The wise King, and the learned iudge in a sermon, out of the 10. verse of the 2. psalme: lamenting the death, and proposing the example, of Sir Edvvard Levvenor, a religious gentleman. Preached vpon a lecture-day at Canham in Suffolke. By Bezalell Carter.
I (saith God) haue placed my King vpon Zion mine holy mountaine, &c. I will declare the decree, &c. Hee that dwells in heauen shall laugh them to scorne, &c. Secondly, their danger is further amplified in regard of God the Sonne, that is also euerie way furnished with sufficiencie of power, both for the defence of his Church,
I (Says God) have placed my King upon Zion mine holy mountain, etc. I will declare the Decree, etc. He that dwells in heaven shall laugh them to scorn, etc. Secondly, their danger is further amplified in regard of God the Son, that is also every Way furnished with sufficiency of power, both for the defence of his Church,
Now for the words themselues, note in them these two things. First, a double exhortation: 1. To wisedome: 2. To learning. Secondly, the circumstances expressed:
Now for the words themselves, note in them these two things. First, a double exhortation: 1. To Wisdom: 2. To learning. Secondly, the Circumstances expressed:
and calls it earthly, sensuall, & deuillish, chap. 3. 15. when men are wise to take vengeance vpon their enemies, to hoard vp wealth, to manage their affaires to their best profit:
and calls it earthly, sensual, & devilish, chap. 3. 15. when men Are wise to take vengeance upon their enemies, to hoard up wealth, to manage their affairs to their best profit:
and the signes of the times, Matth. 16. 2. and wise enough to make a small Ephah, and a great Shekle, and a false ballance, Amos, 8. 5. and generally the men of the world are wise in their generation, Luk. 16. 8. But the spirit of God in this place speaks of a spiritual & heauenly wisdome: of which Dauid speakes, Psal. 119. 8. The wisedome of the prudent, is to vnderstand the way of the Lord:
and the Signs of the times, Matthew 16. 2. and wise enough to make a small Ephah, and a great Shekel, and a false balance, Amos, 8. 5. and generally the men of the world Are wise in their generation, Luk. 16. 8. But the Spirit of God in this place speaks of a spiritual & heavenly Wisdom: of which David speaks, Psalm 119. 8. The Wisdom of the prudent, is to understand the Way of the Lord:
and this wisedome, was that which Salomon prayed for, and did obtaine of God, 1. King. 3. 9. This is that which Iames calleth the wisedome from aboue, Iam. 3. 7. This is that which Paul speakes of,
and this Wisdom, was that which Solomon prayed for, and did obtain of God, 1. King. 3. 9. This is that which James calls the Wisdom from above, Iam. 3. 7. This is that which Paul speaks of,
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when men are wise to saluation, 2. Tim. 3. 15. In a word, let that notable place, Deut. 4. 5. suffice for the defining of true wisedome: Behold, saith Moses, I haue taught you statutes,
when men Are wise to salvation, 2. Tim. 3. 15. In a word, let that notable place, Deuteronomy 4. 5. suffice for the defining of true Wisdom: Behold, Says Moses, I have taught you statutes,
For the more familiar handling of this Doctrine, and the further confirmation of it, consider we by way of resemblance, who is a wise man, and what wisedome is.
For the more familiar handling of this Doctrine, and the further confirmation of it, Consider we by Way of resemblance, who is a wise man, and what Wisdom is.
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for so the text saith, that the Lord commended the vniust steward, because he had done wisely, Luk. 16. 8. The assumption to be gathered from all that hath been said is onely this, That onely regenerate men are wise, and all vnregenerate men no better then fooles.
for so the text Says, that the Lord commended the unjust steward, Because he had done wisely, Luk. 16. 8. The Assump to be gathered from all that hath been said is only this, That only regenerate men Are wise, and all unregenerate men no better then Fools.
Thirdly, they onely lay vp treasures for time to come euen in heauen, Matth. 6. 20. and therefore they onely are wise. As for the vnregenerate. First, they want iudgement.
Thirdly, they only lay up treasures for time to come even in heaven, Matthew 6. 20. and Therefore they only Are wise. As for the unregenerate. First, they want judgement.
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Whereto may we better resemble them, then to little children, that are more desirous of toies and trifles, of apples and babies, then of lands and inheritances.
Whereto may we better resemble them, then to little children, that Are more desirous of toys and trifles, of Apples and babies, then of Lands and inheritances.
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then of his birthright, Heb. 12. 16. Would we not brand him for an ideot, which would choose brasse rather then gold, flint stones before precious stones, chaffe before corne? and yet thousands there are in the world,
then of his birthright, Hebrew 12. 16. Would we not brand him for an idiot, which would choose brass rather then gold, flint stones before precious stones, chaff before corn? and yet thousands there Are in the world,
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Happily there is many a Shemei wise enough to meet Dauid in time for his owne sauegard, 1. Sam. 19. 19. many an vniust Steward wise enough to preuent beggery, Luke, 16. many a Pilate wise enough to keep in Cesars fauour, Ioh. 19. 13. many like those of Tyrus and Sidon, wise enough to make peace with those which are too strong for them, Act. 12. 20. and generally men are quick-witted to keep fire from their houses, the theife from their gold, to auoid infectious places, stinking prisons, poisons, &c. and yet in the meane time runne on in their sinnes without all dread of danger, feare of iudgments, of Gods wrath, of hell it selfe:
Happily there is many a Shimei wise enough to meet David in time for his own safeguard, 1. Sam. 19. 19. many an unjust Steward wise enough to prevent beggary, Lycia, 16. many a Pilate wise enough to keep in Caesars favour, John 19. 13. many like those of Tyre and Sidon, wise enough to make peace with those which Are too strong for them, Act. 12. 20. and generally men Are quick-witted to keep fire from their houses, the thief from their gold, to avoid infectious places, stinking prisons, poisons, etc. and yet in the mean time run on in their Sins without all dread of danger, Fear of Judgments, of God's wrath, of hell it self:
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and such as these may be accounted wise, cautelous, circumspect, &c. but alasse, it is but poore wisedome for a man to be afraid of the frying panne, and not of the fire;
and such as these may be accounted wise, cautelous, circumspect, etc. but alas, it is but poor Wisdom for a man to be afraid of the frying pan, and not of the fire;
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Thirdly, how negligent are they to prouide for future time, all their whole care beeing only for things present, present pleasures, delights, &c. altogether neglecting that immortall, vndefiled inheritance, reserued for them in heauen.
Thirdly, how negligent Are they to provide for future time, all their Whole care being only for things present, present pleasures, delights, etc. altogether neglecting that immortal, undefiled inheritance, reserved for them in heaven.
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Pro. 26. 1. O brethren, who are fooles if these be wise? would wee not count him for a senselesse person, that would spend much time in trimming his garments,
Pro 26. 1. O brothers, who Are Fools if these be wise? would we not count him for a senseless person, that would spend much time in trimming his garments,
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& suffer his body (which is farre better then raiment) to perish thorough famine and hunger? but farre more senselesse are those men which pamper the body (which is but as it were a cloath or a garment to the soule) and suffer their dearest darlings, their soules which are farre better then their bodies,
& suffer his body (which is Far better then raiment) to perish through famine and hunger? but Far more senseless Are those men which pamper the body (which is but as it were a cloth or a garment to the soul) and suffer their dearest darlings, their Souls which Are Far better then their bodies,
nay far more worth thē a world, nay then a 1000. worlds to perish eternally. Vnderstand yee vnwise amongst the people, and yee fooles when will you be wise?
nay Far more worth them a world, nay then a 1000. world's to perish eternally. Understand ye unwise among the people, and ye Fools when will you be wise?
