and guiding the penne of that wise and peacefull King, called Salomon, as a tipe of him that should be the Prince of peace; Iedidiah, because the Lord loued him; Lemuel, as belonging to the Lord. The matter, is the mutuall & spirituall loue betweene Christ, and the Church militant:
and guiding the pen of that wise and peaceful King, called Solomon, as a tipe of him that should be the Prince of peace; Jedidiah, Because the Lord loved him; Lemuel, as belonging to the Lord. The matter, is the mutual & spiritual love between christ, and the Church militant:
and ought to bee in vs toward him, in this condition and time of espousals, waiting for the blessed consummation, our glorious coniunction with him at his second comming.
and ought to be in us towards him, in this condition and time of espousals, waiting for the blessed consummation, our glorious conjunction with him At his second coming.
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Whatsoeuer is heere spoken of the Church, the spouse of Christ, in general, agreeth to euery faithfull soule in particular; as to a part of that whole body, whereof Christ is the head and Sauiour:
Whatsoever is Here spoken of the Church, the spouse of christ, in general, agreeth to every faithful soul in particular; as to a part of that Whole body, whereof christ is the head and Saviour:
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and such a part, as partaketh with the whole, not onely in nature, but also in figure and fashion; and as a modell of that vniuersall spouse of Christ, is also it selfe a speciall and proper spouse, truely affianced vnto the Lord.
and such a part, as partaketh with the Whole, not only in nature, but also in figure and fashion; and as a model of that universal spouse of christ, is also it self a special and proper spouse, truly affianced unto the Lord.
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Thus as the whole Church, so euerie faithfull Soule, is Christs sister (& soror & coniux) as Sarah to Abraham, being by Regeneration the daughter of his Father, but not the daughter of his Mother as hee by Incarnation is her Brother, the sonne of her Mother (viz. humane nature) but not the Son of her father.
Thus as the Whole Church, so every faithful Soul, is Christ sister (& soror & conjux) as Sarah to Abraham, being by Regeneration the daughter of his Father, but not the daughter of his Mother as he by Incarnation is her Brother, the son of her Mother (viz. humane nature) but not the Son of her father.
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As in the whole Church, so in euery faithful soule Christ seeth and acknowledgeth a time of loue, wherein hee sweareth vnto her, and entreth into couenant with her, so hand fasting her vnto himselfe,
As in the Whole Church, so in every faithful soul christ sees and acknowledgeth a time of love, wherein he Sweareth unto her, and entereth into Covenant with her, so hand fasting her unto himself,
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The first of Iustification, where by the whole righteousnesse of our humane nature in Christ being imputed vnto vs, wee are made the righteousnesse of God in him.
The First of Justification, where by the Whole righteousness of our humane nature in christ being imputed unto us, we Are made the righteousness of God in him.
The second of Sanctification, whereby wee are made cleane, whole, but not wholy, throughout, but not throughly, and so perfect in the parts of beautie, not in the degrees. The third of Glorification, whereby all spots and wrinkles being taken away, w• shall one day be perfectly holy and without blame, and as our Lord, separate from sinners, and made higher then the heauens.
The second of Sanctification, whereby we Are made clean, Whole, but not wholly, throughout, but not thoroughly, and so perfect in the parts of beauty, not in the Degrees. The third of Glorification, whereby all spots and wrinkles being taken away, w• shall one day be perfectly holy and without blame, and as our Lord, separate from Sinners, and made higher then the heavens.
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and namely in this Song, wherein the Church, or faithfull soule, is acknowledged by Christ to be the fairest among women, and in comparison of others, as the Lilie among the Thorne, sweete of voice, and comely of visage, yea all faire and no spot, and in a word abundantly delectable.
and namely in this Song, wherein the Church, or faithful soul, is acknowledged by christ to be the Fairest among women, and in comparison of Others, as the Lily among the Thorn, sweet of voice, and comely of visage, yea all fair and no spot, and in a word abundantly delectable.
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but if of righteousnes imparted to vs, & inherent in vs, it sheweth that wee haue respect to all Gods Commandements, not that wee doe not sometimes goe astray; and that wee aime and endeauour after perfection, not that we haue already attained thereto.
but if of righteousness imparted to us, & inherent in us, it shows that we have respect to all God's commandments, not that we do not sometime go astray; and that we aim and endeavour After perfection, not that we have already attained thereto.
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For this cause the Church in the entrance of this Song, doth as well confesse her selfe blacke, as auouch her selfe comely: and in these words, no lesse complaineth of the drowsinesse of her flesh, then reioyceth in the wakefulnesse of her spirit. I sleepe, but mine heart waketh.
For this cause the Church in the Entrance of this Song, does as well confess her self black, as avouch her self comely: and in these words, no less Complaineth of the drowsiness of her Flesh, then rejoices in the wakefulness of her Spirit. I sleep, but mine heart waketh.
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first by creatiō of light alone without darknes, that is of grace without sinne: since the fall, of darkenesse alone without light, sinne without grace:
First by creation of Light alone without darkness, that is of grace without sin: since the fallen, of darkness alone without Light, sin without grace:
Finally in Heauen, as in Paradise, shall bee no night, no sinne at all, but a perpetuall Sun-shine of grace, without so much as any mist or cloud of corruption.
Finally in Heaven, as in Paradise, shall be no night, no sin At all, but a perpetual Sunshine of grace, without so much as any missed or cloud of corruption.
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The summe then is, that in this world the state of the Church, and of euery member of it, is a sleepie watchfulnesse, or a waking sleepinesse, that is, a mixture of sleepe and waking, sinne and grace, flesh and spirit. Which that wee may duely consider of, let vs seuer them, and begin with the former.
The sum then is, that in this world the state of the Church, and of every member of it, is a sleepy watchfulness, or a waking sleepiness, that is, a mixture of sleep and waking, sin and grace, Flesh and Spirit. Which that we may duly Consider of, let us sever them, and begin with the former.
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First that we all, as many as are members of this body, are apt to sleepe, that is, to be surprised with the infirmitie of the flesh, notwithstanding the readinesse of the spirit.
First that we all, as many as Are members of this body, Are apt to sleep, that is, to be surprised with the infirmity of the Flesh, notwithstanding the readiness of the Spirit.
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The naturall sleepe is a ligation or binding vp of the instruments of sense and motion; caused principally by vapours ascending from the stomacke into the braine, Secondarily, by wearinesse, extreme cold, or heate, frication, Musik;
The natural sleep is a ligation or binding up of the Instruments of sense and motion; caused principally by vapours ascending from the stomach into the brain, Secondarily, by weariness, extreme cold, or heat, frication, Music;
2. The surcease of spirituall motion; the naturall man neither doing the workes, nor walking the wayes of God. 3 The causes are alike; to wit, Either principall;
2. The surcease of spiritual motion; the natural man neither doing the works, nor walking the ways of God. 3 The Causes Are alike; to wit, Either principal;
and no lesse extreame heat of vnaduised zeale, such as incensed the two sonnes of thunder to demand fire from heauen vpon the Samaritans by a falsely-supposed spirit of Elias: frication whereby the itching eare is scratched with fables or flatteries, in stead of truth:
and no less extreme heat of unadvised zeal, such as incensed the two Sons of thunder to demand fire from heaven upon the Samaritans by a falsely-supposed Spirit of Elias: frication whereby the itching ear is scratched with fables or flatteries, in stead of truth:
musicke, whereby the diuell, in his syrens, the world, and the flesh, singeth lullaby, spare thy selfe, Reioyce, O young man, in thy youth, Let vs eat and drinke,
music, whereby the Devil, in his sire's, the world, and the Flesh, sings lullaby, spare thy self, Rejoice, Oh young man, in thy youth, Let us eat and drink,
for tomorrow we shall dye, &c. 4 The end of spirituall sleepe is, that our care and endeuour being diuerted from heauenly things, we may fully take thought for the flesh to satisfie the lusts thereof.
for tomorrow we shall die, etc. 4 The end of spiritual sleep is, that our care and endeavour being diverted from heavenly things, we may Fully take Thought for the Flesh to satisfy the Lustiest thereof.
Thus as the naturall sleepe leaueth little, or no difference betweene Dauid and Michols Puppet: so this spirituall sleepe of sinne maketh an Idoll of a man.
Thus as the natural sleep Leaveth little, or no difference between David and Michols Puppet: so this spiritual sleep of sin makes an Idol of a man.
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Looke what a thing an Idoll is, (saith the Psalmist) that hath a mouth and speaketh not, eyes and seeth not, &c. such is the Idolater: such is euery sinner.
Look what a thing an Idol is, (Says the Psalmist) that hath a Mouth and speaks not, eyes and sees not, etc. such is the Idolater: such is every sinner.
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and that Idoll of sinne taketh away the hart from God, so filling it with the loue of the world, that the loue of the Father can finde no lodging nor entertainment.
and that Idol of sin Takes away the heart from God, so filling it with the love of the world, that the love of the Father can find no lodging nor entertainment.
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and the voice of the Gospell, waking the spirituall sluggard (as dead in trespasses and sinnes ) is, Awake thou that sleepest, and stand vp from the dead, &c. Such is the sleepe of sinne:
and the voice of the Gospel, waking the spiritual sluggard (as dead in Trespasses and Sins) is, Awake thou that Sleepest, and stand up from the dead, etc. Such is the sleep of sin:
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such all men are or were, being borne sluggards, none vnderstandeth, none seeketh after God, none doth good, &c. Naturalists make it questionable whether man beginneth to liue sleeping or waking, by reason of the stupidity that is in him more then in other liuing creatures:
such all men Are or were, being born sluggards, none understandeth, none seeks After God, none does good, etc. Naturalists make it questionable whither man begins to live sleeping or waking, by reason of the stupidity that is in him more then in other living creatures:
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but in Diuinity it is without doubt, that since first our nature fell asleepe in Adam, euery man taketh his beginning of beeing in this sleepe of sinne.
but in Divinity it is without doubt, that since First our nature fell asleep in Adam, every man Takes his beginning of being in this sleep of sin.
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and Zophar deriding the fond conceit men haue of their owne wisedome, vaine man (saith hee) would bee wise, though man borne (that is, till he be borne againe) be a wild Asse colt.
and Zophar deriding the found conceit men have of their own Wisdom, vain man (Says he) would be wise, though man born (that is, till he be born again) be a wild Ass colt.
These besides the hereditary habite of sluggishnes, haue by relapse, doubled the disease, and are giuen ouer to the spirit of slumber, from henceforth neuer or very hardly to be awakened. 3 Effectually called and conuerted;
These beside the hereditary habit of sluggishness, have by relapse, doubled the disease, and Are given over to the Spirit of slumber, from henceforth never or very hardly to be awakened. 3 Effectually called and converted;
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yet euen in them the remainders of naturall corruption haue place and power, vntill by that almighty voice of the sonne of God, they shall bee wakened the second time vnto immortality, and perfection.
yet even in them the remainders of natural corruption have place and power, until by that almighty voice of the son of God, they shall be wakened the second time unto immortality, and perfection.
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The vapours of worldly lusts not yet so dispelled, but that (feeling in their heart what Rebecca felt in her wombe, an intestine warre ) they are manie times brought on their knees to pray with Dauid, Incline mine heart vnto thy testimonies, and not vnto couetousnesse.
The vapours of worldly Lustiest not yet so dispelled, but that (feeling in their heart what Rebecca felt in her womb, an intestine war) they Are many times brought on their knees to pray with David, Incline mine heart unto thy testimonies, and not unto covetousness.
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Turne away mine eies from behoulding vanity, and quicken me in thy Law and many times to crie with Paule, O wretched man that I am, who shall deliuer mee from the body of this death? Adde heereto much wearinesse and vnwieldinesse in holy exercises:
Turn away mine eyes from beholding vanity, and quicken me in thy Law and many times to cry with Paul, Oh wretched man that I am, who shall deliver me from the body of this death? Add hereto much weariness and unwieldiness in holy exercises:
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much preiudice in hearing the word, readie to count him an enemy that telleth an vntoothsome truth: much lingering and listening after the voice of the charmer (flatterie neuer wants welcome,
much prejudice in hearing the word, ready to count him an enemy that Telleth an untoothsome truth: much lingering and listening After the voice of the charmer (flattery never Wants welcome,
In prosperitie, we are apt to be secure, presuming that We shall neuer be moued. Out of this sleepe the Lord seeth it needfull to waken vs by afflictions.
In Prosperity, we Are apt to be secure, presuming that We shall never be moved. Out of this sleep the Lord sees it needful to waken us by afflictions.
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Sathan must, if it be possible, cast Palinurus into a sleepe, that when the Pilot (I meane Christian watchfulnesse) is ouer-board, he may be in hope to bring the Barke vnder water.
Sathan must, if it be possible, cast Palinurus into a sleep, that when the Pilot (I mean Christian watchfulness) is overboard, he may be in hope to bring the Bark under water.
as it were, a fresh boared to heare what the Lord God will say, and heart and lips enlarged to shew forth his praise, euen then, manie times, doth Satan and our owne flesh watch vs a shrewd turne,
as it were, a fresh bored to hear what the Lord God will say, and heart and lips enlarged to show forth his praise, even then, many times, does Satan and our own Flesh watch us a shrewd turn,
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or of the wandering of our hearts after couetuousnesse, and wee are in danger to be brought into all euill in the midst of the Congregation and Assembly.
or of the wandering of our hearts After Covetousness, and we Are in danger to be brought into all evil in the midst of the Congregation and Assembly.
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Finally (which requireth speciall consideration) if euer a Christian bee like him that sleepeth in the toppe of the mast, compassed with danger, voide of care;
Finally (which requires special consideration) if ever a Christian bee like him that Sleepeth in the top of the mast, compassed with danger, void of care;
In such like manner it fared here with the spouse of Christ. Shee had feasted her welbeloued, and was feasted by him, in the verse immediately foregoing:
In such like manner it fared Here with the spouse of christ. Shee had feasted her well-beloved, and was feasted by him, in the verse immediately foregoing:
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It was a feast vnto Peter to heare that voice of Christ, Blessed art thou Simon, the sonne of Iona, &c. but it was sower sauce that followed shortly after;
It was a feast unto Peter to hear that voice of christ, Blessed art thou Simon, the son of Iona, etc. but it was sour sauce that followed shortly After;
when, vnmindfull of his confession, and tendering his master, but after the flesh, without respect to his office, hee gat a curse instead of a blessing, Get thee behind mee Sathan, thou art an offence vnto mee, &c. Blessed Paul, extraordinarily admitted to a tast of heauenly glorie in the Paradise of God, how hee fared he is not able to expresse: but how, through infirmitie hee was in danger to haue beene transported another way, that he willingly acknowledgeth;
when, unmindful of his Confessi, and tendering his master, but After the Flesh, without respect to his office, he got a curse instead of a blessing, Get thee behind me Sathan, thou art an offence unto me, etc. Blessed Paul, extraordinarily admitted to a taste of heavenly glory in the Paradise of God, how he fared he is not able to express: but how, through infirmity he was in danger to have been transported Another Way, that he willingly acknowledgeth;
and how, by Gods appointment, the messenger of Sathan was sent to buffet him, and to pricke him, that he might be kept awake from the danger of ouer-weening.
and how, by God's appointment, the Messenger of Sathan was sent to buffet him, and to prick him, that he might be kept awake from the danger of overweening.
Oh how highly are we to esteeme the goodnes and patience of God, that is content to entertaine such dullards into his seruice? Hee that is serued of Cherubims and Seraphims, that flie swiftly to doe his Commaundement in obeying the voice of his Word;
O how highly Are we to esteem the Goodness and patience of God, that is content to entertain such dullards into his service? He that is served of Cherubims and Seraphims, that fly swiftly to do his Commandment in obeying the voice of his Word;
Who would not loue and honour so kind a Lord? Who would denie anie of that little hee can doe vnto so indulgent a master? Who would not take his part, striuing against sinne, Who in vnspeakeable mercie forgiueth and couereth iniquitie, transgresson, and sinne?
Who would not love and honour so kind a Lord? Who would deny any of that little he can do unto so indulgent a master? Who would not take his part, striving against sin, Who in unspeakable mercy forgives and Covereth iniquity, transgresson, and sin?
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On the otherside how meanly ought wee to account of any seruice that we can performe? and When wee haue done our best confesse that we are vnprofitable seruants? If therefore vnprofitable, because we haue done no more then dutie, much more because wee haue done much lesse.
On the otherside how meanly ought we to account of any service that we can perform? and When we have done our best confess that we Are unprofitable Servants? If Therefore unprofitable, Because we have done no more then duty, much more Because we have done much less.
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And what greater comfort can there bee to a poore Christian, labouring of infirmities, then to haue the seuerall confessions of the best seruants of God in all ages, concurring with this generall acknowledgement of the whole Church militant,
And what greater Comfort can there be to a poor Christian, labouring of infirmities, then to have the several confessions of the best Servants of God in all ages, concurring with this general acknowledgement of the Whole Church militant,
and confirming that they were (as the Holy Ghost speaketh of Elias ) all subiect to the like passions as wee are? As ill might we spare such precedents for consolation,
and confirming that they were (as the Holy Ghost speaks of Elias) all Subject to the like passion as we Are? As ill might we spare such precedents for consolation,
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For why should wee doubt of that mercie from God, wherof they haue had, and recorded the experience? Nay the good Lord will see a difference betweene the sleeping Christian,
For why should we doubt of that mercy from God, whereof they have had, and recorded the experience? Nay the good Lord will see a difference between the sleeping Christian,
so obseruing the fore-mentioned times, and aduantages of Sathan, and our owne corruption, to plant a double guard when the danger is more then ordinarie.
so observing the forementioned times, and advantages of Sathan, and our own corruption, to plant a double guard when the danger is more then ordinary.
