etc. and the Kings to copy them out for their instruction.
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And had not the Lord giuen vnto them his Word to be a light to their féete and pathes, a staffe to stay them, a rule to direct them, they could not but runne a whoring in ignorance with the heathens, worshipping not onely birds, fourefooted beasts,
And had not the Lord given unto them his Word to be a Light to their feet and paths, a staff to stay them, a Rule to Direct them, they could not but run a whoring in ignorance with the Heathens, worshipping not only Birds, fourfooted beasts,
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and corporall images, the Gods of Ekron, Baalpeor, Dagon, Asteroth, Moloch, and such, but euen the Deuill himselfe, contrarie to that commaundement of God to them:
and corporal Images, the God's of Ekron, Baalpeor, Dagon, Asteroth, Moloch, and such, but even the devil himself, contrary to that Commandment of God to them:
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Againe, had not the Lord commanded in his Word, the Paschall Lamb to be eaten euery yeare, had not the Serpent bin lifted vp in the wildernes, had not Manna bin reserued, had not circumcision bin giuen to Abraham, the lawe and statutes to Israel, they would soone haue forgotten altogether,
Again, had not the Lord commanded in his Word, the Paschal Lamb to be eaten every year, had not the Serpent been lifted up in the Wilderness, had not Manna been reserved, had not circumcision been given to Abraham, the law and statutes to Israel, they would soon have forgotten altogether,
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Fourthly, when God sawe how oftentimes he was shut out of mens minds, especially when they were full and in prosperitie, he vsed often to correct and punish thē with manie and sundrie aduersities, to stirre them vp to consider of his goodnes and power, to remember him in their beds,
Fourthly, when God saw how oftentimes he was shut out of men's minds, especially when they were full and in Prosperity, he used often to correct and Punish them with many and sundry adversities, to stir them up to Consider of his Goodness and power, to Remember him in their Beds,
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He well knew, that as the frozen with cold best thinketh of fire, the hungrie of meate, the naked of clothes, the prisoner of libertie, the condemned of pardon:
He well knew, that as the frozen with cold best Thinketh of fire, the hungry of meat, the naked of clothes, the prisoner of liberty, the condemned of pardon:
thus driueth he the rebellious through fire and water, vntill they acknowledge with Nabuchadnezar, that the most high hath power ouer the kingdomes of mē.
thus Driveth he the rebellious through fire and water, until they acknowledge with Nebuchadnezzar, that the most high hath power over the kingdoms of men.
and consider to what ende the same is inflicted, and seeke remedie thereof at the hand of God with Ephraim, Dauid, Peter & Magdalen. And so remember God, &c. Fiftly and lastly, when the Children of God after their repentance, tryall and sufficient experience of the Lords Iustice and mercie, hee wonderfully deliuered to their great comfort, they haue a great occasion giuen them to remember God and to glorifie him.
and Consider to what end the same is inflicted, and seek remedy thereof At the hand of God with Ephraim, David, Peter & Magdalen. And so Remember God, etc. Fifty and lastly, when the Children of God After their Repentance, trial and sufficient experience of the lords justice and mercy, he wonderfully Delivered to their great Comfort, they have a great occasion given them to Remember God and to Glorify him.
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As in the time of Gedeon, when all hope was past, they had a marueilous deliuerance from Madian. As in the time of Sampson, when all hope was quailed, they had a great victorie and deliuerance from the Philistines. As in the dayes of Saule, when Israel was oppressed by the Philistins againe.
As in the time of Gideon, when all hope was passed, they had a marvelous deliverance from Midian. As in the time of Sampson, when all hope was quailed, they had a great victory and deliverance from the philistines. As in the days of Saule, when Israel was oppressed by the philistines again.
as the Apostle chargeth, whose end of conuersation considering, we must follow their faith. And these be they which ruling well, are ••compted worthie of double honour.
as the Apostle charges, whose end of Conversation considering, we must follow their faith. And these be they which ruling well, Are ••compted worthy of double honour.
Am I (sayeth Cayne) the keeper of my brother? is his ouersight or protection committed to me? am I bound to reléeue him? These persons be not of the mind of Christ, which saith:
Am I (Saith Cayne) the keeper of my brother? is his oversight or protection committed to me? am I bound to relieve him? These Persons be not of the mind of christ, which Says:
But alas, among vs that be Christians, we oftentimes find this verified, No man remembreth the poore man, that by his wis•dome deliuereth the Citie from the great King:
But alas, among us that be Christians, we oftentimes find this verified, No man Remember the poor man, that by his wis•dome Delivereth the city from the great King:
yea the vnthankefull Sichemites haue not onely quite forgotten the goodnes of Gedeon towards them, but are likewise consent together with Abimelech, to rise vp against him and his house.
yea the unthankful Sichemites have not only quite forgotten the Goodness of Gideon towards them, but Are likewise consent together with Abimelech, to rise up against him and his house.
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Thus Ioas remembred the goodnes of Iehoida the Priest, which had bin his only stay and preseruation, in rising vp against Zacharias his sonne and killing him.
Thus Joash remembered the Goodness of Jehoida the Priest, which had been his only stay and preservation, in rising up against Zacharias his son and killing him.
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Heere might we be put in mind of our estate and condition in this land, which to remember, is most profitable, that being admonished by others examples, we may (after Pauls caueat) take heed we fall not, although we thinke we stand.
Here might we be put in mind of our estate and condition in this land, which to Remember, is most profitable, that being admonished by Others Examples, we may (After Paul's caveat) take heed we fallen not, although we think we stand.
And let it be remembred, that as the fiue talents gained fiue other, so is it expected, that our great aboundance of Gods blessings, should yéeld semblable thankefulnes, the want whereof bringeth dread and fearefulnes:
And let it be remembered, that as the fiue Talents gained fiue other, so is it expected, that our great abundance of God's blessings, should yield semblable thankfulness, the want whereof brings dread and fearfulness:
To this point the Apostle bringeth all mē, when he saith, All men haue sinned, and héereof tooke that generall calamitie his originall, Thou art dust (sayth God to Adam after his transgression) and into dust thou shalt returne againe.
To this point the Apostle brings all men, when he Says, All men have sinned, and hereof took that general calamity his original, Thou art dust (say God to Adam After his Transgression) and into dust thou shalt return again.
