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A SERMON Preached at Paules Crosse the last of Inne 1611. by M. THOMAS CHEASTE, Minister and Preacher of Gods WORD. THE TEXT. EPHESIANS 5.1. Be yee therefore followers of God, as deere Children.
A SERMON Preached At Paul's Cross the last of Inn 1611. by M. THOMAS CHEASTE, Minister and Preacher of God's WORD. THE TEXT. EPHESIANS 5.1. Be ye Therefore followers of God, as deer Children.
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THE Apostle Saint Paul, right Honourable, right Reuerend, right Worshipfull, and well-beloued in our Lord and Sauiour Christ, in this heauenly parcell of sacred Scripture, doth insinuate vnto vs, who are by conception sinfull, by nature men;
THE Apostle Saint Paul, right Honourable, right Reverend, right Worshipful, and well-beloved in our Lord and Saviour christ, in this heavenly parcel of sacred Scripture, does insinuate unto us, who Are by conception sinful, by nature men;
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not perceiuing the things of God, and by life and conuersation such as doe no good:
not perceiving the things of God, and by life and Conversation such as do not good:
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that the meanes therefore most fit, and the way most direct for the consummating of our dayes,
that the means Therefore most fit, and the Way most Direct for the consummating of our days,
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as acceptable to the Almighty, is the incontinent remouing and forsaking of all our vnruly affections, fighting in our mindes,
as acceptable to the Almighty, is the incontinent removing and forsaking of all our unruly affections, fighting in our minds,
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and the soule-abandoning of immoderate concupiscence, reigning and raging in our members, by the suggestion of the Diuell;
and the soule-abandoning of immoderate concupiscence, reigning and raging in our members, by the suggestion of the devil;
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whom, with all his workes, we must relinquish, and renounce, before we can enter, bee entertained,
whom, with all his works, we must relinquish, and renounce, before we can enter, be entertained,
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or receiued into the holy seruice of Almighty God: A reason of this the Apostle sheweth, saying:
or received into the holy service of Almighty God: A reason of this the Apostle shows, saying:
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That there is no communion betweene light and darkenesse, no concord betwixt Christ and Belial, no part hath the infidell with the beleeuer. That there is no communion between Light and darkness, no concord betwixt christ and Belial, no part hath the infidel with the believer.
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Then let vs forsake the workes of darknesse, and renounce the Prince of darknesse, and put on the armour of light,
Then let us forsake the works of darkness, and renounce the Prince of darkness, and put on the armour of Light,
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and walke as children of the light, and follow the Prince of light. Next, let vs depose our selues from all wicked & rebellious thoughts, words, and workes;
and walk as children of the Light, and follow the Prince of Light. Next, let us depose our selves from all wicked & rebellious thoughts, words, and works;
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which come by the motion, suggestion, and perswasion of the Diuell.
which come by the motion, suggestion, and persuasion of the devil.
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And lastly, let vs cease to bee incredulous, and beleeue on the name of our Lord IESVS,
And lastly, let us cease to be incredulous, and believe on the name of our Lord JESUS,
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and in faith apprehend him, as our onely Redeemer;
and in faith apprehend him, as our only Redeemer;
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that we may be ingrafted as sonnes vnto God, and bee followers of God, as deere children:
that we may be ingrafted as Sons unto God, and be followers of God, as deer children:
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as this our Text teacheth vs. Wherein we may note an exhortation to imitation; out of which (omitting all long circumstances, and curious diuisions) we may obserue,
as this our Text Teaches us Wherein we may note an exhortation to imitation; out of which (omitting all long Circumstances, and curious divisions) we may observe,
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although it is not an ordinary kinde of methode, 1 The persons that should imitate & follow.
although it is not an ordinary kind of method, 1 The Persons that should imitate & follow.
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2 The imitation it selfe. 3 Thirdly, the person whom we should follow. 4 Fourthly, the manner how we should follow him.
2 The imitation it self. 3 Thirdly, the person whom we should follow. 4 Fourthly, the manner how we should follow him.
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1 The first expressed in these words: Be yee. 2 The second in this word: Followers. 3 The third in these words:
1 The First expressed in these words: Be ye. 2 The second in this word: Followers. 3 The third in these words:
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Of God. 4 The fourth in these words: As deere Children. Be yee therfore followers of God, as deere Children. Of God. 4 The fourth in these words: As deer Children. Be ye Therefore followers of God, as deer Children.
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[ Therefore ] insinuateth a reason consequent of a matter precedent, which now I omit. First to the persons exhorted:[ Therefore ] insinuates a reason consequent of a matter precedent, which now I omit. First to the Persons exhorted:
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Not onely the Ephesians, But all Christians.
Not only the Ephesians, But all Christians.
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A Christian and well-gouerned Common-wealth may bee compared to an house, being builded and erected of diuers matters and substances;
A Christian and well-governed Commonwealth may be compared to an house, being built and erected of diverse matters and substances;
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as stones for the foundation, timber for the erection: and other things more to bring it to perfection.
as stones for the Foundation, timber for the erection: and other things more to bring it to perfection.
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So in the building of a Common-wealth there must be diuers orders: some of high degree, some of meane estate, and some of low condition:
So in the building of a Commonwealth there must be diverse order: Some of high degree, Some of mean estate, and Some of low condition:
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and all to finish this House or Common-wealth.
and all to finish this House or Commonwealth.
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And as in sumptuous buildings, one chiefe stone, pillar, or post, cannot easily be wrenched out, without shaking of all the rest;
And as in sumptuous buildings, one chief stone, pillar, or post, cannot Easily be wrenched out, without shaking of all the rest;
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euen as Salomons post vnderpropped the whole house: So the King being vnder God the stone, stay, piller, and post of the Common-wealth;
even as Solomon's post underpropped the Whole house: So the King being under God the stone, stay, pillar, and post of the Commonwealth;
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if he mis-carry, all the strength of his Common-wealth is shaken, and put in hazzard of a down-fall.
if he miscarry, all the strength of his Commonwealth is shaken, and put in hazard of a downfall.
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To auoyd therefore this dangerous breach in this godly building, it is the duty of all faithfull and true-hearted subiects to pray vnto God, the King of all Kings, to giue vnto our King (his vice-roy here on earth) a wise & an vnderstanding heart, to giue to his Councellors the spirit of Councell, to giue to his Iudges the spirit of Iudgement, to discusse and iudge rightly of all matters;
To avoid Therefore this dangerous breach in this godly building, it is the duty of all faithful and truehearted Subjects to pray unto God, the King of all Kings, to give unto our King (his viceroy Here on earth) a wise & an understanding heart, to give to his Councillors the Spirit of Council, to give to his Judges the Spirit of Judgement, to discuss and judge rightly of all matters;
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remembring that themselues shall be adiudged as well as others whom they haue iudged; as one ancient Father writeth.
remembering that themselves shall be adjudged as well as Others whom they have judged; as one ancient Father Writeth.
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Veniet, veniet qui iudicata reiudicabit, illicita iurata confutabit; qui faciet iusticiam iniuriam patientibus, & arguet in aequitate pro mansuetis terra. Come, Come qui Judicata reiudicabit, illicita iurata confutabit; qui faciet iusticiam iniuriam patientibus, & Argues in aequitate Pro mansuetis terra.
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He will come, he will come, who will iudge againe matters wrongfully iudged, who will reproue vnlawfull oathes, will right them that suffer wrong,
He will come, he will come, who will judge again matters wrongfully judged, who will reprove unlawful Oaths, will right them that suffer wrong,
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and plead in equitie for the meeke of the earth:
and plead in equity for the meek of the earth:
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let them thinke, that if not shortly, yet sharply will the day of iudgement come to those that neglect the comming of the eternall Iudge.
let them think, that if not shortly, yet sharply will the day of judgement come to those that neglect the coming of the Eternal Judge.
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Veniet, veniet dies Iudicij vbi plus valebit pura corda, quam astuta verba; & consciencia bona, quam marsupia plena: Come, Come dies Iudicij vbi plus valebit Pura Corda, quam astuta verba; & consciencia Bona, quam marsupia plena:
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quandoquidem Iudex ille, nec verbis falletur, nec donis flectetur. quandoquidem Judge Isle, nec verbis falletur, nec donis flectetur.
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The day will come, the day of Iudgement will come, when cleane hearts will more auaile then crafty words,
The day will come, the day of Judgement will come, when clean hearts will more avail then crafty words,
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and a good conscience more then a great purse: seeing that Iudge wil neither bee deceiued with words, nor weighed with gifts.
and a good conscience more then a great purse: seeing that Judge will neither be deceived with words, nor weighed with Gifts.
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But to speake to them of whom most are absent, I will abstaine, and frame my speech to them that are present.
But to speak to them of whom most Are absent, I will abstain, and frame my speech to them that Are present.
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And seeing the Magistrate is one of the staies, pillers, and posts of the Common-wealth, it behoueth him to attend his charge, assuring himselfe that hee shall render an account at the last day,
And seeing the Magistrate is one of the stays, pillars, and posts of the Commonwealth, it behooves him to attend his charge, assuring himself that he shall render an account At the last day,
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how hee hath gouerned and behaued himselfe in his Magistracy and place; whether hee hath beene carefull to beat downe sin, and suppresse vice:
how he hath governed and behaved himself in his Magistracy and place; whither he hath been careful to beatrice down since, and suppress vice:
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to maintain vertue, and support goodnesse;
to maintain virtue, and support Goodness;
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whether his eyes haue beene open in looking to his charge, 〈 … 〉, the people due beene op•• in the Lords 〈 … 〉 ••mplaints of the poore 〈 ◊ 〉 laboured;
whither his eyes have been open in looking to his charge, 〈 … 〉, the people due been op•• in the lords 〈 … 〉 ••mplaints of the poor 〈 ◊ 〉 laboured;
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whether his mouth hath beene open in giuing them comfortable answeres; whether his hands haue beene ready in defending them;
whither his Mouth hath been open in giving them comfortable answers; whither his hands have been ready in defending them;
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whether his feete haue beene shood in hastening to redresse wrongs for to such ends should he and all his members be applyed and imployed:
whither his feet have been shood in hastening to redress wrongs for to such ends should he and all his members be applied and employed:
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to wit, To punish the nocent, and defend the innocent: To correct the hurtful, & protect the harmlesse.
to wit, To Punish the nocent, and defend the innocent: To correct the hurtful, & Pact the harmless.
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To suppresse the subtill, and support the simple.
To suppress the subtle, and support the simple.
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As the silly sheepe in the storme and tempest, running to the hedge and thicket, to shroud and shelter themselues from the winde and weather, are oftentimes insnared amongst the thornes and briers, out of which, with much adoe they winde and wrest themselues with labour and losse of their wool,
As the silly sheep in the storm and tempest, running to the hedge and thicket, to shroud and shelter themselves from the wind and weather, Are oftentimes Ensnared among the thorns and briers, out of which, with much ado they wind and wrest themselves with labour and loss of their wool,
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and in seeking to auoid a small damage they incurre a greater danger:
and in seeking to avoid a small damage they incur a greater danger:
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So you that are Magistrates, ought to looke diligently into the dealings of your vnder Officers,
So you that Are Magistrates, ought to look diligently into the dealings of your under Officers,
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least that the poore man (like the simple and silly sheepe) oftentimes being oppressed and wronged by his aduersary, running to them who should and ought to right them, by delaies and sinister dealings is fleeced of more then he lost before,
lest that the poor man (like the simple and silly sheep) oftentimes being oppressed and wronged by his adversary, running to them who should and ought to right them, by delays and sinister dealings is fleeced of more then he lost before,
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and with the woman seeking for one lost groat, leese the other nine;
and with the woman seeking for one lost groat, lose the other nine;
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and with the man that had an hundred sheepe, hauing lost one, spend the other ninty and nine in suing for that on•, 〈 ◊ 〉 for want of right loose all.
and with the man that had an hundred sheep, having lost one, spend the other ninty and nine in suing for that on•, 〈 ◊ 〉 for want of right lose all.
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Haue a speciall regard, you 〈 … 〉 of God, therefore, what Officers you 〈 … 〉 elect, let them be well qualified; Have a special regard, you 〈 … 〉 of God, Therefore, what Officers you 〈 … 〉 elect, let them be well qualified;
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Iethro, Moses father-in-law, counselled Moses to elect Magistrates and Officers being thus qualified: Jethro, Moses father-in-law, counseled Moses to elect Magistrates and Officers being thus qualified:
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to wit, Men of courage; such as feare God, such as deale truely, and such as hate couetousnesse:
to wit, Men of courage; such as Fear God, such as deal truly, and such as hate covetousness:
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Men of courage, not fearing any mans threatning words, not proud lookes, fearing God, not fearing what man can do vnto them, dealing truely and vprightly betweene man and man, without fauour or affection, hating couetousnesse, not corrupted with giftes,
Men of courage, not fearing any men threatening words, not proud looks, fearing God, not fearing what man can do unto them, dealing truly and uprightly between man and man, without favour or affection, hating covetousness, not corrupted with Gifts,
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nor carried from the right with bribes:
nor carried from the right with Bribes:
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O happy, and twise happy, are the people and Common-weale whom God hath blessed with such Magistrates!
Oh happy, and twice happy, Are the people and Commonweal whom God hath blessed with such Magistrates!
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that Common-wealth and Country is in good estate where the Prince makes good Lawes, the Magistrates execute them, and the people obey them.
that Commonwealth and Country is in good estate where the Prince makes good Laws, the Magistrates execute them, and the people obey them.
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There is also another stay of Gods building, or Christian Common-wealth, which must not be omitted, to wit, the zealous and learned Minister, whose doctrine, by warrant of Gods word, must be a rule to guide and direct all their lawes by, otherwise they will be out of square. There is also Another stay of God's building, or Christian Commonwealth, which must not be omitted, to wit, the zealous and learned Minister, whose Doctrine, by warrant of God's word, must be a Rule to guide and Direct all their laws by, otherwise they will be out of square.
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These Workemen should not bee idle in Gods Haruest, For the Haruest is great, but the labourers are few.
These Workmen should not be idle in God's Harvest, For the Harvest is great, but the labourers Are few.
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It is recorded in sacred Scripture that a certaine man hired labourers into his Vineyard. It is recorded in sacred Scripture that a certain man hired labourers into his Vineyard.
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The owner and Maister of this Vineyard is the Lord, the labourers, his Ministers and Preachers, the Vineyard is the world, the people the branches, The owner and Master of this Vineyard is the Lord, the labourers, his Ministers and Preachers, the Vineyard is the world, the people the branches,
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but in the Lords Vineyard wee may finde some labourers, some loiterers, and some lookers on: Volentes, nolentes, & non valentes;
but in the lords Vineyard we may find Some labourers, Some loiterers, and Some lookers on: Volentes, Nolentes, & non valentes;
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To the first volentibus, to them that execute the Lords businesse with willing mindes, reioycing that God hath enabled them to doe the worke of Euangelists, it will be sayd;
To the First volentibus, to them that execute the lords business with willing minds, rejoicing that God hath enabled them to do the work of Evangelists, it will be said;
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Well done thou good seruant, because thou hast bene faithfull in a little, I Will make thee ruler ouer much. Well done thou good servant, Because thou hast be faithful in a little, I Will make thee ruler over much.