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And namely in time of prosperitie to meditate often and seriously of the vanitie and inconstancie of all earthly comforts, that so wee may come to reioyce, as if we reioyced not, and to vse the world as if we vsed it not.
And namely in time of Prosperity to meditate often and seriously of the vanity and inconstancy of all earthly comforts, that so we may come to rejoice, as if we rejoiced not, and to use the world as if we used it not.
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In the daie of wrath be of good comfort sayth Salomon; yet euen that while the dayes of darknes are to bee remembered, which shall certainly come, and shalbe manie.
In the day of wrath be of good Comfort say Solomon; yet even that while the days of darkness Are to be remembered, which shall Certainly come, and shall many.
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but in affliction to bee sencelesse, to be smitten, and not to sorrow (as the Prophet complaineth of he desperate Iewes) and when the Lord calleth vnto weeping and mourning, vnto baldnesse, and sackcloth, then to say with the carelesse world, Let vs eat and drinke,
but in affliction to be senseless, to be smitten, and not to sorrow (as the Prophet Complaineth of he desperate Iewes) and when the Lord calls unto weeping and mourning, unto baldness, and Sackcloth, then to say with the careless world, Let us eat and drink,
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It is a plausible delusion, to put farre away the euill day, and to catch at the Eagle of worldly prosperity, when shee hath allready taken wing: but let that voice sound in our eares, wherewith the Lord rowzed Baruch, sleeping this very sleepe, seekest thou great things for thy selfe? seeke them not; for beholde, I bring a plague, &c. In seed-time the Crow is busie, therefore the Husbandman sleepes not.
It is a plausible delusion, to put Far away the evil day, and to catch At the Eagl of worldly Prosperity, when she hath already taken wing: but let that voice found in our ears, wherewith the Lord roused baruch, sleeping this very sleep, Seekest thou great things for thy self? seek them not; for behold, I bring a plague, etc. In seedtime the Crow is busy, Therefore the Husbandman sleeps not.
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Now he can no more pursue that m•nchild, beeing taken vp vnto God, and to his throne, he wageth spitefull, and perpetuall warre with the Woman, that is the Church, and with the remnant of her seed, which keepe the commaundements of God,
Now he can no more pursue that m•nchild, being taken up unto God, and to his throne, he wageth spiteful, and perpetual war with the Woman, that is the Church, and with the remnant of her seed, which keep the Commandments of God,
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Dauid, though hee had fallen into a fearefull syncope, and had lyen in the sowne of sinne (vnder some generall and ouerly repentance) for the space almost of a yeare;
David, though he had fallen into a fearful syncope, and had lyen in the sown of sin (under Some general and overly Repentance) for the Molle almost of a year;
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yet pleads for himselfe, and prooues himselfe to bee fitted for pardon and grace. For, saith hee, I know mine iniquities, and my sinne is euer before me.
yet pleads for himself, and Proves himself to be fitted for pardon and grace. For, Says he, I know mine iniquities, and my sin is ever before me.
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so the naturall man addresses himselfe vnto the sleepe of sin, auoiding the company of such as would disswade him, stopping his eares (with the deafe adder) against the voice of the wise charmer, sowing a pillow of ease vnder his elbow, shunning the light of the word of grace,
so the natural man Addresses himself unto the sleep of since, avoiding the company of such as would dissuade him, stopping his ears (with the deaf adder) against the voice of the wise charmer, sowing a pillow of ease under his elbow, shunning the Light of the word of grace,
Contrariwise the regenerate man is so far from composing himselfe vnto this sleepe, that in sleeping, hee may rather be compared to the Hare, which sleepeth with open eyes (the Hare had need, seeing the Lion doth so:
Contrariwise the regenerate man is so Far from composing himself unto this sleep, that in sleeping, he may rather be compared to the Hare, which Sleepeth with open eyes (the Hare had need, seeing the lion does so:
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so had the Christian, hauing a watchfull Lion for his aduersary ) or to the nightingale which is said to sleepe with her brest vpon a thorne for feare of the serpent;
so had the Christian, having a watchful lion for his adversary) or to the nightingale which is said to sleep with her breast upon a thorn for Fear of the serpent;
for euen so the Christian, hauing the old serpent for his mortal and watchfull enemy, setteth to his heart the comming of Christ, and the terrors of the Lord, that if he once begin to nodde, the pricke of conscience may waken and admonish him.
for even so the Christian, having the old serpent for his Mortal and watchful enemy, sets to his heart the coming of christ, and the terrors of the Lord, that if he once begin to nod, the prick of conscience may waken and admonish him.
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This word of trueth therefore, duly diuided, on the one side denieth fauour to him that hideth and fauoureth his sinnes: on the other side to him that confesseth and forsaketh them assureth mercy.
This word of truth Therefore, duly divided, on the one side Denieth favour to him that Hideth and favours his Sins: on the other side to him that Confesses and Forsaketh them assureth mercy.
& is restrained from grosse and odious crimes, by good nature (as they terme it, that is, a calme temperature of body) good nurture, ciuility, policy, feare of shame and punishment, desire of honour and reward,
& is restrained from gross and odious crimes, by good nature (as they term it, that is, a Cam temperature of body) good nurture, civility, policy, Fear of shame and punishment, desire of honour and reward,
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Peace shall bee vpon Israel, saith the Psalmist, but such as turne aside by their crooked waies, them shall the Lord lead with the workers of iniquity.
Peace shall be upon Israel, Says the Psalmist, but such as turn aside by their crooked ways, them shall the Lord led with the workers of iniquity.
What a folly for him to dream of liberty, who is taken by his owne iniquities and holden with the cordes of his owne sinne? or to rank himselfe with the penitent saints, who goeth far•e beyond them in sinning, & neuer assayeth to follow them in repenting? or to count that one sinne, which implieth, by iust consequence, the breach of the whole law;
What a folly for him to dream of liberty, who is taken by his own iniquities and held with the cords of his own sin? or to rank himself with the penitent Saints, who Goes far•e beyond them in sinning, & never assayeth to follow them in repenting? or to count that one sin, which Implies, by just consequence, the breach of the Whole law;
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and that a little sinne, that is not mortified by any measure of sanctifying grace? not other mens sinnes (from which the Pharisee thinketh hee can cleere himselfe) but thine owne wickednesse must correct thee, and thine owne turnings backe reprooue thee.
and that a little sin, that is not mortified by any measure of sanctifying grace? not other men's Sins (from which the Pharisee Thinketh he can clear himself) but thine own wickedness must correct thee, and thine own turnings back reprove thee.
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Yea amongst and aboue the rest, thy speciall sinne, thine Herodias, best beloued of thee, most preuailing with thee, shall affoord a speciall triall with, or against thee.
Yea among and above the rest, thy special sin, thine Herodias, best Beloved of thee, most prevailing with thee, shall afford a special trial with, or against thee.
and punishment of his sinne. And if the Lord iustifie, who shal condemne? If a mourning sinner shall stand before the great Iudge of all the world, what need he feare the iudgment of any consistory, either opposite to that high court, or inferiour?
and punishment of his sin. And if the Lord justify, who shall condemn? If a mourning sinner shall stand before the great Judge of all the world, what need he Fear the judgement of any consistory, either opposite to that high court, or inferior?
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the one with temporizing in religion, because of his prosperity: the other with vnworthinesse to doe God seruice, by reason of the badge of afflictiō and smoake of the fiery triall, which was vpon him.
the one with temporizing in Religion, Because of his Prosperity: the other with unworthiness to do God service, by reason of the badge of affliction and smoke of the fiery trial, which was upon him.
And not Satan only, but euen men also, transported with malice, or with preiudice, are apt, seeing the infirmities of Gods children, to charge their whole profession with hypocrisie,
And not Satan only, but even men also, transported with malice, or with prejudice, Are apt, seeing the infirmities of God's children, to charge their Whole profession with hypocrisy,
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and to say, Is not this thy feare, thy faith, thy patience, and the vprightnes of thy waies? It is hard not to be an hypocrite in his eyes, that maketh no profession of godlinesse.
and to say, Is not this thy Fear, thy faith, thy patience, and the uprightness of thy ways? It is heard not to be an hypocrite in his eyes, that makes no profession of godliness.
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Thus many times it passeth an vniust sentence vpon the weake Christian, hauing an eye onely vnto the nature and quality of the sinfull action, not vnto the disposition of the heart in sinning.
Thus many times it passes an unjust sentence upon the weak Christian, having an eye only unto the nature and quality of the sinful actium, not unto the disposition of the heart in sinning.
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But Iudas euer a thiefe, and an hypocrite, though now hee proceeded to a further degree, was still in the same way of sinne, wherein he had bin from the beginning:
But Iudas ever a thief, and an hypocrite, though now he proceeded to a further degree, was still in the same Way of sin, wherein he had been from the beginning:
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the state of a poore Christian mourning for, and striuing with the greatest sins, yea and sometimes (in this minoritie of the new Creature) taking the foyle,
the state of a poor Christian mourning for, and striving with the greatest Sins, yea and sometime (in this minority of the new Creature) taking the foil,
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the vapours, which hindered their passage, being now by meanes of digestion consumed. Other accessory causes there are also, as noise, shaking of the bodie, day-light;
the vapours, which hindered their passage, being now by means of digestion consumed. Other accessory Causes there Are also, as noise, shaking of the body, daylight;
The Church here is not so a sleepe but that she both heareth the voice of Christ, and discerneth it to bee the voice of her beloued, and findeth her heart to be affectioned toward him. And Blessed (sayth our Sauiour to his Disciples) are your eyes for they see,
The Church Here is not so a sleep but that she both hears the voice of christ, and discerneth it to be the voice of her Beloved, and finds her heart to be affectioned towards him. And Blessed (say our Saviour to his Disciples) Are your eyes for they see,
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the rest are of the night, and of darknesse. Therefore Ʋerse 6 let not vs sleepe (sayth the Apostle) as doe other, but let vs watch, &c. Other therefore,
the rest Are of the night, and of darkness. Therefore Ʋerse 6 let not us sleep (say the Apostle) as do other, but let us watch, etc. Other Therefore,
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because there are in the best some remainders of flesh, lusting against the spirit: but they neuer in any measure take part with the regenerat in waking;
Because there Are in the best Some remainders of Flesh, lusting against the Spirit: but they never in any measure take part with the regenerate in waking;
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But because men in these matters are not onely apt to be deceiued, but also willing to deceiue themselues, thinking they haue need of no grace, when they are destitute of all:
But Because men in these matters Are not only apt to be deceived, but also willing to deceive themselves, thinking they have need of no grace, when they Are destitute of all:
For, first the vnregenerate man may sometimes heare the noise of Gods Word, and that eyther with feare as Foelix, or with joye as Herod; and yet neuer the more awake.
For, First the unregenerate man may sometime hear the noise of God's Word, and that either with Fear as Felix, or with joy as Herod; and yet never the more awake.
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but immediately put him out of his matter, till a more conuenient time. Hee loueth not the loud alarme of the Trumpet shewing sinne, and denouncing judgement.
but immediately put him out of his matter, till a more convenient time. He loves not the loud alarm of the Trumpet showing sin, and denouncing judgement.
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but hath quickly ouercome that feare with the resolution of the valiant Drunkard, They haue stricken me, but I was not sicke, they haue beaten mee, but I felt it not;
but hath quickly overcome that Fear with the resolution of the valiant Drunkard, They have stricken me, but I was not sick, they have beaten me, but I felt it not;
yet whiles there is no soule of spirituall life, no inward operation of the Spirit of Christ to mortifie the deeds and lusts of the bodie, it is impossible that such a man should truely say, mine heart waketh.
yet while there is no soul of spiritual life, no inward operation of the Spirit of christ to mortify the Deeds and Lustiest of the body, it is impossible that such a man should truly say, mine heart waketh.
but keepeth a perfect Booke of account in Gods behalfe against the sinner, which shall one day bee produced and opened: but being also a deputed Iudge to excuse, or accuse, to iustifie, or condemne.
but Keepeth a perfect Book of account in God's behalf against the sinner, which shall one day be produced and opened: but being also a deputed Judge to excuse, or accuse, to justify, or condemn.
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For sometimes it excuseth where it should accuse; calling euill good, and darknesse light; haply at first rather desiring it were so, then iudging it to be so:
For sometime it excuseth where it should accuse; calling evil good, and darkness Light; haply At First rather desiring it were so, then judging it to be so:
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but being performed by direction of naturall reason, not by grace and faith, it is impossible they should bee pleasing vnto God, for whatsoeuer is not of faith is sin, and not comming to the light of the Word,
but being performed by direction of natural reason, not by grace and faith, it is impossible they should be pleasing unto God, for whatsoever is not of faith is since, and not coming to the Light of the Word,
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But this is not a waking to do righteously; but to make way vnto, and to approoue, the righteous iudgement of God, who shall one daie pronounce condemnation vpon the sinner,
But this is not a waking to do righteously; but to make Way unto, and to approve, the righteous judgement of God, who shall one day pronounce condemnation upon the sinner,
thus formerly condemned of himselfe: For euen as many as haue sinned without the Law (written) shal vpon this euidence of conscience perish also without the Law How much more they, whose enditement shalbe framed both according to the euidence of conscience,
thus formerly condemned of himself: For even as many as have sinned without the Law (written) shall upon this evidence of conscience perish also without the Law How much more they, whose Enditement shall framed both according to the evidence of conscience,
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and knowledge of the Word and will of God? Thus it fareth with conscience according to the Prouerbe, It runneth with the Hare, and holdeth with the hoūd;
and knowledge of the Word and will of God? Thus it fareth with conscience according to the Proverb, It Runneth with the Hare, and holds with the hound;
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For who so forward to take the word of God in his mouth, as hee that hateth to be reformed? and the Gentiles (saith the Apostle in the place forementioned) do by nature the thinges required in the Law? and Herod not onely heard Iohn Baptist, and that gladly, but also did many things by his direction and perswasion.
For who so forward to take the word of God in his Mouth, as he that hates to be reformed? and the Gentiles (Says the Apostle in the place forementioned) do by nature the things required in the Law? and Herod not only herd John Baptist, and that gladly, but also did many things by his direction and persuasion.
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but this argueth their heart to be a sleepe the while, because they neither walke in all, nor wherein they doe walke, with respect to Gods Commandement, but to their owne profit, ease, preferment, &c. Therefore not as the waking children of God, in whose heart are the wayes of God, and who with their heart, enlarged by grace, doe run the way of his Commandements.
but this argue their heart to be a sleep the while, Because they neither walk in all, nor wherein they do walk, with respect to God's Commandment, but to their own profit, ease, preferment, etc. Therefore not as the waking children of God, in whose heart Are the ways of God, and who with their heart, enlarged by grace, doe run the Way of his commandments.
Thus the naturall man (though professing, and in seeming sort practising as the children of God) being, with Simon Magus excluded from anie true part or fellowship in this grace;
Thus the natural man (though professing, and in seeming sort practising as the children of God) being, with Simon Magus excluded from any true part or fellowship in this grace;
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it remaineth that onely the faithfull soule, the Spouse of Christ is able truly to professe and say, my heart waketh, as being by the powerful grace of God first mightily wakened and euer after carefully kept awake.
it remains that only the faithful soul, the Spouse of christ is able truly to profess and say, my heart waketh, as being by the powerful grace of God First mightily wakened and ever After carefully kept awake.
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And this is so great a worke that it is called our second Creation, or the first Resurrection: with respect partly to the state of corruption, whereby wee were dead in trespasses and sinnes;
And this is so great a work that it is called our second Creation, or the First Resurrection: with respect partly to the state of corruption, whereby we were dead in Trespasses and Sins;
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True it is that this watchman is continually postered with the euill neighbour-hood of our sluggish and vnregenerate part, whereby we are in danger to be deliuered vp sleeping into the power of the enemie but as when the Citie sleepes,
True it is that this watchman is continually postered with the evil neighbourhood of our sluggish and unregenerate part, whereby we Are in danger to be Delivered up sleeping into the power of the enemy but as when the city sleeps,
in whom the heart, the principall and vitall part, which is the grace of sanctification, neuer sleepeth, neuer suffereth them so to sleep that their hold should bee deliuered ouer into the power of the enemie.
in whom the heart, the principal and vital part, which is the grace of sanctification, never Sleepeth, never suffers them so to sleep that their hold should be Delivered over into the power of the enemy.