And let this which hath been deliuered, teach vs to pray to the Lord, as Paul did for the Colossians, that God would fill vs with the knowledge of his will, Col. 1. 17. Let it stirre vs vp to call for wisedome, and to crie for vnderstanding, Pro. 1. Let it prouoke vs to labour after heauenly wisedome:
And let this which hath been Delivered, teach us to pray to the Lord, as Paul did for the colossians, that God would fill us with the knowledge of his will, Col. 1. 17. Let it stir us up to call for Wisdom, and to cry for understanding, Pro 1. Let it provoke us to labour After heavenly Wisdom:
though thou wert able, with king Salomon, to discourse of trees and plants, euen from the Cedar in Libanon, to the hyssope that springs out of the wall;
though thou Wertenberg able, with King Solomon, to discourse of trees and plants, even from the Cedar in Lebanon, to the hyssop that springs out of the wall;
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though thou wert able to discourse of beasts, and soules, and creeping things, and fishes, 1. King. 4. 33. though thou wert as learned as Moses, Act. 7. 22. as politike in state-affaires as Achitophel, 2. Sam. 16. 23. yet if thou beest not wise to saluation, thou art but a Naball, a starke foole in Gods esteem:
though thou Wertenberg able to discourse of beasts, and Souls, and creeping things, and Fish, 1. King. 4. 33. though thou Wertenberg as learned as Moses, Act. 7. 22. as politic in State affairs as Ahithophel, 2. Sam. 16. 23. yet if thou Best not wise to salvation, thou art but a Nabal, a stark fool in God's esteem:
Secondly, this doctrine may be effectuall to discouer the vanitie of a common conceit amongst vs, ( viz. ) That those which can multiply proiects, goe beyond others in buying and bargaining,
Secondly, this Doctrine may be effectual to discover the vanity of a Common conceit among us, (viz.) That those which can multiply projects, go beyond Others in buying and bargaining,
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and as for those that the Spirit calls and styles by the name of wise, such as watch at the gates of wisedom, Prou. 8. 33. and call and crie for wisdome and vnderstanding, Prou. 1. such are generally condemned of folly;
and as for those that the Spirit calls and styles by the name of wise, such as watch At the gates of Wisdom, Prou. 8. 33. and call and cry for Wisdom and understanding, Prou. 1. such Are generally condemned of folly;
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Fooles despise knowledge, Prou. 1. 7. You fooles, how long will you loue foolishnesse? v. 22. Ease slayeth the foole, v. 32. I saw amongst the fooles a man destitute of vnderstanding, Prou. 7. 7. Forsake your wayes, O yee foolish, Prou. 9. 6. And so the rich man in the Gospel,
Fools despise knowledge, Prou. 1. 7. You Fools, how long will you love foolishness? v. 22. Ease slays the fool, v. 32. I saw among the Fools a man destitute of understanding, Prou. 7. 7. Forsake your ways, Oh ye foolish, Prou. 9. 6. And so the rich man in the Gospel,
the feare of God is the beginning of wisedome, and to depart from euill is vnderstanding, Psal. 111. 16. Iob. 28. 28. Yea, saith God, who so seemeth wise in this world, let him be a foole that he may be wise, 1. Cor. 1. 20. And therfore though men abound with carnall policie,
the Fear of God is the beginning of Wisdom, and to depart from evil is understanding, Psalm 111. 16. Job 28. 28. Yea, Says God, who so seems wise in this world, let him be a fool that he may be wise, 1. Cor. 1. 20. And Therefore though men abound with carnal policy,
witnes that of Paul, Hee catcheth the wise in their owne craftinesse, and he knowes that the thoughts of the wise are vaine, 1. Cor. 3. 20. The second thing that Kings & Iudges are called vpon for, is learning; Be learned O ye Iudges, &c. Some translate it, be you instructed, others be you chastised, others bee you warned, some others bee you reformed: for mine owne part, I entend to follow our iudicious translators that haue turned it thus:
witness that of Paul, He Catches the wise in their own craftiness, and he knows that the thoughts of the wise Are vain, 1. Cor. 3. 20. The second thing that Kings & Judges Are called upon for, is learning; Be learned Oh you Judges, etc. some translate it, be you instructed, Others be you chastised, Others bee you warned, Some Others bee you reformed: for mine own part, I intend to follow our judicious translators that have turned it thus:
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In the first sense Moses was said to be learned, Act. 7. 22. and, Neh. 8. 13. the Elders of Israel are said to haue been instructed, or to haue learned Gods law.
In the First sense Moses was said to be learned, Act. 7. 22. and, Neh 8. 13. the Elders of Israel Are said to have been instructed, or to have learned God's law.
but meekenesse and humility? I am meeke and lowly, Matth. 11. 29. and, Eph. 4. 7. Walke not henceforth as other Gentiles haue done, in vanitie of their minds, hauing their cogitations darkened:
but meekness and humility? I am meek and lowly, Matthew 11. 29. and, Ephesians 4. 7. Walk not henceforth as other Gentiles have done, in vanity of their minds, having their cogitations darkened:
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and, Isa. 1. 16. Wash you, make you cleane, and cease to do euill, learne to doe well, &c. So as here I haue occasion to exhort to a twofold duty. First, to labour after knowledge.
and, Isaiah 1. 16. Wash you, make you clean, and cease to do evil, Learn to do well, etc. So as Here I have occasion to exhort to a twofold duty. First, to labour After knowledge.
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In Act. 9. 37. Dorcas is called a disciple: and, Ioh. 13. 38. Ioseph of Arimathea is called a disciple: Ananias is tearmed a disciple, Ioh. 19. 10. All the Christians in Antiochia are tearmed disciples, Act. 11. 26. and wherefore, I pray you, are they so styled? but to intimate vnto vs their desire to learne in Christs schoole:
In Act. 9. 37. Dorcas is called a disciple: and, John 13. 38. Ioseph of Arimathea is called a disciple: Ananias is termed a disciple, John 19. 10. All the Christians in Antiochia Are termed Disciples, Act. 11. 26. and Wherefore, I pray you, Are they so styled? but to intimate unto us their desire to Learn in Christ school:
and the turtle, and crane, and swallow, obserue the time of their comming, but my people knowes not the iudgement of the Lord, Ier. 8. 7. Infinite is our blindnesse and blockishnesse in matters of God,
and the turtle, and crane, and swallow, observe the time of their coming, but my people knows not the judgement of the Lord, Jeremiah 8. 7. Infinite is our blindness and blockishness in matters of God,
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NONLATINALPHABET, &c. the High Priest once a yeare offered a sacrifice for himselfe, NONLATINALPHABET, for himselfe, and for the ignorances of the people, Heb. 9. 7. the Apostle calls all their sinnes by the name of ignorance: for that ignorance is as it were the root,
, etc. the High Priest once a year offered a sacrifice for himself,, for himself, and for the ignorances of the people, Hebrew 9. 7. the Apostle calls all their Sins by the name of ignorance: for that ignorance is as it were the root,
Spirituall pride, Rom. 10. 3. Idolatry, Gal. 4. 8. blasphemy, oppression, 1. Tim. 1. 13. and indeed what not? for whither runs he that is blind? so as here is one reason to stirre vs vp to learne and to bee good disciples in Christs school-house,
Spiritual pride, Rom. 10. 3. Idolatry, Gal. 4. 8. blasphemy, oppression, 1. Tim. 1. 13. and indeed what not? for whither runs he that is blind? so as Here is one reason to stir us up to Learn and to be good Disciples in Christ schoolhouse,
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Because they haue no knowledge, therefore they are gone into captiuitie, Isa. 5. 13. Yea, ignorance causeth God to destroy the most famous and renowned places of the world. Let Ierusalem witnesse for me;
Because they have no knowledge, Therefore they Are gone into captivity, Isaiah 5. 13. Yea, ignorance Causes God to destroy the most famous and renowned places of the world. Let Ierusalem witness for me;
therefore he that made them shall haue no compassion of them, Isa. 27. 10. 11. and, Hos. 4. 6. Because thou hast refused knowledge, I will refuse thee:
Therefore he that made them shall have no compassion of them, Isaiah 27. 10. 11. and, Hos. 4. 6. Because thou hast refused knowledge, I will refuse thee:
As many as sinne without the Law, shall perish without the Law, Rom. 2. 12. Hee which knowes not his masters will and doth it not shall be beaten, Luk. 12. 47. and 2. Thess. 1. 8. The Sonne of man shall come in slaming fire, rendring vengeance to those which know him not.