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To the second, nolentibus, to them that are able and yet not willing, it may be said:
To the second, nolentibus, to them that Are able and yet not willing, it may be said:
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Hee that knoweth his Maisters will, and doth it not, shal be beaten with stripes. He that Knoweth his Masters will, and does it not, shall be beaten with stripes.
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To the third and last, non valentibus (without offence I may say the worst) that are neither able nor willling, it may bee said:
To the third and last, non valentibus (without offence I may say the worst) that Are neither able nor willling, it may be said:
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Thou vnbidden guest, how camst thou in? at the dore, or at the window? surely not at the dore,Thou unbidden guest, how camest thou in? At the door, or At the window? surely not At the door,
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vnlesse thou hast borrowed Simon Magus siluer piclocke, Friend how camst thou hither, not hauing a wedding garment? take him, bind him hand and foote,
unless thou hast borrowed Simon Magus silver piclocke, Friend how camest thou hither, not having a wedding garment? take him, bind him hand and foot,
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and cast him into vtter darknesse. and cast him into utter darkness.
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Let vs pray vnto God that euery NONLATINALPHABET well-ruling Elder, suffer no vnruled & vnlearned lookers & gazers on, to steale into the Lords Vineyard, who are ready to receiue the penny and take no paines;
Let us pray unto God that every well-ruling Elder, suffer no unruled & unlearned lookers & gazers on, to steal into the lords Vineyard, who Are ready to receive the penny and take no pains;
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to take the fleece, and starue the sheepe:
to take the fleece, and starve the sheep:
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too too many such in times past haue crept in, but how came this to passe? surely, the enuious man hath done this:
too too many such in times passed have crept in, but how Come this to pass? surely, the envious man hath done this:
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Therefore right Reuerend, you, to whom by authority it appertaineth, ought now to bee carefull and respectiue herein,
Therefore right Reverend, you, to whom by Authority it appertaineth, ought now to be careful and respective herein,
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lest that the aduersaries of our profession, by the ignorance and weakenesse of some Professors:
lest that the Adversaries of our profession, by the ignorance and weakness of Some Professors:
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take an occasion by such aduantage to scandalize, both the profession and professours, to defend this dangerous breach in Gods building, you ought to bee studious and vigilant:
take an occasion by such advantage to scandalise, both the profession and professors, to defend this dangerous breach in God's building, you ought to be studious and vigilant:
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For when the husbandman sleepeth, the enuious man will be ready to sow the tares amongst the wheate; For when the husbandman Sleepeth, the envious man will be ready to sow the tares among the wheat;
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And so by your zealous care ouer the Lords heritage, his Vineyard in time might bee cleansed from such lookers and gazers on:
And so by your zealous care over the lords heritage, his Vineyard in time might be cleansed from such lookers and gazers on:
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and his Church purged of such penny-father idols:
and his Church purged of such penny-father Idols:
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and hereafter such ignorant tongue-tied blind guides debarred by such your good meanes from entring into the Lords Vineyard.
and hereafter such ignorant tongue-tied blind guides debarred by such your good means from entering into the lords Vineyard.
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Which God for his Name sake, for his Sonnes sake, for his mercy sake, for his Church and deere children sake grant:
Which God for his Name sake, for his Sons sake, for his mercy sake, for his Church and deer children sake grant:
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Thus much touching the persons especiall, now in generall.
Thus much touching the Persons especial, now in general.
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NONLATINALPHABET. EVEN as Christ fed foure thousand men, besides women and children, with seuen loaues and a few little fishes,
. EVEN as christ fed foure thousand men, beside women and children, with seuen loaves and a few little Fish,
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when they had followed him three daies, in the desert or wildernesse, and would not send them away empty,
when they had followed him three days, in the desert or Wilderness, and would not send them away empty,
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least they should faint by the way.
lest they should faint by the Way.
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So with these seuen loaues of the bread of life, are fed foure thousand, yea forty thousand,
So with these seuen loaves of the bred of life, Are fed foure thousand, yea forty thousand,
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yea thousand thousands of men, women, and children (for women and children haue soules to saue as well as men:) if we, according to our Text, follow him in the desert of this wide world, (no wider then wicked) three daies in the true faith of the Trinity, God will not send vs away emptie,
yea thousand thousands of men, women, and children (for women and children have Souls to save as well as men:) if we, according to our Text, follow him in the desert of this wide world, (no wider then wicked) three days in the true faith of the Trinity, God will not send us away empty,
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nor suffer our soules for want of spirituall food to faint. Therefore, let vs bee followers of him as deere children:
nor suffer our Souls for want of spiritual food to faint. Therefore, let us be followers of him as deer children:
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and be ready to obey this precept of imitation, which is the second part of this our Text to be intreated of.
and be ready to obey this precept of imitation, which is the second part of this our Text to be entreated of.
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If we enter into due consideration of mans nature, wee shall finde it strangely addicted to imitation;
If we enter into due consideration of men nature, we shall find it strangely addicted to imitation;
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and although in truth we should liue by lawes more then by examples, yet wee shall perceiue, that examples do more moue in these daies then lawes;
and although in truth we should live by laws more then by Examples, yet we shall perceive, that Examples do more move in these days then laws;
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seruants in a family, souldiours in an army, subiects in a Cōmon-weale may cōfirme this to be true,
Servants in a family, Soldiers in an army, Subjects in a Commonweal may confirm this to be true,
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for Seruants most cōmonly imitate their Maisters, Soldiers their Captains, Subiects their Gouernours, bee they good, bee they bad, get they praise,
for Servants most commonly imitate their Masters, Soldiers their Captains, Subjects their Governors, be they good, be they bade, get they praise,
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or dispraise, profite or disprofite, fame or infamy thereby:
or dispraise, profit or disprofit, fame or infamy thereby:
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thinking their liues to be a Law, and that to be well done, which is done after their example.
thinking their lives to be a Law, and that to be well done, which is done After their Exampl.
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Whereby we may note first, that they should haue regard vnto themselues, who are any way either for birth or for office,
Whereby we may note First, that they should have regard unto themselves, who Are any Way either for birth or for office,
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or for calling, whether it bee spirituall or temporall, aboue other men; for they cannot sinne without great danger to the Common-weale, we may say of such,
or for calling, whither it be spiritual or temporal, above other men; for they cannot sin without great danger to the Commonweal, we may say of such,
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as Cicero said of Iudges, that mighty men, should mightely be tormented.
as Cicero said of Judges, that mighty men, should mightily be tormented.
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Secondly, seeing our nature is prone to imitation, wee are to take speciall care whom wee follow or imitate:
Secondly, seeing our nature is prove to imitation, we Are to take special care whom we follow or imitate:
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for euery one is not to bee followed, neither shall the vngodly behauiour of others excuse vs before God, the reason is:
for every one is not to be followed, neither shall the ungodly behaviour of Others excuse us before God, the reason is:
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Wee must all appeare before the tribunall seate of Christ, to receiue according to our owne deeds. we must all appear before the tribunal seat of christ, to receive according to our own Deeds.
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The licentious life of the Magistrate, shall not excuse the Subiect if hee liue not vnder the Law,
The licentious life of the Magistrate, shall not excuse the Subject if he live not under the Law,
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nor the wicked life of the Maister, acquit the Seruant, if hee be vngracious, nor the euill conuersation of the Preacher be a cause to saue the hearer if he be vngodly:
nor the wicked life of the Master, acquit the Servant, if he be ungracious, nor the evil Conversation of the Preacher be a cause to save the hearer if he be ungodly:
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the reason is, for that soule that sinneth (whatsoeuer hee bee) shall die. In Christian imitation there are two kinds of examples to be folowed:
the reason is, for that soul that Sinneth (whatsoever he be) shall die. In Christian imitation there Are two Kinds of Examples to be followed:
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The one both necessary and alwaies, the other but sometime and in some things, necessary and alwaies, the example of our Lord and Sauiour Christ,
The one both necessary and always, the other but sometime and in Some things, necessary and always, the Exampl of our Lord and Saviour christ,
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but sometime and in some things, the examples of good men and women are to be followed.
but sometime and in Some things, the Examples of good men and women Are to be followed.
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Strange it may seeme to some, that good men but sometime, and in some things, are to bee followed;
Strange it may seem to Some, that good men but sometime, and in Some things, Are to be followed;
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yet it is not so strange as true, for euery example of theirs is not to bee followed of vs,
yet it is not so strange as true, for every Exampl of theirs is not to be followed of us,
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for the better conceiuing whereof wee may note that there are foure examples of the faithfull, and elect, in sacred Scriptures.
for the better conceiving whereof we may note that there Are foure Examples of the faithful, and elect, in sacred Scriptures.
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The first we may behold and follow: as Abrahams faith, Iosephs chastity, Dauids zeale, Tobias pittifulnesse towards the poore, and such like:
The First we may behold and follow: as Abrahams faith, Joseph's chastity, David zeal, Tobias pittifulnesse towards the poor, and such like:
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these are looking-glasses set before our eies, that wee should not bee slothfull in following them,
these Are Looking-glasses Set before our eyes, that we should not be slothful in following them,
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but follow them as they follow Christ, which through faith and patience inherite the promises. Other examples there are which are wicked, as Dauids adultery, Peters deniall, the Apostles ambition, and such like:
but follow them as they follow christ, which through faith and patience inherit the promises. Other Examples there Are which Are wicked, as David adultery, Peter's denial, the Apostles ambition, and such like:
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which are not recorded in despite to disgrace them, but are placed before vs, for these three ends:
which Are not recorded in despite to disgrace them, but Are placed before us, for these three ends:
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First, to keepe vs from vaine opinion of our selues, that wee presume not in our owne strength: First, to keep us from vain opinion of our selves, that we presume not in our own strength:
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Secondly, to make vs the more carefull to looke to our steps that we slip not as they did,
Secondly, to make us the more careful to look to our steps that we slip not as they did,
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for feare that wee cannot rise as they did; it is easy to fall, but hard to arise:
for Fear that we cannot rise as they did; it is easy to fallen, but hard to arise:
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Thirdly, if we haue fallen, as they did, we should by their example learne to rise, as they did;
Thirdly, if we have fallen, as they did, we should by their Exampl Learn to rise, as they did;
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if we haue like sinnes wee should haue like repentance.
if we have like Sins we should have like Repentance.
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Other examples were well done by good men, in times past, which in these daies we cannot,
Other Examples were well done by good men, in times past, which in these days we cannot,
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nor may follow, without great offence to God:
nor may follow, without great offence to God:
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as circumcision of the male children, often and sundry bloudy sacrifices, which now to do is sinne.
as circumcision of the male children, often and sundry bloody Sacrifices, which now to doe is sin.
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Fourthly, and finaly, some examples, as wee may reade, were singular, such, as neither wee,
Fourthly, and finally, Some Examples, as we may read, were singular, such, as neither we,
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nor others in those daies might follow, without the especiall, and extraordinary motion of the holy Spirit,
nor Others in those days might follow, without the especial, and extraordinary motion of the holy Spirit,
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as Abrahams readinesse to offer vp his sonne in sacrifice; The spoiling of Aegyptians in robbing them of their Iewels and treasures, commendable in them, because they were commanded;
as Abrahams readiness to offer up his son in sacrifice; The spoiling of egyptians in robbing them of their Jewels and treasures, commendable in them, Because they were commanded;
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but damnable in vs because wee are forbidden, to them the one acceptable, the other commendable;
but damnable in us Because we Are forbidden, to them the one acceptable, the other commendable;
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but in vs, the one the next degree to murther, the other to theft, whereby we may note that good men in all things are not to bee followed:
but in us, the one the next degree to murder, the other to theft, whereby we may note that good men in all things Are not to be followed:
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but as Saint Paul would bee followed, as hee followed Christ, so should they bee. but as Saint Paul would be followed, as he followed christ, so should they be.
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Now to the person whom we should follow, to wit, CHRIST.
Now to the person whom we should follow, to wit, CHRIST.
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VVHen I was called heretofore to this place, by the warrant of Gods word, I deliuered certaine documents wherin we might learne, The way to Life; and now in this Text we may learne whom wee should follow,
When I was called heretofore to this place, by the warrant of God's word, I Delivered certain documents wherein we might Learn, The Way to Life; and now in this Text we may Learn whom we should follow,
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as our guide in the way to Life: namely, CHRIST. Graue and iudicious Audients, Christ is the example, of vs to be followed; and that alwaies and necessary:
as our guide in the Way to Life: namely, CHRIST. Grave and judicious Audients, christ is the Exampl, of us to be followed; and that always and necessary:
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Alwayes, for that he is most perfectly good: And necessary, because both hee and his Apostles haue commanded vs so to do.
Always, for that he is most perfectly good: And necessary, Because both he and his Apostles have commanded us so to do.
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Yet I pray you mistake me not: for all-be-it I say, our Sauiour Christ is alwayes;
Yet I pray you mistake me not: for albeit I say, our Saviour christ is always;
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yet do I not say, in all things: and although necessary to bee followed, yet not as hee is God:
yet do I not say, in all things: and although necessary to be followed, yet not as he is God:
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for hee fasted 40. dayes, and 40. nights, hee raised the dead, gaue sight to the blinde,
for he fasted 40. days, and 40. nights, he raised the dead, gave sighed to the blind,
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and many other miracles by the Almighty power of his God-head: hee wrought things vn-able to bee imitated of mortall men.
and many other Miracles by the Almighty power of his Godhead: he wrought things unable to be imitated of Mortal men.
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In these things which our Sauiour Christ did, as he is God, he is most religiously to bee worshipped:
In these things which our Saviour christ did, as he is God, he is most religiously to be worshipped:
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and in these things which hee did, as man, he is zealously to be followed.
and in these things which he did, as man, he is zealously to be followed.
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He that loueth and hateth what Christ, as God, doth loue and loath, doth follow Christ as farre as a man may follow God.
He that loves and hates what christ, as God, does love and loath, does follow christ as Far as a man may follow God.
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Hee that doth that which Christ did, as man, doth follow Christ as a Christian man should do.
He that does that which christ did, as man, does follow christ as a Christian man should do.