Here then is wisdome; to discerne betweene the regenerate, the waking sleeper, and the vnregenerate hypocrite, the sleeping waker: betweene him that may say, with the Church, I sleepe, but mine heart waketh, and him, who,
Here then is Wisdom; to discern between the regenerate, the waking sleeper, and the unregenerate hypocrite, the sleeping waker: between him that may say, with the Church, I sleep, but mine heart waketh, and him, who,
if he know himselfe, should say, I wake but my heart sleepeth, betweene the fiue wise, and the fiue foolish Virgins. All were Virgins, in opinion: all had Lampes, to betoken their profession: all waited for the Bridegroome, signifying their ioint hope and expectation: all slumbered and slept, bewraying their common corruption. What then? is there no difference? yes verie great.
if he know himself, should say, I wake but my heart Sleepeth, between the fiue wise, and the fiue foolish Virgins. All were Virgins, in opinion: all had Lamps, to betoken their profession: all waited for the Bridegroom, signifying their joint hope and expectation: all slumbered and slept, bewraying their Common corruption. What then? is there no difference? yes very great.
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In the meane time therefore, if thou wilt know thy selfe, and fore-know thy iudgement, looke in thy Campe: see whether there be with thy light of profession anie Oyle of sauing faith, and sanctifying grace.
In the mean time Therefore, if thou wilt know thy self, and foreknow thy judgement, look in thy Camp: see whither there be with thy Light of profession any Oil of Saving faith, and sanctifying grace.
Our Sauiour, for the vse of that Parable, saith, Watch therefore, &c. to wit, as the fiue wife Virgins, with Oyle in your Lampes; intimating that they that sleep through infirmitie hauing the Oyle of grace in their hearts, are accounted to watch: but they that wait through presumption, with onely an emptie Lamp of profession in their handes, shall bee surprized and excluded, as carelesse sluggards.
Our Saviour, for the use of that Parable, Says, Watch Therefore, etc. to wit, as the fiue wife Virgins, with Oil in your Lamps; intimating that they that sleep through infirmity having the Oil of grace in their hearts, Are accounted to watch: but they that wait through presumption, with only an empty Lamp of profession in their hands, shall be surprised and excluded, as careless sluggards.
or whether they cause thee to learne righteousnesse, and to keepe thy selfe more carefully vnto the rule of Gods Word. Whether thy knowledge of God be a matter onely of imagination and discourse:
or whither they cause thee to Learn righteousness, and to keep thy self more carefully unto the Rule of God's Word. Whither thy knowledge of God be a matter only of imagination and discourse:
or whether, hauing by faith and repentance taken vp the quarrell, and ended the account betweene God and thee, it make thee a sound and continuall feast of peace,
or whither, having by faith and Repentance taken up the quarrel, and ended the account between God and thee, it make thee a found and continual feast of peace,
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and ioy in the Holy Ghost. Whether thy profession in worde and practise, be onely mimicall and affected, grounded on occasion, & confined by limitation:
and joy in the Holy Ghost. Whither thy profession in word and practice, be only mimical and affected, grounded on occasion, & confined by limitation:
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In like manner sinne of it owne nature importeth a body of death and deserueth the hire and wages of eternall death, but yet it leaueth not the child of God without breath,
In like manner sin of it own nature imports a body of death and deserves the hire and wages of Eternal death, but yet it Leaveth not the child of God without breath,
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and fetching vitall influence from Christ, who is our life. This coniunction with Christ, this Couenant and Commerce with God, sheweth that the heart is both aliue and awake in the true Christian; euen when he sleepeth;
and fetching vital influence from christ, who is our life. This conjunction with christ, this Covenant and Commerce with God, shows that the heart is both alive and awake in the true Christian; even when he Sleepeth;
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Secondly, when the body is asleep, the naturall heat sleepeth not, but is busie in digesting the nourishment, that the vapours ceasing, man may awake out of sleepe, more fresh and actiue then before.
Secondly, when the body is asleep, the natural heat Sleepeth not, but is busy in digesting the nourishment, that the vapours ceasing, man may awake out of sleep, more fresh and active then before.
thus his sleeping endeth in waking. But the carnall mans waking aymeth at sleeping; for euen in doing good hee intendeth some pleasure or profit of sinne:
thus his sleeping Endeth in waking. But the carnal men waking aimeth At sleeping; for even in doing good he intends Some pleasure or profit of sin:
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but the regenerate man sheweth the power of grace both in disallowing the euil which he doth and in delighting in the good, which hee eyther omitteth or weakely performeth.
but the regenerate man shows the power of grace both in disallowing the evil which he does and in delighting in the good, which he either omitteth or weakly Performeth.
Oh how much more blessed, and likely to dye the death of the righteous, is he that saith, with Paul, I do the euill that I would not, then he that faith with Balaam, I fain would doe it, but (alas!) I dare not.
O how much more blessed, and likely to die the death of the righteous, is he that Says, with Paul, I do the evil that I would not, then he that faith with balaam, I fain would do it, but (alas!) I Dare not.
shewing how the one euen in sleeping waketh, through the ouer-ruling power of grace, the other euen in seeming to wake sleepeth, through the vncontrolled power of corruption.
showing how the one even in sleeping waketh, through the overruling power of grace, the other even in seeming to wake Sleepeth, through the uncontrolled power of corruption.
What remaineth, but to allot to each of these their due portion? That is, to the one comfort, to the other terror; and to either of them wholesome admonition.
What remains, but to allot to each of these their due portion? That is, to the one Comfort, to the other terror; and to either of them wholesome admonition.
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what greater comfort then to heare Christ say, yet the spirit is ready? and the spouse of Christ, speaking by the spirit of Christ, mine heart waketh? I know thy pouerty (saith our mercifull Sauiour) but thou art rich. Know thy selfe therefore; but as Christ knoweth thee.
what greater Comfort then to hear christ say, yet the Spirit is ready? and the spouse of christ, speaking by the Spirit of christ, mine heart waketh? I know thy poverty (Says our merciful Saviour) but thou art rich. Know thy self Therefore; but as christ Knoweth thee.
Say not onely I sleepe, to accuse and condemne thy selfe in the flesh; but also, mine heart waketh, to approoue that thou liuest according to God in the Spirit.
Say not only I sleep, to accuse and condemn thy self in the Flesh; but also, mine heart waketh, to approve that thou Livest according to God in the Spirit.
and no lesse, so to proceed in hatred of thy corrupt nature, as to do violence to the new creature, the image of Christ, which beginneth to be formed in thee. It is our care, and prayer in this life, that none iniquity may haue dominion ouer vs:
and no less, so to proceed in hatred of thy corrupt nature, as to do violence to the new creature, the image of christ, which begins to be formed in thee. It is our care, and prayer in this life, that none iniquity may have dominion over us:
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it were our pride to thinke it strange wee should haue any abiding in vs. Wee are not yet in the land of promise, but in the wildernesse of passage. We are not come to those new heauens and new earth, wherein dwelleth (onely) righteousnesse;
it were our pride to think it strange we should have any abiding in us we Are not yet in the land of promise, but in the Wilderness of passage. We Are not come to those new heavens and new earth, wherein dwells (only) righteousness;
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so our spirituall and heauenly life is clogged with vnwelcome companions; affoording vs trouble with our peace, emptinesse with our abundance, drowsinesse with our watchfulnesse.
so our spiritual and heavenly life is clogged with unwelcome Sodales; affording us trouble with our peace, emptiness with our abundance, drowsiness with our watchfulness.
that nourish their hearts as in a day of sacrifice, and by surfeting, drunkennesse, cares of this life, carelesnesse of that that is to come, doe what they can to make & keepe their heart, their watchman, asleepe;
that nourish their hearts as in a day of sacrifice, and by surfeiting, Drunkenness, Cares of this life, carelessness of that that is to come, do what they can to make & keep their heart, their watchman, asleep;
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first of the watchman, and after of whatsoeuer may miscarry through his watchfulnesse? If the euill seruant shall say in his heart, my master deferreth his comming,
First of the watchman, and After of whatsoever may miscarry through his watchfulness? If the evil servant shall say in his heart, my master deferreth his coming,
To conclude with admonition, let my counsell, or rather the counsell of our Lord Iesus, be acceptable vnto vs all who willeth vs to watch and pray continually, that wee may be counted worthy to escape all the euils that shall come vpon the secure world, and that we may stand before the sonne of man.
To conclude with admonition, let my counsel, or rather the counsel of our Lord Iesus, be acceptable unto us all who wills us to watch and pray continually, that we may be counted worthy to escape all the evils that shall come upon the secure world, and that we may stand before the son of man.
for why will ye dye, O house of Israell? Euery one naturally hath a drowsie and heauy hart, like that of Nabal, not onely sleeping but dying within him: an heart of stone, making him like a very stone. How shall this stone be made a child of Abraham, vnlesse the stony heart bee changed into an heart of flesh? Indeed none but God is able to worke this change.
for why will you die, Oh house of Israel? Every one naturally hath a drowsy and heavy heart, like that of Nabal, not only sleeping but dying within him: an heart of stone, making him like a very stone. How shall this stone be made a child of Abraham, unless the stony heart be changed into an heart of Flesh? Indeed none but God is able to work this change.
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suffering his worde as an hammer to beate vpon our stony heart, which so and not otherwise is to bee broken; and his spirit to conuince and reprooue vs of sinne; and his rod to chasten vs for our profit, that we may bee partakers of his holinesse.
suffering his word as an hammer to beat upon our stony heart, which so and not otherwise is to be broken; and his Spirit to convince and reprove us of sin; and his rod to chasten us for our profit, that we may be partakers of his holiness.
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These 3. meanes the Lord vseth to awaken the carnall sluggard, calling him by his word, shaking him by his rod, and by his spirit knocking at the dore of his heart. Oh then quench not his spirit, resisting and controlling the holy motions thereof:
These 3. means the Lord uses to awaken the carnal sluggard, calling him by his word, shaking him by his rod, and by his Spirit knocking At the door of his heart. O then quench not his Spirit, resisting and controlling the holy motions thereof:
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kicke not against his rodde, that hee should complaine of thee as of the stubborne Iewes, I haue smitten your children in vaine, they receiued no correction.
kick not against his rod, that he should complain of thee as of the stubborn Iewes, I have smitten your children in vain, they received no correction.
One while the trauell of repentance seemeth too tedious vnto his loose heart, and he is afraid of the Lion in the way; thinking it best pollicy not to waken the sleeping Lion of an euill conscience, nor to disturbe Satan, who as a strong man armed keepes peaceable possession of him.
One while the travel of Repentance seems too tedious unto his lose heart, and he is afraid of the lion in the Way; thinking it best policy not to waken the sleeping lion of an evil conscience, nor to disturb Satan, who as a strong man armed keeps peaceable possession of him.
Cast downe your selues before the Lord, and he will lift you vp. Another while hee sticketh at the rebuke of Christ, and the reproach of sincere profession.
Cast down your selves before the Lord, and he will lift you up. another while he sticketh At the rebuke of christ, and the reproach of sincere profession.
so you shall hardly find a secure sinner, but beeing called vpon to repent, to renew acquaintance and make peace with God, hee will bee ready to answere, All this haue I done already, and continually,
so you shall hardly find a secure sinner, but being called upon to Repent, to renew acquaintance and make peace with God, he will be ready to answer, All this have I done already, and continually,
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euen from my youth vp. But such an one must annoint his eyes with eye-salue, that he may see. And what should he first see but that which he now most willingly winketh at, to wit, that hee is wretched and miserable, and poore and blind,
even from my youth up. But such an one must anoint his eyes with eyesalve, that he may see. And what should he First see but that which he now most willingly winketh At, to wit, that he is wretched and miserable, and poor and blind,
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and naked? Vntill thou emptiest thy selfe of selfe-loue, and opinion of thine own perfection, the grace of Christ can find no place or harbour in thee.
and naked? Until thou emptiest thy self of Self-love, and opinion of thine own perfection, the grace of christ can find no place or harbour in thee.
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and that not onely when it commeth in a still and soft voice, but also when, as a Trumpet, it soundeth the alarme of iudgement against secure and impenitent sinners;
and that not only when it comes in a still and soft voice, but also when, as a Trumpet, it soundeth the alarm of judgement against secure and impenitent Sinners;
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Likewise because motion is an helpe to watchfulnesse, to keepe our selues continually in spirituall motion, stirring vp our selues vnto the practise of holy duties,
Likewise Because motion is an help to watchfulness, to keep our selves continually in spiritual motion, stirring up our selves unto the practice of holy duties,
And no lesse to take care to keepe one another waking (for hee that so doth shall hardly sleepe himselfe) and to bee as the Cocke in the Familie, or companie where we abide.
And no less to take care to keep one Another waking (for he that so does shall hardly sleep himself) and to be as the Cock in the Family, or company where we abide.
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Also to binde our selues with Dauids vow, though in another case, to wit, not to giue any sleepe to our eyes, or slumber to our eie-lids, &c. and hauing vowed, to resolue (with him) to performe the Oath and Couenant which we haue made.
Also to bind our selves with David Voelli, though in Another case, to wit, not to give any sleep to our eyes, or slumber to our eyelids, etc. and having vowed, to resolve (with him) to perform the Oath and Covenant which we have made.
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Hereto we must adde dailie care to auoide that repletion of carnall delights and worldly desires, which our Sauiour sheweth to bee a speciall enemy to Christian watchfulnesse:
Hereto we must add daily care to avoid that repletion of carnal delights and worldly Desires, which our Saviour shows to be a special enemy to Christian watchfulness:
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and contrariwise by seasonable obedience to bring our flesh into subiection, and by perpetuall sobriety to fence our citie, which else will bee broken downe and without walls.
and contrariwise by seasonable Obedience to bring our Flesh into subjection, and by perpetual sobriety to fence our City, which Else will be broken down and without walls.
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And as the Israelites are commended for keeping the Watch of the Lord, hauing alwaies an eye vnto the pillar of the cloud by day and of fire by night, that with it they might eyther rest or remoue:
And as the Israelites Are commended for keeping the Watch of the Lord, having always an eye unto the pillar of the cloud by day and of fire by night, that with it they might either rest or remove:
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the serious meditation, and daily expectation whereof, is able to make euery seruant of Christ to watch and wait with his loines girded, and his light burning; that whether his Lord come at euen, at the cocke-crowing, in the dawning of the day,
the serious meditation, and daily expectation whereof, is able to make every servant of christ to watch and wait with his loins girded, and his Light burning; that whither his Lord come At even, At the cockcrowing, in the dawning of the day,
So may we be sure that no danger shal astonish no allurement shall enchaunt, or cast into a sound sleepe, the heart wherein Christ waketh by his spirit.
So may we be sure that no danger shall astonish no allurement shall enchant, or cast into a found sleep, the heart wherein christ waketh by his Spirit.
To the same our Lord Iesus Christ, with his eternall Father, and their most Holy and Glorious Spirit, let vs, together with our soules and bodies, hearts and liues, gladly ascribe and render all praise, power, thankesgiuing and obedience for euermore. Amen.
To the same our Lord Iesus christ, with his Eternal Father, and their most Holy and Glorious Spirit, let us, together with our Souls and bodies, hearts and lives, gladly ascribe and render all praise, power, thanksgiving and Obedience for evermore. Amen.
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and welbeloued brethren in Christ, being all met together by the prouidence of God, in the presence of God, about the worke and businesse of God, what meditation can there be more sutable and seasonable for the worke in hand, more profitable for vs then to consider First, who it is, in whose presence and about whose worke we are met? 2 Who and what wee are, that are met? 3 What the worke is, where about we are met?
and well-beloved brothers in christ, being all met together by the providence of God, in the presence of God, about the work and business of God, what meditation can there be more suitable and seasonable for the work in hand, more profitable for us then to Consider First, who it is, in whose presence and about whose work we Are met? 2 Who and what we Are, that Are met? 3 What the work is, where about we Are met?
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For which purpose I haue made choise of a portion of Scripture, taken out of the first Epistle to the Cor. Cha. 3. vers. 9. For wee are workers together with God:
For which purpose I have made choice of a portion of Scripture, taken out of the First Epistle to the Cor. Cha. 3. vers. 9. For we Are workers together with God:
VVHich wordes will lead vs into all these considerations, and answere all these questions. 1 Who it is in whose presence and about whose worke we are met?
Which words will led us into all these considerations, and answer all these questions. 1 Who it is in whose presence and about whose work we Are met?
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First, concerning God, Secondly, concerning vs Christians, Thirdly, concerning the worke: and each of these subdiuided into 2. First, that concerning God according to a two fold relation, to vs that are workers, to you that are wrought vpon. Secondly, that concerning vs Christians, according to our different places and functions, wee workers, you the thing wrought vpon. Thirdly, that concerning the worke, according to a two-folde similitude, of husbandrie & of building. But the latter falling into the other two, shall not need any seuerall consideration.
First, Concerning God, Secondly, Concerning us Christians, Thirdly, Concerning the work: and each of these subdivided into 2. First, that Concerning God according to a two fold Relation, to us that Are workers, to you that Are wrought upon. Secondly, that Concerning us Christians, according to our different places and functions, we workers, you the thing wrought upon. Thirdly, that Concerning the work, according to a twofold similitude, of Husbandry & of building. But the latter falling into the other two, shall not need any several consideration.
if Hipocrates said Ars longa, vita breuis, well may I say Horabreuis: yet vnto both respect must be had, that I may in one NONLATINALPHABET & NONLATINALPHABET,
if Hippocrates said Ars Longam, vita breuis, well may I say Horabreuis: yet unto both respect must be had, that I may in one &,
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So much the rather must I craue your Christian attention, that the breuitie, whereto the streights of time necessarily vrge mee, may not hinder the vnderstanding or benefit of that that shall be deliuered.