As many as sin without the Law, shall perish without the Law, Rom. 2. 12. He which knows not his Masters will and does it not shall be beaten, Luk. 12. 47. and 2. Thess 1. 8. The Son of man shall come in slamming fire, rendering vengeance to those which know him not.
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And if our Gospell be hidde, it is hid to them which are lost, whose eyes the deuill hath blinded that the light of the glorious Gospell of Christ should not shine vnto them. 2. Cor. 4. 4.
And if our Gospel be hid, it is hid to them which Are lost, whose eyes the Devil hath blinded that the Light of the glorious Gospel of christ should not shine unto them. 2. Cor. 4. 4.
and style her the mother of deuotion: and vnder this pretence haue (as one saith) set locke and key vpon the Scriptures, forbidding the common people the searching of the Scriptures:
and style her the mother of devotion: and under this pretence have (as one Says) Set lock and key upon the Scriptures, forbidding the Common people the searching of the Scriptures:
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for now are the daies come that we may crie out with Dauid, there is none that vnderstands, Psal. 14. 1. We liue vnder a glorious sunshine, but this is condemnation, that light is come into the world,
for now Are the days come that we may cry out with David, there is none that understands, Psalm 14. 1. We live under a glorious sunshine, but this is condemnation, that Light is come into the world,
& indeed we want neither bookes, for God hath written vnto vs the great things of his lawe, Ose. 8. nor tutors, to open vnto vs Gods counsell, Act. 20. 20. nor nothing sit for Christs schollers to encrease our knowledge;
& indeed we want neither books, for God hath written unto us the great things of his law, Ose. 8. nor tutors, to open unto us God's counsel, Act. 20. 20. nor nothing fit for Christ Scholars to increase our knowledge;
and yet notwithstanding our tutering, teaching, preaching, planting, sowing, watering, yet how many are there that knowe not wherefore they were sent into the world.
and yet notwithstanding our tutering, teaching, preaching, planting, sowing, watering, yet how many Are there that know not Wherefore they were sent into the world.
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but talke to them concerning those admirable mysteries of our redemption, iustification, &c. and they vnderstād no more then if a man should read them a peece of Aristotle, or Plato, or any other author in a strange tongue.
but talk to them Concerning those admirable Mysteres of our redemption, justification, etc. and they understand no more then if a man should read them a piece of Aristotle, or Plato, or any other author in a strange tongue.
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Thirdly, since God calleth vpon vs to be learned in Gods lawes, hence it followes further that we must not content our selues with a little measure and modicum of knowledge,
Thirdly, since God calls upon us to be learned in God's laws, hence it follows further that we must not content our selves with a little measure and modicum of knowledge,
and know what is the hope of their calling, Ephes. 1. 17. Well then, since the Spirit calls vpon vs to be learned, therefore say I, that as good students are insatiably thirsty after learning,
and know what is the hope of their calling, Ephesians 1. 17. Well then, since the Spirit calls upon us to be learned, Therefore say I, that as good Students Are insatiably thirsty After learning,
If any man want wisedome, let him aske it of God, Iam. 1. 5. The way to haue the eyes of our vnderstanding opened, is to pray to God with blinde Bartimeus, O sonne of Dauid, haue mercy on vs, Lord, that we may receiue our sight, Mat. 10. 51. Luther, that was so mighty in the Scriptures, was wont to protest that he had more reuealed to him by praier, then by study and reading.
If any man want Wisdom, let him ask it of God, Iam. 1. 5. The Way to have the eyes of our understanding opened, is to pray to God with blind Bartimaeus, Oh son of David, have mercy on us, Lord, that we may receive our sighed, Mathew 10. 51. Luther, that was so mighty in the Scriptures, was wont to protest that he had more revealed to him by prayer, then by study and reading.
Socrates would read and meditate 20. houres together, and Cato got not his learning with beeing idle, Heluo erat librorum, libros legebat nec eorum lectione satiari potuit.
Socrates would read and meditate 20. hours together, and Cato god not his learning with being idle, Heluo erat librorum, libros legebat nec Their lectione satiari Potuit.
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Let not the word of this law depart from thee, saith God, Ios. 1. 8. And what saith he to the King, Deut. 17. 19. He shall reade the words of this Lawe all the dayes of his life, that hee may learne to feare the Lord his God,
Let not the word of this law depart from thee, Says God, Ios. 1. 8. And what Says he to the King, Deuteronomy 17. 19. He shall read the words of this Law all the days of his life, that he may Learn to Fear the Lord his God,
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The house of God is the Lords schoolehouse, the ministers of the word are the Lords teachers, Eph. 4. 11. 1. Tim. 2. 7. The preaching of the word may be compared to the reading of a Lecture:
The house of God is the lords schoolhouse, the Ministers of the word Are the lords Teachers, Ephesians 4. 11. 1. Tim. 2. 7. The preaching of the word may be compared to the reading of a Lecture:
O that I had not iust cause to crie out with the Prophet, Oh earth, earth, earth, heare the word of the Lord, Ier. 22. 19. when men would not heare, hee calls vpon the dead earth to hearken.
O that I had not just cause to cry out with the Prophet, O earth, earth, earth, hear the word of the Lord, Jeremiah 22. 19. when men would not hear, he calls upon the dead earth to harken.
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And since the times are nowe come vpon vs, that wisedome cryeth in the high places, and is despised amongst vs, Prou. 1. 21. since God hath raised vp so many faithfull teachers and tutors almost to euerie schoole a teacher;
And since the times Are now come upon us, that Wisdom Cries in the high places, and is despised among us, Prou. 1. 21. since God hath raised up so many faithful Teachers and tutors almost to every school a teacher;
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& let the dead earth testifie of their contempt of Gods word, or if there be any that haue eares to heare, let them heare, Reu. 3. 22. If there be any that desire to come out of their blindnesse and ignorance, let them thirst after the word,
& let the dead earth testify of their contempt of God's word, or if there be any that have ears to hear, let them hear, Reu. 3. 22. If there be any that desire to come out of their blindness and ignorance, let them thirst After the word,
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let them desire the sincere milke of the word, 1. Pet. 2. 2. and hearken to the voice of Christ speaking to vs by his Ministers, 2. Cor. 5. 28. To speake plainely, let them resort diligently to the school-house,
let them desire the sincere milk of the word, 1. Pet. 2. 2. and harken to the voice of christ speaking to us by his Ministers, 2. Cor. 5. 28. To speak plainly, let them resort diligently to the schoolhouse,
the way to be learned, is to learne of euery man, Sapientior omnibus •ris, si ab omnibus discere volueris, qui ab omnibus accipiunt omnibus ditiores sunt, saith one:
the Way to be learned, is to Learn of every man, Sapientior omnibus •ris, si ab omnibus discere volueris, qui ab omnibus accipiunt omnibus ditiores sunt, Says one:
The Ethyopian gained more by conference with Philip, then he gained with much reading, Act. 8. 39. And I remember what Paul saith, Rom. 1. 12. I long to see you, saith he, that I might bestow some spirituall gift amongst you,
The Ethiopian gained more by conference with Philip, then he gained with much reading, Act. 8. 39. And I Remember what Paul Says, Rom. 1. 12. I long to see you, Says he, that I might bestow Some spiritual gift among you,
and one Christian will not conuerse with another, and conferre of good things; but either they shunne all society, or if they meet, all the time is wasted,
and one Christian will not converse with Another, and confer of good things; but either they shun all society, or if they meet, all the time is wasted,
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and deuoured in gibing and ieasting, idle talke, frothy speeches, if not in swearing, blasphemie, &c. Here is another cause of ignorance, the remedy is godly conference.
and devoured in gibing and jesting, idle talk, frothy Speeches, if not in swearing, blasphemy, etc. Here is Another cause of ignorance, the remedy is godly conference.