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We ought to abhorre the vanity of this world, and that cuoragiously, because IESVS would not bee elected a King, hee fled from the multitude: to repent, and that heartily;
We ought to abhor the vanity of this world, and that cuoragiously, Because JESUS would not be elected a King, he fled from the multitude: to Repent, and that heartily;
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for IESVS was killed as a Lambe: to haue true Charity; for IESVS prayed for his enemies.
for JESUS was killed as a Lamb: to have true Charity; for JESUS prayed for his enemies.
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Christians haue their names of Christ;
Christians have their names of christ;
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therefore it is meet, as they are co-heires of his name, so should they be followers of his holinesse.
Therefore it is meet, as they Are coheirs of his name, so should they be followers of his holiness.
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No man is rightly called a Christian, who to the vttermost of his power, doth not resemble Christ, in life and conuersation:
No man is rightly called a Christian, who to the uttermost of his power, does not resemble christ, in life and Conversation:
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he that followeth not Christ, may bee called a Christian; but is none. So Saint Augustine saith:
he that follows not christ, may be called a Christian; but is none. So Saint Augustine Says:
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What doth it profite thee, to be called a Christian, whereas thou art not? to vsurpe a strange name? If thou louest to bee called a Christian, shew the fruits of Christianity;
What does it profit thee, to be called a Christian, whereas thou art not? to usurp a strange name? If thou love to be called a Christian, show the fruits of Christianity;
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and then well mayest thou take the name of a Christian vnto thee. Whereas by naturall inclination wee are addicted to imitation, let vs follow the best: wisedome would so;
and then well Mayest thou take the name of a Christian unto thee. Whereas by natural inclination we Are addicted to imitation, let us follow the best: Wisdom would so;
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partly because we are Englishmen, who are reported, aboue all other nations, to be famous or infamous in imitating and following euery strange and new-found fashion.
partly Because we Are Englishmen, who Are reported, above all other Nations, to be famous or infamous in imitating and following every strange and newfound fashion.
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Many haue gotten fame in imitating Cicero in eloquence, Aristotle in Philosophy, Iustinians in Law; and Galen in Physicke, and such like.
Many have got fame in imitating Cicero in eloquence, Aristotle in Philosophy, Justinians in Law; and Galen in Physic, and such like.
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But more haue gotten shame in imitating one Country in vanity, another in luxurie: the Spanish, in brauery; the Italian, in letchery; the Barbarian, in cruelty; the Turke, in incredulity; the Grecian, in Gluttony; the Papist, in Idolatry; the Atheist, in impiety; and the Libertine, in impurity:
But more have got shame in imitating one Country in vanity, Another in luxury: the Spanish, in bravery; the Italian, in lechery; the Barbarian, in cruelty; the Turk, in incredulity; the Grecian, in Gluttony; the Papist, in Idolatry; the Atheist, in impiety; and the Libertine, in impurity:
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and not in following our Sauiour Christ in heauenly wisedome and godlinesse of maners.
and not in following our Saviour christ in heavenly Wisdom and godliness of manners.
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Saint Paul admonishing the Colossians to an imitation of Christ and his holinesse, first exhorteth them to mortification;
Saint Paul admonishing the colossians to an imitation of christ and his holiness, First exhorteth them to mortification;
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as though without that meanes it were impossible: Mortifie therefore your members vpon earth, and giueth a reason of his exhortation, saying;
as though without that means it were impossible: Mortify Therefore your members upon earth, and gives a reason of his exhortation, saying;
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If yee liue after the flesh yee shall dye. As God commanded Moses to put off his shooes before hee should approach neere him, If ye live After the Flesh ye shall die. As God commanded Moses to put off his shoes before he should approach near him,
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so God commandeth vs to put away all our sinfull affections before wee begin to follow Christ:
so God commands us to put away all our sinful affections before we begin to follow christ:
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he will haue vs to forsake our sinnes before he will suffer vs to follow him.
he will have us to forsake our Sins before he will suffer us to follow him.
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As Peter forsooke his boats, nets and all, and followed Christ: so should wee leaue all worldly gaine and commodity, and follow Christ.
As Peter forsook his boats, nets and all, and followed christ: so should we leave all worldly gain and commodity, and follow christ.
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Matthew left his office of custome (although it was gainfull vnto him) and followed Christ:Matthew left his office of custom (although it was gainful unto him) and followed christ:
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So should we resigne all worldly gaine and riches, and follow Christ, who will make vs rich in him.
So should we resign all worldly gain and riches, and follow christ, who will make us rich in him.
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It may bee some will demaund why Peter often vsed his former trade of life, and Matthew neuer returned to his office? It may easily be answered:
It may be Some will demand why Peter often used his former trade of life, and Matthew never returned to his office? It may Easily be answered:
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Peter was a fisher-man, and did get his liuing by his lawfull paines, and honest meanes and labour;Peter was a fisherman, and did get his living by his lawful pains, and honest means and labour;
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but Mathewes Custome-office was very seldome, or neuer executed without corruption:
but Matthew Custome-office was very seldom, or never executed without corruption:
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and therefore it was vnlawfull for him, being a follower of Christ, to returne to it againe.
and Therefore it was unlawful for him, being a follower of christ, to return to it again.
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Elisha left his Plow and Oxen, and followed Elias: so should wee leaue oxen, lands, house, country, kindred; Elisha left his Blow and Oxen, and followed Elias: so should we leave oxen, Lands, house, country, kindred;
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yea our selues, rather then forsake Christ. In following Christ we must trauell the right way:
yea our selves, rather then forsake christ. In following christ we must travel the right Way:
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wee may finde in sacred Scriptures, two wayes proponed, the one straight and narrow, the other wide and broade:
we may find in sacred Scriptures, two ways proponed, the one straight and narrow, the other wide and broad:
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the one leadeth to life, the other to death: the one to heauen, the other to hell:
the one leads to life, the other to death: the one to heaven, the other to hell:
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The one straight and narrow in the beginning, but broad and pleasant in the end: the other wide and broad in the beginning, but straight and painfull in the end.
The one straight and narrow in the beginning, but broad and pleasant in the end: the other wide and broad in the beginning, but straight and painful in the end.
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The one in the beginning, Take vp thy crosse and follow me:
The one in the beginning, Take up thy cross and follow me:
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but in the end, Feare not my little flocke, for it is your fathers will to giue you a kingdome.
but in the end, fear not my little flock, for it is your Father's will to give you a Kingdom.
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The other in the beginning, All the world, and the riches therof, will I giue thee,
The other in the beginning, All the world, and the riches thereof, will I give thee,
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if thou wilt worship me (saith Sathan:) but in the end, Take him, binde him hand and foot,
if thou wilt worship me (Says Sathan:) but in the end, Take him, bind him hand and foot,
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and cast him into vtter darknesse. In the one a good change, from a crosse to a kingdome:and cast him into utter darkness. In the one a good change, from a cross to a Kingdom:
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In the other a bad change; from a kingdome to a prison, and dungeon of vtter darkenesse.
In the other a bad change; from a Kingdom to a prison, and dungeon of utter darkness.
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Leaue therefore the broad and wide way, for it leadeth to destruction, and walke in the narrow and straight way, for it leadeth to life.
Leave Therefore the broad and wide Way, for it leads to destruction, and walk in the narrow and straight Way, for it leads to life.
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If thou wilt follow Christ, thou must trauell his way; not a broad, pleasant, wide, and delightfull way, full of pleasure, wantonnesse, & worldly ioyes:
If thou wilt follow christ, thou must travel his Way; not a broad, pleasant, wide, and delightful Way, full of pleasure, wantonness, & worldly Joys:
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but a narrow, troublesome, & straight way, full of afflictions, crosses, tribulations and sorrowes.
but a narrow, troublesome, & straight Way, full of afflictions, Crosses, tribulations and sorrows.
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All men, as long as they liue in this vale of misery, shall haue their part of misery;
All men, as long as they live in this vale of misery, shall have their part of misery;
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euery man shall haue his turne of sorrow, more or lesse, one time or other;
every man shall have his turn of sorrow, more or less, one time or other;
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which way soeuer we walke, we shall heare euery man complaine of some sorrow or misery.
which Way soever we walk, we shall hear every man complain of Some sorrow or misery.
r-crq n1 av pns12 vvb, pns12 vmb vvi d n1 vvi pp-f d n1 cc n1.
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What shall wee doe then? Before it come, let vs prepare our selues for it:
What shall we do then? Before it come, let us prepare our selves for it:
q-crq vmb pns12 vdi av? p-acp pn31 vvb, vvb pno12 vvi po12 n2 p-acp pn31:
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when it is come, bid it welcome, and beare it patiently:
when it is come, bid it welcome, and bear it patiently:
c-crq pn31 vbz vvn, vvb pn31 j-jn, cc vvi pn31 av-j:
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when it is departing, giue it but halfe a fare-well, still expecting when it will returne againe.
when it is departing, give it but half a farewell, still expecting when it will return again.
c-crq pn31 vbz vvg, vvb pn31 p-acp j-jn dt n1, av vvg c-crq pn31 vmb vvi av.
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Yet keepe thou this narrow way, and follow Christ, and thou shalt bee safe, and finde rest vnto thy soule:
Yet keep thou this narrow Way, and follow christ, and thou shalt be safe, and find rest unto thy soul:
av vvb pns21 d j n1, cc vvi np1, cc pns21 vm2 vbi j, cc vvi n1 p-acp po21 n1:
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but if thou wander out of this way, into the pleasant paths of sinne, and turne thy backe to God,
but if thou wander out of this Way, into the pleasant paths of sin, and turn thy back to God,
cc-acp cs pns21 vvb av pp-f d n1, p-acp dt j n2 pp-f n1, cc vvb po21 n1 p-acp np1,
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and leaue his protection, there is no helpe for thee, Sathan will take thee prisoner, leade thee captiue, binde thee hand and foot,
and leave his protection, there is no help for thee, Sathan will take thee prisoner, lead thee captive, bind thee hand and foot,
cc vvi po31 n1, pc-acp vbz dx n1 p-acp pno21, np1 vmb vvi pno21 n1, vvb pno21 j-jn, vvb pno21 n1 cc n1,
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and cast thee into the deepe dungeon of darknesse. For this assure thy selfe; If thou wilt not follow Christ, Sathan will follow thee:
and cast thee into the deep dungeon of darkness. For this assure thy self; If thou wilt not follow christ, Sathan will follow thee:
cc vvd pno21 p-acp dt j-jn n1 pp-f n1. p-acp d vvb po21 n1; cs pns21 vm2 xx vvi np1, np1 vmb vvi pno21:
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Be not like these idle Epicures, and carelesse slacke-graces, who liue as though they had no soules to saue,
Be not like these idle Epicureans, and careless slacke-graces, who live as though they had no Souls to save,
vbb xx av-j d j n2, cc j n2, r-crq vvb c-acp cs pns32 vhd dx n2 pc-acp vvi,
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as though there were neither God nor Diuell, no ioyes in heauen, nor torments in hell;
as though there were neither God nor devil, no Joys in heaven, nor torments in hell;
c-acp cs pc-acp vbdr dx n1 ccx n1, dx n2 p-acp n1, ccx n2 p-acp n1;
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lest thou loose the one, to thy griefe, & finde the other, to thy endlesse paine.
lest thou lose the one, to thy grief, & find the other, to thy endless pain.
cs pns21 vvi dt pi, p-acp po21 n1, cc vvi dt n-jn, p-acp po21 j n1.
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If thou wilt not follow Christ in the way towards heauen, do not think that thou shalt escape hell;
If thou wilt not follow christ in the Way towards heaven, do not think that thou shalt escape hell;
cs pns21 vm2 xx vvi np1 p-acp dt n1 p-acp n1, vdb xx vvi cst pns21 vm2 vvi n1;
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there is no starting-hole betweene both for thee couertly to hide thy selfe: the Angell that fell from God, with all his adherents, could finde no such place;
there is no starting-hole between both for thee covertly to hide thy self: the Angel that fell from God, with all his adherents, could find no such place;
pc-acp vbz dx n1 p-acp d p-acp pno21 av-j p-acp vvi po21 n1: dt n1 cst vvd p-acp np1, p-acp d po31 n2, vmd vvi dx d n1;
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none of Adams children could so shrowd themselues, but they were found out.
none of Adams children could so shroud themselves, but they were found out.
pix pp-f npg1 n2 vmd av vvi px32, cc-acp pns32 vbdr vvn av.
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Diues could finde no place betweene heauen and hell to stay him from torments, but needes he must into them. Consider therefore thine estate;Diues could find no place between heaven and hell to stay him from torments, but needs he must into them. Consider Therefore thine estate;
fw-la vmd vvi dx n1 p-acp n1 cc n1 pc-acp vvi pno31 p-acp n2, cc-acp av pns31 vmb p-acp pno32. vvb av po21 n1;
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to heauen thou canst not come, but by following of Christ. No man commeth to the Father (saith Christ) but by me. Hee is gone to prepare a place for none but for them that follow him.
to heaven thou Canst not come, but by following of christ. No man comes to the Father (Says christ) but by me. He is gone to prepare a place for none but for them that follow him.
p-acp n1 pns21 vm2 xx vvi, cc-acp p-acp vvg pp-f np1. dx n1 vvz p-acp dt n1 (vvz np1) p-acp p-acp pno11. pns31 vbz vvn pc-acp vvi dt n1 p-acp pix cc-acp p-acp pno32 cst vvb pno31.
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It may be, thou thinkest thy soule, being dislodged, and disburdened of the heauy weight of the body, shall flye, as a bird, into heauen.
It may be, thou Thinkest thy soul, being dislodged, and disburdened of the heavy weight of the body, shall fly, as a bird, into heaven.
pn31 vmb vbi, pns21 vv2 po21 n1, vbg vvn, cc vvn pp-f dt j n1 pp-f dt n1, vmb vvi, c-acp dt n1, p-acp n1.
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O bee not deceiued, if thou dye in a reprobate estate, thou shalt finde and feele that thy soule hath lost her wings:
O be not deceived, if thou die in a Reprobate estate, thou shalt find and feel that thy soul hath lost her wings:
sy vbb xx vvn, cs pns21 vvb p-acp dt j-jn n1, pns21 vm2 vvi cc vvi d po21 n1 vhz vvn po31 n2:
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that is, the sanctified Will, Memory, and Vnderstanding, the three golden wings of the faithfull soule.
that is, the sanctified Will, Memory, and Understanding, the three golden wings of the faithful soul.
d vbz, dt j-vvn vmb, n1, cc n1, dt crd j n2 pp-f dt j n1.
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Againe, it may be thou thinkest, that when thy soule shall depart from the body, it shall bee freed from all earthly things whatsoeuer;
Again, it may be thou Thinkest, that when thy soul shall depart from the body, it shall be freed from all earthly things whatsoever;
av, pn31 vmb vbi pns21 vv2, cst c-crq po21 n1 vmb vvi p-acp dt n1, pn31 vmb vbi vvn p-acp d j n2 r-crq;
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and that no terrestriall matter shall cleaue vnto it, neither can it sinne when it is freed from the sinfull flesh.
and that no terrestrial matter shall cleave unto it, neither can it sin when it is freed from the sinful Flesh.
cc cst dx j n1 vmb vvi p-acp pn31, dx vmb pn31 n1 c-crq pn31 vbz vvn p-acp dt j n1.