So much the rather must I crave your Christian attention, that the brevity, whereto the straights of time necessarily urge me, may not hinder the understanding or benefit of that that shall be Delivered.
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And first concerning God, we are occasioned to consider him as a worker, and as an owner. But first as a worker, then as an owner; not so among men, who first make land their owne,
And First Concerning God, we Are occasioned to Consider him as a worker, and as an owner. But First as a worker, then as an owner; not so among men, who First make land their own,
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then plant, till, build, &c. First, are owners, then workers: but God if hee did not worke and make, should haue nothing to owne: Wherefore as in Creation, he first made the World,
then plant, till, built, etc. First, Are owners, then workers: but God if he did not work and make, should have nothing to own: Wherefore as in Creation, he First made the World,
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and all the hosts of it, and then stiled himselfe the Lord of Hosts, and by his labour proues his title, The Sea is his, for he made it, &c. so in this new Creation,
and all the hosts of it, and then styled himself the Lord of Hosts, and by his labour Proves his title, The Sea is his, for he made it, etc. so in this new Creation,
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takes the drosse from the siluer, nay turnes the drosse into siluer, that there may proceed a vessell for the finer; and here againe by his trauaile proues his title. He hath made vs, and not we our selues:
Takes the dross from the silver, nay turns the dross into silver, that there may proceed a vessel for the finer; and Here again by his travail Proves his title. He hath made us, and not we our selves:
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Three thinges there are (saith Bernard ) in the worke of our saluation, which God properly challengeth to himselfe from all co-workers, men, and Angels.
Three things there Are (Says Bernard) in the work of our salvation, which God properly Challengeth to himself from all coworkers, men, and Angels.
Viz. predestination creation, inspiratiō, of the last of which in the sixth verse it is said God only giueth the increase That is blessing to the word preached, making it fruitfull by the grace of his spirit to the conuersion of the heart.
Viz. predestination creation, inspiration, of the last of which in the sixth verse it is said God only gives the increase That is blessing to the word preached, making it fruitful by the grace of his Spirit to the conversion of the heart.
If he can water it, with whose water? He maie ducere riuum, but it is God that doth implere fontem: but when all is done, incrementū dare sar mentis non potest, formare fructus nō potest, modificare semina nō potest, tempora gignendi tempe rare non potest:
If he can water it, with whose water? He may ducere riuum, but it is God that does implere fontem: but when all is done, incrementū Dare sar mentis non potest, formare fructus nō potest, modificare semina nō potest, tempora gignendi tempe rare non potest:
And such he stileth and setteth forth himselfe vnto vs. I am the vine (saith Christ) and ye are the branches, and my Father that husbandman. My beloued, saith the Prophet (& who is the Prophets beloued, saue God in Christ, that loued him first?) my beloued had a vine in a verie fruit full hill.
And such he styleth and sets forth himself unto us I am the vine (Says christ) and you Are the branches, and my Father that husbandman. My Beloved, Says the Prophet (& who is the prophets Beloved, save God in christ, that loved him First?) my Beloved had a vine in a very fruit full hill.
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Salomon speaking of another Salomon, greater then Salomon, saith thus, Salomon had a vine in Baalhamon, &c. It is said of Noah that he began to be a man of the earth (so saith the Hebrew) or a man exercising himselfe in tilling, or husbanding of the earth:
Solomon speaking of Another Solomon, greater then Solomon, Says thus, Solomon had a vine in Baalhamon, etc. It is said of Noah that he began to be a man of the earth (so Says the Hebrew) or a man exercising himself in tilling, or husbanding of the earth:
Why not a man of the earth, as well as (Exod. 15.3.) a man of warre? Not as Adam and Noah for tilling the earth from whence they were taken (no, these were of the earth, earthy, hee is the Lord from heauen, heauenly) but for tilling the earth which he had taken out of the earth, for tilling and husbanding our earth, is God called an husbandman: that trueth might budde out of this our earth, hath his righteousnesse looked downe from heauen.
Why not a man of the earth, as well as (Exod 15.3.) a man of war? Not as Adam and Noah for tilling the earth from whence they were taken (no, these were of the earth, earthy, he is the Lord from heaven, heavenly) but for tilling the earth which he had taken out of the earth, for tilling and husbanding our earth, is God called an husbandman: that truth might bud out of this our earth, hath his righteousness looked down from heaven.
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And not our husbandman only, but our mason and our carpenter also, to hew and square vs, to plane and pollish, to build and beautifie vs as a spirituall temple vnto himselfe.
And not our husbandman only, but our mason and our carpenter also, to hew and square us, to plane and polish, to built and beautify us as a spiritual temple unto himself.
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and Christ himselfe vpon that rocke which is himselfe, or faith in himselfe, will build his Church so strong, that the gates of hell shall not ouercome it.
and christ himself upon that rock which is himself, or faith in himself, will built his Church so strong, that the gates of hell shall not overcome it.
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How much more of his Church, his owne family, and kingdome? how much more may it be said of this then, which is true of the other building? Except the Lord build the house, they labour in vaine that build it:
How much more of his Church, his own family, and Kingdom? how much more may it be said of this then, which is true of the other building? Except the Lord built the house, they labour in vain that built it:
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Proper names of pastorall office are no lesse ascribed to God in Christ, as Pastor & Bishop NONLATINALPHABET as if he should say Archbishop, Archpastor, beeing that one Pastor that giueth words vnto the Wise, and Vertue vnto their Wordes, that only Oecumenicall Bishop, in relation to whom there is but one sheep-fold, as but one sheepheard, that great sheepheard of the sheepe, that good sheepheard, that giueth his life for his sheepe;
Proper names of pastoral office Are no less ascribed to God in christ, as Pastor & Bishop as if he should say Archbishop, Archpastor, being that one Pastor that gives words unto the Wise, and Virtue unto their Words, that only Ecumenical Bishop, in Relation to whom there is but one sheepfold, as but one shepherd, that great shepherd of the sheep, that good shepherd, that gives his life for his sheep;
Idem pastor et pascua, idem agnus et leo (saith Aug) both pastor and pasture, both Lambe and Lyon, Ipse pastor, ipse pascua, ipse redemptio, saith Bernard.
Idem pastor et pascua, idem agnus et leo (Says Aug) both pastor and pasture, both Lamb and lion, Ipse pastor, ipse pascua, ipse redemptio, Says Bernard.
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not onely prospereth and confirmeth the building of himself, but foundeth by Paul, edifieth by Apollos: not onely in Paradise preached immediately to Adam (so inchoating,
not only prospereth and confirmeth the building of himself, but foundeth by Paul, Edifieth by Apollos: not only in Paradise preached immediately to Adam (so inchoating,
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So that siue per Angelos, siue per Prophetas, siue per Apostolos, &c. Whether by Angels, Patriarchs, Prophets, Apostles, Pastors, We shal still find God to be our Husbandman, saith Augustine: and he that laboured more abundantly then all the rest, saith, yet not I, but the grace of God, which is with mee, 1. Cor. 15.10. The Papists abuse that place, as also the words of this text, to the establishing of the error of free will, that thereon they may build their gainefull doctrine of merit.
So that siue per Angels, siue per Prophets, siue per Apostles, etc. Whither by Angels, Patriarchs, prophets, Apostles, Pastors, We shall still find God to be our Husbandman, Says Augustine: and he that laboured more abundantly then all the rest, Says, yet not I, but the grace of God, which is with me, 1. Cor. 15.10. The Papists abuse that place, as also the words of this text, to the establishing of the error of free will, that thereon they may built their gainful Doctrine of merit.
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How impertinently, euery one may iudge, that can but read, and reading consider the purpose of the writer, which is not to intreat of men in generall, but of Ministers:
How impertinently, every one may judge, that can but read, and reading Consider the purpose of the writer, which is not to entreat of men in general, but of Ministers:
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wherein notwithstanding our blessed Apostle disclaimeth any sufficiency as of himselfe, and ascribeth all to God, not that wee are sufficient of our selues to thinke any thing, as of our selues (see how carefully hee excludeth himselfe) but our sufficiency is of God.
wherein notwithstanding our blessed Apostle disclaimeth any sufficiency as of himself, and ascribeth all to God, not that we Are sufficient of our selves to think any thing, as of our selves (see how carefully he excludeth himself) but our sufficiency is of God.
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and confined, not by Creation, but by the fall: not by Gods default, but by our one forfit: we are not kept straight in him, but in our owne bowels.
and confined, not by Creation, but by the fallen: not by God's default, but by our one forfeit: we Are not kept straight in him, but in our own bowels.
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so the thankfull Christian heart maketh answer, and saith, Truth Lord, loe I liue, yet not I now, but Christ liueth in me: I worke, yet not I now, but the grace of Christ which is with me:
so the thankful Christian heart makes answer, and Says, Truth Lord, lo I live, yet not I now, but christ lives in me: I work, yet not I now, but the grace of christ which is with me:
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who then can deny him to be an owner? the husbandry and building, both are Gods. Hee that made all things, made them for himselfe: and if the wicked for the day of euill, how much more vs that are his workmanship created by him in Christ Iesus vnto good workes? He parts labor, as wee shall see,
who then can deny him to be an owner? the Husbandry and building, both Are God's He that made all things, made them for himself: and if the wicked for the day of evil, how much more us that Are his workmanship created by him in christ Iesus unto good works? He parts labour, as we shall see,
but not possession. It is enough for the labourer, if he haue his hire, his penny: men do not vse to diuide their ground with the plowman, or their house with the Mason. Hee that hath the Bride, is the Bridegroome, so is not hee, that prepareth, and presenteth her,
but not possession. It is enough for the labourer, if he have his hire, his penny: men do not use to divide their ground with the plowman, or their house with the Mason. He that hath the Bride, is the Bridegroom, so is not he, that Prepareth, and presents her,
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Is it so then, that God hath reserued the greatest part of the worke, which is to giue increase, onely vnto himselfe? then surely neither is preaching enough for vs, not hearing for you:
Is it so then, that God hath reserved the greatest part of the work, which is to give increase, only unto himself? then surely neither is preaching enough for us, not hearing for you:
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but wee haue seene) that one shower doth more good, then a great deale of pains in watering; so much is God the better husbandman, euen in the earthly husbandry:
but we have seen) that one shower does more good, then a great deal of pains in watering; so much is God the better husbandman, even in the earthly Husbandry:
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how much more in the spirituall? When God let fall his showers of spirituall operation vppon the Iewes, there were at one sermon 3000 soules added to the Church;
how much more in the spiritual? When God let fallen his showers of spiritual operation upon the Iewes, there were At one sermon 3000 Souls added to the Church;
But if the Lord in iudgement, with-hold his blessing from his owne ordinance, and deny the prayer of his seruant, know for thy comfort, it is Gods part, that is to doe not thine; who will one day make it knowne,
But if the Lord in judgement, withhold his blessing from his own Ordinance, and deny the prayer of his servant, know for thy Comfort, it is God's part, that is to do not thine; who will one day make it known,
and, if much good doe it you bee good manners after dinner, surely much good doe it vs, much good doe it my soule, is more then a complement, after the Sermon.
and, if much good do it you be good manners After dinner, surely much good do it us, much good do it my soul, is more then a compliment, After the Sermon.
The earth, mee thinkes, teacheth vs this lesson, which not content with the trauell of the husbandman, gapeth, and gaspeth for the raine from heauen. It taught Dauids soule to thirst after God exceedingly:
The earth, me thinks, Teaches us this Lesson, which not content with the travel of the husbandman, gapeth, and gaspeth for the rain from heaven. It taught David soul to thirst After God exceedingly:
it taught the Church, Christs gard•n, to expresse her longing desire after his grace. O fountaine of the Gardens, O well of liuing waters, and the springs of Lebanon!
it taught the Church, Christ gard•n, to express her longing desire After his grace. O fountain of the Gardens, Oh well of living waters, and the springs of Lebanon!
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Tis lacke of this, that depriues thee many times of Gods blessing, when thou vainely imputest it to the want of gifts or zeale in the Minister. For as weake stomackes find fault with the Cater, Cooke, or Caruer, and thinke they could feed better, if there were better prouision:
This lack of this, that deprives thee many times of God's blessing, when thou vainly imputest it to the want of Gifts or zeal in the Minister. For as weak stomachs find fault with the Cater, Cook, or Carver, and think they could feed better, if there were better provision:
so some queasie hearers, find fault with their pastor, and thinke they could edifie much better by such or such an other; wherein they say they know not what;
so Some queasy hearers, find fault with their pastor, and think they could edify much better by such or such an other; wherein they say they know not what;
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That the treasure might not be esteemed for the vessell, but the vessell for the treasure; & so neither Paul magnified, nor Apollos despised, nor eyther,
That the treasure might not be esteemed for the vessel, but the vessel for the treasure; & so neither Paul magnified, nor Apollos despised, nor either,
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or both relied vppon, and God himselfe neglected: nor hearing seuered from prayer, for that makes prayer abhominable, nor praier from hearing, for that makes hearing vnprofitable; but that, both being ioyned together, our obedience in hearing may make our praiers accepted, our feruency in praying may procure our hearing to be blessed.
or both relied upon, and God himself neglected: nor hearing severed from prayer, for that makes prayer abominable, nor prayer from hearing, for that makes hearing unprofitable; but that, both being joined together, our Obedience in hearing may make our Prayers accepted, our fervency in praying may procure our hearing to be blessed.
Secondly, doth God worke by his ministers, as the principall agent by his instruments? Then let not the minister take pride in his gifts, or labours, as in his owne vertue, or deeds.
Secondly, does God work by his Ministers, as the principal agent by his Instruments? Then let not the minister take pride in his Gifts, or labours, as in his own virtue, or Deeds.
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When Peter saw the people gazing on him & Iohn, because of the miracle performed on the Cripple, Ye men of Israel said he, why maruell ye at this? or why looke ye so stedfastly on vs,
When Peter saw the people gazing on him & John, Because of the miracle performed on the Cripple, You men of Israel said he, why marvel you At this? or why look you so steadfastly on us,
as if we by our owne power or godlinesse had made this man goe? With like modesty our Apostle heere, (verse 5.) putteth from himselfe the glory of the worke of conuersion. Who is Paul, (saith he) and who is Apollos, but the Ministers, by whom ye beleeued,
as if we by our own power or godliness had made this man go? With like modesty our Apostle Here, (verse 5.) putteth from himself the glory of the work of conversion. Who is Paul, (Says he) and who is Apollos, but the Ministers, by whom you believed,
for the house of the kingdome by the might of my power, and for the honor of my Maiesty? In Pharaoh, the great Dragon, that lying in the midst of his riuers, hath said, The riuer is mine, and I haue made it for my selfe:
for the house of the Kingdom by the might of my power, and for the honour of my Majesty? In Pharaoh, the great Dragon, that lying in the midst of his Rivers, hath said, The river is mine, and I have made it for my self:
How much better doth our Apostle temper himselfe, euen in his holy boasting, concerning the efficacie of his ministry? saying no more but this, I haue therefore, whereof I may reioice in Christ Iesus in things pertaining vnto God.
How much better does our Apostle temper himself, even in his holy boasting, Concerning the efficacy of his Ministry? saying no more but this, I have Therefore, whereof I may rejoice in christ Iesus in things pertaining unto God.
Neither let any think to partake with God in this priuiledge of working by an instrumēt; God onely can worke by another, that can giue both vertue vnto his instruments, and successe without his instrument.
Neither let any think to partake with God in this privilege of working by an Instrument; God only can work by Another, that can give both virtue unto his Instruments, and success without his Instrument.
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Hee that worketh by another, maketh himselfe a Lord, not a seruant. Who then dare thinke himselfe discharged of the labour of this spirituall husbandrie, preaching onely by a deputie? vnlesse such one can shew a speciall commission,
He that works by Another, makes himself a Lord, not a servant. Who then Dare think himself discharged of the labour of this spiritual Husbandry, preaching only by a deputy? unless such one can show a special commission,
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and pray vnto that GOD, who instructeth the husbandman to haue discretion, and doth teach him, to cast in wheat & by measure, the appointed R•• & barly in their place.
and pray unto that GOD, who Instructeth the husbandman to have discretion, and does teach him, to cast in wheat & by measure, the appointed R•• & Barley in their place.
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And let the hearer take heed he despise not him, that speaketh in vs, him, that worketh by vs: but soberly seeke experience of Christ, speaking in the Minister, and submissiuely giue vp himselfe, first to the Lord,
And let the hearer take heed he despise not him, that speaks in us, him, that works by us: but soberly seek experience of christ, speaking in the Minister, and submissively give up himself, First to the Lord,
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Finally, is God the sole owner? his the Husbandrie? his the building? who then dares lift vppe himselfe into Lordshippe ouer the flocke, Lordship ouer the faith? they must kill the heire, that pretend to take the inheritance. Enough for Kil-Christs, Iewes, and (at this day) Papists;
Finally, is God the sole owner? his the Husbandry? his the building? who then dares lift up himself into Lordship over the flock, Lordship over the faith? they must kill the heir, that pretend to take the inheritance. Enough for Kil-Christs, Iewes, and (At this day) Papists;
Not saying factiously, I am of Paul, Apollos, Cephas: Christs patrimonie sounds well, Saint Peters is an vsurpation, and which Saint Peter himselfe disclaimed.