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This was that notable and wise saying, which Symonides, who (as Cicero reporteth first found out the arte of Memorie) vttered before Pausanias the Lacedemonian King at his banquet, being willed by the King to speake something excellent and of importance:
This was that notable and wise saying, which Symonides, who (as Cicero Reporteth First found out the art of Memory) uttered before Pausanias the Lacedaemonian King At his banquet, being willed by the King to speak something excellent and of importance:
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But afterward being shut vp in prison and in miserie, where also he dyed with famine, he called to minde that word of Symonides with great sorrowe, saying:
But afterwards being shut up in prison and in misery, where also he died with famine, he called to mind that word of Symonides with great sorrow, saying:
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So is the pilgrime, a straunger from home, looking to his place of rest, and euer trauayleth till he come thether, oppressed each while with many great daungers and miseries.
So is the pilgrim, a stranger from home, looking to his place of rest, and ever Travaileth till he come thither, oppressed each while with many great dangers and misery's.
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Some say, that this pilgrimage of man, is set forth by the example of Hagar, the handmayd of Sara: who flying from Abrahams house wandred in the wildernesse,
some say, that this pilgrimage of man, is Set forth by the Exampl of Hagar, the handmaid of Sarah: who flying from Abrahams house wandered in the Wilderness,
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that wee haue been vile sinners, offenders agaynst God, transgressors of his law, straungers from the commonweale of Israell, and slaues in Aegipt vnder the tyrannie of our spirituall Pharao. Wee are also admonished to looke before vs, both on things present, and also to come.
that we have been vile Sinners, offenders against God, transgressors of his law, Strangers from the commonweal of Israel, and slaves in Egypt under the tyranny of our spiritual Pharaoh. we Are also admonished to look before us, both on things present, and also to come.
If we be the children of God brought into his merne•ous light by Iesus Christ, from bondage into freedome, from sinne into righteousnesse, from the power of the deuill to the grace of God:
If we be the children of God brought into his merne•ous Light by Iesus christ, from bondage into freedom, from sin into righteousness, from the power of the Devil to the grace of God:
as that birde, which being ensnared neuer leaueth crying vntill he dye or bee deliuered. And hauing future things before our eyes, as markes whereto men shoote:
as that bird, which being Ensnared never Leaveth crying until he die or be Delivered. And having future things before our eyes, as marks whereto men shoot:
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forget not, but remember daylie and hourelie (O thou mortall man) that Mors non tardabit, Death hasteneth on thee, respecting not any ornament or treasure either of bodie or minde.
forget not, but Remember daily and hourly (O thou Mortal man) that Mors non tardabit, Death hasteneth on thee, respecting not any ornament or treasure either of body or mind.
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For be thou neuer so fayre and well fauoured, yet with fayre Absolon must thou dye (though happely not in that sort) and in the kingdome of death there is no difference betweene Nireus and Thersites, of whom the Poets feigne, the one to be the fayrest, the other to be the most deformed of all them that came to Priamus, pallace,
For be thou never so fair and well favoured, yet with fair Absalom must thou die (though happily not in that sort) and in the Kingdom of death there is no difference between Nireus and Thersites, of whom the Poets feign, the one to be the Fairest, the other to be the most deformed of all them that Come to Priam, palace,
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or Troy: and that they striuing in hell after death, who should bee preferred, verdit was giuen ( Menippus being the Iudge) that there was no difference betweene them.
or Troy: and that they striving in hell After death, who should be preferred, verdict was given (Menippus being the Judge) that there was no difference between them.
Te, quide nobili generositate tuorum parentum tumescis superbia, interrogo, &c. I demaund of thée (saith hée) which art puft vp in pride by meanes of thy noble Parentage,
Te, quidem nobili generositate tuorum Parents tumescis superbia, Interrogo, etc. I demand of thee (Says he) which art puffed up in pride by means of thy noble Parentage,
Respice eorum sepulchra, & aliorum pauperum, & vide quis dominus, quis pauper, discerne si poteris vinctum à Rege, fortem à debili, pulchrum à deformi, &c. Behold their Sepulchres,
Respice Their sepulchra, & Aliorum Pauperum, & vide quis dominus, quis pauper, discern si poteris vinctum à Rege, fortem à debili, Pulchrum à deformi, etc. Behold their Sepulchres,
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Dic mihi (sayth another) vbi sunt amatores seculi, qui tam magni fuerunt? Dic, quid eis profuit inanis gloria, breuis latitia, mundi potentia? Tell me, where be now the friends of this worlde become, which haue been of such estimation? Shewe me, what their vaine glorie, their short gladnesse, their worldly pompe, their fleshly pleasures, their false riches profited them? What is become of their laughter? of their sport? of their boasting? Here see wee the corps giuen to the wormes,
Die mihi (say Another) vbi sunt Amateurs Seculi, qui tam magni fuerunt? Die, quid eis profuit inanis gloria, breuis Latitia, mundi potentia? Tell me, where be now the Friends of this world become, which have been of such estimation? Show me, what their vain glory, their short gladness, their worldly pomp, their fleshly pleasures, their false riches profited them? What is become of their laughter? of their sport? of their boasting? Here see we the corpse given to the worms,
Where are the Princes of the heathen and such as ruled the beastes vpon earth? They that had their pastime with the foules of the heauen, that hoorded vp siluer and gold, wherein men did trust,
Where Are the Princes of the heathen and such as ruled the beasts upon earth? They that had their pastime with the fowls of the heaven, that hoarded up silver and gold, wherein men did trust,
And to shewe, that not only man, which is compared to the grasse, but also that all his wisedome and glory (which is compared to the flower of the grasse by Saint Iames ) shall decay:
And to show, that not only man, which is compared to the grass, but also that all his Wisdom and glory (which is compared to the flower of the grass by Saint James) shall decay:
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Where is the wise? where is the Scribe? where is the disputer of this world? hath not God made the wisdome of this world foolishnes? Herevnto hasteneth man,
Where is the wise? where is the Scribe? where is the disputer of this world? hath not God made the Wisdom of this world foolishness? Hereunto hasteneth man,
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and this, as was the other, is a forceable Argument to stirre vs vp, to examine our selues, to cleare our selues, to prepare our selues with Lamps burning in our hands,
and this, as was the other, is a forceable Argument to stir us up, to examine our selves, to clear our selves, to prepare our selves with Lamps burning in our hands,
Thus Enoch, the feauenth from Adam (as Iude sayth) prophesied. Behold, the Lord commeth with thousands of his Saincts, to giue iudgement against all men,
Thus Enoch, the feauenth from Adam (as Iude say) prophesied. Behold, the Lord comes with thousands of his Saints, to give judgement against all men,
This thing did that holie man thinke vpon with due expectation, which said, that whatsoeuer he did, he heard this dreadfull doome ringing in his eares, Surgite mortui, venire ad iudicium, Arise ye dead, come to iugement.
This thing did that holy man think upon with due expectation, which said, that whatsoever he did, he herd this dreadful doom ringing in his ears, Surgite Deads, venire ad iudicium, Arise you dead, come to judgement.