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and what will it profit a man to heare, conferre, &c. if we shall as it were instantly vomit vp all againe? meditation is the very life of our deuotion.
and what will it profit a man to hear, confer, etc. if we shall as it were instantly vomit up all again? meditation is the very life of our devotion.
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And for this cause after Paul had exhorted Timothie to sundry duties, hee addes this also, hac meditare, 1. Tim. 4. 15. Oh, how I loue thy law, it is my continuall meditation, saith Dauid, Psal. 110. 97. I will not stand to speake of Isaacks contemplation, Gen. 24. 64. nor Ezekiahs, Isa. 38. 14. nor of the virgin Maries, Luk. 2. 10. I will, to quicken you vp to meditation, conclude with that place, Ier. 82. 11. The whole land is fallen to desolation,
And for this cause After Paul had exhorted Timothy to sundry duties, he adds this also, hac meditare, 1. Tim. 4. 15. O, how I love thy law, it is my continual meditation, Says David, Psalm 110. 97. I will not stand to speak of Isaacs contemplation, Gen. 24. 64. nor Ezekiahs, Isaiah 38. 14. nor of the Virgae Mary's, Luk. 2. 10. I will, to quicken you up to meditation, conclude with that place, Jeremiah 82. 11. The Whole land is fallen to desolation,
If Magistrates in corporation-townes, where free schooles are erected, shall choose vnskilfull and negligent Teachers, must not the schollers bee vnlearned,
If Magistrates in corporation-townes, where free Schools Are erected, shall choose unskilful and negligent Teachers, must not the Scholars be unlearned,
Alasse, that we haue cause to complaine with the Prophet, Their watchmen are blinde, they haue no knowledge, they are dumbe dogges and cannot barke, they sleepe and delight in sleeping, Esa. 56. 10. God forbid that I should cast stones at the head of innocencie.
Alas, that we have cause to complain with the Prophet, Their watchmen Are blind, they have no knowledge, they Are dumb Dogs and cannot bark, they sleep and delight in sleeping, Isaiah 56. 10. God forbid that I should cast stones At the head of innocence.
I know that there are many faithfull labourers, such as deuide the word aright, 2. Tim. 2. 15. such as labour in the word and doctrine, 1. Tim. 2. 15. such as may say of themselues,
I know that there Are many faithful labourers, such as divide the word aright, 2. Tim. 2. 15. such as labour in the word and Doctrine, 1. Tim. 2. 15. such as may say of themselves,
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as Paul of himselfe, In wearinesse often, in watchings often, 2. Cor. 11. 27. and yet besides these, there are some amongst vs, idoll-shepheards, slowbellies, dumb dogs, loyterers, nay murtherers, that open not a pulpet dore once in an whole yeare,
as Paul of himself, In weariness often, in watchings often, 2. Cor. 11. 27. and yet beside these, there Are Some among us, Idol shepherds, slowbellies, dumb Dogs, loiterers, nay murderers, that open not a pulpit door once in an Whole year,
for what cruelty is like to soulecruelty? and if Abells blood, nay euery drop of Abells blood, (as the originall will beare it, thy brothers bloods cryeth vnto me from the ground,
for what cruelty is like to soulecruelty? and if Abells blood, nay every drop of Abells blood, (as the original will bear it, thy Brother's bloods Cries unto me from the ground,
yea euery droppe of thy brothers blood:) if I say euery droppe of Abells blood cryed for vengeance against Cain, what a fearefull crie shal the blood of many soules make before the throane of God, asking vengeance against their pastors, which haue starued their soules to death, by detayning and holding from them the bread of life?
yea every drop of thy Brother's blood:) if I say every drop of Abells blood cried for vengeance against Cain, what a fearful cry shall the blood of many Souls make before the throne of God, asking vengeance against their Pastors, which have starved their Souls to death, by detaining and holding from them the bred of life?
3. Lastly, to conclude with Parents and masters of priuate families, whose negligence in teaching and instructing their children and seruants, is an other cause of our ouer-spreading ignorance:
3. Lastly, to conclude with Parents and Masters of private families, whose negligence in teaching and instructing their children and Servants, is an other cause of our overspreading ignorance:
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they teach their children and seruants, nothing but how to plow, sowe, ditch, &c. and as much as this they teach their cattell, their oxen to drawe, their horses to pace, &c. and therefore no wonder though their children and seruants be as ignorant as the horse and mule, that haue none vnderstanding.
they teach their children and Servants, nothing but how to blow, sow, ditch, etc. and as much as this they teach their cattle, their oxen to draw, their Horses to pace, etc. and Therefore no wonder though their children and Servants be as ignorant as the horse and mule, that have none understanding.
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O that masters of families would learne, to spend some of that precious time which they misspend in twatling and idle talking, in backbiting, slandering, &c. in teaching and instructing their families, whose blood shall otherwise bee required at their hands if they perish!
Oh that Masters of families would Learn, to spend Some of that precious time which they misspend in twatling and idle talking, in backbiting, slandering, etc. in teaching and instructing their families, whose blood shall otherwise be required At their hands if they perish!
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For the further proofe of this point, you may at your leasure reade these places, Ioh. 15. 14. Ioh. 10. 27. Matth. 7. 24. Luk. 8. 20. Matt. 12. 50. and if these may not suffice thee, then I say,
For the further proof of this point, you may At your leisure read these places, John 15. 14. John 10. 27. Matthew 7. 24. Luk. 8. 20. Matt. 12. 50. and if these may not suffice thee, then I say,
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Iesus I know, and Paul I knowe, said the euill spirit, Act. 19. 15. And if you reade Matth. 4. 6. there you shall see, that the diuel is a cunning Scripturian;
Iesus I know, and Paul I know, said the evil Spirit, Act. 19. 15. And if you read Matthew 4. 6. there you shall see, that the Devil is a cunning Scripturian;
It is written, saith he, that he will giue his angels charge ouer thee, &c. v. 6. Suppose then that thou hast neuer so much knowledge, suppose thou hast read as much as Iosephus, of whom it is said, that he turned ouer all the whole librarie of the Greeks;
It is written, Says he, that he will give his Angels charge over thee, etc. v. 6. Suppose then that thou hast never so much knowledge, suppose thou hast read as much as Iosephus, of whom it is said, that he turned over all the Whole library of the Greeks;
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If I had not come and spoken to them, they had had no sinne, but nowe they haue no cloake for their sinnes, Ioh. 15. 22. And how doth our Sauiour Christ vpbraid those cities where they had so much meanes;
If I had not come and spoken to them, they had had no sin, but now they have no cloak for their Sins, John 15. 22. And how does our Saviour christ upbraid those cities where they had so much means;
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for if the great works that were done in you, had beene done in Tyrus and Sidon, they had repented long agoe in sackecloath and ashes, Matth. 11. 20. By Gods word (saith Augustine ) man sinneth so much the more,
for if the great works that were done in you, had been done in Tyre and Sidon, they had repented long ago in sackecloath and Ashes, Matthew 11. 20. By God's word (Says Augustine) man Sinneth so much the more,
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vsurers, extortioners, cheaters, raylers, &c. would to God, I say, they would consider it, that their knowledge and gifts shall but helpe them on the more roundly to hell fire, without obedience.
usurers, extortioners, cheaters, railers, etc. would to God, I say, they would Consider it, that their knowledge and Gifts shall but help them on the more roundly to hell fire, without Obedience.