Not saying factiously, I am of Paul, Apollos, Cephas: Christ patrimony sounds well, Saint Peter's is an usurpation, and which Saint Peter himself disclaimed.
and argues a new Lord; but such a Lord, whom the true Lord Iesus euen now consumeth with the breath of his mouth, and shall shortly abolish with the brightnesse of his comming.
and argues a new Lord; but such a Lord, whom the true Lord Iesus even now consumeth with the breath of his Mouth, and shall shortly Abolah with the brightness of his coming.
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adding a reason, for ye were afraid, &c. which, in the same place verse 25. and chapter 18.15 is more fully expressed, viz. How the people, fearing to heare GOD speak by himselfe, desired that thenceforward hee would speake vnto them by Moses, and by a Prophet, succeeding Moses, sitting in Moses chaire. So the Lord established it,
adding a reason, for you were afraid, etc. which, in the same place verse 25. and chapter 18.15 is more Fully expressed, viz. How the people, fearing to hear GOD speak by himself, desired that thenceforward he would speak unto them by Moses, and by a Prophet, succeeding Moses, sitting in Moses chair. So the Lord established it,
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then shall the Sonne also himselfe be subdued vnto him, that did subdue all things vnder him, &c. 1. Cor. 15.28. 2 In regard of association, wherin are three degrees:
then shall the Son also himself be subdued unto him, that did subdue all things under him, etc. 1. Cor. 15.28. 2 In regard of association, wherein Are three Degrees:
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The second, commune to all Christians, consisting 1 In this life in communion of grace. 1. Ioh. 1.3. That our fellowship may be with the Father, and with his Sonne Iesus Christ.
The second, commune to all Christians, consisting 1 In this life in communion of grace. 1. John 1.3. That our fellowship may be with the Father, and with his Son Iesus christ.
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The third betweene both the former, specially appropriate to Gods Ministers (of which here) and it is the association of labour, because wee concurre and conspire with God,
The third between both the former, specially Appropriate to God's Ministers (of which Here) and it is the association of labour, Because we concur and conspire with God,
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but that wee obediently apply our selues vnto the working of God, saith Aquin. speaking of the thinges of God, not in the wordes which mans wisdome teacheth,
but that we obediently apply our selves unto the working of God, Says Aquinas speaking of the things of God, not in the words which men Wisdom Teaches,
Hence it is that the Minister is cōsidered, somtimes with opposition, as he is the seruant, not the Lord, the instrument, not the hand, man, not God;
Hence it is that the Minister is considered, sometimes with opposition, as he is the servant, not the Lord, the Instrument, not the hand, man, not God;
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able to beget children in Christ Iesus through the Gospell, able to saue those that heare him, so that Ministers are called Sauiours, able to beat downe the strong holds of the imaginations of the proud and rebellious heart, able to be the sauour of life vnto life;
able to beget children in christ Iesus through the Gospel, able to save those that hear him, so that Ministers Are called Saviour's, able to beatrice down the strong holds of the Imaginations of the proud and rebellious heart, able to be the savour of life unto life;
not as of our selues, but our sufficientie is of God, who also hath made vs able Ministers of the New Testament, &c. In this Relatiue sence wee are here said to be coworkers with God.
not as of our selves, but our sufficientie is of God, who also hath made us able Ministers of the New Testament, etc. In this Relative sense we Are Here said to be coworkers with God.
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but representing the authoritie of our Master; as though God did beseech you through vs: we pray you in Christs stead, that ye bee reconciled vnto God:
but representing the Authority of our Master; as though God did beseech you through us: we pray you in Christ stead, that you be reconciled unto God:
Labourers, not vpon the building, and husbandrie, onely of the owner, but in the strength and vertue also of the chiefe worker. For wee are not onely workers for him,
Labourers, not upon the building, and Husbandry, only of the owner, but in the strength and virtue also of the chief worker. For we Are not only workers for him,
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and families, in whom Christ by his eternall Spirit, went and preached. In the day of Moses, he established a perpetual Law of prophesie, and succession of Prophets, and Priests, with whom (Prophets especially) hee so conspired, that the Prophet Esay (for one) is bold to say;
and families, in whom christ by his Eternal Spirit, went and preached. In the day of Moses, he established a perpetual Law of prophesy, and succession of prophets, and Priests, with whom (prophets especially) he so conspired, that the Prophet Isaiah (for one) is bold to say;
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Who in the dayes of his flesh, put himselfe into this ranke of labourers, as a Minister of the circumcision, and ascending into Heauen, gaue gifts vnto men; that some might be Apostles, some Prophets, some Euangelists, some Pastors,
Who in the days of his Flesh, put himself into this rank of labourers, as a Minister of the circumcision, and ascending into Heaven, gave Gifts unto men; that Some might be Apostles, Some prophets, Some Evangelists, Some Pastors,
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and we especially (from whom God may seeme, in comparison, to estrange himselfe, because wee haue now no immediate reuelations) yet wee, I say especially,
and we especially (from whom God may seem, in comparison, to estrange himself, Because we have now no immediate revelations) yet we, I say especially,
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neither doe I follow any other direction, then that my text affordeth, which enioyneth me to labor together with God, and promiseth, that God wil worke together with me.
neither do I follow any other direction, then that my text affords, which enjoineth me to labour together with God, and promises, that God will work together with me.
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Vnto euery one of vs therefore, I say (or rather the Lord) know thy selfe. If thou know thy selfe well, thou knowest thy selfe to be a labourer, a fellow-labourer, a fellow-labourer with God.
Unto every one of us Therefore, I say (or rather the Lord) know thy self. If thou know thy self well, thou Knowest thy self to be a labourer, a Fellow-laborer, a Fellow-laborer with God.
but that it is eyther pittie that able workemen should not be employed, or shame, that any that seeke not to enable themselues, should be tolerated. But I am now before them that haue changed the Vniuersitie for the Citie,
but that it is either pity that able workmen should not be employed, or shame, that any that seek not to enable themselves, should be tolerated. But I am now before them that have changed the university for the city,
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And may it not bee said to some of vs, Cur sedetis hic tota die otiosi? Holy Barnard thus vrgeth the necessitie of pastorall paines vpon Eugenius, Pastorem te populo aut nega, aut exhibe, Eyther denie thy selfe to bee a Pastor, which thou darest not,
And may it not be said to Some of us, Cur sedetis hic tota die otiosi? Holy Barnard thus urges the necessity of pastoral pains upon Eugenius, Pastorem te populo Or nega, Or exhibe, Either deny thy self to be a Pastor, which thou Darest not,
ne sit nomen inane crimen immane, saith Saint Ambrose. Is it good dealing with our Lord, the better we are paid, the lesse worke to doe? I enioy not the accession of double, or treble honour:
ne fit Nome inane crimen immane, Says Saint Ambrose. Is it good dealing with our Lord, the better we Are paid, the less work to do? I enjoy not the accession of double, or triple honour:
But (alas) it may seeme this aduice comes out of season. Custome that hardly euer washeth her handes in innocencie, hath turned painfull teaching into obloquie.
But (alas) it may seem this Advice comes out of season. Custom that hardly ever washes her hands in innocence, hath turned painful teaching into obloquy.
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It is enough we are able to say, Abinitio non fuit sic. In the dayes of Christ; and his Apostles; nay I goe farther, in the dayes of Chrysostome; Ambrose, Ierome, Augustine, &c. to preach ordinarily, popularly, was no discredit.
It is enough we Are able to say, Abinitio non fuit sic. In the days of christ; and his Apostles; nay I go farther, in the days of Chrysostom; Ambrose, Jerome, Augustine, etc. to preach ordinarily, popularly, was no discredit.
Let vs not therefore bee ashamed of our name and office, wee are labourers, day-labourers. If any reproach the Husbandman for his base imployment, may bee not answere out of Salomon, that euen the King is nourished by the field that is tilled? So may wee say the King of Heauen hath no other corne in his barne, bread on his table, then that which groweth by this husbandry.
Let us not Therefore be ashamed of our name and office, we Are labourers, day-labourers. If any reproach the Husbandman for his base employment, may be not answer out of Solomon, that even the King is nourished by the field that is tilled? So may we say the King of Heaven hath no other corn in his bairn, bred on his table, then that which grows by this Husbandry.
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and that any Ministor is counted a good man, that is not, as here is required, a labourer. And what labourer? surely an Husbandman, a builder. The Husbandman seldome sits stil. It is no good wind, that blowes him leasure, and pleasure. It is merrie with him,
and that any Ministor is counted a good man, that is not, as Here is required, a labourer. And what labourer? surely an Husbandman, a builder. The Husbandman seldom sits stil. It is no good wind, that blows him leisure, and pleasure. It is merry with him,
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when the threshing reacheth vnto the vintage, and the vintage vnto the seed-time: when the plowman toucheth the mower, and the treader of grapes him that soweth seed.
when the threshing reaches unto the vintage, and the vintage unto the seedtime: when the plowman touches the mower, and the treader of grapes him that Soweth seed.
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So is it the Ministers ioye, when hee sees the Regions white, that he may thrust in the sickle, or the soile soft, that hee may thrust in the plowshare. In a word, This Husbandman must labour before hee receiue the fruits.
So is it the Ministers joy, when he sees the Regions white, that he may thrust in the fickle, or the soil soft, that he may thrust in the plowshare. In a word, This Husbandman must labour before he receive the fruits.
and irksom charge, who would not abandon it? but the sentēce of the Gospell, terrifieth mee, The sentence of the Gospell, that saith, Take the vnprofitable seruant, cast him into vtter darkenesse, there shall bee weeping and gnashing of teeeh.
and irksome charge, who would not abandon it? but the sentence of the Gospel, terrifieth me, The sentence of the Gospel, that Says, Take the unprofitable servant, cast him into utter darkness, there shall be weeping and gnashing of teeeh.
but the light one so, saith hee, there are many Bishops, but one Bishopricke. Briefly Gods laborers (saith a late writer) are one; not in number, grace, gifts, calling, authoritie, time, labour, or reward, but in that they are seruants of the same God, teachers of the same truth, builders of the same house, workers after the same modell, enabled, euery one in his measure, by the same grace, partakers of the same spirit of amity, and vnitie. Thus if wee were one, oh what strength, what beauty, what blessing, would accrew vnto our spirituall building? 3 Gods fellow-labourer: oh!
but the Light one so, Says he, there Are many Bishops, but one Bishopric. Briefly God's laborers (Says a late writer) Are one; not in number, grace, Gifts, calling, Authority, time, labour, or reward, but in that they Are Servants of the same God, Teachers of the same truth, Builders of the same house, workers After the same model, enabled, every one in his measure, by the same grace, partakers of the same Spirit of amity, and unity. Thus if we were one, o what strength, what beauty, what blessing, would accrue unto our spiritual building? 3 God's Fellow-laborer: o!
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What an honour? To communicate with the blessed Angels in office, and name? for Christs Ministers are Christs Angels to communicate with Christ, the Lord of Angels, who in the daies of his flesh, vouchsafed to be a Minister of the Circumcision:
What an honour? To communicate with the blessed Angels in office, and name? for Christ Ministers Are Christ Angels to communicate with christ, the Lord of Angels, who in the days of his Flesh, vouchsafed to be a Minister of the Circumcision:
To joyne handes with God, the Father of our LORD Iesus Christ, in that worke, whereby hee principally setteth forth the glory of his wisdome, faithfulnesse, power, and mercie. Who now will be ashamed of this honourable office,
To join hands with God, the Father of our LORD Iesus christ, in that work, whereby he principally sets forth the glory of his Wisdom, faithfulness, power, and mercy. Who now will be ashamed of this honourable office,
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least when euery priuate mans field lies like a garden, and his garden like a Paradise, our Lords garden should bee, by our default, like the field of the sluggard, It is not sufficient thou hast sowen no weeds: thou art culpable of iudgement, that thou hast not pulled them vp.
lest when every private men field lies like a garden, and his garden like a Paradise, our lords garden should be, by our default, like the field of the sluggard, It is not sufficient thou hast sown no weeds: thou art culpable of judgement, that thou hast not pulled them up.
Thou wouldest learne wisdome of the Husbandman, not to wait too long for an opportunitie, but, considering the necessitie of the worke, make vse sometimes of an incommodious season;
Thou Wouldst Learn Wisdom of the Husbandman, not to wait too long for an opportunity, but, considering the necessity of the work, make use sometime of an incommodious season;
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Sinfull men are like vnruly Patients, that fall out with their Physitian. What then? Sint illi ini mici medico, tu morbo, saith Saint Augustine: Be they,
Sinful men Are like unruly Patients, that fallen out with their physician. What then? Sint illi ini mici medico, tu morbo, Says Saint Augustine: Be they,
and let him bee your feare, &c. And he shall be vnto you as a Sanctuarie. And the nearer wee are admitted vnto him, the greater should be our feare. Moses cried in the mount, I feare, and quake.
and let him be your Fear, etc. And he shall be unto you as a Sanctuary. And the nearer we Are admitted unto him, the greater should be our Fear. Moses cried in the mount, I Fear, and quake.
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When Nadab, and Abihu, were deuoured with fire from heauen, for pressing with strange fire into the Lords presence, I will bee sanctified, saith the Lord, in them that come neare me,
When Nadab, and Abihu, were devoured with fire from heaven, for pressing with strange fire into the lords presence, I will be sanctified, Says the Lord, in them that come near me,
When the Lord presented himselfe to the Prophet Esay, to set him a worke about this businesse, the Holy Prophet (not holy enough to endure his presence,
When the Lord presented himself to the Prophet Isaiah, to Set him a work about this business, the Holy Prophet (not holy enough to endure his presence,
Knowing therefore the terrours of the Lord, wee perswade men, &c. Oh! if these terrours of the Lord were well fastned vpon vs, wee would neither rashly intrude our selues into this ministration;
Knowing Therefore the terrors of the Lord, we persuade men, etc. Oh! if these terrors of the Lord were well fastened upon us, we would neither rashly intrude our selves into this ministration;
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being Saints and Wise men, but of one dayes standing, saith Nazianz. and as potters vessels thinke to be formed able Ministers in one day nor being entred, looke backe from the Plough, whereto wee haue put our hands, but studie to shew our selues approued, workemen that need not be ashamed of our worke or afraid of our account.
being Saints and Wise men, but of one days standing, Says Nazianz and as potters vessels think to be formed able Ministers in one day nor being entered, look back from the Plough, whereto we have put our hands, but study to show our selves approved, workmen that need not be ashamed of our work or afraid of our account.
5 What an assurance? Assurance of successe: assurance of reward. Assurance of successe. Say the peoples hearts bee stonie (as indeed, in this sense, NONLATINALPHABET may well be deriued from NONLATINALPHABET) Yet, Is not my word like fire (saith the Lord) and like the hammer, that breaketh the stone? yea, God is able of these stones, to rayse vp children vnto Abraham, that afterward of these children of Abraham, he may make stones for his spirituall Temple. But if he do not,
5 What an assurance? Assurance of success: assurance of reward. Assurance of success. Say the peoples hearts be stony (as indeed, in this sense, may well be derived from) Yet, Is not my word like fire (Says the Lord) and like the hammer, that breaks the stone? yea, God is able of these stones, to raise up children unto Abraham, that afterwards of these children of Abraham, he may make stones for his spiritual Temple. But if he do not,
Secundum laborem accipies, non secundùm prouentum, saith Bernard. I haue spent my strength in vaine, saith the Prophet, but my iudgement is with the Lord,
Secundum laborem accipies, non secundùm prouentum, Says Bernard. I have spent my strength in vain, Says the Prophet, but my judgement is with the Lord,
Consider well my brethren, the Minister is Gods fellow-labourer; the Minister, I say, not the hearer: The scholler must not presume to bee a teacher, the timber to bee a Carpenter (I speake of ministeriall teaching) no man taketh this honour vnto himselfe, but he that is called of God; as Aaron. But the Church wanteth labourers.
Consider well my brothers, the Minister is God's Fellow-laborer; the Minister, I say, not the hearer: The scholar must not presume to be a teacher, the timber to be a Carpenter (I speak of ministerial teaching) no man Takes this honour unto himself, but he that is called of God; as Aaron. But the Church Wants labourers.
What then? Thrust not thou thy selfe in, for a Pastor after God, but pray to the Lord of the Haruest, to thrust forth laborers, &c. He that is ignorant, let him be ignorāt, that is cōtēt to supply the place of the ignorāt.
What then? Thrust not thou thy self in, for a Pastor After God, but pray to the Lord of the Harvest, to thrust forth laborers, etc. He that is ignorant, let him be ignorant, that is content to supply the place of the ignorant.
because he is Gods fellow-labourer; with whom, in whō his Lord is receiued, or despised. Pau• commendeth the Thessalo. for receiuing from him the word of the preching of God not as the word of man,
Because he is God's Fellow-laborer; with whom, in whom his Lord is received, or despised. Pau• commends the Thessalian. for receiving from him the word of the preaching of God not as the word of man,
You vnderstand this in regard of his office, not of his person. Thus is a Prophet receiued in the name of a Prophet and the reward is great, euen the reward of a Prophet.