For in déede, when all stand before the tribunall seate of Christ, there shall be no excuse allowed of the wicked, to pacifie the terrible displeasure of the Iudge,
For in deed, when all stand before the tribunal seat of christ, there shall be no excuse allowed of the wicked, to pacify the terrible displeasure of the Judge,
The last thing which I sayd we should remember at this time, is Lots Wife, which I referre to the latter part of my generall diuision, whereof I mind to speake (and God will) in the after noone.
The last thing which I said we should Remember At this time, is Lots Wife, which I refer to the latter part of my general division, whereof I mind to speak (and God will) in the After noon.
and obserue his lawes, Psal. 105.45. Which, God graunt we may also kéepe and obserue, to his glorie, and our comfort in Iesus Christ our Lord, to whome with the holie Ghost, be all honor and glorie, world without end.
and observe his laws, Psalm 105.45. Which, God grant we may also keep and observe, to his glory, and our Comfort in Iesus christ our Lord, to whom with the holy Ghost, be all honour and glory, world without end.
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IN the former part, we haue bin incited to the true vse of memorie, by the consideration of the Action commaunded, Remember. Now are we likewise furthered in the same, by the consideration of the subiect or matter héere mentioned,
IN the former part, we have been incited to the true use of memory, by the consideration of the Actium commanded, remember. Now Are we likewise furthered in the same, by the consideration of the Subject or matter Here mentioned,
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for as when light and darkenes, swéete and soure, fire and water, and things contrarie are compared together, either of them is the better discerned from other.
for as when Light and darkness, sweet and sour, fire and water, and things contrary Are compared together, either of them is the better discerned from other.
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So by the consideration of Lot, and then, by conferring him with his wife, and by noting the contrarie dispositions and lots of them both, we shall in much better sort from either of them learne that, which the holie Spirit, by reseruing their examples for our memories, will suggerate vnto vs. From Lot, is there learned the lot of a godly man in this life, with a comfort vnto the godly through the mercie of God on him.
So by the consideration of Lot, and then, by conferring him with his wife, and by noting the contrary dispositions and lots of them both, we shall in much better sort from either of them Learn that, which the holy Spirit, by reserving their Examples for our memories, will suggerate unto us From Lot, is there learned the lot of a godly man in this life, with a Comfort unto the godly through the mercy of God on him.
From Lots Wife, is learned the lot of the wicked in this world, with a terror vnto all backsliders and wicked Apostates, by the terrible iudgements of God on the wicked Sodomites, and Lots Wife. Therefore first beholding Lot. himselfe, therein consider these circumstances. 1 Who this Lot was.
From Lots Wife, is learned the lot of the wicked in this world, with a terror unto all backsliders and wicked Apostates, by the terrible Judgments of God on the wicked Sodomites, and Lots Wife. Therefore First beholding Lot. himself, therein Consider these Circumstances. 1 Who this Lot was.
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We finde in Gen. 11.27. that Lot was the Sonne of Haran, which was brother vnto Abraham, who was contented (as one beléeuing ye Lord) to accompanie his Vncle Abraham, whē he forsooke his owne Countrey,
We find in Gen. 11.27. that Lot was the Son of Haran, which was brother unto Abraham, who was contented (as one believing the Lord) to accompany his Uncle Abraham, when he forsook his own Country,
And heereof it was, that he liued so vnspotted among the wicked, vexing his righteous soule, that he saw the two Angels comming into Sodom, and rose vp to méete them, that he bowed himselfe with his face to the ground,
And hereof it was, that he lived so unspotted among the wicked, vexing his righteous soul, that he saw the two Angels coming into Sodom, and rose up to meet them, that he bowed himself with his face to the ground,
and inuited them gladly to his house, that he entertained them reuerently, and defended them against the rage of the Sodomits: that he beleeued the words of the Angels,
and invited them gladly to his house, that he entertained them reverently, and defended them against the rage of the Sodomites: that he believed the words of the Angels,
that he contemned the sinnes and societie of the Sodomits, and forsaking all the trust of the world, depended onely on the mercie of God, whom he knew to be able and willing to prouide a better habitation for him.
that he contemned the Sins and society of the Sodomites, and forsaking all the trust of the world, depended only on the mercy of God, whom he knew to be able and willing to provide a better habitation for him.
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But it is a thing worth the noting, how Lot came into Sodom, which was vpon two occasions, the one, by his vnhappie departure from his Vncle Abraham: the other, by the foolish lust of his eye in his vnhappie choice.
But it is a thing worth the noting, how Lot Come into Sodom, which was upon two occasions, the one, by his unhappy departure from his Uncle Abraham: the other, by the foolish lust of his eye in his unhappy choice.
For as we reade in Gen: 13.6. when these two godly persons Abraham and Lot were greatly increased, and their flocks could not pasture together in one countrey, without contētion betwéene their seruants:
For as we read in Gen: 13.6. when these two godly Persons Abraham and Lot were greatly increased, and their flocks could not pasture together in one country, without contention between their Servants:
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it was the counsell of Abraham, that to eschue that inconuenience betweene them, being as brethren, they should sunder themselues and their flocks one from another,
it was the counsel of Abraham, that to eschew that inconvenience between them, being as brothers, they should sunder themselves and their flocks one from Another,
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for it was (before the destruction of Sodom and Gomorrhe ) as the Garden of Eden. And so Lot chose vnto him all the plaine of Iordan, yea, he pitched his Tent euen to Sodom. But hinc ille lachrymae, wo vnto thée seely Lot, for whiles thou goest about to please thine eye, thou woundest thine heart, thou lustest for the plaine, but the bushes inclose thée:
for it was (before the destruction of Sodom and Gomorrah) as the Garden of Eden. And so Lot chosen unto him all the plain of Iordan, yea, he pitched his Tent even to Sodom. But hinc Isle lachrymae, woe unto thee silly Lot, for while thou goest about to please thine eye, thou woundest thine heart, thou Lustiest for the plain, but the Bushes enclose thee:
thou delightest in the waters of Iordan, but thou art in danger of the fire of Sodom: thou thoughtest thou haddest gotten thee into heauen, but thou art come to the gate of hell.
thou delightest in the waters of Iordan, but thou art in danger of the fire of Sodom: thou thoughtest thou Hadst got thee into heaven, but thou art come to the gate of hell.
Sodom is faire and fruitfull, but thou must not taste of their fruites, for their Apples fall to dust and scinders if thou touch them, their hearbs be hurtfull,
Sodom is fair and fruitful, but thou must not taste of their fruits, for their Apples fallen to dust and scinders if thou touch them, their herbs be hurtful,
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this contention and strife grew, of the aboundance of worldly wealth, a cause of much discord euen betweene the children of one parentage, whereof there be too many examples, besides commō experience.
this contention and strife grew, of the abundance of worldly wealth, a cause of much discord even between the children of one parentage, whereof there be too many Examples, beside Common experience.