And if we know the Law, and yet sinne against it, then shall that be verefied against vs, Rom. 2. 12. As many as sinne in the Lawe, shall be iudged by the Lawe.
And if we know the Law, and yet sin against it, then shall that be verified against us, Rom. 2. 12. As many as sin in the Law, shall be judged by the Law.
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First, that repentance must not be delaid, I will referre you to those Scriptures, Isa. 55. 6. Heb. 3. 7. Luk. 1. 57. Act. 17. 30. 2. Cor. 6. 2. and onely insist vpon two or three reasons of this point, least time preuent me.
First, that Repentance must not be delayed, I will refer you to those Scriptures, Isaiah 55. 6. Hebrew 3. 7. Luk. 1. 57. Act. 17. 30. 2. Cor. 6. 2. and only insist upon two or three Reasons of this point, least time prevent me.
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Goe to then, thou which sayest to morrow will be time enough to repent, I am yet in the flowre & prime of my youth, youth must sowe the wilde oates, &c. take heed that thou beest not taken aaway like Ishbosheth in thy dead sleep, 2. Sam. 4. 7. or topt off suddenly like an eare of corne, Iob 24. 24. like the churle in the Gospel, Luk. 12. 6. or Herod, Act. 12. 13. or Ananias and Saphyra, Act. 5. 5. The men of Sodome dreamed not of a storme of fire in the morning,
Go to then, thou which Sayest to morrow will be time enough to Repent, I am yet in the flower & prime of my youth, youth must sow the wild oats, etc. take heed that thou Best not taken away like Ishbosheth in thy dead sleep, 2. Sam. 4. 7. or topped off suddenly like an ear of corn, Job 24. 24. like the churl in the Gospel, Luk. 12. 6. or Herod, Act. 12. 13. or Ananias and Saphyra, Act. 5. 5. The men of Sodom dreamed not of a storm of fire in the morning,
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and opened the windows of heauen, and destroyed the other with waters, Genes. 7. 20. Gen. 19. 23. And therefore thou which saiest, I will stay a while longer,
and opened the windows of heaven, and destroyed the other with waters, Genesis. 7. 20. Gen. 19. 23. And Therefore thou which Sayest, I will stay a while longer,
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And, Eccl. 31. There is an appointed time for all things vnder the Sunne, a time to plant, a time to build, &c. but he saith not, there is a time to curse,
And, Ecclesiastes 31. There is an appointed time for all things under the Sun, a time to plant, a time to built, etc. but he Says not, there is a time to curse,
S. Iohn saith, that he groaned in the spirit, and was troubled in himselfe, Ioh. 11. 33. and what was the reason that our Sauiour groaned more now then at other times;
S. John Says, that he groaned in the Spirit, and was troubled in himself, John 11. 33. and what was the reason that our Saviour groaned more now then At other times;
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nay fourty yeares, insomuch that their bones are filled with the sinnes of their youth, Iob. 20. 10. is it not a great miracle if these should be quickned & raised vp againe? Oh take we heede that sinne plead not custome, that we suffer not our wounds to putrifie;
nay fourty Years, insomuch that their bones Are filled with the Sins of their youth, Job 20. 10. is it not a great miracle if these should be quickened & raised up again? O take we heed that sin plead not custom, that we suffer not our wounds to putrify;
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But to day while it is called to day, let vs seeke the Lord, Heb. 3. 13. while wee haue time, Gal. 4. 13. while wee haue light, Ioh. 12. 35. whlie we haue day before vs, let vs turne vnto God.
But to day while it is called to day, let us seek the Lord, Hebrew 3. 13. while we have time, Gal. 4. 13. while we have Light, John 12. 35. whlie we have day before us, let us turn unto God.
And as we read of Abraham, that he went to sacrifice his sonne Isaack early in the morning, Gen. 22. 3. so I say of our sinnes, that we loue as dearely as euer Abraham loued his sonne Isaac, or Dauid his Absolom, away with them, crucifie them, sacrifice them;
And as we read of Abraham, that he went to sacrifice his son Isaac early in the morning, Gen. 22. 3. so I say of our Sins, that we love as dearly as ever Abraham loved his son Isaac, or David his Absalom, away with them, crucify them, sacrifice them;
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& then when their breath sits vpon the tips of their tongues, readie to flit and flie away (as if they had repentance in a string) then they will repent for all;
& then when their breath sits upon the tips of their tongues, ready to flit and fly away (as if they had Repentance in a string) then they will Repent for all;
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least that hereafter we knocke with the fiue foolish virgins, and cry, Lord, Lord, and it prooue too late, Matth. 22. 1. The next collection which I gathered was this, That the consideratiō of Gods iudgements hanging ouer vs, ought to mooue vs to repentance.
lest that hereafter we knock with the fiue foolish Virgins, and cry, Lord, Lord, and it prove too late, Matthew 22. 1. The next collection which I gathered was this, That the consideration of God's Judgments hanging over us, ought to move us to Repentance.
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witnes the example of the Niniuites, Ion. 3. 9. The Prophet of the Lord preached destruction against them, After fortie daies, and Nineueh shall bee destroyed, &c. Well,
witness the Exampl of the Niniuites, Ion. 3. 9. The Prophet of the Lord preached destruction against them, After fortie days, and Nineveh shall be destroyed, etc. Well,
And then it followes in the next verse, that God repented him of the euill, &c. And no lesse remarkeable is that notable example of the good King Iosiah, 2. Chro. 34. 27. Because thine heart did melt,
And then it follows in the next verse, that God repented him of the evil, etc. And no less remarkable is that notable Exampl of the good King Josiah, 2. Chro 34. 27. Because thine heart did melt,
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and thou didst humble thy selfe before mee, and didst weep, &c. thou shalt not see all the euill, that I will bring vpon this place, and vpon his inhabitants.
and thou didst humble thy self before me, and didst weep, etc. thou shalt not see all the evil, that I will bring upon this place, and upon his inhabitants.