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True it is, that when the soule is departed from the body, it cannot then commit any more sinne,
True it is, that when the soul is departed from the body, it cannot then commit any more sin,
j pn31 vbz, cst c-crq dt n1 vbz vvn p-acp dt n1, pn31 vmbx av vvi d dc n1,
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because it wanteth the body, whose members are as the tooles & instruments to execute the wickednesse of the sinfull soule:
Because it Wants the body, whose members Are as the tools & Instruments to execute the wickedness of the sinful soul:
c-acp pn31 vvz dt n1, rg-crq n2 vbr p-acp dt n2 cc n2 pc-acp vvi dt n1 pp-f dt j n1:
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but all-be-it the soule is departed from the body, yet sinne is not departed from the soule:
but albeit the soul is departed from the body, yet sin is not departed from the soul:
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for these two, to wit, Sinne, and an accusing Conscience, will cleaue closly to an impenitent soule:
for these two, to wit, Sin, and an accusing Conscience, will cleave closely to an impenitent soul:
c-acp d crd, pc-acp vvi, n1, cc dt j-vvg n1, vmb vvi av-j p-acp dt j n1:
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these it shall bee sure of;
these it shall be sure of;
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no other thing shall it haue with it from the earth, but sinne, wherein it delighted,
no other thing shall it have with it from the earth, but sin, wherein it delighted,
dx j-jn n1 vmb pn31 vhi p-acp pn31 p-acp dt n1, cc-acp n1, c-crq pn31 vvd,
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and a guilty conscience, saying (as it were) we are thy sinnes, we will not leaue thee,
and a guilty conscience, saying (as it were) we Are thy Sins, we will not leave thee,
cc dt j n1, vvg (c-acp pn31 vbdr) pns12 vbr po21 n2, pns12 vmb xx vvi pno21,
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but follow and accompany thee vnto death, in death, after death, vnto iudgement, in iudgement, after iudgement, and for euer. O carelesse man!
but follow and accompany thee unto death, in death, After death, unto judgement, in judgement, After judgement, and for ever. O careless man!
cc-acp vvb cc vvi pno21 p-acp n1, p-acp n1, p-acp n1, p-acp n1, p-acp n1, p-acp n1, cc p-acp av. sy j n1!
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remember in time, that the impenitent sinner, of all his worldly ioyes, wealth, pleasures and delights, shall haue nothing to comfort him;
Remember in time, that the impenitent sinner, of all his worldly Joys, wealth, pleasures and delights, shall have nothing to Comfort him;
vvb p-acp n1, cst dt j n1, pp-f d po31 j n2, n1, n2 cc n2, vmb vhi pix pc-acp vvi pno31;
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but his sinnes and a guilty conscience cleauing fast vnto him, vn-remoueable, that neuer-dying worme, alwaies biting and gnawing on his sorrowfull soule.
but his Sins and a guilty conscience cleaving fast unto him, unremovable, that never-dying worm, always biting and gnawing on his sorrowful soul.
cc-acp po31 n2 cc dt j n1 vvg av-j p-acp pno31, j, cst j n1, av vvg cc vvg p-acp po31 j n1.
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Therefore in time mortifie thy sinnes (before it bee too late) that they may not mortifie thy soule:
Therefore in time mortify thy Sins (before it be too late) that they may not mortify thy soul:
av p-acp n1 vvi po21 n2 (c-acp pn31 vbb av j) cst pns32 vmb xx vvi po21 n1:
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for the hazard of eternall life dependeth on the dying or not dying of sinne; and that necessarily.
for the hazard of Eternal life dependeth on the dying or not dying of sin; and that necessarily.
c-acp dt n1 pp-f j n1 vvz p-acp dt j-vvg cc xx vvg pp-f n1; cc cst av-j.
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Who is so voyd of vnderstanding, as not to thinke it expedient and necessary wisedome rather to destroy sinne, then himselfe:
Who is so void of understanding, as not to think it expedient and necessary Wisdom rather to destroy sin, then himself:
q-crq vbz av j pp-f n1, c-acp xx pc-acp vvi pn31 j cc j n1 av-c pc-acp vvi n1, cs px31:
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for one of the two must needs bee mortified, either sinne, or the soule, must suffer death and dye.
for one of the two must needs be mortified, either sin, or the soul, must suffer death and die.
c-acp crd pp-f dt crd vmb av vbi vvn, d n1, cc dt n1, vmb vvi n1 cc vvi.
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Therefore spare not sinne, but mortifie it, crush the serpents head betimes, kill all thy sinnes, bee partiall to none:
Therefore spare not sin, but mortify it, crush the Serpents head betimes, kill all thy Sins, be partial to none:
av vvb xx n1, cc-acp vvi pn31, vvb dt ng1 n1 av, vvb d po21 n2, vbb j p-acp pix:
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for one darling sinne is enough to binde thee fast vnto Sathan, seeing it is easie to hold him that striueth not to depart:
for one darling sin is enough to bind thee fast unto Sathan, seeing it is easy to hold him that strives not to depart:
c-acp crd j-jn n1 vbz av-d pc-acp vvi pno21 av-j p-acp np1, vvg pn31 vbz j pc-acp vvi pno31 cst vvz xx pc-acp vvi:
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One kinde of sin may kill thy soule as well as an hundred, and bring death which is eternall vpon thee.
One kind of since may kill thy soul as well as an hundred, and bring death which is Eternal upon thee.
pi n1 pp-f n1 vmb vvi po21 n1 c-acp av c-acp dt crd, cc vvi n1 r-crq vbz j p-acp pno21.
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Remember Saul, and forget not thy soule, God commanded him vtterly to destroy the Amalekites; he sparing but some of them, was cast off from God,
remember Saul, and forget not thy soul, God commanded him utterly to destroy the Amalekites; he sparing but Some of them, was cast off from God,
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and his kingdome rent from him. Our sinnes are the Amalekites, which God commandeth vs to destroy:
and his Kingdom rend from him. Our Sins Are the Amalekites, which God commands us to destroy:
cc po31 n1 vvn p-acp pno31. po12 n2 vbr dt n2, r-crq np1 vvz pno12 pc-acp vvi:
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wee must kill them all, and spare none;
we must kill them all, and spare none;
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wee must not spare Agag, wee must not spare any captaine sinne, lest God forsake vs,
we must not spare Agag, we must not spare any captain sin, lest God forsake us,
pns12 vmb xx vvi np1, pns12 vmb xx vvi d n1 n1, cs np1 vvb pno12,
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and so we loose a better kingdome then euer Saul found. As Amelek resisted the children of Israel in their iourney towards the land of promise:
and so we lose a better Kingdom then ever Saul found. As Amalek resisted the children of Israel in their journey towards the land of promise:
cc av pns12 vvb dt jc n1 cs av np1 vvn. p-acp np1 vvd dt n2 pp-f np1 p-acp po32 n1 p-acp dt n1 pp-f n1:
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so Sathan seeketh by all meanes, to hinder and let vs in following Christ, and forsaking sin. so Sathan seeks by all means, to hinder and let us in following christ, and forsaking since.
av np1 vvz p-acp d n2, pc-acp vvi cc vvb pno12 p-acp vvg np1, cc vvg n1.
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These two obstacles hee trumpeth in our way to stop vs from our conuersion:
These two obstacles he trumpeth in our Way to stop us from our conversion:
np1 crd n2 pns31 vvz p-acp po12 n1 pc-acp vvi pno12 p-acp po12 n1:
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to wit, Delectatio peccandi, & audacia defendendi. That is, Delight of sinning, and Boldnesse of defending.
to wit, Delectatio Peccandi, & audacia defendendi. That is, Delight of sinning, and Boldness of defending.
p-acp n1, fw-la fw-la, cc fw-it fw-la. cst vbz, n1 pp-f vvg, cc n1 pp-f vvg.
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Peccatum quatuor modis perpetratur in corde, quatuor { que } modis consummatur in opere. Peccatum quatuor modis perpetratur in cord, quatuor { que } modis consummatur in Opere.
fw-la fw-la fw-la fw-la p-acp n1, fw-la { fw-fr } fw-la fw-la p-acp fw-la.
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Sin is foure manner of wayes committed in heart, and foure manner of wayes finished in action:
since is foure manner of ways committed in heart, and foure manner of ways finished in actium:
n1 vbz crd n1 pp-f n2 vvn p-acp n1, cc crd n1 pp-f n2 vvn p-acp n1:
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That is, in heart By suggestion. Suggestion cometh by the Diuell. By delight. Delight by the flesh.
That is, in heart By suggestion. Suggestion comes by the devil. By delight. Delight by the Flesh.
cst vbz, p-acp n1 p-acp n1. n1 vvz p-acp dt n1. p-acp n1. n1 p-acp dt n1.
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By consent. Consent by the spirit. By boldnesse of defending sin. Boldnesse of defence by our elation stubbornnesse.By consent. Consent by the Spirit. By boldness of defending since. Boldness of defence by our elation stubbornness.
p-acp n1. vvb p-acp dt n1. p-acp n1 pp-f vvg n1. n1 pp-f n1 p-acp po12 n1 n1.
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With these foure strokes the old and enuious aduersary of mankinde, vndermined and ouerthrew the vprightnesse of the first man:
With these foure Strokes the old and envious adversary of mankind, undermined and overthrew the uprightness of the First man:
p-acp d crd n2 dt j cc j n1 pp-f n1, vvn cc vvd dt n1 pp-f dt ord n1:
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the Serpent perswaded, Eue delighted, Adam consented; and when hee was vrged to confesse his fault, he defended it by audacious excuse.
the Serpent persuaded, Eue delighted, Adam consented; and when he was urged to confess his fault, he defended it by audacious excuse.
dt n1 vvd, np1 vvd, np1 vvn; cc c-crq pns31 vbds vvn pc-acp vvi po31 n1, pns31 vvd pn31 p-acp j n1.
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After suggestion commeth delight, after delight commeth defending of sinne.
After suggestion comes delight, After delight comes defending of sin.
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As (saith Chrysostome ) it is impossible to kindle fire with water, so it is impossible to stirre vp repentance or conuersion in a man that delighteth in sinne:
As (Says Chrysostom) it is impossible to kindle fire with water, so it is impossible to stir up Repentance or conversion in a man that delights in sin:
c-acp (vvz np1) pn31 vbz j pc-acp vvi n1 p-acp n1, av pn31 vbz j pc-acp vvi a-acp n1 cc n1 p-acp dt n1 cst vvz p-acp n1:
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for as water doth quench the fire, and not kindle it, so delight in sinne doth bury repentance, and not reuiue it.
for as water does quench the fire, and not kindle it, so delight in sin does bury Repentance, and not revive it.
c-acp c-acp n1 vdz vvi dt n1, cc xx vvi pn31, av vvb p-acp n1 vdz vvi n1, cc xx vvi pn31.
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Therefore the Prophet Dauid desireth God to keepe him from sinne, and from delight in sinne;
Therefore the Prophet David Desires God to keep him from sin, and from delight in sin;
av dt n1 np1 vvz np1 pc-acp vvi pno31 p-acp n1, cc p-acp n1 p-acp n1;
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fearing lest presumptuous sinnes should haue the vpper hand of him.
fearing lest presumptuous Sins should have the upper hand of him.
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And the Apostle Saint Paul exhorteth vs to mortifie our earthly members, as the best way to cut off the delight of sinne, that sin may dye.
And the Apostle Saint Paul exhorteth us to mortify our earthly members, as the best Way to Cut off the delight of sin, that since may die.
cc dt n1 n1 np1 vvz pno12 pc-acp vvi po12 j n2, c-acp dt js n1 pc-acp vvi a-acp dt n1 pp-f n1, cst n1 vmb vvi.
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I reade in a pretty familiar history, (not impertinent to this purpose) that there was a certaine boy, hauing a great delight to play with a bird, tied a thrid to the legge of the bird,
I read in a pretty familiar history, (not impertinent to this purpose) that there was a certain boy, having a great delight to play with a bird, tied a thrid to the leg of the bird,
pns11 vvb p-acp dt j j-jn n1, (xx j p-acp d n1) cst pc-acp vbds dt j n1, vhg dt j n1 pc-acp vvi p-acp dt n1, vvd dt ord p-acp dt n1 pp-f dt n1,
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and sate downe and plaied therewith, letting the bird come and goe at his pleasure, Anselmus a godly man comming vnto him, grieuing to see him liue that idle and euill kind of life, cut the thrid:
and sat down and played therewith, letting the bird come and go At his pleasure, Anselm a godly man coming unto him, grieving to see him live that idle and evil kind of life, Cut the thrid:
cc vvd a-acp cc vvn av, vvg dt n1 vvb cc vvi p-acp po31 n1, np1 dt j n1 vvg p-acp pno31, vvg pc-acp vvi pno31 vvi cst j cc j-jn n1 pp-f n1, vvb dt ord:
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so the bird did flie away, and the boy arose and led a better kind of life.
so the bird did fly away, and the boy arose and led a better kind of life.
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Morally, it may bee well applied thus, this boy may signifie a sinner, this bird, sinne, this thrid, delight in sinne, his sitting downe his continuance in sinne, taking pleasure therein,
Morally, it may be well applied thus, this boy may signify a sinner, this bird, sin, this thrid, delight in sin, his sitting down his Continuance in sin, taking pleasure therein,
av-j, pn31 vmb vbi av vvn av, d n1 vmb vvi dt n1, d n1, n1, d ord, vvb p-acp n1, po31 vvg a-acp po31 n1 p-acp n1, vvg n1 av,
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and making pastime to sinne at his pleasure:
and making pastime to sin At his pleasure:
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This Anselmus may signifie true repentance and vnfeigned conuersion in a man, intending and fully purposing to forsake sinne and follow Christ, which cutteth the thrid, that is the delight of sinne, sinne dieth,
This Anselm may signify true Repentance and unfeigned conversion in a man, intending and Fully purposing to forsake sin and follow christ, which cutteth the thrid, that is the delight of sin, sin Dieth,
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and the sinner (well termed a boy for his childish and foolish actions) riseth vp, that is, sitteth and continueth not in sinne,
and the sinner (well termed a boy for his childish and foolish actions) Riseth up, that is, Sitteth and Continueth not in sin,
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but leadeth henceforth a more sanctified kinde of life.
but leads henceforth a more sanctified kind of life.