You understand this in regard of his office, not of his person. Thus is a Prophet received in the name of a Prophet and the reward is great, even the reward of a Prophet.
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For is not the sound of his Masters feete behind him? Dauid neuer shewed extremitie but once (the Kings of Israel were merciful Kings ) and that once was, when his Embassadors were abused; Embassadors of peace.
For is not the found of his Masters feet behind him? David never showed extremity but once (the Kings of Israel were merciful Kings) and that once was, when his ambassadors were abused; ambassadors of peace.
The refusall of peace brought warre vpon the Ammonites: and the euill entreatie of the Embassadors brought the wretched people vnder sawes, harrowes, and axes of iron.
The refusal of peace brought war upon the Ammonites: and the evil entreaty of the ambassadors brought the wretched people under saws, harrows, and axes of iron.
seeing God is called an husbandman, euen in respect of his Vineyard, which euery man knowes is not arable: and Noah is said to play the Husbandman, planting a vineyard.
seeing God is called an husbandman, even in respect of his Vineyard, which every man knows is not arable: and Noah is said to play the Husbandman, planting a vineyard.
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So then, from what part of Husbandrie soeuer the metaphor bee taken, ye are that husbandrie. From the vineyard? We are branches of the Vine, whereof God is the husbandman. The Vineyard of the Lord of Hosts is the house of Israel, and the men of Iudah are his pleasant plant.
So then, from what part of Husbandry soever the metaphor be taken, you Are that Husbandry. From the vineyard? We Are branches of the Vine, whereof God is the husbandman. The Vineyard of the Lord of Hosts is the house of Israel, and the men of Iudah Are his pleasant plant.
And what other is meant by the ground, good or badde receiuing the seed (Mat. 13. Luc. 8.) but the bearers of the word preached? From the pleasant pasture? The Church for pleasure and plentie is Gods Carmel, Iustitia in Charmel sedebit: Gods Bashan. The mountaine of God is as the mount of Bashan:
And what other is meant by the ground, good or bad receiving the seed (Mathew 13. Luke 8.) but the bearer of the word preached? From the pleasant pasture? The Church for pleasure and plenty is God's Mount carmel, Iustitia in Charmel sedebit: God's Bashan. The mountain of God is as the mount of Bashan:
Yee are Gods building, house, and land, mannor, and demaines, make an absolute possession. The Church is not onely Gods vine, but his vine vpon his house sides:
Ye Are God's building, house, and land, manor, and Domains, make an absolute possession. The Church is not only God's vine, but his vine upon his house sides:
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His husbandry tilled, dressed, fenced, by him: his building, founded, fashioned, furnished by him: and both husbandrie, and building, in one, because both rooted & built in him:
His Husbandry tilled, dressed, fenced, by him: his building, founded, fashioned, furnished by him: and both Husbandry, and building, in one, Because both rooted & built in him:
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But ye are Gods husbandrie: not his possession onely, but his possession husbanded, therefore yee must bee, as the ground, which drinking in the Raine, that commeth ost vpon it,
But you Are God's Husbandry: not his possession only, but his possession husbanded, Therefore ye must be, as the ground, which drinking in the Rain, that comes ost upon it,
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and wholesome fruits of sinceritie, humilitie, pietie, mercie, and sobrietie, &c. These fruites must they bring forth that will bring forth fruit vnto God, that hauing their fruit in holinesse, they may haue in the end eternall life, But (ah!) beloued,
and wholesome fruits of sincerity, humility, piety, mercy, and sobriety, etc. These fruits must they bring forth that will bring forth fruit unto God, that having their fruit in holiness, they may have in the end Eternal life, But (ah!) Beloved,
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if the Lord come to take a tast of our fruites, how soone shal his teeth be set on edge? If hee looke for sinceritie, hee shall meete with palpable hypocrisie: if for humilitie, selfe-loue, and singularitie: if for pietie, prophanesse, and blasphemie:
if the Lord come to take a taste of our fruits, how soon shall his teeth be Set on edge? If he look for sincerity, he shall meet with palpable hypocrisy: if for humility, Self-love, and singularity: if for piety, profaneness, and blasphemy:
if for sobrietie, surfeiting, and drunkennesse, all manner of loosenesse, and superfluitie. And all those vnder a visor and vaile of the profession of Christianitie:
if for sobriety, surfeiting, and Drunkenness, all manner of looseness, and superfluity. And all those under a visor and veil of the profession of Christianity:
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to blere the eyes of men, that are easily deceiued with sowre grapes, with wildings, and with starued corne, and tares instead of Grapes, Apples, and good graine.
to blere the eyes of men, that Are Easily deceived with sour grapes, with wildings, and with starved corn, and tares instead of Grapes, Apples, and good grain.
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If these be the fruits wee yeeld, in recompence of his care and husbandrie, hee will take away the hedge and wall of protection from bodily and spiritual enemies:
If these be the fruits we yield, in recompense of his care and Husbandry, he will take away the hedge and wall of protection from bodily and spiritual enemies:
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he will giue off his care, and cost, of dressing vs by his word, and then the Bryars, and Thornes will grow vp, the seeds of vice wil horribly breake forth, and ouer grow vs:
he will give off his care, and cost, of dressing us by his word, and then the Briars, and Thorns will grow up, the seeds of vice will horribly break forth, and over grow us:
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he will commaund the cloudes aboue, that they raine no Raine vpon vs, that is, hee will restraine his grace, euen his restraining grace shall be taken away,
he will command the Clouds above, that they rain no Rain upon us, that is, he will restrain his grace, even his restraining grace shall be taken away,
Fruit vnto Gods seruants, and fellow-labourers. Who feedeth a flocke, and eateth not of the milke of the flocke? It is a hard bargaine that will not maintaine both the Housholder and his charge; especially so many,
Fruit unto God's Servants, and Fellow-labourers. Who feeds a flock, and Eateth not of the milk of the flock? It is a hard bargain that will not maintain both the Householder and his charge; especially so many,
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They are bound to impart to thee, all the counsell of God, the treasures of his wisedome, loue, truth, &c. Oughtest not thou then, that art taught in the word, make him, that hath taught thee, partaker with thee of all thy goods? partaker of all: that is, of euerie kind some share must come to Gods fellow-laborer, who whiles hee sowes vnto thee spirituall thinges (an emploiment, that disables him frō worldly busines,
They Are bound to impart to thee, all the counsel of God, the treasures of his Wisdom, love, truth, etc. Ought not thou then, that art taught in the word, make him, that hath taught thee, partaker with thee of all thy goods? partaker of all: that is, of every kind Some share must come to God's fellow-laborer, who while he sows unto thee spiritual things (an employment, that disables him from worldly business,
But the Age is past, that could afford it (and yet did not alwayes afford it, much lesse enioyne it for perpetuitie) I meane the Apostle age; wherin men, extraordinarily called were immediatly furnished to preach the gospel: called, without preparation: furnished, without premeditatiō.
But the Age is passed, that could afford it (and yet did not always afford it, much less enjoin it for perpetuity) I mean the Apostle age; wherein men, extraordinarily called were immediately furnished to preach the gospel: called, without preparation: furnished, without premeditation.
And couldest thou find in thy hart, to muzzle the mouth of this Oxe, that treadeth out the corne for thee? 2. Sam. 24.24 Dauid would not serue God of that which cost him nothing.
And Couldst thou find in thy heart, to muzzle the Mouth of this Ox, that treadeth out the corn for thee? 2. Sam. 24.24 David would not serve God of that which cost him nothing.
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as from the allowance, appointed for Christs Ministers? But how fearefully far off, or rather contrarie are they, who to scrape a little pelfe, that shal perish with them, open no doore vnto the pastor of soules,
as from the allowance, appointed for Christ Ministers? But how fearfully Far off, or rather contrary Are they, who to scrape a little pelf, that shall perish with them, open no door unto the pastor of Souls,
but that of indirect Symonie, and direct periury? no maruel if the charg so sold, and so bought, prooue Aceldama, a field of bloud, both to the seller, and to the buyer. If ye be Gods building, beloued ye must be squared to his model, fitted & furnished for his entertainmēt:
but that of indirect Simony, and Direct perjury? not marvel if the charge so sold, and so bought, prove Aceldama, a field of blood, both to the seller, and to the buyer. If you be God's building, Beloved you must be squared to his model, fitted & furnished for his entertainment:
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in which sence it is said, Hee that is glued to the Lord is one spirit, Cords will binde, so will the cords of loue, and bands of discipline, but cords may be vnknit:
in which sense it is said, He that is glued to the Lord is one Spirit, Cords will bind, so will the cords of love, and bans of discipline, but cords may be unknit:
first falling out with the walles, and then with the foundation; for this is the Deuils daunce, first into Schisme, then into Heresie as Augustine obserueth in the Donatists ) woe worth they, I say, who,
First falling out with the walls, and then with the Foundation; for this is the Devils dance, First into Schism, then into Heresy as Augustine observeth in the Donatists) woe worth they, I say, who,
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thus renting themselues from the Temple of Christ amongst vs, doe seek with axes, and hammers (with the axes of their tongues, and the hammers of their heads) to deface and batter downe this beautifull pile.
thus renting themselves from the Temple of christ among us, do seek with axes, and hammers (with the axes of their tongues, and the hammers of their Heads) to deface and batter down this beautiful pile.
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But if any man destroy the Temple of the Lord, him shall God destroy, saith our Apostle, verse 17 Ye must no lesse be fitted for the Lords entertaiment.
But if any man destroy the Temple of the Lord, him shall God destroy, Says our Apostle, verse 17 You must no less be fitted for the lords entertainment.
Euery man, according to his degree, loues to haue his house trim, and delight some. The Deuill himselfe likes well, when his house is emptie, swept, and garnished:
Every man, according to his degree, loves to have his house trim, and delight Some. The devil himself likes well, when his house is empty, swept, and garnished:
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The Lord, in a contrarie sense, loues to haue his house also emptie, swept, and garnished: Emptie of pride and vaine-glory, swept and ridde of the sluttish corners of vice and impuritie, garnished with his owne armes of holinesse, and with the image of his sonne, the new Creature. This shall bee a Temple in the Lords eyes more beautifull,
The Lord, in a contrary sense, loves to have his house also empty, swept, and garnished: Empty of pride and vainglory, swept and rid of the sluttish corners of vice and impurity, garnished with his own arms of holiness, and with the image of his son, the new Creature. This shall be a Temple in the lords eyes more beautiful,
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euen to him, &c. Wouldest thou then entertaine this guest? Dresse vp thine house, garnish the Temple of thy soule with grace, paue it with loue; so was Salomons pallace paued with the loue of the Daughters of Ierusalem.
even to him, etc. Wouldst thou then entertain this guest? Dress up thine house, garnish the Temple of thy soul with grace, pave it with love; so was Solomon's palace paved with the love of the Daughters of Ierusalem.
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but (oh!) how much more glorious a Temple, in Gods eyes, is the heart, that, in an holy desire to further this worke of the spirituall building, was moued either to enterprise, or to finish it!
but (o!) how much more glorious a Temple, in God's eyes, is the heart, that, in an holy desire to further this work of the spiritual building, was moved either to enterprise, or to finish it!
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First vnto you, my fellow-labourers with the Lord, in the Lord. Wee are so labourers with God, that we are also, with the people, a part of Gods husbandrie, and his building.
First unto you, my Fellow-labourers with the Lord, in the Lord. we Are so labourers with God, that we Are also, with the people, a part of God's Husbandry, and his building.
Indeed wee may say Quis custodiat ipsos Custodes? Who? but the keeper of Israel. To him let vs pray, that whiles wee doe dolare lapides, hee would vouchsafe dolare artifices.
Indeed we may say Quis custodiat ipsos Custodes? Who? but the keeper of Israel. To him let us pray, that while we do dollar lapides, he would vouchsafe dollar artifices.
you are not so discharged, eyther by Gods soueraigne or our subordinate working, but that you must also put to your hands and worke out, not the price but the assurance of your owne saluation; yea, of one another. A dutie enioyned all Christians, vnto all, so farre as we may, by prayer, example, and such like common duties;
you Are not so discharged, either by God's sovereign or our subordinate working, but that you must also put to your hands and work out, not the price but the assurance of your own salvation; yea, of one Another. A duty enjoined all Christians, unto all, so Far as we may, by prayer, Exampl, and such like Common duties;
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Finally, when extraordinarie calling bringeth any of you to assist, as now you doe, in the inspection, and reformation, of the bodies of the Countrie, to shew your selues men circumspect,
Finally, when extraordinary calling brings any of you to assist, as now you do, in the inspection, and Reformation, of the bodies of the Country, to show your selves men circumspect,
which you cannot be, vnlesse, with an vpright respect, to the religion of your oath, and the good of the places where you dwell, you carefully, and vnpartially, discharge the trust committed vnto you.
which you cannot be, unless, with an upright respect, to the Religion of your oath, and the good of the places where you dwell, you carefully, and unpartially, discharge the trust committed unto you.
Thus we with you, and you with vs, husbanding, and being husbanded, edifying, and being edified, shall approue our mutuall seruice vnto the great shepheard, and Bishop of our soules, Christ Iesus the Iust. To whom, &c.
Thus we with you, and you with us, husbanding, and being husbanded, edifying, and being edified, shall approve our mutual service unto the great shepherd, and Bishop of our Souls, christ Iesus the Just To whom, etc.
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because thereby he sees what right or wrong is done him in the matter of our heart. A part that hee loues so well, that, knowing heart and treasure will goe together, hee is content himselfe to be our treasure, that none but hee may haue our heart.
Because thereby he sees what right or wrong is done him in the matter of our heart. A part that he loves so well, that, knowing heart and treasure will go together, he is content himself to be our treasure, that none but he may have our heart.
Keepe thy heart aboue all keepings, for from thence proceede the outgoings of life, saith Solomon. But loe here a greater then Solomon, Solomons Lord and ours, vrgeth the care of this his treasure,
Keep thy heart above all keepings, for from thence proceed the outgoings of life, Says Solomon. But lo Here a greater then Solomon, Solomons Lord and ours, urges the care of this his treasure,
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and that wee might not abuse or abase his Treasure, wils vs to consider what we make our owne treasure, assuring vs that wee cannot diuide the one from the other,
and that we might not abuse or abase his Treasure, wills us to Consider what we make our own treasure, assuring us that we cannot divide the one from the other,
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nor what wee doe, but what we say, that say many times and doe not, of whom that is true, which he saith of his Philosophers, Non praestant quod loquuntur, magnum tamen praestant quòd loquuntur:
nor what we do, but what we say, that say many times and do not, of whom that is true, which he Says of his Philosophers, Non praestant quod loquuntur, magnum tamen praestant quòd loquuntur:
Our blessed Sauiour therefore in this excellent Sermon, intending to fashion in his Disciples, a righteousnesse exceeding that of the Scribes and Pharises, who both were breakers of the Commandements, and taught men so to doe;
Our blessed Saviour Therefore in this excellent Sermon, intending to fashion in his Disciples, a righteousness exceeding that of the Scribes and Pharisees, who both were breakers of the commandments, and taught men so to do;
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First, cleareth the Law in many particulars from their corrupt and partiall Expositions, Cap. 5.21. And secondly, aduiseth them to shunne their Hypocriticall and couetous practises in this Chapter:
First, cleareth the Law in many particulars from their corrupt and partial Expositions, Cap. 5.21. And secondly, adviseth them to shun their Hypocritical and covetous practises in this Chapter:
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and that principally, of themselues, and so leadeth them farther on vnto perfection. Chap. 7. That hee meaneth the Pharise by the Hypocrite, deciphered in the seuerall actions of Almes, Prayer, and Fasting, in the former part of this Chapter, is not greatly questionable;
and that principally, of themselves, and so leads them farther on unto perfection. Chap. 7. That he means the Pharisee by the Hypocrite, deciphered in the several actions of Alms, Prayer, and Fasting, in the former part of this Chapter, is not greatly questionable;
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if we consider how elsewhere he entailes this title vnto that family, Scribes and Pharises, Hypocrites: But to be worldly and couetous, seemeth rather the sinne of Gentiles then of Pharises, men of austere and regular conuersation.
if we Consider how elsewhere he entails this title unto that family, Scribes and Pharisees, Hypocrites: But to be worldly and covetous, seems rather the sin of Gentiles then of Pharisees, men of austere and regular Conversation.
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and prooues it against them, by the same token they mocked him. Indeede the verie character of a worldling, who of all other sinners is most indocible and incorrigible, hauing his Religion in numerato, and being resolued what hee hath to doe,
and Proves it against them, by the same token they mocked him. Indeed the very character of a worldling, who of all other Sinners is most indocible and incorrigible, having his Religion in numerato, and being resolved what he hath to do,
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Notwithstanding vnto such of whome there might be hope, our Sauiour addresseth a twofold dehortation against a twofold auarice, the one in keeping or hoarding, ver. 19. &c. The other in seeking wealth, ver. 25. &c. Touching the former he shewes:
Notwithstanding unto such of whom there might be hope, our Saviour Addresseth a twofold dehortation against a twofold avarice, the one in keeping or hoarding, ver. 19. etc. The other in seeking wealth, ver. 25. etc. Touching the former he shows:
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from the assumption necessarily implied. 3. That which of it owne accord will thereon ensue, That our treasure must be laid vp not in Earth but in Heauen.
from the Assump necessarily implied. 3. That which of it own accord will thereon ensue, That our treasure must be laid up not in Earth but in Heaven.