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Let vs not presume to promise our selues safetie and ease in these pricking thornes. Now may we see in what sort Lot liued in Sodome among the vngodly.
Let us not presume to promise our selves safety and ease in these pricking thorns. Now may we see in what sort Lot lived in Sodom among the ungodly.
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and the consideration of their payne ensuing: (as it can not be but a greefe vnto a godly man to see the people so obstinate, indurate and wicked to their own destruction:) and thus he breaketh out:
and the consideration of their pain ensuing: (as it can not be but a grief unto a godly man to see the people so obstinate, indurate and wicked to their own destruction:) and thus he breaks out:
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Oh that my head were full of water & mine eyes a fountaine of teares, that I might weepe day and night for the slayne of the daughter of my people! Agayne:
O that my head were full of water & mine eyes a fountain of tears, that I might weep day and night for the slain of the daughter of my people! Again:
Hereof was our Sauiour Christ mooued to weepe ouer Ierusalem. I would to God the godly men now had not the like occasion giuen them to vexe their godlie mindes:
Hereof was our Saviour christ moved to weep over Ierusalem. I would to God the godly men now had not the like occasion given them to vex their godly minds:
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This is a cause of confusion and plague, the Lord of his mercie deliuer vs. See now (I pray you) what good Lot gayned by his being in Sodom: his desire of pleasures procured him payne:
This is a cause of confusion and plague, the Lord of his mercy deliver us See now (I pray you) what good Lot gained by his being in Sodom: his desire of pleasures procured him pain:
First, being among the Sodomites, he was taken prisoner with his wife and all his substance, together with the Kings of Sodom and Gomorrha, by Amraphel King of Shinar, Arioch King of Eleasar, Chedarlaomer King of Elam, and Tidal King of the Nations, in great daunger of his life.
First, being among the Sodomites, he was taken prisoner with his wife and all his substance, together with the Kings of Sodom and Gomorrha, by Amraphel King of Shinar, Arioch King of Eleazar, Chedorlaomer King of Elam, and Tidal King of the nations, in great danger of his life.
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The same wee see in this example of Lot, who could not enioy the benefite of any Supersedeas among the Citizens of Sodom. He did not only vexe his righteous soule there with beholding their sinnes,
The same we see in this Exampl of Lot, who could not enjoy the benefit of any Supersedeas among the Citizens of Sodom. He did not only vex his righteous soul there with beholding their Sins,
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Oh good Lot! couldest thou so long time abide there, where thou couldest neuer bee welcome? What gaynest thou among such vngodly persons? Thou mayst say:
O good Lot! Couldst thou so long time abide there, where thou Couldst never be welcome? What gainest thou among such ungodly Persons? Thou Mayest say:
Did not Salomon the King of Israel sinne in these things? Did not the daughters of men defile the childrē of God? Was not Iezabell a pricker forward of Ahab to euery mischiefe? Did not Saule prouide Michol to be a snare vnto Dauid? and did she not mocke at him openly? Did not Iobs wife greeue him in the bitternesse of his heart? Was not Esau blamed for taking wiues of the Hittites, a griefe of minde to old Isaak and Rebeccha? Therefore Iacob was straitly charged by his parents to eschew such women.
Did not Solomon the King of Israel sin in these things? Did not the daughters of men defile the children of God? Was not Jezebel a pricker forward of Ahab to every mischief? Did not Saule provide Michal to be a snare unto David? and did she not mock At him openly? Did not Jobs wife grieve him in the bitterness of his heart? Was not Esau blamed for taking wives of the Hittites, a grief of mind to old Isaac and Rebecca? Therefore Iacob was straitly charged by his Parents to eschew such women.
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Doth not Cain enuie Abel? Is not the olde world agaynst Noah? Ismael agaynst Isaak? Esau agaynst Iacob? Doth not Saule enuie Dauid for his victorie? Do not the Lords of Babilon hate Daniel for his pietie? Do not all the Nations conspire together agaynst Israel? Yea more yet:
Does not Cain envy Abel? Is not the old world against Noah? Ishmael against Isaac? Esau against Iacob? Does not Saule envy David for his victory? Do not the lords of Babylon hate daniel for his piety? Do not all the nations conspire together against Israel? Yea more yet:
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though Ephraim deuoureth Manasses, and Manasses deuour Ephraim, yet do not they both ioyne hand in hand to deuoure Iuda the Lords inheritance? As Pilate agaynst Herod, and Herod agaynst Pilate, but both of them against Christ? what concord betweene fire and water? what peace betweene Christ and Belial, may be found? But yet,
though Ephraim devoureth Manasses, and Manasses deuour Ephraim, yet do not they both join hand in hand to devour Iuda the lords inheritance? As Pilate against Herod, and Herod against Pilate, but both of them against christ? what concord between fire and water? what peace between christ and Belial, may be found? But yet,
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why doth the world thus hate the children of God, whom they haue rather cause to loue? The children of God be brethren at amitie in themselues, whose societie Satan séeketh to diuide, that his owne arme may be the stronger,
why does the world thus hate the children of God, whom they have rather cause to love? The children of God be brothers At amity in themselves, whose society Satan seeketh to divide, that his own arm may be the Stronger,
but haue the worldlings any iust cause of hatred giuen them? no truely, for as Christ was hated without a cause of them that should haue rather loued him, so are his childrē.
but have the worldlings any just cause of hatred given them? no truly, for as christ was hated without a cause of them that should have rather loved him, so Are his children.
& in contempt of his promises, without any cōtroulment or contradiction of the righteous, which can not but speake against them, they thus resolue and conclude against the righteous, Let vs oppresse the poore man that is so righteous.
& in contempt of his promises, without any controlment or contradiction of the righteous, which can not but speak against them, they thus resolve and conclude against the righteous, Let us oppress the poor man that is so righteous.