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Saint Iohn in his Epistle generall, exhorting men to follow Christ, dehorteth them from the loue of the world and the delight of sinne reigning in them that loue the world:
Saint John in his Epistle general, exhorting men to follow christ, dehorteth them from the love of the world and the delight of sin reigning in them that love the world:
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saying, Loue not the world, nor the things in the world: a reason in the 16 verse he giueth saying;
saying, Love not the world, nor the things in the world: a reason in the 16 verse he gives saying;
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For all that is in the world (as the lust of the flesh, the lust of the eie,For all that is in the world (as the lust of the Flesh, the lust of the eye,
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and the pride of life) is not of the Father, but of the world.
and the pride of life) is not of the Father, but of the world.
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The world, is as the deuils golden cheine, to hinder men from following of Christ, which treasure he offereth to bestow on them that will forsake God, and follow him;
The world, is as the Devils golden cheine, to hinder men from following of christ, which treasure he Offereth to bestow on them that will forsake God, and follow him;
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and therefore hee would haue giuen it, and all the riches thereof, to our Lord and Sauiour Christ,
and Therefore he would have given it, and all the riches thereof, to our Lord and Saviour christ,
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but it was none of his to giue, hee was but an vsurper:
but it was none of his to give, he was but an usurper:
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Therefore as our Lord and Maister Christ denied him, so let vs, his seruants, defie him,
Therefore as our Lord and Master christ denied him, so let us, his Servants, defy him,
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and as the same Apostle maketh (as it were) anatomy of certaine great sins in which men so delight;
and as the same Apostle makes (as it were) anatomy of certain great Sins in which men so delight;
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so let vs by his admonition hate & detest them, and shun the way to hell, as hell it selfe;
so let us by his admonition hate & detest them, and shun the Way to hell, as hell it self;
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amongst other capitall sinnes which hinder and let vs from following Christ, heere are three by the Apostle pointed out, to wit; couetousnesse, pride, and voluptuousnesse:
among other capital Sins which hinder and let us from following christ, Here Are three by the Apostle pointed out, to wit; covetousness, pride, and voluptuousness:
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coueteousnesse, although it be accounted good husbandry, and frugality: yet the Apostle Paul calleth it a let, and idolatry: covetousness, although it be accounted good Husbandry, and frugality: yet the Apostle Paul calls it a let, and idolatry:
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idolatry because men so much loue and embrace it; a let, because it keepeth vs backe from following Christ;
idolatry Because men so much love and embrace it; a let, Because it Keepeth us back from following christ;
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if it bee idolatry, how can couetous men be good Christians, seeing they loue the world more then Christ? if it bee a bar to keepe men from heauen,
if it be idolatry, how can covetous men be good Christians, seeing they love the world more then christ? if it be a bar to keep men from heaven,
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how doe couetous men thinke it possible to enter through the eye of an needle, being swollen with this sinne as great as a Camell? if men were so couetous of the Kingdome of heauen,
how do covetous men think it possible to enter through the eye of an needle, being swollen with this sin as great as a Camel? if men were so covetous of the Kingdom of heaven,
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as they are greedy of worldly wealth, they would not take so much paines in getting of it,
as they Are greedy of worldly wealth, they would not take so much pains in getting of it,
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and so little labour in following of Christ:
and so little labour in following of christ:
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but we may finde it true, That Impij alacriùs currunt ad mortem quam pij ad vitam:
but we may find it true, That Impij alacriùs currunt ad mortem quam pij ad vitam:
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The vngodly runne more hasty to death, then the godly to life; they take more paines for destruction, then others for saluation.
The ungodly run more hasty to death, then the godly to life; they take more pains for destruction, then Others for salvation.
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For coueteousnesse hath no pleasure in it, but great trouble and misery;
For covetousness hath no pleasure in it, but great trouble and misery;
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for it is a trouble to the body, disquietnesse to the minde, and a griefe to the heart, it pincheth and pricketh with three great and deepe wounds:
for it is a trouble to the body, disquietness to the mind, and a grief to the heart, it pincheth and pricks with three great and deep wounds:
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The first to the bone, the second to the braine, the third to the heart; to the bones in tiring and wearying men in getting riches:
The First to the bone, the second to the brain, the third to the heart; to the bones in tiring and wearying men in getting riches:
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to the braines, in great care to keepe them being gotten, as pricking thornes amongst the which the diuine seede of Gods words sowen fructifieth not.
to the brains, in great care to keep them being got, as pricking thorns among the which the divine seed of God's words sown fructifieth not.
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The last cut which is most greiuous that is to the heart, in leauing and losing them, The last Cut which is most grievous that is to the heart, in leaving and losing them,
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yea, and with his owne selfe, his owne soule, his owne life, yea life both of body and soule, too deere a price for so vile a thing, in selling his soule for sinne, Therefore Christ saith:
yea, and with his own self, his own soul, his own life, yea life both of body and soul, too deer a price for so vile a thing, in selling his soul for sin, Therefore christ Says:
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What shall it auaile me to winne the whole world, and loose mine owne soule? What shall it avail me to win the Whole world, and lose mine own soul?
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Let vs remember the couetous caterpillar, and meale-mouthed Farmer, that was not contented with his barnes full of Corne and much wealth,
Let us Remember the covetous caterpillar, and mealmouth Farmer, that was not contented with his Barns full of Corn and much wealth,
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how hee was in a monent satisfied with a mouthfull of dust, and, which was most lamentable, his soule taken from him;
how he was in a monent satisfied with a mouthful of dust, and, which was most lamentable, his soul taken from him;
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I feare hee hath many sons this day liuing, whom I would haue take notice hereof,
I Fear he hath many Sons this day living, whom I would have take notice hereof,
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and see Gods iudgement is such, that their wealth shall bee turned into woe, their plenty into scarcity, their prosperity into pouerty, their solace into sorrow, their gladnesse into sadnesse, their mirth into mourning, their pleasure into paine, their tranquility into calamity.
and see God's judgement is such, that their wealth shall be turned into woe, their plenty into scarcity, their Prosperity into poverty, their solace into sorrow, their gladness into sadness, their mirth into mourning, their pleasure into pain, their tranquillity into calamity.
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I reade in ancient writing, that old men did picture Mercury, one of the Planets,
I read in ancient writing, that old men did picture Mercury, one of the Planets,
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like to a couetous Merchant, hauing in his mouth a thorny tongue, with wings spread abroad in the middest, seeming glittering gold,
like to a covetous Merchant, having in his Mouth a thorny tongue, with wings spread abroad in the midst, seeming glittering gold,
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and vpon his head a cocke: The morallity of this story may be thus applied:
and upon his head a cock: The morality of this story may be thus applied:
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The thorny tongue may represent the deceiptfull words, false oaths, and fraudulent dealing of cruell couetous men, in bargaining, buying, and selling with men:
The thorny tongue may represent the deceitful words, false Oaths, and fraudulent dealing of cruel covetous men, in bargaining, buying, and selling with men:
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The wings may represent the hast, speed, and celerity that coueteous men vse in gathering of wealth, in trauelling from Market to Market, from Towne to Towne, from Kingdome to Kingdome, ouer Sea and Land, omitting no time, occasion, or oportunity:
The wings may represent the haste, speed, and celerity that covetous men use in gathering of wealth, in travelling from Market to Market, from Town to Town, from Kingdom to Kingdom, over Sea and Land, omitting no time, occasion, or opportunity:
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Glittering and shining may signifie the gaine of gold, seeming like fire, for gold may bee compared to fire, a little whereof is sufficient to warme a man, but too much burneth:
Glittering and shining may signify the gain of gold, seeming like fire, for gold may be compared to fire, a little whereof is sufficient to warm a man, but too much burns:
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Gold & gaine, in good, honest, and lawfull sort gotten, prospereth with a man, but by vniust and vnlawfull manner gathered damneth a man:
Gold & gain, in good, honest, and lawful sort got, prospereth with a man, but by unjust and unlawful manner gathered damneth a man:
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Well gotten, and well vsed it helpeth, but wickedly gotten and wickedly vsed it hurteth.
Well got, and well used it Helpeth, but wickedly got and wickedly used it hurteth.
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The cocke representeth the carefull vigilancy that possesseth couetous mens minds, who rise vp earely and lie downe late, taking their rest but vntill the cocke croweth, or the clocke striketh.
The cock Representeth the careful vigilancy that Possesses covetous men's minds, who rise up early and lie down late, taking their rest but until the cock croweth, or the clock striketh.
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Thus the description of a couetous mans life is expressed:
Thus the description of a covetous men life is expressed:
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and Iob hath a notable Epitaph at his death, to be ingraued vpon his Tomb, Hee is dried vp and withered, and in time consumed, and when it is hot he falleth from his place;
and Job hath a notable Epitaph At his death, to be engraved upon his Tomb, He is dried up and withered, and in time consumed, and when it is hight he falls from his place;
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before he departeth from his way and course of life: before he departeth from his Way and course of life:
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A worthy note for shunning the like, and a fearefull iudgement vpon them that follow the couetous affections of this wicked world,
A worthy note for shunning the like, and a fearful judgement upon them that follow the covetous affections of this wicked world,
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and forsake Christ whom they are bound to follow vpon forfeiture of saluation, and paine of condemnation.
and forsake christ whom they Are bound to follow upon forfeiture of salvation, and pain of condemnation.
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Let vs not settle our affections vpon earthly things, hunting after the vnsatiable desire of worldly wealth,
Let us not settle our affections upon earthly things, hunting After the unsatiable desire of worldly wealth,
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like the mole or want that maketh many holes and diggeth many dennes in the earth,
like the mole or want that makes many holes and diggeth many dens in the earth,
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and yet is not satisfied but still laboureth and diggeth: Let vs not build many houses, digge many sellars, buy many Farmes, fill many barnes,
and yet is not satisfied but still Laboureth and diggeth: Let us not built many houses, dig many sellers, buy many Farms, fill many Barns,
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and yet bee vnsatiable and vnthankfull, and in all our aboundance and plenty will not say, Blessed be the name of the Lord, which Iob did in his greatest pouerty:
and yet be unsatiable and unthankful, and in all our abundance and plenty will not say, Blessed be the name of the Lord, which Job did in his greatest poverty:
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The couetous cormorant when his barnes were full and his house furnished, was satisfied, saying as it were, Soule thou hast sufficient, eate, drinke, take thine ease;
The covetous cormorant when his Barns were full and his house furnished, was satisfied, saying as it were, Soul thou hast sufficient, eat, drink, take thine ease;
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But some hauing enough, and more then enough, are not satisfied, but would with sathan compasse the whole world if they might:
But Some having enough, and more then enough, Are not satisfied, but would with sathan compass the Whole world if they might:
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Seeing therefore that couetousnesse keepeth vs from following Christ, the ready way to heauen, and leadeth vs the headlong way to hell, let vs as the Apostle exhorteth:
Seeing Therefore that covetousness Keepeth us from following christ, the ready Way to heaven, and leads us the headlong Way to hell, let us as the Apostle exhorteth:
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Bee followers of God, as deere children. be followers of God, as deer children.
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The other let that holdeth men backe from following God, is Pride, and it is no small enemy to mankind,
The other let that holds men back from following God, is Pride, and it is no small enemy to mankind,
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although now it is accompted no sinne:
although now it is accounted no sin:
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It caused the Angell with many his Associates to loose heauen, it caused Adam and Eue to loose Paradice,
It caused the Angel with many his Associates to lose heaven, it caused Adam and Eve to lose Paradise,
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and it will bee a cause to exclude and debarre vs of the Kingdome of heauen,
and it will be a cause to exclude and debar us of the Kingdom of heaven,
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vnlesse wee humble our selues and follow Christ, as dutifull schollars, learning the lesson which he hath taught vs, saying:
unless we humble our selves and follow christ, as dutiful Scholars, learning the Lesson which he hath taught us, saying:
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Learne of mee, for I am humble and meeke of heart: Againe hee saith, Hee that exalteth himselfe shall bee brought low; Learn of me, for I am humble and meek of heart: Again he Says, He that Exalteth himself shall be brought low;
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Salomon telleth, that pride goeth before, and destruction followeth after: And the old Writer Gregory saith: Solomon Telleth, that pride Goes before, and destruction follows After: And the old Writer Gregory Says:
np1 vvz, cst n1 vvz a-acp, cc n1 vvz a-acp: cc dt j n1 np1 vvz:
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As humilty is a signe of election and approbation, so pride is a signe of reiection and reprobation. As humility is a Signen of election and approbation, so pride is a Signen of rejection and reprobation.
p-acp n1 vbz dt n1 pp-f n1 cc n1, av n1 vbz dt n1 pp-f n1 cc n1.
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Pride may fitly be compared to a pale horse, The name of him that rideth thereon is death, and hell followeth after:
Pride may fitly be compared to a pale horse, The name of him that rides thereon is death, and hell follows After:
n1 vmb av-j vbi vvn p-acp dt j n1, dt n1 pp-f pno31 cst vvz av vbz n1, cc n1 vvz a-acp:
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Pale it is, for that it wanteth the cheerefull and comfortable complexion of godly charity,
Pale it is, for that it Wants the cheerful and comfortable complexion of godly charity,
j pn31 vbz, c-acp cst pn31 vvz dt j cc j n1 pp-f j n1,
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and death rideth on it, for death is the wages of pride, which the deuill knew right well, who by pride brought spirituall death on all,
and death rides on it, for death is the wages of pride, which the Devil knew right well, who by pride brought spiritual death on all,
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and hell followeth after, being the place prepared for all proud persons, who are betraied by pride in their owne bodies and members:
and hell follows After, being the place prepared for all proud Persons, who Are betrayed by pride in their own bodies and members:
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As Absolon conspired his fathers death by offering giftes to his fathers subiects: And Eue for a proud minde to bee like vnto God, was made more vnlike,
As Absalom conspired his Father's death by offering Gifts to his Father's Subjects: And Eue for a proud mind to be like unto God, was made more unlike,
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and defaced the image of God in her selfe, and thereby lost Paradice: Pride is a sinne that God hateth;
and defaced the image of God in her self, and thereby lost Paradise: Pride is a sin that God hates;
cc vvd dt n1 pp-f np1 p-acp po31 n1, cc av vvd n1: n1 vbz dt n1 cst np1 vvz;
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all other sins flie from God, but pride stubbornely standeth with the hauty Pharisee and faceth with God:
all other Sins fly from God, but pride stubbornly Stands with the haughty Pharisee and faceth with God:
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Therefore, he that will bee a follower of Christ must forsake pride.
Therefore, he that will be a follower of christ must forsake pride.
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For a proud man is 1 Deo odibilis To God odible 2 Diabolo similis Like to the diuil 3 & sibi damnabilis. and to himselfe damnable.
For a proud man is 1 God odibilis To God odible 2 Diabolo Similis Like to the Devil 3 & sibi damnabilis. and to himself damnable.