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For the first, Where the treasure is there is the heart, we neede no other proofe of this Proposition (if prouerbiall maximes neede any proofe at all) but the opening of the tearmes of which it consisteth.
For the First, Where the treasure is there is the heart, we need no other proof of this Proposition (if proverbial maxims need any proof At all) but the opening of the terms of which it Consisteth.
By the Heart we must vnderstand, according to the phrase of the Holy Ghost, the Soule of man, especially the Will, chusing and affecting this Treasure. Now betwixt these two, the Treasure, and the Heart, the good thing,
By the Heart we must understand, according to the phrase of the Holy Ghost, the Soul of man, especially the Will, choosing and affecting this Treasure. Now betwixt these two, the Treasure, and the Heart, the good thing,
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and is desired for it selfe? So that where the Treasure is there is the Heart, is as if one should say, where that is, which the heart best loueth, there is the heart,
and is desired for it self? So that where the Treasure is there is the Heart, is as if one should say, where that is, which the heart best loves, there is the heart,
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There indeede is the heart, not so much where it Liues (if we beleeue either Philosophie or experience) as where it Loues. Admit a Treasure, it is easie to know both the Treasurie, the Heart that imbraceth it,
There indeed is the heart, not so much where it Lives (if we believe either Philosophy or experience) as where it Loves. Admit a Treasure, it is easy to know both the Treasury, the Heart that Embraceth it,
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The Treasure therefore and the Heart are neuer parted (whatsoeuer the hand bee) neither is the Heart parted vnto this Treasure, for it is wholly taken vp with the loue of it:
The Treasure Therefore and the Heart Are never parted (whatsoever the hand be) neither is the Heart parted unto this Treasure, for it is wholly taken up with the love of it:
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Neither can it be imparted or communicated vnto any other thing with it, but is onely tied vnto this one Treasure, affecting all other things respectiuely,
Neither can it be imparted or communicated unto any other thing with it, but is only tied unto this one Treasure, affecting all other things respectively,
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But if you come with your dreames of another world, of heauen and hell, of Righteousnesse, Temperance, and the iudgement to come, you trouble Faelix his felicitie, you bring him in danger of a quaking Ague:
But if you come with your dreams of Another world, of heaven and hell, of Righteousness, Temperance, and the judgement to come, you trouble Felix his felicity, you bring him in danger of a quaking Ague:
His mouth making iests at you, his heart going all the while after his couetousnes. For indeed both Eyes & Heart are only for couetousnes, & that which comes thereof.
His Mouth making jests At you, his heart going all the while After his covetousness. For indeed both Eyes & Heart Are only for covetousness, & that which comes thereof.
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One thing haue I desired of the Lord, that I will require, that I may dwell in the house of the Lord all the dayes of my life, to behold the beauty of the Lord and to visit his holy Temple.
One thing have I desired of the Lord, that I will require, that I may dwell in the house of the Lord all the days of my life, to behold the beauty of the Lord and to visit his holy Temple.
Wherfore, though many say who will shew vs any good? yet Lord lift vp the light of thy countenance vpon vs. Let others cōtent themselues with a portion in this life, whose bellies thou fillest with thy hidden treasure;
Wherefore, though many say who will show us any good? yet Lord lift up the Light of thy countenance upon us Let Others content themselves with a portion in this life, whose bellies thou Fillest with thy hidden treasure;
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Do you not note how the heart goes after the treasure? How it is wholy possessed with it? How it disdaines to entertaine a riuall? In so much that the one of these men will not tast of the others delicates.
Do you not note how the heart Goes After the treasure? How it is wholly possessed with it? How it disdains to entertain a rival? In so much that the one of these men will not taste of the Others delicates.
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If in heauen, it giueth wings, not of a Doue, or of an Eagle, but of an Angel, to ascend withall, that where the treasure is there may the heart be also.
If in heaven, it gives wings, not of a Dove, or of an Eagl, but of an Angel, to ascend withal, that where the treasure is there may the heart be also.
Is there any then among vs ( Right Honourable and Beloued ) that would know where his stray hart is? or where his treasure is? he shall be sure to finde the one by the other:
Is there any then among us (Right Honourable and beloved) that would know where his stray heart is? or where his treasure is? he shall be sure to find the one by the other:
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but because the heart is most cunning and deceitful aboue all things, & who can know it? and as Aug. saith, Cor omne omni cordi clausū, no one heart can vnlock an other;
but Because the heart is most cunning and deceitful above all things, & who can know it? and as Aug. Says, Cor omne omni Cordii clausū, no one heart can unlock an other;
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But happily euen now hee hath forgot to shut the doore, or the Lord may (wee know he can) break open the Iron gate of his heart, that hee may begin to see and to abhorre himselfe.
But happily even now he hath forgotten to shut the door, or the Lord may (we know he can) break open the Iron gate of his heart, that he may begin to see and to abhor himself.
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First looking to the earth, and earthly treasure, which as Solomon saith, is vanitie tossed to and fro of them that seeke death, wee shall see by the Ball who are the Tennis plaiers:
First looking to the earth, and earthly treasure, which as Solomon Says, is vanity tossed to and from of them that seek death, we shall see by the Ball who Are the tennis players:
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or as a man is knowne to trauaile to Fayre or Market, by his cariages, his company, his communication, so it will appeare that most men minde and ayme at earthly things, if we consider.
or as a man is known to travail to Fair or Market, by his carriages, his company, his communication, so it will appear that most men mind and aim At earthly things, if we Consider.
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this is their businesse while they liue, their storie when they are dead, like those of the old world, and of Sodome, without any care or prouision for their spirituall and euerlasting estate.
this is their business while they live, their story when they Are dead, like those of the old world, and of Sodom, without any care or provision for their spiritual and everlasting estate.
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2. Their companie, birds of the same feather (I speake of the cōpanie which they choose and delight in) Such as will ioyn with them in excessiue sports and pleasures, such as can aduāce their worldly proiects,
2. Their company, Birds of the same feather (I speak of the company which they choose and delight in) Such as will join with them in excessive sports and pleasures, such as can advance their worldly projects,
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But if any man refraine from iniquitie, refuse to runne into the same excesse of riot, or be so bold as to preach righteousnesse to them by voice, or by example;
But if any man refrain from iniquity, refuse to run into the same excess of riot, or be so bold as to preach righteousness to them by voice, or by Exampl;
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3. Their speech and communication, of earth, not of heauen, the language of Egypt, not of Canaan: of pleasure profit, preferment; extolling greatnesse without goodnesse, despising goodnesse without greatnesse, repyning at it euen in greatnes. Nabal, as his name importeth, speaketh of Nebalah, folly and wickednesse, auarice and worldlinesse;
3. Their speech and communication, of earth, not of heaven, the language of Egypt, not of Canaan: of pleasure profit, preferment; extolling greatness without Goodness, despising Goodness without greatness, repining At it even in greatness. Nabal, as his name imports, speaks of Nebalah, folly and wickedness, avarice and worldliness;
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and he hath no heart? God giueth these outward things, as means to purchase and procure those heauenly tresures. But as if a foolish wretch should choose rather to starue at the Bakers stall,
and he hath no heart? God gives these outward things, as means to purchase and procure those heavenly treasures. But as if a foolish wretch should choose rather to starve At the Bakers stall,
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contented to liue in a barren and drie Wildernesse, where there is neither bread, nor water of life, where there is no vision, no preaching (and there, saith Salomon, The people are naked ) rather then to feede his Kids by the Tents of the Shepheards, that is, to dwell where hee may heare,
contented to live in a barren and dry Wilderness, where there is neither bred, nor water of life, where there is no vision, no preaching (and there, Says Solomon, The people Are naked) rather then to feed his Kids by the Tents of the Shepherds, that is, to dwell where he may hear,
2. Whereas in earthly things he envies euen Salomon himselfe, and is readie to say with him, Who could eat, or who could hast to outward things more then I? in heauenly things he is so modest, that he drawes back,
2. Whereas in earthly things he envies even Solomon himself, and is ready to say with him, Who could eat, or who could hast to outward things more then I? in heavenly things he is so modest, that he draws back,
such an one is better learned then I, at better leisure then I, elder then I, yonger then I, richer then I, poorer then I, hath more health then I, more sicknesse then I, more trouble then I, more quiet then I, (any premisses will serue when men are willing with the conclusion) therefore it is fit that hee should goe before me in zeale, in knowledge, in pietie, in cōtempt of the World, &c. Too much good manners for a narrow way, and a strait gate, for a City that must suffer violence, & be taken by force;
such an one is better learned then I, At better leisure then I, elder then I, younger then I, Richer then I, Poorer then I, hath more health then I, more sickness then I, more trouble then I, more quiet then I, (any premises will serve when men Are willing with the conclusion) Therefore it is fit that he should go before me in zeal, in knowledge, in piety, in contempt of the World, etc. Too much good manners for a narrow Way, and a strait gate, for a city that must suffer violence, & be taken by force;
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for ease let the day be muffled to make a long night, for gaine or aduancement no paine to rise early, to lie downe late, and to eate the bread of carefulnesse, to endure any thing rather then loose an opportunitie:
for ease let the day be muffled to make a long night, for gain or advancement no pain to rise early, to lie down late, and to eat the bred of carefulness, to endure any thing rather then lose an opportunity:
bring this man to heauenly exercises, moue him to consideration of his spirituall estate, begin to enter into his conscience, and then wherefore came this mad fellow hither? Depart for this time, and when I haue a conuenient time I will call for thee:
bring this man to heavenly exercises, move him to consideration of his spiritual estate, begin to enter into his conscience, and then Wherefore Come this mad fellow hither? Depart for this time, and when I have a convenient time I will call for thee:
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What more apparāt badge and recognisance? what more legible Image and superscription can there be to proue a man to belong to this earthly Mammon? may we not conclude of such, that the triall of their countenance testifieth against them, they declare their sinnes as Sodome, they hide them not?
What more apparent badge and recognisance? what more legible Image and superscription can there be to prove a man to belong to this earthly Mammon? may we not conclude of such, that the trial of their countenance Testifieth against them, they declare their Sins as Sodom, they hide them not?
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But there is another pack of worldlings, more secret and subtile, that seeke deepe to hide their counsels (if it were possible) from the Lord, for their workes are in darknesse,
But there is Another pack of worldlings, more secret and subtle, that seek deep to hide their Counsels (if it were possible) from the Lord, for their works Are in darkness,
It is in vaine therefore to looke on his out-side, for possibly he prayes, he fasts (at least in publike) hee paies tithe of Mint and Annisse, he giues Almes, hee builds Temples for Gods worship, Sepulchres for the Prophets:
It is in vain Therefore to look on his outside, for possibly he prays, he fasts (At least in public) he pays tithe of Mint and Anne, he gives Alms, he builds Temples for God's worship, Sepulchres for the prophets:
for our Sauiour himselfe proueth, that no man can serue two contrarie Masters, God and Mammon, verse 24. Let vs see therfore which of these this hyne serueth:
for our Saviour himself Proves, that no man can serve two contrary Masters, God and Mammon, verse 24. Let us see Therefore which of these this hyne serveth:
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If hee haue all these, or any of these to say for himself, who can denie him to be a good common-wealths man? a man that is content to let earthly things goe their owne way, his heart is other where.
If he have all these, or any of these to say for himself, who can deny him to be a good commonwealths man? a man that is content to let earthly things go their own Way, his heart is other where.
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And yet many an one thus bearing himselfe, seeketh only his owne aduantage, in honour, ease, pleasure, which are no lesse world, no lesse earth, no lesse Māmon, then wealth it selfe.
And yet many an one thus bearing himself, seeks only his own advantage, in honour, ease, pleasure, which Are no less world, no less earth, no less Māmon, then wealth it self.
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whether flies hee? but to the wedge of gold, to buy his peace, to procure him fauour, libertie, credit, &c. and is not this his God then? his Rock? his confidence? See this plaine differēce betwixt the worldly and the heauenly minde.
whither flies he? but to the wedge of gold, to buy his peace, to procure him favour, liberty, credit, etc. and is not this his God then? his Rock? his confidence? See this plain difference betwixt the worldly and the heavenly mind.
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not euery one that maks vse of this treasure, for his safetie, but he that flies to it as vnto God, to it before God, to it and not vnto God, that takes not God for his strength, but trusteth vnto the multitude of his riches, or trusteth God no farder,
not every one that makes use of this treasure, for his safety, but he that flies to it as unto God, to it before God, to it and not unto God, that Takes not God for his strength, but Trusteth unto the multitude of his riches, or Trusteth God no farther,
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you shall see him (with the young man in the Gospell) heart-smitten; for that that touches his treasure, touches his heart; happily with Nabal, his heart will die within him, and turne into a stone: happily with Achitophel, when he sees his credit empayred, his safetie desperate, he will wisely and considerately put his house in order, and make away with himself;
you shall see him (with the young man in the Gospel) Heart-smitten; for that that touches his treasure, touches his heart; happily with Nabal, his heart will die within him, and turn into a stone: happily with Ahithophel, when he sees his credit impaired, his safety desperate, he will wisely and considerately put his house in order, and make away with himself;
First, that the ground, whereon hee buildeth his profession, is earthly and worldly, viz. either feare of danger, and detriment (for who would not sleepe in a whole skin) or hope of reward or preferment, whereof hee is the more capable, because he professes.
First, that the ground, whereon he builds his profession, is earthly and worldly, viz. either Fear of danger, and detriment (for who would not sleep in a Whole skin) or hope of reward or preferment, whereof he is the more capable, Because he Professes.
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and therefore wee may pray for, and blesse the dayes, when there are many hypocrites, seeing they are Salomons dayes, wherin the righteous flourish (though with the Wheat the Darnell will grow too:) Esthers daies, wherein many Heathens will be Iewes, because the feare of the Iewes is fallen vpon them.
and Therefore we may pray for, and bless the days, when there Are many Hypocrites, seeing they Are Solomon's days, wherein the righteous flourish (though with the Wheat the Darnel will grow too:) Esthers days, wherein many heathens will be Iewes, Because the Fear of the Iewes is fallen upon them.
But hee that thus embraceth religion, embraceth it not as a treasure, but as a meanes to preserue or to procure this earthly treasure: Godlinesse is not his gaine, but his gaine is his godlinesse; he cares not to bee rich in grace, but would seeme gracious, that hee might become rich. Is not this plaine Simony, to make money of the guifts of the holy Ghost? but what saith the answere of God, in the mouth of the Apostle Peter? Thou hast neither part nor fellowship in this businesse, for thine heart is not vpright in the sight of God.
But he that thus Embraceth Religion, Embraceth it not as a treasure, but as a means to preserve or to procure this earthly treasure: Godliness is not his gain, but his gain is his godliness; he Cares not to be rich in grace, but would seem gracious, that he might become rich. Is not this plain Simony, to make money of the Gifts of the holy Ghost? but what Says the answer of God, in the Mouth of the Apostle Peter? Thou hast neither part nor fellowship in this business, for thine heart is not upright in the sighed of God.
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and which left him but almost a Christian: so many a worldling wisheth and pretendeth himselfe to bee a Disciple of Christ, but excepts the first lesson of Christianitie, The denyall of himselfe, and the taking vp of the Crosse;
and which left him but almost a Christian: so many a worldling wishes and pretendeth himself to be a Disciple of christ, but excepts the First Lesson of Christianity, The denial of himself, and the taking up of the Cross;
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and so liues and dyes, not altogether, but almost a Christian, and is not altogether, but almost saued, because he refuseth that, wherewith others are scarsly saued: oh!
and so lives and dies, not altogether, but almost a Christian, and is not altogether, but almost saved, Because he Refuseth that, wherewith Others Are scarcely saved: o!
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3. It will appeare, that whereas in earthly things hee is loath to limit his good fortune, loth to say so much wealth, honour, &c. shall serue my turn:
3. It will appear, that whereas in earthly things he is loath to limit his good fortune, loath to say so much wealth, honour, etc. shall serve my turn:
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and thinke hee was too precise, to proceede so farre. A cōmon sicknesse; many an one thinks himself good inough, scarce any thinks himself rich enough;
and think he was too precise, to proceed so Far. A Common sickness; many an one thinks himself good enough, scarce any thinks himself rich enough;
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why? but because this Treasure hath his whole Heart, which loues infinitely: but that hath onely what may bee spared, and therefore is loued accordingly.
why? but Because this Treasure hath his Whole Heart, which loves infinitely: but that hath only what may be spared, and Therefore is loved accordingly.
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when mens bodies are in sacello, their hearts (as Augustine complayneth) are at home in sacellis suis? but oh beloued, let my counsell bee acceptable vnto you:
when men's bodies Are in sacello, their hearts (as Augustine Complaineth) Are At home in Sacellis suis? but o Beloved, let my counsel be acceptable unto you:
And of this kinde, as of the former, there are two sorts, some plaine and apparantly heauenly, others not so readily discerned; yet least of all to bee neglected.
And of this kind, as of the former, there Are two sorts, Some plain and apparently heavenly, Others not so readily discerned; yet least of all to be neglected.