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Alas ye miserable caitiffes, be these your profound arguments? Indéed these beseeme him that saith in the pride of his heart, Sic volo, siu iubeo, stat pro ratione voluntas:
Alas you miserable caitiffs, be these your profound Arguments? Indeed these beseem him that Says in the pride of his heart, Sic volo, siu iubeo, stat Pro ratione Voluntas:
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It is good for birds of one flight to flye together, chickens of one hen to couch together, shéepe of one fold to flock together, strings of one instrument to sound in harmonie together, members of one bodie to ioyne together,
It is good for Birds of one flight to fly together, chickens of one hen to couch together, sheep of one fold to flock together, strings of one Instrument to found in harmony together, members of one body to join together,
And the Apostles speaking heereof, lay oftentimes our Sauiour for a patterne before vs, who commaunded his Disciples to loue together, as he had loued them:
And the Apostles speaking hereof, lay oftentimes our Saviour for a pattern before us, who commanded his Disciples to love together, as he had loved them:
that was (as one noteth) Veraciter sine simulatione: prudenter sine corruptione: temperanter sub Dei dilectione: generaliter sine exceptione. That is, without simulation truly: without corruption wisely:
that was (as one notes) Veraciter sine simulation: Prudent sine corruption: temperanter sub Dei dilectione: generaliter sine exception. That is, without simulation truly: without corruption wisely:
For whosoeuer loueth either father or mother, wife or children, yea, or his owne life, more then me (saith Christ) is not worthy of me: heerein then is temperance learned.
For whosoever loves either father or mother, wife or children, yea, or his own life, more then me (Says christ) is not worthy of me: herein then is temperance learned.
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The houshold of faith must be preferred before the worldlings, as Iacob before Esau, Isaac before Ismael, Abel before Cayne, Dauid before Saule, Salomon besore Absolon, Iohn before Iudas, but I speake heere only of the brethren.
The household of faith must be preferred before the worldlings, as Iacob before Esau, Isaac before Ishmael, Abel before Cayne, David before Saule, Solomon besore Absalom, John before Iudas, but I speak Here only of the brothers.
Now are we to consider, how that this good man, notwithstāding the hatred of his Citizens, obteined the loue and mercy of the Lord, through whom, not only himself was wonderfully deliuered from destruction,
Now Are we to Consider, how that this good man, notwithstanding the hatred of his Citizens, obtained the love and mercy of the Lord, through whom, not only himself was wonderfully Delivered from destruction,
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It may be that now the prayer of Abraham had his effect in this, that God destroyeth not Lot with Sodom. For it is said, that God remembring Abraham (and therein his prayer) tooke Lot out of the middest of the ouerthrowe.
It may be that now the prayer of Abraham had his Effect in this, that God Destroyeth not Lot with Sodom. For it is said, that God remembering Abraham (and therein his prayer) took Lot out of the midst of the overthrown.
And why Gen. 18. should not the Iudge of all the world do according vnto right? and who is righteous? euen Lot, in that by his faith he obteined mercie:
And why Gen. 18. should not the Judge of all the world do according unto right? and who is righteous? even Lot, in that by his faith he obtained mercy:
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And heere obserue, that whereas the Lord stayed the wrath of his rod from his enemies, till time that Lot was gone out of Sodom, least happely the righteous had perished among the wicked, which God forbid, as Abraham praied.
And Here observe, that whereas the Lord stayed the wrath of his rod from his enemies, till time that Lot was gone out of Sodom, least happily the righteous had perished among the wicked, which God forbid, as Abraham prayed.
and people, he first taketh away the godly from among them, and leauing only a confused heape of vngodlie persons, a free passage is giuen to the execution of his iudgements.
and people, he First Takes away the godly from among them, and leaving only a confused heap of ungodly Persons, a free passage is given to the execution of his Judgments.
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Among which we remember, that when Noah was gone from the world, and was enclosed in the Arke, the water foorthwith fell downe vpon the world, and drowned it.
Among which we Remember, that when Noah was gone from the world, and was enclosed in the Ark, the water forthwith fell down upon the world, and drowned it.
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Whē King Hezekiah was layde to his Fathers in peace, the plague fell downe vpon Iuda, which the Lord had by promise restrained all the time of his life.
When King Hezekiah was laid to his Father's in peace, the plague fell down upon Iuda, which the Lord had by promise restrained all the time of his life.
but counterfeit Iewes, and notorious euill sinners, all the plagues that tended to the vtter destruction of that City, immediatly followed, Thy house is left desolate,
but counterfeit Iewes, and notorious evil Sinners, all the plagues that tended to the utter destruction of that city, immediately followed, Thy house is left desolate,
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for yee shall not see me hencefoorth, &c. So heere, Lot the righteous man, being gone out of Sodom, the Lord rained vpon them fire and brimstone from heauen, and consumed them all,
for ye shall not see me henceforth, etc. So Here, Lot the righteous man, being gone out of Sodom, the Lord reigned upon them fire and brimstone from heaven, and consumed them all,
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The consideration hereof might moue euen the vngodly, to wish for and desire the peace of Ierusalem, & gladlie to enterteyne and reteyne the societie of righteous Lots among them.
The consideration hereof might move even the ungodly, to wish for and desire the peace of Ierusalem, & gladly to entertain and retain the society of righteous Lots among them.
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And when they perceiue them departing, to dread great iudgements imminent, as the daughter of old Eli did, who hearing that the Arke of God was taken away from Israel, cried out in great feare:
And when they perceive them departing, to dread great Judgments imminent, as the daughter of old Eli did, who hearing that the Ark of God was taken away from Israel, cried out in great Fear:
The beastes of al kinde will be found in the Arke, and Cham wil couch betwene Shem and Iaphet, and growe to a mightie nation to diuide their Tabernacles asunder:
The beasts of all kind will be found in the Ark, and Cham will couch between Shem and Japhet, and grow to a mighty Nation to divide their Tabernacles asunder:
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that now the Lords flocke, in respect of all the rest, is called little. As if the Lord had chosen of all birdes one Doue, of all beastes one Sheepe, of all trees one Cedar in Libanus:
that now the lords flock, in respect of all the rest, is called little. As if the Lord had chosen of all Birds one Dove, of all beasts one Sheep, of all trees one Cedar in Lebanon:
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of all pittes, one Riuer Iordan: of all hilles, one Sion: of all people, one Israel: of al Cities, one Ierusalem: & out of all Sodom, Lot: but not Lots wife.
of all pits, one River Iordan: of all hills, one Sion: of all people, one Israel: of all Cities, one Ierusalem: & out of all Sodom, Lot: but not Lots wife.