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Three sortes of men my soule hateth, &c. The first whereof is a proud man: examples in the Angels, and in men wee haue in no small number. Three sorts of men my soul hates, etc. The First whereof is a proud man: Examples in the Angels, and in men we have in no small number.
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The deuill is the Prince of pride, and father of proud men, and as the seruants of Christ,
The Devil is the Prince of pride, and father of proud men, and as the Servants of christ,
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and children of God are knowne by charity and humility; so the seruants of sinne and sonnes of Sathan, are knowne by pride and crueltie.
and children of God Are known by charity and humility; so the Servants of sin and Sons of Sathan, Are known by pride and cruelty.
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Hee is hurtfull to himselfe, Examples wee haue, amongst diuers others, of Iesabell, of the proud strumpet of Babylon, of Senecharib, &c. who soaring aloft with their proud plumes, being at the highest pitch of their exaltation, were throwne downe head-long and plunged in the deepe lake and dungeon of destruction,
He is hurtful to himself, Examples we have, among diverse Others, of Jezebel, of the proud strumpet of Babylon, of Senecharib, etc. who soaring aloft with their proud plumes, being At the highest pitch of their exaltation, were thrown down headlong and plunged in the deep lake and dungeon of destruction,
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and as the wolfe followeth the prey, and the Hunter followeth the wolfe to destroy him:
and as the wolf follows the prey, and the Hunter follows the wolf to destroy him:
cc p-acp dt n1 vvz dt n1, cc dt n1 vvz dt n1 pc-acp vvi pno31:
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so as man followeth pride, punishment followeth proud men to destroy them. Vir { que } scelus sequitur paena { que } iusta virum.
so as man follows pride, punishment follows proud men to destroy them. Vir { que } scelus sequitur paena { que } Justa virum.
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Now the third let that hindereth vs in following Christ is voluptuousnesse, which although in our time it is accompted but a sport:
Now the third let that hindereth us in following christ is voluptuousness, which although in our time it is accounted but a sport:
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yet it is a canker that eateth vp vertue in a man which is eternall: This vice old men should loath, and yong men should leaue, but by experience many,
yet it is a canker that Eateth up virtue in a man which is Eternal: This vice old men should loath, and young men should leave, but by experience many,
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yea too many yong men, being trained vp by their carefull parents, either in vertuous schools,
yea too many young men, being trained up by their careful Parents, either in virtuous Schools,
uh av d j n2, vbg vvn a-acp p-acp po32 j n2, av-d p-acp j n2,
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or honest trades of life, leaue manners with their Maisters, vertue in the schools, & run astray with the prodigal son, luxuriousty spēding their portions:
or honest trades of life, leave manners with their Masters, virtue in the Schools, & run astray with the prodigal son, luxuriousty spending their portions:
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others, leauing their trades with their Maisters, & science in the shops;
Others, leaving their trades with their Masters, & science in the shops;
ng2-jn, vvg po32 n2 p-acp po32 n2, cc n1 p-acp dt n2;
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with Esau sell their Birth-right for a messe of voluptuous pottage, in the kitchin of wantonnesse spending their time in sathans Synagogue of wickednesse:
with Esau fell their Birthright for a mess of voluptuous pottage, in the kitchen of wantonness spending their time in satan's Synagogue of wickedness:
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The more pitty that they haue so little piety, seeing it is not the losse onely of Temporall goods,
The more pity that they have so little piety, seeing it is not the loss only of Temporal goods,
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but the losse of the Kingdom of heauen; and one ancient father saith;
but the loss of the Kingdom of heaven; and one ancient father Says;
cc-acp dt n1 pp-f dt n1 pp-f n1; cc crd j n1 vvz;
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Iustum est vt qui peccata vti voluisset aeternaliter si potuisset, aeternaliter paenam sustinere cogeretur, it is requisite that hee that would vse sinne alwaies,Iustum est vt qui Peccata vti voluisset aeternaliter si potuisset, aeternaliter paenam Sustain cogeretur, it is requisite that he that would use sin always,
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if hee could, should continually bee constrained to suffer punishment, which that wee may escape let vs both old and yong cease to be voluptuous and turne to be zealous in following of Christ,
if he could, should continually be constrained to suffer punishment, which that we may escape let us both old and young cease to be voluptuous and turn to be zealous in following of christ,
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for as long as wee harbour this vice in our hearts, wee carry (as Vrias did) letters to our owne destruction,
for as long as we harbour this vice in our hearts, we carry (as Vrias did) letters to our own destruction,
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and as long as wee greedily follow after it, we do follow it (as Asahel followed Abner ) to our owne death.
and as long as we greedily follow After it, we do follow it (as Ashahel followed Abner) to our own death.
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Thus wee may see these great, grosse, and grieuous sinnes do stoppe, dampe, and rampire the way against vs to keepe vs out of heauen,
Thus we may see these great, gross, and grievous Sins do stop, damp, and rampire the Way against us to keep us out of heaven,
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as they excluded our first parents out of Paradise, and thereby displaced & dis-inherited vs of the possession and interest thereof,
as they excluded our First Parents out of Paradise, and thereby displaced & disinherited us of the possession and Interest thereof,
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if wee hate him that vndermineth & beguileth vs of our earthly inheritance, as Esau hated his brother Iacob: how much more should we detest these sins, that defraud vs of our celestiall habitation?
if we hate him that undermineth & beguileth us of our earthly inheritance, as Esau hated his brother Iacob: how much more should we detest these Sins, that defraud us of our celestial habitation?
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We do exceedingly hate him that killeth our father or mother:
We do exceedingly hate him that kills our father or mother:
pns12 vdb av-vvg vvb pno31 cst vvz po12 n1 cc n1:
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how much more then should we hate these sins that haue brought death and mortality vpon all our parents, our selues and our posterity.
how much more then should we hate these Sins that have brought death and mortality upon all our Parents, our selves and our posterity.
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The second Obstacle. Audacia defensionis.
The second Obstacle. Audacia defensionis.
dt ord n1. n1 fw-la.
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THe second obstacle that fettereth the feet of our affection, is the boldnesse of defending or excusing sin:
THe second obstacle that fettereth the feet of our affection, is the boldness of defending or excusing since:
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this was in Adam after hee had transgressed by cōmitting the foresaid sins, beeing vrged by Almighty God to confesse his fault, still defended & excused his offences:
this was in Adam After he had transgressed by committing the foresaid Sins, being urged by Almighty God to confess his fault, still defended & excused his offences:
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So there are many of Adams children that will not (although they see and know their owne nakednesse) cōfesse it:
So there Are many of Adams children that will not (although they see and know their own nakedness) confess it:
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but are lesse ashamed to cōmit sin, then to confesse their sins to God, & repent.
but Are less ashamed to commit since, then to confess their Sins to God, & Repent.
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As Nahash would haue had the right eyes of the people of Iabes Gilead to be put out, & to bring that shame vpon the Israelites: so that spirituall Nahash seeketh by his subtilty, to haue the right eie, wherby we are brought to the sight & knowledge of our sins, to bee put out,
As Nahash would have had the right eyes of the people of Jabesh Gilead to be put out, & to bring that shame upon the Israelites: so that spiritual Nahash seeks by his subtlety, to have the right eye, whereby we Are brought to the sighed & knowledge of our Sins, to be put out,
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and so to bring shame and confusion vpon vs:
and so to bring shame and confusion upon us:
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like the Rauen, that first of all striketh out the silly sheepes eye, that he may not escape his tyranny:
like the Raven, that First of all striketh out the silly Sheep eye, that he may not escape his tyranny:
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so Sathan would haue vs not to see the shame of our sins:
so Sathan would have us not to see the shame of our Sins:
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and when for want of shame we haue sinned, he would haue vs ashamed to confesse them, and repent.
and when for want of shame we have sinned, he would have us ashamed to confess them, and Repent.
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I read on a time, a pretty familiar history (agreeable heereunto) of certaine religious and well disposed persons, confessing their sinnes, to whom the Diuell approched;
I read on a time, a pretty familiar history (agreeable hereunto) of certain religious and well disposed Persons, confessing their Sins, to whom the devil approached;
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whom, when a godly and reuerend father espied, he asked him how he durst, or to what end hee came so neere such godly persons at so good an exercise: who made this answere:
whom, when a godly and reverend father espied, he asked him how he durst, or to what end he Come so near such godly Persons At so good an exercise: who made this answer:
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I come (said he) to restore that which long agone I haue taken from them.
I come (said he) to restore that which long ago I have taken from them.
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The godly man maruelling that the Diuell was become a restorer, (exceeding many Christians that scarcely think on restitution) demanded of him what that was.
The godly man marvelling that the devil was become a restorer, (exceeding many Christians that scarcely think on restitution) demanded of him what that was.
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Shame, said he, which I took from thē in cōmiting of sin, & now I bring it to them againe, to keep them frō cōfessing of their sins.
Shame, said he, which I took from them in committing of since, & now I bring it to them again, to keep them from confessing of their Sins.
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Thus we see that the Diuell would haue vs not to bee ashamed to sin, but ashamed to confesse our sins & repent:
Thus we see that the devil would have us not to be ashamed to sin, but ashamed to confess our Sins & Repent:
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therfore whē we should forsake our sins, and follow Christ, if wee shall perceiue any vnwillingnesse in vs to performe this duty, let vs know from whence it came:
Therefore when we should forsake our Sins, and follow christ, if we shall perceive any unwillingness in us to perform this duty, let us know from whence it Come:
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and so in despite of Sathan put off his visard, and vnmaske our selues, that wee may see these dangerous caribdes, & auoid them,
and so in despite of Sathan put off his Wizard, and unmask our selves, that we may see these dangerous caribdes, & avoid them,
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and so follow Christ our precursor, our grand-captaine & protector.
and so follow christ our precursor, our grand-captain & protector.
cc av vvb np1 po12 n1, po12 n1 cc n1.
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The last part. As deere Children.
The last part. As deer Children.
dt ord n1. p-acp j-jn n2.
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CHildren in the Scripture are diuers wayes taken, besides them that come of their parents, bloud, and generation:
CHildren in the Scripture Are diverse ways taken, beside them that come of their Parents, blood, and generation:
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and besides them which are in the right descending line of the same linage or stocke.
and beside them which Are in the right descending line of the same lineage or stock.
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For sometime subiects are called children: Dauid spake thus to Saul the King: My Father, behold, behold, &c. Thus Abimelech was called King and Father.
For sometime Subjects Are called children: David spoke thus to Saul the King: My Father, behold, behold, etc. Thus Abimelech was called King and Father.
c-acp av n2-jn vbr vvn n2: np1 vvd av p-acp np1 dt n1: po11 n1, vvb, vvb, av av np1 vbds vvn n1 cc n1.
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Also these are called Childrē that succed others in title or right of inheritance.
Also these Are called Children that succeed Others in title or right of inheritance.
av d vbr vvn n2 cst vvi n2-jn p-acp n1 cc n-jn pp-f n1.
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Thus Ieconias, that neuer had childe, is sayd to beget Salathiel, because he was the next of Dauids stocke;
Thus Jeconiah, that never had child, is said to beget Salathiel, Because he was the next of David stock;
av np1, cst av-x vhd n1, vbz vvn pc-acp vvi np1, c-acp pns31 vbds dt ord pp-f npg1 n1;
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who therefore succeded Ieconias in the kingdome of Iudah. They that are guided by the councell of others, are called children: so Ioseph sayd: who Therefore succeeded Jeconiah in the Kingdom of Iudah. They that Are guided by the council of Others, Are called children: so Ioseph said:
r-crq av vvd np1 p-acp dt n1 pp-f np1. pns32 d vbr vvn p-acp dt n1 pp-f n2-jn, vbr vvn n2: av np1 vvd:
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God hath made me a father to Pharaoh. Seruants sometime are called children: The seruants of Naaman sayd vnto him: God hath made me a father to Pharaoh. Servants sometime Are called children: The Servants of Naaman said unto him:
np1 vhz vvn pno11 dt n1 p-acp np1. n2 av vbr vvn n2: dt n2 pp-f np1 vvd p-acp pno31:
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Father, if the Prophet had commanded thee a great thing, wouldst not thou haue done it? Father, if the Prophet had commanded thee a great thing, Wouldst not thou have done it?
n1, cs dt n1 vhd vvn pno21 dt j n1, vmd2 xx pns21 vhi vdn pn31?
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Yonger men and women are called children, in respect of their elders: Rebuke not an Elder, but exhort him as a Father, the elder women as mothers.
Younger men and women Are called children, in respect of their Elders: Rebuke not an Elder, but exhort him as a Father, the elder women as mother's.
jc n2 cc n2 vbr vvn n2, p-acp n1 pp-f po32 n2-jn: vvb xx dt n-jn, p-acp vvi pno31 p-acp dt n1, dt jc-jn n2 p-acp n2.
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They which are vnder the tuition or helpe of others, are called children: so Iob sayd;
They which Are under the tuition or help of Others, Are called children: so Job said;
pns32 r-crq vbr p-acp dt n1 cc n1 pp-f n2-jn, vbr vvn n2: av np1 vvd;
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he was a father to the poore. Scollers were called the sonnes of the Prophets: Elizeus said to Elias, My father, my father. he was a father to the poor. Scholars were called the Sons of the prophets: Elisha said to Elias, My father, my father.
pns31 vbds dt n1 p-acp dt j. n2 vbdr vvn dt n2 pp-f dt n2: np1 vvd p-acp np1, po11 n1, po11 n1.
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Hearers are called children in respect of their pastors and teachers: Paul saith to the Corinthians; yee haue many teachers, but not many fathers. Hearers Are called children in respect of their Pastors and Teachers: Paul Says to the Corinthians; ye have many Teachers, but not many Father's.
n2 vbr vvn n2 p-acp n1 pp-f po32 n2 cc n2: np1 vvz p-acp dt np1; pn22 vhb d n2, cc-acp xx d n2.
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And to the Galat. he saith:
And to the Galatians he Says:
cc p-acp dt np1 pns31 vvz:
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My little children, of whom I trauell in birth againe, vntil Christ be formed in you. My little children, of whom I travel in birth again, until christ be formed in you.
po11 j n2, pp-f ro-crq pns11 vvb p-acp n1 av, c-acp np1 vbb vvn p-acp pn22.
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All true beleeuers are said to be deere children in this Scripture, by the Apostles doctrine, shewing his fatherly loue,
All true believers Are said to be deer children in this Scripture, by the Apostles Doctrine, showing his fatherly love,
d j n2 vbr vvn pc-acp vbi j-jn n2 p-acp d n1, p-acp dt n2 n1, vvg po31 j n1,
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and tender care ouer them that imitate Christ. The true children of Abraham are they that imitate him in faith.
and tender care over them that imitate christ. The true children of Abraham Are they that imitate him in faith.
cc j n1 p-acp pno32 cst vvb np1. dt j n2 pp-f np1 vbr pns32 cst vvb pno31 p-acp n1.