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I propound therefore to our consideration the Father and Fountaine of the faithfull, Abraham, with Isaac, and Iacob, heires with him of the same promise;
I propound Therefore to our consideration the Father and Fountain of the faithful, Abraham, with Isaac, and Iacob, Heirs with him of the same promise;
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who all looked for a Citie hauing a foundation, whose maker and builder is God. Who professing themselues strangers and pilgrimes vpon earth, declared plainly that they sought a Country:
who all looked for a city having a Foundation, whose maker and builder is God. Who professing themselves Strangers and Pilgrims upon earth, declared plainly that they sought a Country:
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nor that Land of promise, whereto they were called (or if that, for the promise, not for the land ) for they desired a better then both, euen an heauenly; Wherefore God is not ashamed of them, &c. I propound Moses, that man of God, that chose rather to suffer aduersitie with the people of God, then to enioy the pleasurs of sinne for a season;
nor that Land of promise, whereto they were called (or if that, for the promise, not for the land) for they desired a better then both, even an heavenly; Wherefore God is not ashamed of them, etc. I propound Moses, that man of God, that chosen rather to suffer adversity with the people of God, then to enjoy the pleasures of sin for a season;
I propound vnto you Dauid, that man after Gods owne heart, whose heart was more ioyed with the fauourable countenance of God, then the worldling with whatsoeuer abundance of Corne and Wine.
I propound unto you David, that man After God's own heart, whose heart was more joyed with the favourable countenance of God, then the worldling with whatsoever abundance of Corn and Wine.
I propound vnto you those twelue Peeres of Christendom, the Lambs twelue Apostles (taking Matthias into the room of Iudas that hypocritical thief) who by their fore-man Peter professe, Behold wee haue forsaken all and followed thee.
I propound unto you those twelue Peers of Christendom, the Lambs twelue Apostles (taking Matthias into the room of Iudas that hypocritical thief) who by their foreman Peter profess, Behold we have forsaken all and followed thee.
Finally, I propound vnto you that chosen vessell, that great Doctor and Apostle of the Gentiles, Paul, who in the matter of this Earthly treasure, could want or abound, bee emptie or full, could liue, or die, as might most aduantage his cause and Gospell, who was to him in life and death aduantage:
Finally, I propound unto you that chosen vessel, that great Doctor and Apostle of the Gentiles, Paul, who in the matter of this Earthly treasure, could want or abound, be empty or full, could live, or die, as might most advantage his cause and Gospel, who was to him in life and death advantage:
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To these wee may well set vp, not Altars, or Images, as the Papists, for adoration, but yet monuments for cōmemoration and admiration; or rather, seeing God hath set forth these vnto vs as a cloud of witnesses, going before vs into the heauenly Canaan, the place of our treasure, let vs also cast away euery thing that presseth downe (and what presseth somuch as this earthly Mammon?) together with the sinne that hangeth so fast on, & following these our forefathers in the Faith (though as hee saith, non passibus aequis ) approue our selues, in our proportion, to be of the same brood of seekers, euen of that generation of Iacob, that compriseth all that seeke the face of God.
To these we may well Set up, not Altars, or Images, as the Papists, for adoration, but yet monuments for commemoration and admiration; or rather, seeing God hath Set forth these unto us as a cloud of Witnesses, going before us into the heavenly Canaan, the place of our treasure, let us also cast away every thing that Presseth down (and what Presseth So much as this earthly Mammon?) together with the sin that hangs so fast on, & following these our Forefathers in the Faith (though as he Says, non passibus aequis) approve our selves, in our proportion, to be of the same brood of seekers, even of that generation of Iacob, that compriseth all that seek the face of God.
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Therefore graunt mee the heart and I will easily proue the treasure, or the treasure, and I will as easily proue the heart to be in heauen: but if neither will be graunted (as many times infirmitie makes the one doubtfull,
Therefore grant me the heart and I will Easily prove the treasure, or the treasure, and I will as Easily prove the heart to be in heaven: but if neither will be granted (as many times infirmity makes the one doubtful,
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Art thou willing to liue in this suspence? Dost thou labour to put far away the thought of the euill day? Dost thou resolue to take thy part in the pleasures of sinne for a season, only desiring, with the Deuills, thou maist not be tormented before thy time? A wofull disposition,
Art thou willing to live in this suspense? Dost thou labour to put Far away the Thought of the evil day? Dost thou resolve to take thy part in the pleasures of sin for a season, only desiring, with the Devils, thou Mayest not be tormented before thy time? A woeful disposition,
For what is it, that hath disturbed thy securitie? that hath prouoked, and drawne as it were into the lists thy naturall infidelitie? what? but the sparke of faith, that when it comes (and it shall certainly come) vnto a flame, will consume whatsoeuer opposeth it self.
For what is it, that hath disturbed thy security? that hath provoked, and drawn as it were into the lists thy natural infidelity? what? but the spark of faith, that when it comes (and it shall Certainly come) unto a flame, will consume whatsoever Opposeth it self.
Thus euen doubting, ioyned with diligence for resolution, argues faith, & so to call our right in question, proues that wee haue a right vnto Gods Kingdom, more firm and solid then yet we vnderstand.
Thus even doubting, joined with diligence for resolution, argues faith, & so to call our right in question, Proves that we have a right unto God's Kingdom, more firm and solid then yet we understand.
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Doth nature in thee alone, aboue all others, find fault with it selfe for lack of grace? nay, assure thy selfe, it is grace, that desires more growth, more strēgth, more companie, that it may ouer-match and subdue nature.
Does nature in thee alone, above all Others, find fault with it self for lack of grace? nay, assure thy self, it is grace, that Desires more growth, more strength, more company, that it may overmatch and subdue nature.
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There is no rock more sure, then this truth of God, that the heart that complaineth of the want of grace, desireth aboue al things the supply of that want, vseth all holy meanes for the procurement of that supply, cannot bee destitute of sauing grace.
There is no rock more sure, then this truth of God, that the heart that Complaineth of the want of grace, Desires above all things the supply of that want, uses all holy means for the procurement of that supply, cannot be destitute of Saving grace.
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for ere they bee aware, they come to the parting place, & either the treasure takes her wings as an Eagle, and flies into the heauen, or the man must goe to his Mother earth, and shee will not haue him,
for ere they be aware, they come to the parting place, & either the treasure Takes her wings as an Eagl, and flies into the heaven, or the man must go to his Mother earth, and she will not have him,
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and withall (for breuities sake) winde vp the third, which, as the conclusion, cleaueth to the premisses, that therefore the treasure must be laid vp, not in earth, but in heauen.
and withal (for brevities sake) wind up the third, which, as the conclusion, cleaveth to the premises, that Therefore the treasure must be laid up, not in earth, but in heaven.
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as to forget his errand, and take vp his dwelling in a strange Countrie? Shall it be like Iehorams messengers, that being sent to bring in Iehu, forsooke their Master,
as to forget his errand, and take up his Dwelling in a strange Country? Shall it be like Iehorams messengers, that being sent to bring in Iehu, forsook their Master,
for loue of an Earthly Treasure, become an Earthen Heart (Corluteum as Augustine speaketh) and accordingly frame to it selfe an Earthen Heauen, and worship an Earthen God? O curuae in terras animae!
for love of an Earthly Treasure, become an Earthen Heart (Corluteum as Augustine speaks) and accordingly frame to it self an Earthen Heaven, and worship an Earthen God? O curuae in terras Spirits!
but the very body of man, which God hath erected, and aduanced toward heauen, and toward himselfe, to stoope downe to the Earth, as if it grieued a man, hee had not beene made a fourefooted beast? To the Earth, then which nothing is lower,
but the very body of man, which God hath erected, and advanced towards heaven, and towards himself, to stoop down to the Earth, as if it grieved a man, he had not been made a fourfooted beast? To the Earth, then which nothing is lower,
But here me thinkes I am rounded in the eare, not so peremptorily to condemne the Hauing, or the laying vp of earthly Treasure, seeing the Holy Patriarkes, and Saints, were many of them rich,
But Here me thinks I am rounded in the ear, not so peremptorily to condemn the Having, or the laying up of earthly Treasure, seeing the Holy Patriarchs, and Saints, were many of them rich,
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yea, the Disciples of Antioch, vnderstanding by the Prophecie of Agabus, of a generall Dearth approaching, sent a prouision of store before hand vnto Hierusalem: Finally, the Holy Apostle saith, that fathers must NONLATINALPHABET, Lay vp Treasure for their children;
yea, the Disciples of Antioch, understanding by the Prophecy of Agabus, of a general Dearth approaching, sent a provision of store before hand unto Jerusalem: Finally, the Holy Apostle Says, that Father's must, Lay up Treasure for their children;
But so to doe, is not to Lay vp Treasure on earth, in our Sauiours sence, vers. 19. Neither is that commandement of the Apostle any warrant for the worldling.
But so to do, is not to Lay up Treasure on earth, in our Saviour's sense, vers. 19. Neither is that Commandment of the Apostle any warrant for the worldling.
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euen a God-maker? So strangely doe Pride and Vilitie, meete together in an earthly minde; that hee makes himselfe infinitely both greater, and baser, then indeede he is.
even a God-maker? So strangely do Pride and Vility, meet together in an earthly mind; that he makes himself infinitely both greater, and baser, then indeed he is.
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Baser in truth, and in proofe, while for such a creature of his owne, hee forsakes the Creator blessed for euer, and the end of his owne creation, which is to be for euer blessed with his Creator.
Baser in truth, and in proof, while for such a creature of his own, he forsakes the Creator blessed for ever, and the end of his own creation, which is to be for ever blessed with his Creator.
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of whom we may say, as Demodocus of the Miletians, Insipientes non sunt, faciunt tamen quae insipientes, Fooles they are not, yet their actions are foolish:
of whom we may say, as Demodocus of the miletians, Insipientes non sunt, faciunt tamen Quae insipientes, Fools they Are not, yet their actions Are foolish:
but with God, saith hee, euery thing, euen this, is possible. He cā teach vs to reioyce as if we reioyced not, to buy as if we possessed not, to vse this world as if we vsed it not:
but with God, Says he, every thing, even this, is possible. He can teach us to rejoice as if we rejoiced not, to buy as if we possessed not, to use this world as if we used it not:
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Hee can teach vs not to resolue and say, I will bee rich (the high way into temptations and snares, into foolish and noysome lusts which drowne men in perdition ) but to pray, with AGVR, Giue me neither pouertie nor riches, feede mee with foode conuenient for me:
He can teach us not to resolve and say, I will be rich (the high Way into temptations and snares, into foolish and noisome Lustiest which drown men in perdition) but to pray, with AGVR, Give me neither poverty nor riches, feed me with food convenient for me:
He can teach vs to keepe vnder these Treasures, as dangerous subiects, in seruitute, not to set them vp, in imperio (èo magis Domini, quo minus cupidi, saith S. Barnard) hee can teach vs to reckon these blessings,
He can teach us to keep under these Treasures, as dangerous Subjects, in servitute, not to Set them up, in Imperial (èo magis Domini, quo minus cupidi, Says S. Barnard) he can teach us to reckon these blessings,
Hee can teach vs to lay vp euen these earthly possessions in heauen, by Almes and Well-doing, whereof this Treasure is the fewell, so laying a good foundation, not of merite,
He can teach us to lay up even these earthly possessions in heaven, by Alms and Welldoing, whereof this Treasure is the fuel, so laying a good Foundation, not of merit,
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but of assurance, against the time to come, and making vs friends with the riches of iniquitie, to bid vs welcome into euerlasting habitations. And indeed so onely are riches laide vp in safetie.
but of assurance, against the time to come, and making us Friends with the riches of iniquity, to bid us welcome into everlasting habitations. And indeed so only Are riches laid up in safety.
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Let others then distrust their Lord, and put their confidence in their seruant: Let them blesse themselues in their couetousnesse, with contempt of God: Let them trust in incerto diuitiarum, the doubtfull and inconstant lot of Earthly Treasure: But let vs take heede of this Cardiacapassio, this poysonous,
Let Others then distrust their Lord, and put their confidence in their servant: Let them bless themselves in their covetousness, with contempt of God: Let them trust in incerto diuitiarum, the doubtful and inconstant lot of Earthly Treasure: But let us take heed of this Cardiacapassio, this poisonous,
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and will make euen the Magistrate transgresse for a morsell of bread, as Solomon speakes, and the Minister to pollute God among his people for handfulls of Barly, as the Prophet Ezekiel saith:
and will make even the Magistrate transgress for a morsel of bred, as Solomon speaks, and the Minister to pollute God among his people for handfuls of Barley, as the Prophet Ezekielem Says:
and which is yet worse, if worse may be, so possessing it with self loue (which as Aug: saith, is vermis diuitiarum, the canker-worme of riches) that there is litle or no hope of amendment;
and which is yet Worse, if Worse may be, so possessing it with self love (which as Aug: Says, is vermis diuitiarum, the cankerworm of riches) that there is little or no hope of amendment;
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as for pillage and robberie, being without any right in Christ vnto the least morsell of bread, without any assurance by couenant of the continuance of their wealth, honour, pleasure, &c. who like the horse, are mastred and commanded by their burden;
as for pillage and robbery, being without any right in christ unto the least morsel of bred, without any assurance by Covenant of the Continuance of their wealth, honour, pleasure, etc. who like the horse, Are mastered and commanded by their burden;
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whose names being written in the earth, howsoeuer while they liued they blessed their soules, and were praised of men, while they were able to make much of themselues;
whose names being written in the earth, howsoever while they lived they blessed their Souls, and were praised of men, while they were able to make much of themselves;
yet being entred into the generation of their fathers, proue that to be true that man being in honor without vnderstanding becomes like the beasts that perish:
yet being entered into the generation of their Father's, prove that to be true that man being in honour without understanding becomes like the beasts that perish:
at what time there shall bee no Moses, to stand in the gap for them, no Aaron, to step betweene the liuing and the dead, no Noah, Daniel, or Iob, to pity or pray for them;
At what time there shall be no Moses, to stand in the gap for them, no Aaron, to step between the living and the dead, no Noah, daniel, or Job, to pity or pray for them;
what treasure then will they haue to trust to? shall not the prouerb then be verified with them, NONLATINALPHABET, their treasure turned into coales? not only because that day of the Lord, that burneth as an Ouen, shall consume the earth where they laid vp their treasure, but also because euen these treasures, wherein they trusted, shall then rise vp in iudgement against them, and eate their flesh as it were fire;
what treasure then will they have to trust to? shall not the proverb then be verified with them,, their treasure turned into coals? not only Because that day of the Lord, that burns as an Oven, shall consume the earth where they laid up their treasure, but also Because even these treasures, wherein they trusted, shall then rise up in judgement against them, and eat their Flesh as it were fire;
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to whom whatsoeuer their lodging be, the Lord giueth rest, as vnto his beloued: with whom all the creatures are in league, affoording them a commodious thorow fare,
to whom whatsoever their lodging be, the Lord gives rest, as unto his Beloved: with whom all the creatures Are in league, affording them a commodious thorough fare,
who haue the Saints for their companions, the Angels for their guard, & Ianisaries, for whose sake euen Kings are reproued, and curbed, that they can doe them no harm:
who have the Saints for their Sodales, the Angels for their guard, & Janissaries, for whose sake even Kings Are reproved, and curbed, that they can do them no harm:
of whom there is no prayer, but being perfumed with odours by that Angell, our Lord Iesus Christ, it ascendeth vp into remembrance before God: no word spoken in Gods behalf,
of whom there is no prayer, but being perfumed with odours by that Angel, our Lord Iesus christ, it Ascendeth up into remembrance before God: no word spoken in God's behalf,
no teare, shed for their owne or the common sinnes, but it is put into that bottle and register of God: who in the time of this pilgrimage, haue many a mount Nebo, many a Sabbath, many an holy exercise, many a greeting from the holy Spirit, the comforter, that giues them a token,
no tear, shed for their own or the Common Sins, but it is put into that Bottle and register of God: who in the time of this pilgrimage, have many a mount Nebo, many a Sabbath, many an holy exercise, many a greeting from the holy Spirit, the comforter, that gives them a token,
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who in death are full of hope, and blessed comfort, being now to passe in soule vnto the celestiall Ierusalem, to the company of innumerable Angels, to the congregation of the first borne, to God, the Iudge of all, to the Spirits of iust and perfect men, and to Iesus the Mediator:
who in death Are full of hope, and blessed Comfort, being now to pass in soul unto the celestial Ierusalem, to the company of innumerable Angels, to the congregation of the First born, to God, the Judge of all, to the Spirits of just and perfect men, and to Iesus the Mediator:
who shall receiue this depositum, this gage of their bodie, at the last day, but changed, and fashioned, according to the glorious body of our Lord Iesus Christ.
who shall receive this depositum, this gage of their body, At the last day, but changed, and fashioned, according to the glorious body of our Lord Iesus christ.
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The Lord for the riches of his mercie vouchsafe vs, in, and thorow our Lord Iesus Christ. To whom, &c. Pro. 10.2. The Treasures of wickednesse profit nothing: but Righteousnesse deliuereth from death.
The Lord for the riches of his mercy vouchsafe us, in, and thorough our Lord Iesus christ. To whom, etc. Pro 10.2. The Treasures of wickedness profit nothing: but Righteousness Delivereth from death.