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This is not Sarah to Abraham, nor Rebeccah to Isaak, nor Hester to Ashuerus, nor Susanna to Ioachim, nor Elizabeth to Zacharias, nor Mary to Ioseph: but here is so heauie a yoke,
This is not Sarah to Abraham, nor Rebecca to Isaac, nor Esther to Assuerus, nor Susanna to Ioachim, nor Elizabeth to Zacharias, nor Marry to Ioseph: but Here is so heavy a yoke,
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as good Lot could not well beare, and such a burden as he was not able to bring forth from Sodom to Zoar. Here is a curst Xantippe to a learned and patient Socrates: here is a murmuring Annah to an holie Tobiah, yea more yet than that:
as good Lot could not well bear, and such a burden as he was not able to bring forth from Sodom to Zoar. Here is a cursed Xantippe to a learned and patient Socrates: Here is a murmuring Hannah to an holy Tobiah, yea more yet than that:
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And herein she ioyned hands with all her kinne in that citie, who esteemed the report of Lot, touching the wordes of the Angels, as fables vainely inuented:
And herein she joined hands with all her kin in that City, who esteemed the report of Lot, touching the words of the Angels, as fables vainly invented:
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The Apostle shewing the commodities of faith by the examples of Abraham, Isaak, Iacob, Sarah, and other Saincts, doth thereto oppose the infidelitie of such as haue thereby purchased iust paynes for recompence.
The Apostle showing the commodities of faith by the Examples of Abraham, Isaac, Iacob, Sarah, and other Saints, does thereto oppose the infidelity of such as have thereby purchased just pains for recompense.
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Adam by his vnbeleefe, with Eua, were cast out of Paradise: the Iewes wanting faith could not come into the land of promise, but perished in the wildernesse:
Adam by his unbelief, with Eve, were cast out of Paradise: the Iewes wanting faith could not come into the land of promise, but perished in the Wilderness:
as if vnder this one sinne al other sinnes were comprehended, and well worthie: for without faith it is impossible to please God, seeing whatsoeuer is done, is sinne.
as if under this one sin all other Sins were comprehended, and well worthy: for without faith it is impossible to please God, seeing whatsoever is done, is sin.
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The Iewes, by their vnbeleefe, were not onely vnworthie that Christ should work any myracle among them in his owne countrie • but also they alienated the fauour of God from them and their children. This is if grieuous sinne.
The Iewes, by their unbelief, were not only unworthy that christ should work any miracle among them in his own country • but also they alienated the favour of God from them and their children. This is if grievous sin.
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and if it begin there, what shall be the end of them that beleeue not the Gospell? I begin (sayth the Lord) to plague the Citie whereon my name is called, and thinke you, I will suffer you to escape? No, ye shall not go quite.
and if it begin there, what shall be the end of them that believe not the Gospel? I begin (say the Lord) to plague the city whereon my name is called, and think you, I will suffer you to escape? No, you shall not go quite.
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This vertue did Christ himselfe embrace, who oftentimes fell on his face to the earth, when he prayed, yea and yeelded himself to the great contempt of the Crosse.
This virtue did christ himself embrace, who oftentimes fell on his face to the earth, when he prayed, yea and yielded himself to the great contempt of the Cross.
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the poore Publican is 〈 ◊ 〉, Dauid obteyneth mercie: but the proude Phariste Antiochus, Senacherib, Herod, and other proude persons haue been cast downe.
the poor Publican is 〈 ◊ 〉, David obtaineth mercy: but the proud Phariste Antiochus, Sennacherib, Herod, and other proud Persons have been cast down.
Lots wife in her pride disdayned the vocation of her husband, she contemned the Countrie whereinto he was going from Sodom, she thought scorne to make such a chaunge,
Lots wife in her pride disdained the vocation of her husband, she contemned the Country whereinto he was going from Sodom, she Thought scorn to make such a change,
for seeled houses, Caues of earth: for Iuorie beddes, the harde stones, or grasse in the fieldes: in steede of companie, solitarinesse: for mirth, mourning: and sorrowes for solace.
for seeled houses, Caves of earth: for Ivory Beds, the harden stones, or grass in the fields: in steed of company, solitariness: for mirth, mourning: and sorrows for solace.
The Lord stop the great inconuenience of this sinne, to the casting downe of proud Lucifer and his members, that the glorie of Iesus Christ might be the better embraced euen in humilitie.
The Lord stop the great inconvenience of this sin, to the casting down of proud Lucifer and his members, that the glory of Iesus christ might be the better embraced even in humility.
The Syrenes sing sweetly, the Lamaei shine beautifully, the Serpent suggesteth subtiltie, and the deuill promiseth al the glorie of the world to them that worship him.
The Sirens sing sweetly, the Lamaei shine beautifully, the Serpent suggests subtlety, and the Devil promises all the glory of the world to them that worship him.
And remember what father Abraham sayd to the proude rich man in hell: Sonne, (sayth he) remember that thou in thy life time haddest thy pleasure, but contrariwise Lazarus received paynes:
And Remember what father Abraham said to the proud rich man in hell: Son, (say he) Remember that thou in thy life time Hadst thy pleasure, but contrariwise Lazarus received pains:
Remember that Moses hauing hereof right consideration, did not only put off his shooes from his feete, the clogges that might haue hindred him from comming to the Lord and from doing his duetie:
remember that Moses having hereof right consideration, did not only put off his shoes from his feet, the clogs that might have hindered him from coming to the Lord and from doing his duty:
The Lord in his mercie perswade vs with Iaphet to departe from the societie and pleasures of Cham, and 〈 ◊ 〉 dwell in the tabernacles of blessed Shem, that we may not serue the deuill among the manie of this world in these vaine and fleshlie pleasures, which confounded Sodom, and with them Lots wife.
The Lord in his mercy persuade us with Japhet to depart from the society and pleasures of Cham, and 〈 ◊ 〉 dwell in the Tabernacles of blessed Shem, that we may not serve the Devil among the many of this world in these vain and fleshly pleasures, which confounded Sodom, and with them Lots wife.
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Doest thou thinke, that the great omnipotent God is not thereby ritch and liberall, mightie and most willing to prouide for his children? Could not he haue giuen thee enough without Sodom? And wilt thou distrust him and care for thy selfe without him? Wilt thou looke backe to the things left behinde thee in Sodome? The Hebrew text hath it thus, NONLATINALPHABET that is, his wife looked back behind her. Which the Greeke translation yeeldeth, NONLATINALPHABET. that is:
Dost thou think, that the great omnipotent God is not thereby rich and liberal, mighty and most willing to provide for his children? Could not he have given thee enough without Sodom? And wilt thou distrust him and care for thy self without him? Wilt thou look back to the things left behind thee in Sodom? The Hebrew text hath it thus, that is, his wife looked back behind her. Which the Greek Translation yields,. that is:
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She thought that God would not haue so well prouided for her, elswhere, as she was prouided for in Sodom: therfore she had a carefull desire of the things left behinde her,
She Thought that God would not have so well provided for her, elsewhere, as she was provided for in Sodom: Therefore she had a careful desire of the things left behind her,
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then would wee not so murmur agaynst God, as we do with mindes neuer content. But some do decipher themselues hereby to be not true sonnes, but bastards.
then would we not so murmur against God, as we do with minds never content. But Some do decipher themselves hereby to be not true Sons, but bastards.