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As in the parable of the Gospell it is recorded, that a man had two sonnes, the one performing his fathers wil, the other neglecting it: As in the parable of the Gospel it is recorded, that a man had two Sons, the one performing his Father's will, the other neglecting it:
c-acp p-acp dt n1 pp-f dt n1 pn31 vbz vvn, cst dt n1 vhd crd n2, dt pi vvg po31 ng1 n1, dt n-jn vvg pn31:
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the one frugall, the other prodigall. Likewise Abraham had two sonnes, Ismael and Isaac, but Isaac onely free-borne:
the one frugal, the other prodigal. Likewise Abraham had two Sons, Ishmael and Isaac, but Isaac only freeborn:
dt crd j, dt j-jn j-jn. av np1 vhd crd n2, np1 cc np1, p-acp np1 av-j j:
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so there are two sorts of children; one, the children of God: the other, the children of the world.
so there Are two sorts of children; one, the children of God: the other, the children of the world.
av a-acp vbr crd n2 pp-f n2; crd, dt n2 pp-f np1: dt n-jn, dt n2 pp-f dt n1.
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The children of God are they which are vnited to God by adoption, as Brothers and Sisters in Christ, by hearing of the word of God, & keeping it.
The children of God Are they which Are united to God by adoption, as Brother's and Sisters in christ, by hearing of the word of God, & keeping it.
dt n2 pp-f np1 vbr pns32 r-crq vbr vvn p-acp np1 p-acp n1, c-acp n2 cc n2 p-acp np1, p-acp vvg pp-f dt n1 pp-f np1, cc vvg pn31.
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These are my brethren (saith Christ) that heare the word, and keepe it. These Are my brothers (Says christ) that hear the word, and keep it.
d vbr po11 n2 (vvz np1) d vvb dt n1, cc vvi pn31.
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The children of the world are they which fashion themselues like vnto the world, setting & setling their affections on worldly things:
The children of the world Are they which fashion themselves like unto the world, setting & settling their affections on worldly things:
dt n2 pp-f dt n1 vbr pns32 r-crq vvb px32 j p-acp dt n1, vvg cc vvg po32 n2 p-acp j n2:
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but the children of God are changed in their shape, by renewing of their minds, they are of another fashion, they are of a new birth, of the spirituall kindred of Christ by regeneration.
but the children of God Are changed in their shape, by renewing of their minds, they Are of Another fashion, they Are of a new birth, of the spiritual kindred of christ by regeneration.
cc-acp dt n2 pp-f np1 vbr vvn p-acp po32 n1, p-acp vvg pp-f po32 n2, pns32 vbr a-acp j-jn n1, pns32 vbr pp-f dt j n1, pp-f dt j n1 pp-f np1 p-acp n1.
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The childrē of God do follow Christ, the children of the world do follow it, and are led by it:
The children of God do follow christ, the children of the world do follow it, and Are led by it:
dt n2 pp-f np1 vdb vvi np1, dt n2 pp-f dt n1 vdb vvi pn31, cc vbr vvn p-acp pn31:
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but the children of God are led by the spirit of God. The children of the world haue their whole trust & confidence in worldy things:
but the children of God Are led by the Spirit of God. The children of the world have their Whole trust & confidence in worldy things:
cc-acp dt n2 pp-f np1 vbr vvn p-acp dt n1 pp-f np1. dt n2 pp-f dt n1 vhb po32 j-jn n1 cc n1 p-acp j n2:
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but the children of God are predestinated to bee his adopted children, by faith in Christ. but the children of God Are predestinated to be his adopted children, by faith in christ.
p-acp dt n2 pp-f np1 vbr vvn pc-acp vbi po31 j-vvn n2, p-acp n1 p-acp np1.
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It is the greatest preferment in this world, amongst the children of the world, to be made the heire of a King, Emperour,
It is the greatest preferment in this world, among the children of the world, to be made the heir of a King, Emperor,
pn31 vbz dt js n1 p-acp d n1, p-acp dt n2 pp-f dt n1, pc-acp vbi vvn dt n1 pp-f dt n1, n1,
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or Prince, and to bee in great account with men in this world:
or Prince, and to be in great account with men in this world:
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but the children of God are of greater account with God and godly men, both in this world,
but the children of God Are of greater account with God and godly men, both in this world,
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and in the world to come.
and in the world to come.
cc p-acp dt n1 pc-acp vvi.
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The children of Kings are attended by noble men, and great personages, and guarded with strong men;
The children of Kings Are attended by noble men, and great Personages, and guarded with strong men;
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yet all but men, whose breath is in their nostrils, whose hands cannot accomplish the deuises of their hearts:
yet all but men, whose breath is in their nostrils, whose hands cannot accomplish the devises of their hearts:
av d p-acp n2, rg-crq n1 vbz p-acp po32 n2, rg-crq n2 vmbx vvi dt n2 pp-f po32 n2:
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But the children of God are guided by God himselfe, whose eye is alwayes ouer the righteous, they are guarded by Angels:
But the children of God Are guided by God himself, whose eye is always over the righteous, they Are guarded by Angels:
cc-acp dt n2 pp-f np1 vbr vvn p-acp np1 px31, rg-crq n1 vbz av p-acp dt j, pns32 vbr vvn p-acp n2:
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The Angels of God shall pitch their tents round about them that feare him. The Angels of God shall pitch their tents round about them that Fear him.
dt n2 pp-f np1 vmb vvi po32 n2 av-j p-acp pno32 cst vvb pno31.
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The children of the world doe take delight in such pleasures as the world doth affoord them;
The children of the world do take delight in such pleasures as the world does afford them;
dt n2 pp-f dt n1 vdb vvi n1 p-acp d n2 p-acp dt n1 vdz vvi pno32;
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as carnall security, worldly prosperity, beastly sensuality, couetousnesse, pride, luxury, idlenesse, and such like.
as carnal security, worldly Prosperity, beastly sensuality, covetousness, pride, luxury, idleness, and such like.
c-acp j n1, j n1, j n1, n1, n1, n1, n1, cc d av-j.
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But the pleasures that God affoordeth his deere children, are such as neither the world can giue them, nor take from them:
But the pleasures that God affordeth his deer children, Are such as neither the world can give them, nor take from them:
p-acp dt n2 cst np1 vvz po31 j-jn n2, vbr d c-acp dx dt n1 vmb vvi pno32, ccx vvi p-acp pno32:
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As the loue of righteousnesse, delight in the law of God, patience in affliction, loue of them that excell in vertue, and such like.
As the love of righteousness, delight in the law of God, patience in affliction, love of them that excel in virtue, and such like.
c-acp dt n1 pp-f n1, vvb p-acp dt n1 pp-f np1, n1 p-acp n1, n1 pp-f pno32 cst vvb p-acp n1, cc d av-j.
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The riches of the children of the world, are gold, siluer, houses, lands, lordships, rents, reuenues, and such like:
The riches of the children of the world, Are gold, silver, houses, Lands, lordship's, rends, revenues, and such like:
dt n2 pp-f dt n2 pp-f dt n1, vbr n1, n1, n2, n2, n2, n2, n2, cc d av-j:
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which theeues may steale, rust may fret, fire may consume, water may drowne, plague may infect, time may weare out, and death may end.
which thieves may steal, rust may fret, fire may consume, water may drown, plague may infect, time may wear out, and death may end.
r-crq n2 vmb vvi, n1 vmb vvi, n1 vmb vvi, n1 vmb vvi, n1 vmb vvi, n1 vmb vvi av, cc n1 vmb vvi.
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But the riches of Gods children are the word of God, firme faith, forgiuenesse of sins, freedome from hell, liberty with the Saints, the spirit of contentation, peace of conscience, continuall ioy in the holy Ghost;
But the riches of God's children Are the word of God, firm faith, forgiveness of Sins, freedom from hell, liberty with the Saints, the Spirit of contentation, peace of conscience, continual joy in the holy Ghost;
p-acp dt n2 pp-f npg1 n2 vbr dt n1 pp-f np1, j n1, n1 pp-f n2, n1 p-acp n1, n1 p-acp dt n2, dt n1 pp-f n1, n1 pp-f n1, j n1 p-acp dt j n1;
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and a kingdome of glory in heauen, which no theefe can steale, no rust can corrupt, no fire can consume, no water can drowne, no plague can infect, no time can weare out, no death can end.
and a Kingdom of glory in heaven, which no thief can steal, no rust can corrupt, no fire can consume, no water can drown, no plague can infect, no time can wear out, no death can end.
cc dt n1 pp-f n1 p-acp n1, r-crq dx n1 vmb vvi, dx n1 vmb vvi, dx n1 vmb vvi, dx n1 vmb vvi, dx n1 vmb vvi, dx n1 vmb vvi av, dx n1 vmb vvi.
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The children of God are shrowded vnder the wings of his mercy;
The children of God Are shrouded under the wings of his mercy;
dt n2 pp-f np1 vbr vvn p-acp dt n2 pp-f po31 n1;
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but the children of the world are subiect vnder the weapons of his iustice, and a fearefull thing it is to fall into the hands of God in such a case.
but the children of the world Are Subject under the weapons of his Justice, and a fearful thing it is to fallen into the hands of God in such a case.
cc-acp dt n2 pp-f dt n1 vbr j-jn p-acp dt n2 pp-f po31 n1, cc dt j n1 pn31 vbz pc-acp vvi p-acp dt n2 pp-f np1 p-acp d dt n1.
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If the children, that were disobedient to their parents in the time of the law, by the law were stoned to death for their disobedience towards their earthly parents:
If the children, that were disobedient to their Parents in the time of the law, by the law were stoned to death for their disobedience towards their earthly Parents:
cs dt n2, cst vbdr j p-acp po32 n2 p-acp dt n1 pp-f dt n1, p-acp dt n1 vbdr vvn p-acp n1 p-acp po32 n1 p-acp po32 j n2:
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how much more are the wilfull and wicked children of the world in danger of the father of heauen, how much more Are the wilful and wicked children of the world in danger of the father of heaven,
q-crq d dc vbr dt j cc j n2 pp-f dt n1 p-acp n1 pp-f dt n1 pp-f n1,
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and God of heauen, and earth, for their disloialty and disobedience in forsaking God, and following the world? If the children of the righteous that offend God haue not escaped Gods seuere punishment,
and God of heaven, and earth, for their disloyalty and disobedience in forsaking God, and following the world? If the children of the righteous that offend God have not escaped God's severe punishment,
cc np1 pp-f n1, cc n1, p-acp po32 n1 cc n1 p-acp vvg np1, cc vvg dt n1? cs dt n2 pp-f dt j cst vvb np1 vhb xx vvn npg1 j n1,
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how shall the vngracious children of vngodly parents abide it? If the sonnes of Eli, and the sonnes of Dauid were punished by death,
how shall the ungracious children of ungodly Parents abide it? If the Sons of Eli, and the Sons of David were punished by death,
q-crq vmb dt j n2 pp-f j n2 vvi pn31? cs dt n2 pp-f np1, cc dt n2 pp-f np1 vbdr vvn p-acp n1,
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as the reward and wages of their sinnes, without pardon or partiality; although Eli was the holy Priest of God, and Dauid the Princely Prophet of God:
as the reward and wages of their Sins, without pardon or partiality; although Eli was the holy Priest of God, and David the Princely Prophet of God:
c-acp dt n1 cc n2 pp-f po32 n2, p-acp n1 cc n1; cs np1 vbds dt j n1 pp-f np1, cc np1 dt j n1 pp-f np1:
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the one high in Gods fauour, the other as great in his loue. How then shal NONLATINALPHABET the euill egge of a bad bird escape vncrushed?
the one high in God's favour, the other as great in his love. How then shall the evil egg of a bad bird escape uncrushed?
dt crd j p-acp npg1 n1, dt j-jn c-acp j p-acp po31 n1. uh-crq av vmb dt j-jn n1 pp-f dt j n1 n1 vvn?
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If the children that mocked the prophet, were by Gods iudgement torne in peeces, and deuoured of Beares:
If the children that mocked the Prophet, were by God's judgement torn in Pieces, and devoured of Bears:
cs dt n2 cst vvd dt n1, vbdr p-acp npg1 n1 vvn p-acp n2, cc vvn pp-f n2:
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how shall these prophane scoffers, and deriders of the Gospell, and professors thereof escape Gods fearefull iudgements?
how shall these profane scoffers, and deriders of the Gospel, and professors thereof escape God's fearful Judgments?
c-crq vmb d j n2, cc n2 pp-f dt n1, cc n2 av vvi npg1 j n2?
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God loueth those children that imitate their parents good examples, and follow them as they follow Christ.
God loves those children that imitate their Parents good Examples, and follow them as they follow christ.
np1 vvz d n2 cst vvb po32 n2 j n2, cc vvi pno32 c-acp pns32 vvb np1.
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The Apostle in this our Text, maketh a distinction betweene the children of God and the children of the world;
The Apostle in this our Text, makes a distinction between the children of God and the children of the world;
dt n1 p-acp d po12 n1, vvz dt n1 p-acp dt n2 pp-f np1 cc dt n2 pp-f dt n1;
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terming the children of God, Deere Children. Deerely beloued, and deerely are they purchased with the precious and pricelesse bloud of his best loued Sonne Christ;
terming the children of God, Dear Children. Dearly Beloved, and dearly Are they purchased with the precious and priceless blood of his best loved Son christ;
vvg dt n2 pp-f np1, j-jn n2. av-jn vvn, cc av-jn vbr pns32 vvn p-acp dt j cc j n1 pp-f po31 js j-vvn n1 np1;
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whom as zealously they ought to follow for his grace, as Elisha followed Elias for his mantle and spirit.
whom as zealously they ought to follow for his grace, as Elisha followed Elias for his mantle and Spirit.
r-crq c-acp av-j pns32 vmd pc-acp vvi p-acp po31 n1, p-acp np1 vvd np1 p-acp po31 n1 cc n1.