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sin is very fewell for Gods wrath, and when the wrath of God is kindled against them, the more God punishes, the more violently doe they lash out into sinne, sweare worse, rayle and murmure worse then they did before:
since is very fuel for God's wrath, and when the wrath of God is kindled against them, the more God Punishes, the more violently do they lash out into sin, swear Worse, rail and murmur Worse then they did before:
yea I feare, I feare, that the iudge stands at the doore, Iam. 5. 9. and is now ready to come vpon vs with a besome of desolation in his hand, to purge these Augean stables of our tipling houses, dicehouses, filthy houses:
yea I Fear, I Fear, that the judge Stands At the door, Iam. 5. 9. and is now ready to come upon us with a besom of desolation in his hand, to purge these Augean stables of our tippling houses, dicehouses, filthy houses:
I answer againe, that the whole head is sicke, and the whole heart heauie, Isa. 1. 5. our contempt of Gods word more then paganish, all the damnable sinnes of Sodome and Samaria swarme amongst vs;
I answer again, that the Whole head is sick, and the Whole heart heavy, Isaiah 1. 5. our contempt of God's word more then paganish, all the damnable Sins of Sodom and Samaria swarm among us;
Hos. 4. 1. O brethren, that I could draw waters out of the hard rockes, some teares of repentance from the eyes of drunkards, whore-hunters, to quench the fire of Gods displeasure kindled against vs. In the feare of God let vs humble our selues before God;
Hos. 4. 1. O brothers, that I could draw waters out of the hard Rocks, Some tears of Repentance from the eyes of drunkards, whore-hunters, to quench the fire of God's displeasure kindled against us In the Fear of God let us humble our selves before God;
Secondly, where he names Iudges as well as Kings, inferiour Magistrates as well as superiours, that here againe we may obserue, that Iudges must labour to get wisedome as well as Kings and Princes:
Secondly, where he names Judges as well as Kings, inferior Magistrates as well as superiors, that Here again we may observe, that Judges must labour to get Wisdom as well as Kings and Princes:
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If Herod despise Christ, his men of war will despise him also, Luk. 23. 11. If the king honour Mordecay, Haman his mortall enemy will honour him, Hest. 6. 10. If the Scribes and Pharises crie out against Christ, let him bee crucified, the common people will say the same tune, let him be crucified, Luk. 23. 23. If Ieroboam be an idolater,
If Herod despise christ, his men of war will despise him also, Luk. 23. 11. If the King honour Mordecai, Haman his Mortal enemy will honour him, Hest. 6. 10. If the Scribes and Pharisees cry out against christ, let him be Crucified, the Common people will say the same tune, let him be Crucified, Luk. 23. 23. If Jeroboam be an idolater,
when I thinke of our late and generall losse, and of the hand of the Almighty vpon vs, in taking from vs a worthy lamp, I speake of Sir Edward Lewkner, that not long since was Lord of this towne,
when I think of our late and general loss, and of the hand of the Almighty upon us, in taking from us a worthy lamp, I speak of Sir Edward Lewkner, that not long since was Lord of this town,
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Beloued in our Sauiour Christ Iesus, spare me a little, while I shal propose (I was about to say a matchles) I dare say a worthy exāple before you for your imitatiō.
beloved in our Saviour christ Iesus, spare me a little, while I shall propose (I was about to say a matchless) I Dare say a worthy Exampl before you for your imitation.
Neither let any in this assembly passe any rash and vnaduised censure against me, for honouring a righteous man in his death, whose memoriall, saith God, shall bee blessed, Pro. 10. 7. For mine owne part, I cannot think it needeles in these times,
Neither let any in this assembly pass any rash and unadvised censure against me, for honouring a righteous man in his death, whose memorial, Says God, shall be blessed, Pro 10. 7. For mine own part, I cannot think it needless in these times,
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Thirdly, as wise to prouide and lay vp treasures in heauen, Luk. 12. 33. yea, his conuersation was in heauen, Phil. 3. 20. his affections mounting and aspiring vpward.
Thirdly, as wise to provide and lay up treasures in heaven, Luk. 12. 33. yea, his Conversation was in heaven, Philip 3. 20. his affections mounting and aspiring upward.
And whereas others of his ranke are wont to make this world their Paradise, one making a god of his belly, another a goddesse of his Herodias; one hunting after honour, another after wealth;
And whereas Others of his rank Are wont to make this world their Paradise, one making a god of his belly, Another a goddess of his Herodias; one hunting After honour, Another After wealth;
you all knowe, that his delight was, like Ieremies, in the word of God, and that was the ioy and reioycing of his heart, Ier. 15. 16. His delight was like Dauids, in the house of God,
you all know, that his delight was, like Jeremiahs, in the word of God, and that was the joy and rejoicing of his heart, Jeremiah 15. 16. His delight was like David, in the house of God,
and reioyced when they said, Come, let vs go to the house of the Lord, Psalm. 122. 1. His ioy was like Pauls, in the free preaching of the Gospell, Phil. 1. 18. His delight was in the companie of the Saints,
and rejoiced when they said, Come, let us go to the house of the Lord, Psalm. 122. 1. His joy was like Paul's, in the free preaching of the Gospel, Philip 1. 18. His delight was in the company of the Saints,
and those which are excellent, Psalm. 16. 3. And as for that mad mirth, spoken of, Eccl. 2. 2. and the reioycing of the vngodly, spoken of, Iob. 20. 5. might he not haue taken vp Salomons words, I said of laughter, thou art madde:
and those which Are excellent, Psalm. 16. 3. And as for that mad mirth, spoken of, Ecclesiastes 2. 2. and the rejoicing of the ungodly, spoken of, Job 20. 5. might he not have taken up Solomon's words, I said of laughter, thou art mad:
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Secondly, was he not also learned, yea take the word in what sense you please, in regard of humane or diuine learning? If I should report how well skilled hee was in the tongues, in arts and sciences,
Secondly, was he not also learned, yea take the word in what sense you please, in regard of humane or divine learning? If I should report how well skilled he was in the tongues, in arts and sciences,
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how quicke he was of inuention, how ready to perceiue, &c. I should speake no more then euerie man knowes alreadie, that were any whit of his acquaintance.
how quick he was of invention, how ready to perceive, etc. I should speak no more then every man knows already, that were any whit of his acquaintance.
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The truth is, that for strength of wit, and naturall parts, as Iunius said of that famous Vrsinus, I see not what was wanting in him, that may be found in a man.
The truth is, that for strength of wit, and natural parts, as Iunius said of that famous Ursinus, I see not what was wanting in him, that may be found in a man.
Anglicam natalem, Latinam non expers (vt audio,) Grecae, &c. non illi dialectica deerat, non naturalis Philosophiae principia, &c. & as an other holy diuine wrote of the same Prince, the same may also bee said of him;
Anglicam Natalis, Latinam non expers (vt audio,) Grecae, etc. non illi Dialectic deerat, non Naturalis Philosophiae principia, etc. & as an other holy divine wrote of the same Prince, the same may also be said of him;
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But had I Moses learning, Act. 7. 22. were I as eloquent and mighty in Scriptures as Apollos, Act. 18. as full of knowledge as a full vessell is full of liquor,
But had I Moses learning, Act. 7. 22. were I as eloquent and mighty in Scriptures as Apollos, Act. 18. as full of knowledge as a full vessel is full of liquour,
or the sea ful of water; yet all were nothing without obedience. Speake we therfore in the next place, of his practicke and operatiue learning; of his sanctification and righteousnesse:
or the sea full of water; yet all were nothing without Obedience. Speak we Therefore in the next place, of his practic and operative learning; of his sanctification and righteousness:
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for as all sinne is either NONLATINALPHABET, or NONLATINALPHABET, vngodlinesse, or vnrighteousnesse, Rom. 1. 18. so all the obedience that God requires of vs, consists in the practise of these two things, 1. Holinesse: 2. Righteousnesse.
for as all sin is either, or, ungodliness, or unrighteousness, Rom. 1. 18. so all the Obedience that God requires of us, consists in the practice of these two things, 1. Holiness: 2. Righteousness.
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and to deale iustly with men, is truely regenerate, Luk. 1. 73. Tit. 2. 12. Begin we then with sanctification, which generally discouers it selfe by a godly life, 1. Pet. 1. 15. 16. Leu. 19. 2, 3. and more particularly by these fruits of sanctification: 1. zeale for Gods glory: 2. frequency in prayer: 3. a care to draw others to God: 4. a care to honour Gods name: 5. care in the choise of godly seruants: 6. almes-deeds: 7. progresse in grace:
and to deal justly with men, is truly regenerate, Luk. 1. 73. Tit. 2. 12. Begin we then with sanctification, which generally discovers it self by a godly life, 1. Pet. 1. 15. 16. Leu. 19. 2, 3. and more particularly by these fruits of sanctification: 1. zeal for God's glory: 2. frequency in prayer: 3. a care to draw Others to God: 4. a care to honour God's name: 5. care in the choice of godly Servants: 6. almsdeeds: 7. progress in grace:
See, Psal. 66. 9. & 119. 139. Act. 10. 1, 2. &c. Hos. 6. 1. Ioh. 4. 28. Deut. 5. 11. and by all and euery one of these it plainely appeares, that this godly Gentleman was truely sanctified.