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Why then should we murmur? Why should we excessiuely care for the morrowe and vexe our mindes? Let vs rather applie our vocations according to the rule of his word with the ordinarie and lawfull meanes,
Why then should we murmur? Why should we excessively care for the morrow and vex our minds? Let us rather apply our vocations according to the Rule of his word with the ordinary and lawful means,
And so Lots wife distrusting God, she murmureth in mind, she bendeth back, as though her owne care had been better than Gods grace for her saftie: but she hath a reward.
And so Lots wife distrusting God, she murmureth in mind, she bendeth back, as though her own care had been better than God's grace for her safety: but she hath a reward.
Another fault we find in this faithles woman (as cords of vanitie do euer linck together to pull men from God,) and that is foolish pitie, which is also too common among vs. She was moued for her friends and old acquaintance, whose companie and conditions she loued, which she should rather haue hated:
another fault we find in this faithless woman (as cords of vanity do ever link together to pull men from God,) and that is foolish pity, which is also too Common among us She was moved for her Friends and old acquaintance, whose company and conditions she loved, which she should rather have hated:
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being persuaded that he only should dwell in the Lords tabernacle, and rest vpon his holy hill, in whose eyes a vile person is contemned. Therefore he saith againe:
being persuaded that he only should dwell in the lords tabernacle, and rest upon his holy hill, in whose eyes a vile person is contemned. Therefore he Says again:
Remember how King Saul for pitying Agag the Amalakite, was reproued and plagued: that Achab, for letting go of Benhadad King of Siria, was reprehended & endangered. On the other side:
remember how King Saul for pitying Agag the Amalekite, was reproved and plagued: that Ahab, for letting go of Benhadad King of Syria, was reprehended & endangered. On the other side:
Remember what Iehu did to Iezabel and the wicked house of Achab, without compassion, and that he was promised by the Lord for doing this thing, his sonnes should surely sit on the throane after him to the third and fourth generation.
remember what Iehu did to Jezebel and the wicked house of Ahab, without compassion, and that he was promised by the Lord for doing this thing, his Sons should surely fit on the throne After him to the third and fourth generation.
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Remember also, what a good report zealous Phinehas obtained, whē with his sword he flewe Zimri and Cozbi, and ceassed the plague, which was accounted vnto him for righteousnes throughout all generations.
remember also, what a good report zealous Phinehas obtained, when with his sword he flew Zimri and Cozbi, and ceased the plague, which was accounted unto him for righteousness throughout all generations.
euery maister in his house, euery father in his family, and euery true Christian in his place, is to take heed that he withstand sinne in his seruants, in his children, in his brethren,
every master in his house, every father in his family, and every true Christian in his place, is to take heed that he withstand sin in his Servants, in his children, in his brothers,
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though with reprehension, with due correction, and the lawfull execution of the end of iustice, as the case or cause shall require without foolish pitie.
though with reprehension, with due correction, and the lawful execution of the end of Justice, as the case or cause shall require without foolish pity.
and those that should knowe how to measure their words with discretion, be nothing fearefull to sweate and blaspheme the holy name of God in their common conferences:
and those that should know how to measure their words with discretion, be nothing fearful to sweat and Blaspheme the holy name of God in their Common conferences:
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nor the pouertie of Gedeon so meane, nor the bashfulnes of Ionas so fearefull, nor the former life of Saul a persecutor, may iustly offer excuses of delayes in their lawfull vocation.
nor the poverty of Gideon so mean, nor the bashfulness of Ionas so fearful, nor the former life of Saul a persecutor, may justly offer excuses of delays in their lawful vocation.
But séeme the thing neuer so hard, strange, obscure, vneasie or impossible, if the Lord once bid vs to procéede, we may not bée slacke nor negligent, nor refuse to obeye.
But seem the thing never so hard, strange, Obscure, uneasy or impossible, if the Lord once bid us to proceed, we may not been slack nor negligent, nor refuse to obey.
The children of Israel did eate the Passouer hastely as they were commanded, and Paul doth the worke of the Lord without negligence, as the Spirit moueth him.
The children of Israel did eat the Passover hastily as they were commanded, and Paul does the work of the Lord without negligence, as the Spirit moves him.
Therefore delay not, he only winneth the goale that runneth swiftly, he obtaineth the victorie that striueth valiantly, he entreth into the gate, that waiteth carefully,
Therefore Delay not, he only wins the goal that Runneth swiftly, he obtaineth the victory that strives valiantly, he entereth into the gate, that waits carefully,
Runne then, make haste, the day is at hand, the time is vncertaine, the enemie is strong, Sodom is sinfull, the Angels be come to destroy the vngodly, the cale is taken, the Lord is not intreated, the nomber of the godly is small, there is none to stop the Lords wrath, not one to stand vp in the gap for the Citie that can be heard,
Run then, make haste, the day is At hand, the time is uncertain, the enemy is strong, Sodom is sinful, the Angels be come to destroy the ungodly, the cale is taken, the Lord is not entreated, the number of the godly is small, there is none to stop the lords wrath, not one to stand up in the gap for the city that can be herd,
Heereat Lot with his two daughters do runne hence with his speede, but his wife hath many heauie clogs, she is slouthfull, negligent, full of delayes, and is ouertaken with destruction.
Hereat Lot with his two daughters do run hence with his speed, but his wife hath many heavy clogs, she is slothful, negligent, full of delays, and is overtaken with destruction.
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for she doth apostate and turne backe from the Lord to Sodom. There be two kinds of returnes, the one good & commendable, the other wicked and abhominable.
for she does apostate and turn back from the Lord to Sodom. There be two Kinds of returns, the one good & commendable, the other wicked and abominable.
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This is that new birth which Christ sheweth to Nicodemus, Iohn. 3. and this bringeth mercie and forgiuenes in Christ, righteousnes, holines, and eternall glorie.
This is that new birth which christ shows to Nicodemus, John. 3. and this brings mercy and forgiveness in christ, righteousness, holiness, and Eternal glory.
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Nothing feigned is of continuance, nor an hypocrite can long conceale the malice of his mind, Quis enim relaverit ignem? Cayne gaue a faire shew for a time, he sacrificed as Abell did, though not with Abels heart.
Nothing feigned is of Continuance, nor an hypocrite can long conceal the malice of his mind, Quis enim relaverit Ignem? Cayne gave a fair show for a time, he sacrificed as Abel did, though not with Abel's heart.
Iezabel had her Prophets, and when Naboth should be put to death, she pretended holines by proclaiming a fast ▪ &c. but her wickednes is bewraied and punished.