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If children follow their parents, and obey their precepts for an earthly and terrestriall inheritance, should we not much more obey our heauenly Father for an heauenly and coelestiall heritage, assured to his deere children, that follow him,
If children follow their Parents, and obey their Precepts for an earthly and terrestrial inheritance, should we not much more obey our heavenly Father for an heavenly and celestial heritage, assured to his deer children, that follow him,
cs n2 vvb po32 n2, cc vvi po32 n2 p-acp dt j cc j n1, vmd pns12 xx av-d av-dc vvi po12 j n1 p-acp dt j cc j n1, vvn p-acp po31 j-jn n2, cst vvb pno31,
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as he hath by his deerely beloued sonne, in his sacred word taught them. The manner how we should follow him, is by the Apostle plainly expressed:
as he hath by his dearly Beloved son, in his sacred word taught them. The manner how we should follow him, is by the Apostle plainly expressed:
c-acp pns31 vhz p-acp po31 av-jn j-vvn n1, p-acp po31 j n1 vvd pno32. dt n1 c-crq pns12 vmd vvi pno31, vbz p-acp dt n1 av-j vvn:
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to wit, As deere Children, according to Christs owne words;
to wit, As deer Children, according to Christ own words;
p-acp n1, p-acp j-jn n2, vvg p-acp npg1 d n2;
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affirming that whosoeuer will enter into the kingdome of heauen, must bee as a little Childe, innocent, humble and meeke:
affirming that whosoever will enter into the Kingdom of heaven, must be as a little Child, innocent, humble and meek:
vvg d r-crq vmb vvi p-acp dt n1 pp-f n1, vmb vbi p-acp dt j n1, j-jn, j cc j:
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Not clothed with couetousnesse, puffed with pride, nor with voluptuousnesse: For to such (saith Christ our precursor) belongeth the Kingdome of heauen.
Not clothed with covetousness, puffed with pride, nor with voluptuousness: For to such (Says christ our precursor) belongeth the Kingdom of heaven.
xx vvn p-acp n1, vvn p-acp n1, ccx p-acp n1: c-acp p-acp d (vvz np1 po12 n1) vvz dt n1 pp-f n1.
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Yong and vnacquainted with grosse sinnes are most fit to follow God in the prime-time of their yeares, in the maiden-head of their age, giuing him the first fruits of their loue.
Young and unacquainted with gross Sins Are most fit to follow God in the prime-time of their Years, in the maidenhead of their age, giving him the First fruits of their love.
j cc j p-acp j n2 vbr av-ds j pc-acp vvi np1 p-acp dt n1 pp-f po32 n2, p-acp dt n1 pp-f po32 n1, vvg pno31 dt ord n2 pp-f po32 n1.
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Iohn the Apostle and Euangelist was knowne by the name of the Disciple whom IESVS loued.John the Apostle and Evangelist was known by the name of the Disciple whom JESUS loved.
np1 dt n1 cc np1 vbds vvn p-acp dt n1 pp-f dt n1 ro-crq np1 vvd.
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So was yong Samuel fauoured of God. So was Dauid, a man after Gods owne heart:
So was young Samuel favoured of God. So was David, a man After God's own heart:
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for hee was a man that followed God from his youth. So was little Daniel, a great man with God:
for he was a man that followed God from his youth. So was little daniel, a great man with God:
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a little man amongst men, but a great Prophet of God.
a little man among men, but a great Prophet of God.
dt j n1 p-acp n2, cc-acp dt j n1 pp-f np1.
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This religious affection of vertuous youth Saint Paul learned of Christ, and taught it to his scholler Timothy, and other Churches which he had by the word planted.
This religious affection of virtuous youth Saint Paul learned of christ, and taught it to his scholar Timothy, and other Churches which he had by the word planted.
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But if we seeke to vrge the youth of our time thereunto, they will thinke that wee come before our time;
But if we seek to urge the youth of our time thereunto, they will think that we come before our time;
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as though they might be licenced to run a wilfull and wicked course, and will bee ready to tell vs (as the Diuell told Christ) that wee torment them before their time.
as though they might be licenced to run a wilful and wicked course, and will be ready to tell us (as the devil told christ) that we torment them before their time.
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The Prodigall sonne was the yonger. Christ our heauenly king is gone before vs, and hath opened the gate of heauen:
The Prodigal son was the younger. christ our heavenly King is gone before us, and hath opened the gate of heaven:
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otherwise there had beene no passage at all;
otherwise there had been no passage At all;
av a-acp vhd vbn dx n1 p-acp d;
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yet he telleth vs, that the gate is straight, and there are few that enter in thereat:
yet he Telleth us, that the gate is straight, and there Are few that enter in thereat:
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therefore we must striue, straine, and stoope, if we intend to enter in. First, wee must strippe our selues out of the old habite of sinne:
Therefore we must strive, strain, and stoop, if we intend to enter in. First, we must strip our selves out of the old habit of sin:
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for if sinne lye at the doore, it will stop our passage, as it did Caines: whether it, these grosse and grieuous sinnes,
for if sin lie At the door, it will stop our passage, as it did Caines: whither it, these gross and grievous Sins,
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or any other beloued sin, which wee so tenderly harbour and foster in our hearts, like a rocke, or an heape of sand, will stoppe and damme vp the gate.
or any other Beloved since, which we so tenderly harbour and foster in our hearts, like a rock, or an heap of sand, will stop and dam up the gate.
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Therefore we must, like little children, creep low, and humble our selues:
Therefore we must, like little children, creep low, and humble our selves:
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for if wee put on the true habit of humility and meekenesse, Sathan cannot hinder vs. As the Serpents will not come into the vineyard when vines bring forth their blossomes, no more will the old Serpent,
for if we put on the true habit of humility and meekness, Sathan cannot hinder us As the Serpents will not come into the vineyard when vines bring forth their blossoms, no more will the old Serpent,
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and author of pride come neere vs, if we, like fruitfull branches, bud the blossomes of humility.
and author of pride come near us, if we, like fruitful branches, bud the blossoms of humility.
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The want of this vertue cast Nebuchadnezar out of his earthly Kingdome, and we must haue it or else we shall not enter into the heauenly Kingdome.
The want of this virtue cast Nebuchadnezzar out of his earthly Kingdom, and we must have it or Else we shall not enter into the heavenly Kingdom.
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The Pharisee swelled in his owne proud conceit, and therefore hee was too bigge to enter in,
The Pharisee swelled in his own proud conceit, and Therefore he was too big to enter in,
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but the poore Publican stooped and went in, little Zacheus was a great rich man,
but the poor Publican stooped and went in, little Zacchaeus was a great rich man,
cc-acp dt j n1 vvd cc vvd p-acp, j np1 vbds dt j j n1,
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but he diminish'd himselfe by restitution & giuing to the poore, he descended from the lofty branches to the roote of humility, and so entred in.
but he diminished himself by restitution & giving to the poor, he descended from the lofty branches to the root of humility, and so entered in.
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This gate (it should seeme) was made for none to enter, but for these that are as children.
This gate (it should seem) was made for none to enter, but for these that Are as children.
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Verily I say vnto you (saith Christ) except yee become as little children, yee cannot enter into the kingdome of God. Verily I say unto you (Says christ) except ye become as little children, ye cannot enter into the Kingdom of God.
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How acceptable is the morning sacrifice of our tender age vnto God, no sacrifice of beasts was more welcome to God then yong kids or lambs, none of birds more acceptable then yong pigeons or Turtle doues:
How acceptable is the morning sacrifice of our tender age unto God, no sacrifice of beasts was more welcome to God then young kids or Lambs, none of Birds more acceptable then young pigeons or Turtle Dove:
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Manna was to be gathered in the morning before the Sun arose.
Manna was to be gathered in the morning before the Sun arose.
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If we follow God as deere children, God will take vs for his children, and this is no small signe of Gods mercy,
If we follow God as deer children, God will take us for his children, and this is no small Signen of God's mercy,
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so much to fauour, and so highly to grace vs with the title of his children, that wee may call him father:
so much to favour, and so highly to grace us with the title of his children, that we may call him father:
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Well, and worthily may he be called a father, for he is omnium Creator fidelium { que } Pater, the Creator of all men and Father of the faithfull,
Well, and worthily may he be called a father, for he is omnium Creator Fidelium { que } Pater, the Creator of all men and Father of the faithful,
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and therefore it is written, Is not hee thy Father that hath bought thee, and that made thee,
and Therefore it is written, Is not he thy Father that hath bought thee, and that made thee,
cc av pn31 vbz vvn, vbz xx pns31 po21 n1 cst vhz vvn pno21, cc cst vvd pno21,
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and proportioned thee? Yea without doubt, God is our Father, if we will obey him, and proportioned thee? Yea without doubt, God is our Father, if we will obey him,
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an euerliuing and an euerlasting Father, as it is also written:
an everliving and an everlasting Father, as it is also written:
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Doubtlesse, thou art our Father, though Abraham be ignorant of vs, and Israel know vs not, yet thou ô Lord art our Father and our Redeemer, thy name is for euer. Doubtless, thou art our Father, though Abraham be ignorant of us, and Israel know us not, yet thou o Lord art our Father and our Redeemer, thy name is for ever.
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If he be our Father, and our Lord, we should honour and feare him.
If he be our Father, and our Lord, we should honour and Fear him.
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A sonne honoreth his father, and a seruant his maister, If then I bee a Father where is my honour? If I bee a Maister where is my feare, saith the Lord of Hosts? If therefore ye call him Father, which without respect of persons iudgeth according to euery mans worke, passe the time of your dwelling here in feare, saith the Apostle. A son Honoureth his father, and a servant his master, If then I be a Father where is my honour? If I be a Master where is my Fear, Says the Lord of Hosts? If Therefore you call him Father, which without respect of Persons Judgeth according to every men work, pass the time of your Dwelling Here in Fear, Says the Apostle.
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In all our miseries and feare we are imboldened by the Spirit of Christ to call God our Father, as we may reade:
In all our misery's and Fear we Are emboldened by the Spirit of christ to call God our Father, as we may read:
p-acp d po12 n2 cc vvb pns12 vbr vvn p-acp dt n1 pp-f np1 pc-acp vvi np1 po12 n1, c-acp pns12 vmb vvi:
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Because yee are sonnes, God hath sent the Spirit of his Sonne into your hearts, which cryeth Abba Father. Because ye Are Sons, God hath sent the Spirit of his Son into your hearts, which Cries Abba Father.
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Wherefore Christ commandeth vs to call no man father on earth, (that is, in faith and religion) a reason he giueth, saying: Wherefore christ commands us to call no man father on earth, (that is, in faith and Religion) a reason he gives, saying:
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There is but one your Father which is in heauen, he is a father that made both body and soule,There is but one your Father which is in heaven, he is a father that made both body and soul,
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and is ready to saue both, when earthly parents forsake vs, he will take vs; when they leaue vs, he will receiue vs;
and is ready to save both, when earthly Parents forsake us, he will take us; when they leave us, he will receive us;
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when they will not, and cannot help vs, he can and will help vs; when they dye, hee liueth, for hee is an euerlasting and an euerliuing Father:
when they will not, and cannot help us, he can and will help us; when they die, he lives, for he is an everlasting and an everliving Father:
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first and last, the beginning and the end, a beginning, without beginning, and an end without end.
First and last, the beginning and the end, a beginning, without beginning, and an end without end.
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Many children bragge and boast of their parents gentry, and they accompt it a great honour to be called the sonne of a King,
Many children brag and boast of their Parents gentry, and they account it a great honour to be called the son of a King,
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as Dauid said, when hee should marry Sauls daughter, Doe you thinke it a small thing to be a Kings sonne? Should the children of God thinke it a small thing to be the sonnes and daughters of the King of Kings,
as David said, when he should marry Saul's daughter, Do you think it a small thing to be a Kings son? Should the children of God think it a small thing to be the Sons and daughters of the King of Kings,
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and Lord of all Lords, King of heauen and earth? He is worthily called a Father, for he is.
and Lord of all lords, King of heaven and earth? He is worthily called a Father, for he is.
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Pater sanctitatis. The Father of sanctity. Pater potestatis. The Father of power. Pater pietatis. The Father of piety.Pater sanctitatis. The Father of sanctity. Pater potestatis. The Father of power. Pater pietatis. The Father of piety.
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The Father of sanctity and holynesse, and therefore Christ saith; Father sanctifie them in the truth.
The Father of sanctity and holiness, and Therefore christ Says; Father sanctify them in the truth.
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The father of power, because hee can doe all things, therefore he that knew best, said;
The father of power, Because he can do all things, Therefore he that knew best, said;
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All things are possible to thee. All things Are possible to thee.
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The Father of piety and mercy, and therefore the Apostle calleth him, The Father of mercy, and God of consolation.
The Father of piety and mercy, and Therefore the Apostle calls him, The Father of mercy, and God of consolation.
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Seeing he is the Father of mercy we ought to pray to him with deuotion,
Seeing he is the Father of mercy we ought to pray to him with devotion,
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For Christ saith, Whatsoeuer yee shall aske the Father in my name, he will giue it you.
For christ Says, Whatsoever ye shall ask the Father in my name, he will give it you.
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Seeing he is the Father of power we ought to honour him, with humble obedience: therefore the Holy-Ghost by the Prophet Malachy saith:
Seeing he is the Father of power we ought to honour him, with humble Obedience: Therefore the Holy ghost by the Prophet Malachy Says:
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The Sonne honoureth the Father, &c. Seeing he is the Father of mercy, we ought to follow and imitate him in mercy; as Christ commandeth vs, saying: The Son Honoureth the Father, etc. Seeing he is the Father of mercy, we ought to follow and imitate him in mercy; as christ commands us, saying:
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Bee yee mercifull as your Father is mercifull. be ye merciful as your Father is merciful.
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And seeing he is the Father of power, of holynesse and mercy, of him as dutifull children, wee should (bowing the knees of hearts) seeke a blesnng:
And seeing he is the Father of power, of holiness and mercy, of him as dutiful children, we should (bowing the knees of hearts) seek a blesnng:
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Isaac his sonne said to his father, Hast thou but one blessing: Isaac his son said to his father, Hast thou but one blessing:
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But the God of Abraham, Isaac, and Iacob hath a blessing for euery faithfull child of his, yea a triple benediction:
But the God of Abraham, Isaac, and Iacob hath a blessing for every faithful child of his, yea a triple benediction:
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Benedictio preueniens, benedictio adiuuans, & benedictio consummans, His blessing preuenting, his blessing assisting, and his blessing consummating or finishing:Benediction preueniens, Benediction adiuuans, & Benediction consummans, His blessing preventing, his blessing assisting, and his blessing consummating or finishing:
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The first of his mercy, the second of his grace, the third of his glory; The first of our conuersion, the second of our conuersation, the third of our glorification. The first Benediction:
The First of his mercy, the second of his grace, the third of his glory; The First of our conversion, the second of our Conversation, the third of our glorification. The First Benediction:
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Blessed is he to whom the Lord imputeth no sinne: Blessed is he whose sinnes are remitted. The second:Blessed is he to whom the Lord imputeth no sin: Blessed is he whose Sins Are remitted. The second:
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Blessed is the man that feareth the Lord and walkes in his waies. The third and last benediction:Blessed is the man that fears the Lord and walks in his ways. The third and last benediction:
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Come yee blessed children of my Father, receiue the kingdome prepared for you from the beginning of the world. FINIS.Come ye blessed children of my Father, receive the Kingdom prepared for you from the beginning of the world. FINIS.
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