See, Psalm 66. 9. & 119. 139. Act. 10. 1, 2. etc. Hos. 6. 1. John 4. 28. Deuteronomy 5. 11. and by all and every one of these it plainly appears, that this godly Gentleman was truly sanctified.
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as done to himselfe, and hated the enemies of God, as his owne enemies, Psal. 139. 21. and as Dauid speakes, Psal. 119. 48. I will speak of thy testimonies before Kings, and will not be ashamed:
as done to himself, and hated the enemies of God, as his own enemies, Psalm 139. 21. and as David speaks, Psalm 119. 48. I will speak of thy testimonies before Kings, and will not be ashamed:
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and time-seruers, and formall professors, that walke in a middle temper, and are neither hot nor cold) sit still and heare men plead for carnall libertie, and say nothing;
and timeservers, and formal professors, that walk in a middle temper, and Are neither hight nor cold) fit still and hear men plead for carnal liberty, and say nothing;
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Secondly, how holy was hee in his morning and euening sacrifice, in his more priuate, and publike deuotions, twice a day reading the word, and praying in his family:
Secondly, how holy was he in his morning and evening sacrifice, in his more private, and public devotions, twice a day reading the word, and praying in his family:
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neither did he read his prayers vpon a booke, or tied himselfe to stinted formes (which I condemne not in those which haue not the hard gift of prayer, beeing like some man newly recouered of some sicknesse, that cannot goe except they be supported by another mans hand) but he prayed freely according to the motion of Gods spirit:
neither did he read his Prayers upon a book, or tied himself to stinted forms (which I condemn not in those which have not the hard gift of prayer, being like Some man newly recovered of Some sickness, that cannot go except they be supported by Another men hand) but he prayed freely according to the motion of God's Spirit:
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The like may be said of this worthy seruant of God, that he offered vp his sacrifice of praise and prayer to God, euery day a morning and euening sacrifice;
The like may be said of this worthy servant of God, that he offered up his sacrifice of praise and prayer to God, every day a morning and evening sacrifice;
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yet was he so carefull and assiduous, euen in the busiest time of the Assises to begin and end the day with inuocation, that he would not enter vpon any busines in the morning,
yet was he so careful and assiduous, even in the Busiest time of the Assizes to begin and end the day with invocation, that he would not enter upon any business in the morning,
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Neither was hee carefull alone to pray in his family more publikely, Oratio secretum postulat, nay his reines taught him in the night season, (and as I am informed by those from whome he could not altogither hide it) he set large times apart also for priuate praier.
Neither was he careful alone to pray in his family more publicly, Oratio secretum postulat, nay his reins taught him in the night season, (and as I am informed by those from whom he could not altogether hide it) he Set large times apart also for private prayer.
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But Dauid praied in secret, 2. Sam. 12. 16. so did Peter, Act. 10. 9. so did Iacob, Gen. 32. 24. so did Christ Iesus, avulsus est ab eijs quasi ad iactum lapidis, &c. Hee went a stones cast from his disciples,
But David prayed in secret, 2. Sam. 12. 16. so did Peter, Act. 10. 9. so did Iacob, Gen. 32. 24. so did christ Iesus, avulsus est ab eijs quasi ad iactum Lapidis, etc. He went a stones cast from his Disciples,
and efficacie of praier, and for ought I heare all is as water spilt vpon the ground, 2. Sam. 14. 14. I beseech you al by the mercies of God, that this Gentlemans practise in this kind, may neuer out of your remembrance:
and efficacy of prayer, and for ought I hear all is as water spilled upon the ground, 2. Sam. 14. 14. I beseech you all by the Mercies of God, that this Gentleman's practice in this kind, may never out of your remembrance:
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thinke of his care to sanctifie his family, in offering vp his morning and euening sacrifice, thinke of his secret and priuate conference with God, what secret intercourse there was twixt God and his soule:
think of his care to sanctify his family, in offering up his morning and evening sacrifice, think of his secret and private conference with God, what secret intercourse there was betwixt God and his soul:
and for mine owne particular I must needes acknowledge it with thankefulnesse, that he freely and frankly made me the vnworthy pastor of this congregation, at his great cost and expences.
and for mine own particular I must needs acknowledge it with thankfulness, that he freely and frankly made me the unworthy pastor of this congregation, At his great cost and expenses.
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Againe, whereas others of his ranke, are wont to purloyne and rob the Church, and seeme to compound with the deuill, Damihi diuitias caeteri tolle tibi:
Again, whereas Others of his rank, Are wont to purloin and rob the Church, and seem to compound with the Devil, Damihi Riches Caeteri Take tibi:
and then colour ouer all their the euery by calling of their benefices by the name of donatiues: this gentleman (whom I cannot easily paralel) whatsoeuer hee might doe by humane law,
and then colour over all their the every by calling of their Benefices by the name of donatives: this gentleman (whom I cannot Easily parallel) whatsoever he might do by humane law,
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but like Abraham to Melchizedecke, hee paied tithes of all, Gen. 13. 20. But alasse, our freind Lazarus is dead, his habitation is in the hill of Zion in the cittie of the liuing God:
but like Abraham to Melchizedek, he paid Tithes of all, Gen. 13. 20. But alas, our friend Lazarus is dead, his habitation is in the hill of Zion in the City of the living God:
and this am I able to testifie for him, that since first I knew him, neuer did I heare one oth or other great or small fal from him, which speaks not a little to his cōmendation in these times,
and this am I able to testify for him, that since First I knew him, never did I hear one oath or other great or small fall from him, which speaks not a little to his commendation in these times,
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the time was when there were few swearers except men-swearers, but now our women are not ashamed to rap out oath after oath, to the dishonour of God and his Sonne Christ:
the time was when there were few swearers except men-swearers, but now our women Are not ashamed to rap out oath After oath, to the dishonour of God and his Son christ:
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and seruants sweare (I quake and tremble to name their oaths, by the precious wounds of God, by Gods heart, by Christs blood, &c.) a mā would think himself entred into the very suburbs of hell;
and Servants swear (I quake and tremble to name their Oaths, by the precious wounds of God, by God's heart, by Christ blood, etc.) a man would think himself entered into the very suburbs of hell;
yea and with your fauour, many also that make scruple of greater, make little scruple of lesser oaths, by their faith, troth, &c. and such a family as Sir Edward Lewkners (pardon me though I speake bluntly) whether I haue so often resorted,
yea and with your favour, many also that make scruple of greater, make little scruple of lesser Oaths, by their faith, troth, etc. and such a family as Sir Edward Lewkners (pardon me though I speak bluntly) whither I have so often resorted,
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and euery one that steales, and sweares, shall bee cut off as well on this side as on that, Zach. 5. 1. 2. 3. and Zophon. 1. 4. I will, saith God, stretch out mine hand vpon Iudah, &c. and I will cut off them that worship the hoast of heauen,
and every one that steals, and swears, shall be Cut off as well on this side as on that, Zach 5. 1. 2. 3. and Zophon. 1. 4. I will, Says God, stretch out mine hand upon Iudah, etc. and I will Cut off them that worship the host of heaven,
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there shall not dwell a wicked person in mine house, Psal. 106. All his care was to haue seruants fearing God vnder his roofe, ruffians, swaggerers, tospots, prophane Esaus, blasphemous Rabsaches were hatefull to him;
there shall not dwell a wicked person in mine house, Psalm 106. All his care was to have Servants fearing God under his roof, ruffians, swaggerers, tosspots, profane Esaus, blasphemous Rabsaches were hateful to him;
so the spirit saith of Cornelius, that he was a deuout man, and how doth he prooue it? Hee gaue much almes, and prayed much, Acts. 10. vers. 2. The like may I say of our kinde Lord and freind deceased;