Jezebel had her prophets, and when Naboth should be put to death, she pretended holiness by proclaiming a fast ▪ etc. but her wickedness is bewrayed and punished.
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Thus the verie Deuil himselfe being most execrable wicked, will yet transforme himselfe into an Angell of light, till he hath brought foorth the lumpe of his lewdnes, to the dishonor of God, and hurt of men:
Thus the very devil himself being most execrable wicked, will yet transform himself into an Angel of Light, till he hath brought forth the lump of his Lewdness, to the dishonour of God, and hurt of men:
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And thus Lots wife bewrayeth her secret folly in the end, by her bending backe. She now fully declareth what she is, by forsaking her vocation and backsliding.
And thus Lots wife bewrayeth her secret folly in the end, by her bending back. She now Fully Declareth what she is, by forsaking her vocation and backsliding.
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and he that is vnworthy, and continueth not in his calling accordingly, hath this censure layd on him by the holy Ghost, Episcopatum cius accipiat alter, Let him be taken away,
and he that is unworthy, and Continueth not in his calling accordingly, hath this censure laid on him by the holy Ghost, Episcopate cius Accept altar, Let him be taken away,
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but most willingly consented to follow her husband at the commandement of God, from Vr of the Caldees, with a long iourney and great danger, into an vnknowne and strange land, to her great commendation,
but most willingly consented to follow her husband At the Commandment of God, from Vr of the Chaldeans, with a long journey and great danger, into an unknown and strange land, to her great commendation,
Naomi goeth with her husband Elimelech into Moab, when foode wanted in Israel. Moreouer, Rahab of Ierico, Zipporah the wife of Moses, Anna the wife of Tobias, and Sarra his sonnes wife, Mary the mother of Christ,
Naomi Goes with her husband Elimelech into Moab, when food wanted in Israel. Moreover, Rahab of Jericho, Zipporah the wife of Moses, Anna the wife of Tobias, and Sarah his Sons wife, Marry the mother of christ,
and the Sonne of righteousnes giueth vs light, do refuse to follow their husbands, and them that are willing to further them, I will not say into the mountaines,
and the Son of righteousness gives us Light, do refuse to follow their Husbands, and them that Are willing to further them, I will not say into the Mountains,
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Neither can it profite any man, that his father, mother, wife, brother or sister are godly and accepted with the Lord, except that himselfe do immitate and resemble them truely in godlinesse.
Neither can it profit any man, that his father, mother, wife, brother or sister Are godly and accepted with the Lord, except that himself do imitate and resemble them truly in godliness.
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A sodayne chaunge and straunge Metamorphosis, not faigned by the Poets, but wrought in deede by the power of God, testified by his holie Spirite, wrote in a booke by Moses his seruant,
A sudden change and strange Metamorphosis, not feigned by the Poets, but wrought in deed by the power of God, testified by his holy Spirit, wrote in a book by Moses his servant,
but a more true Metamorphosis we haue testified in the Prophesie of Daniel, of Nabucadnezzar, the Monarke of the earth, who became as a beast of a brutish and sauage minde.
but a more true Metamorphosis we have testified in the Prophesy of daniel, of Nebuchadnezzar, the Monarch of the earth, who became as a beast of a brutish and savage mind.
She desperatly falleth headlong into misfortunes, and might (if God would) haue incurred the plagues of Kain for his murther: of Saule, for his disobedience: of Nabal, for his foolishnesse: of Iezebel, for her sorceries: of Athaliah, for her treacheries: of Antiochus, for his blasphemies:
She desperately falls headlong into misfortunes, and might (if God would) have incurred the plagues of Kain for his murder: of Saule, for his disobedience: of Nabal, for his foolishness: of Iezebel, for her sorceries: of Athaliah, for her Treacheries: of Antiochus, for his Blasphemies:
And it is commaunded in the lawe, that euery Sacrifice shall be seasoned with Salt: to note, that no Sacrifice can please God, but that which is done with discretion.
And it is commanded in the law, that every Sacrifice shall be seasoned with Salt: to note, that no Sacrifice can please God, but that which is done with discretion.
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Howbeit, this miserable woman is by that nothing the better, inasmuch as that which is now in her, serueth wholie to the vse of other, and not of her selfe.
Howbeit, this miserable woman is by that nothing the better, inasmuch as that which is now in her, serveth wholly to the use of other, and not of her self.
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Therefore Abimelech (as we reade in the ninth Chapter of the booke of the Iudges ) sowed salt in Sichem. And so speaketh Zephenaiah: As I liue, sayth the Lord of hoastes, the God of Israel, surely Moab shall be as Sodom,
Therefore Abimelech (as we read in the ninth Chapter of the book of the Judges) sowed salt in Sichem. And so speaks Zephenaiah: As I live, say the Lord of hosts, the God of Israel, surely Moab shall be as Sodom,
And such a place doth Isaiah describe in his 34. Chapter, speaking of the destruction of the Sinagogue (a worthie figure whereof appeareth in this woman) he that readeth it, let him vnderstand it.
And such a place does Isaiah describe in his 34. Chapter, speaking of the destruction of the Synagogue (a worthy figure whereof appears in this woman) he that readeth it, let him understand it.
the Minister go too and hold on the Plough without loathsomnes, the people procéede in their calling without sluggishnes, the Citie to fight in faith without faintnes, the Countrey to be religious without malitiousnes,
the Minister go too and hold on the Plough without loathsomnes, the people proceed in their calling without sluggishness, the city to fight in faith without faintness, the Country to be religious without maliciousness,
Let this perswade Iapheth, to dwell in ye Tabernacles of Shem: let this moue Ioseph to eschue the polluted bed of Potiphar: euery chaste Susanna to denie the desire of the vngodlie Elders:
Let this persuade Japheth, to dwell in you Tabernacles of Shem: let this move Ioseph to eschew the polluted Bed of Potiphar: every chaste Susanna to deny the desire of the ungodly Elders:
than the pleasures of Sinne in Aegypt. Let vs desire rather Hierusalem, than Ierico, and Canaan, before Babylon. Let vs flye from Sodom and Gomorah with iust Lot, and not returne againe with Lots wife.
than the pleasures of Sin in Egypt. Let us desire rather Jerusalem, than Jericho, and Canaan, before Babylon. Let us fly from Sodom and Gomorrah with just Lot, and not return again with Lots wife.
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expecting faithfully that eternall Crowne of glorie, which all such as by the bloud of Christ the immaculate Lamb haue bin Victors, shall be crowned with in his euerlasting Kingdome.
expecting faithfully that Eternal Crown of glory, which all such as by the blood of christ the immaculate Lamb have been Victor's, shall be crowned with in his everlasting Kingdom.