so the Spirit Says of Cornelius, that he was a devout man, and how does he prove it? He gave much alms, and prayed much, Acts. 10. vers. 2. The like may I say of our kind Lord and friend deceased;
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Ad quid perditio haec? what needes all this this waste? is it not enough to cloath the poore of your owne towne? The money spent in apparelling so many poore, would buy a great deale of soft raiment for your owne family: Charity must beginne at home:
Ad quid Perdition haec? what needs all this this waste? is it not enough to cloth the poor of your own town? The money spent in appareling so many poor, would buy a great deal of soft raiment for your own family: Charity must begin At home:
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our Sauiour saith, not onely, Hee that hath two coates, let him giue to him that hath none: but he addes moreouer, and he that hath meat, let him doe likewise:
our Saviour Says, not only, He that hath two coats, let him give to him that hath none: but he adds moreover, and he that hath meat, let him do likewise:
did he therfore feed the hūgry? Yes verily, and gaue a portion to seauen, and also to eight, Eccles. 11. 1. witnesse the great company of Orphans, widdowes,
did he Therefore feed the hungry? Yes verily, and gave a portion to seauen, and also to eight, Eccles. 11. 1. witness the great company of Orphans, widow's,
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and which is worthy remembrance in these dayes, when some like Absolom build Pyramides to keep their names from obliuion, 2. Sam. 18. 18. and others like Nebuchadnezzar, mount vp their turrets of Babell, Dan. 4. 33. for vaine ostentation, till they haue vtterly disabled themselues, for all workes of charity;
and which is worthy remembrance in these days, when Some like Absalom built Pyramides to keep their names from oblivion, 2. Sam. 18. 18. and Others like Nebuchadnezzar, mount up their turrets of Babel, Dan. 4. 33. for vain ostentation, till they have utterly disabled themselves, for all works of charity;
and it is well knowne to you which heare me this day, that he reared vp one building neer his own hous, furnished it with a large table to the onely vse and releefe of the poore, that thrice a weeke resorted thither,
and it is well known to you which hear me this day, that he reared up one building near his own house, furnished it with a large table to the only use and relief of the poor, that thrice a Week resorted thither,
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For so saith God, They which wait vpon the Lord shall renew their strength, they shall lift vp their wings as the eagles, they shall runne and not be wearie, they shall walke and not faint, Isa. 40. ver. 31. And whereas the vngodly may fitly be compared to the children of Ephraim, that bent their bowes,
For so Says God, They which wait upon the Lord shall renew their strength, they shall lift up their wings as the Eagles, they shall run and not be weary, they shall walk and not faint, Isaiah 40. ver. 31. And whereas the ungodly may fitly be compared to the children of Ephraim, that bent their bows,
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and made a shewe as though they would fight, but turned back in the day of battell, Psal. 78. 9. or rather to men in a consumption, that consume away by little and little,
and made a show as though they would fight, but turned back in the day of battle, Psalm 78. 9. or rather to men in a consumption, that consume away by little and little,
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then at the beginning, Ruth. 3. 19. more heauenly minded, more zealous for Gods honour, more carefull to draw others to God, more often in praier, more cautelous in the choise of his houshold-seruants, fuller of good works and almes-deeds,
then At the beginning, Ruth. 3. 19. more heavenly minded, more zealous for God's honour, more careful to draw Others to God, more often in prayer, more cautelous in the choice of his Household servants, fuller of good works and almsdeeds,
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And now, beloued, since a godly life in generall, and the particulars named, of zeale, frequencie in praier, &c. be infallible notes of sanctification,
And now, Beloved, since a godly life in general, and the particulars nam, of zeal, frequency in prayer, etc. be infallible notes of sanctification,
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though I say nothing of his humilitie, beeing as humble as the child newly weaned, Psal. 131. 2. of his care to hallow and sanctifie the Lords Sabbaths, both he and his houshold:
though I say nothing of his humility, being as humble as the child newly weaned, Psalm 131. 2. of his care to hallow and sanctify the lords Sabbaths, both he and his household:
Yet thus much I will be bold to speake, and promise before this audience, in the words of Samuel to the people, 1. Sam. 12. 3. Whose oxe hath he taken? or whose asse hath he taken? to whom hath he done wrong? or whom hath hee hurt? or at whose hands hath hee taken a bribe? and if he hath it shall be restored.
Yet thus much I will be bold to speak, and promise before this audience, in the words of Samuel to the people, 1. Sam. 12. 3. Whose ox hath he taken? or whose Ass hath he taken? to whom hath he done wrong? or whom hath he hurt? or At whose hands hath he taken a bribe? and if he hath it shall be restored.
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as for his spirit, that liues in the city of the liuing God, amongst millions and myrriads of heauenly Angels, in the company and Chuch of those first begotten, which are gathered into an heauenly, with the Iudge of all flesh, in the newe Ierusalem, whose gates are pearle, whose streetes gold, whose wals are precious stones, where quires of angels, the Cherubims and the holy Seraphims, sing Halaluiah, Hosanna, to God on high;
as for his Spirit, that lives in the City of the living God, among millions and myrriads of heavenly Angels, in the company and Church of those First begotten, which Are gathered into an heavenly, with the Judge of all Flesh, in the new Ierusalem, whose gates Are pearl, whose streets gold, whose walls Are precious stones, where quires of Angels, the Cherubims and the holy Seraphims, sing Hallelujah, Hosanna, to God on high;
How can his young children lament enough, when they shall come to years of discretion, and find themselues bereaued of so carefull and louing a father.
How can his young children lament enough, when they shall come to Years of discretion, and find themselves bereaved of so careful and loving a father.
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How can the learned and louers of learning lament enough, since hee is gone, that like that famous king of Sicilia, beeing asked whether he had rather forsake the companie of certain learned men about him, or his Kingdome;
How can the learned and lovers of learning lament enough, since he is gone, that like that famous King of Sicilia, being asked whither he had rather forsake the company of certain learned men about him, or his Kingdom;
And for my part would I could weep showres of teares with Augustin, or floods of teares with Ambrose, yea day and night with Ieremie, since I haue lost, what is hardly found, a true, a faithfull friend.
And for my part would I could weep showers of tears with Augustin, or floods of tears with Ambrose, yea day and night with Ieremie, since I have lost, what is hardly found, a true, a faithful friend.
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and the Lord the seer and searcher of all hearts knowes it, that I haue not spoken one word with an intent to flatter any person liuing, by commending him that is dead.
and the Lord the seer and searcher of all hearts knows it, that I have not spoken one word with an intent to flatter any person living, by commending him that is dead.
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And yet notwithstanding, since the examples both of the liuing and dead, doe farre more mooue then precepts, I hope it will not be altogether vnprofitable to propose a godly example before you,
And yet notwithstanding, since the Examples both of the living and dead, do Far more move then Precepts, I hope it will not be altogether unprofitable to propose a godly Exampl before you,
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though for his good workes, (I must needs say what I thinke) and say as the Queene of the South said of the glorie and wisedome of Salomon, that the one halfe hath not beene told you.
though for his good works, (I must needs say what I think) and say as the Queen of the South said of the glory and Wisdom of Solomon, that the one half hath not been told you.
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and learne by his example to labour after heauenly wisedome, and true learning, and stirre vp our selues to serue God in holinesse and righteousnes before him all our dayes;
and Learn by his Exampl to labour After heavenly Wisdom, and true learning, and stir up our selves to serve God in holiness and righteousness before him all our days;
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