Or rather, because an Axe is long in cutting downe of one tree, the Rasor is hired for us, 〈 ◊ 〉 •eeps away a great number of 〈 ◊ 〉 at onc• Esay calleth it) or a Scit•e that mowes downe grasse, a great deale at once.
Or rather, Because an Axe is long in cutting down of one tree, the Razor is hired for us, 〈 ◊ 〉 •eeps away a great number of 〈 ◊ 〉 At onc• Isaiah calls it) or a Scit•e that mows down grass, a great deal At once.
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And if knowing the cause, we adde not the cure, when we are taught it, who will pitty us? For, none is then to blame, but our selves. I. Of the cause first:
And if knowing the cause, we add not the cure, when we Are taught it, who will pity us? For, none is then to blame, but our selves. I. Of the cause First:
If His anger provoked do send the Plague; His anger appeased will stay it. If our inventions provoke his anger, the punishing of our inventions will appease it.
If His anger provoked do send the Plague; His anger appeased will stay it. If our Inventions provoke his anger, the punishing of our Inventions will appease it.
That there is a cause (that is) that the plague is a thing causall, not casuall; comes not meerely by chance, but hath somewhat, some cause that procureth it.
That there is a cause (that is) that the plague is a thing causal, not casual; comes not merely by chance, but hath somewhat, Some cause that procureth it.
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How much more then, when not me, but many thousands are swept away at once? The Philistims, in their plague, put the matter upon triall of both these wayes: 1 Whether it were Gods hand; 2 Or whether it were but a ••ance. And the event shewed, it was no casualty, but the very handy worke of God upon them.
How much more then, when not me, but many thousands Are swept away At once? The philistines, in their plague, put the matter upon trial of both these ways: 1 Whither it were God's hand; 2 Or whither it were but a ••ance. And the event showed, it was no casualty, but the very handy work of God upon them.
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And the English word Plague, comming from the Latine word Plaga, which is properly a stroke, necessarily inferreth a cause. For where there is a stroke, there must be One that striketh. And in that both it,
And the English word Plague, coming from the Latin word Plaga, which is properly a stroke, necessarily infers a cause. For where there is a stroke, there must be One that striketh. And in that both it,
and other evill things (that come upon us) are usually in Scripture called Gods judgements; If they be judgements, it followeth, there is a Iudge they come from.
and other evil things (that come upon us) Are usually in Scripture called God's Judgments; If they be Judgments, it follows, there is a Judge they come from.
For to that doth King David ascribe the cause of his disease: ( that is ) that his moisture in him was corrupt, dried up, turned into the drought of Summer.
For to that does King David ascribe the cause of his disease: (that is) that his moisture in him was corrupt, dried up, turned into the drought of Summer.
The clothing he had worne to be washed, and in some case to be burnt: The house-wals he had dwelt in, to be scraped; and in some case, the house it selfe to be pulled downe.
The clothing he had worn to be washed, and in Some case to be burned: The house-walls he had dwelled in, to be scraped; and in Some case, the house it self to be pulled down.
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because the Angell that smote the people with the plague, stood betweene him and it: (that is) because he was to passe through infected places thither.
Because the Angel that smote the people with the plague, stood between him and it: (that is) Because he was to pass through infected places thither.
But as we acknowledge these to be true, that in all diseases, and even in this also, there is a naturall cause: so wee say, there is somewhat more, something divine, and above nature. As somewhat, which the Physitian is to looke unto, in the Plague: so likewise something for Phinees to doe,
But as we acknowledge these to be true, that in all diseases, and even in this also, there is a natural cause: so we say, there is somewhat more, something divine, and above nature. As somewhat, which the physician is to look unto, in the Plague: so likewise something for Phinehas to do,
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Wherein that we might know it to be spirituall, we finde it oft times to be executed by spirits. We see an Angell, a destroying Angell, in the Plague of Aegypt: another in the Plague in Senacheribs Campe: a third in the Plague at Ierusalem under David: a fourth, pouring his phiall upon earth, and there fell a noisome plague upon man and beast.
Wherein that we might know it to be spiritual, we find it oft times to be executed by spirits. We see an Angel, a destroying Angel, in the Plague of Egypt: Another in the Plague in Senacheribs Camp: a third in the Plague At Ierusalem under David: a fourth, pouring his phial upon earth, and there fell a noisome plague upon man and beast.
So that no man looketh deeply enough into the cause of his sicknesse, unlesse he acknowledge the finger of God in it, over and above any causes naturall. God then hath his part.
So that no man looks deeply enough into the cause of his sickness, unless he acknowledge the finger of God in it, over and above any Causes natural. God then hath his part.
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God; but how affected? God provoked to anger: so it is in the Text: His anger, His wrath it is, that bringeth the plague among us. The Verse is plaine;
God; but how affected? God provoked to anger: so it is in the Text: His anger, His wrath it is, that brings the plague among us. The Verse is plain;
Generally, there is no evill (saith Iob ) but it is a sparke of GODS wrath. And of all evils, the Plague by name. There is wrath gone out from the Lord, and the plague is begunne (saith Moses, Numbers 16.46.) So it is said, God was displeased with David, and he smote Israel with the plague.
Generally, there is no evil (Says Job) but it is a spark of GOD'S wrath. And of all evils, the Plague by name. There is wrath gone out from the Lord, and the plague is begun (Says Moses, Numbers 16.46.) So it is said, God was displeased with David, and he smote Israel with the plague.
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There is a cause in GOD, that he is angry. And there is a cause, for which he is angry. For he is not angry without a cause. And what is that cause? For what is GOD angry? What, is God angry with the waters when he sends a tempest? (it is Habacucks question.) Or is GOD angry with the earth, when hee sends barrennesse? Or with the aire, when he makes it contagious? No indeed, His anger is not against the Elements, they provoke him not. Against them it is, that provoke him to anger; against Men it is,
There is a cause in GOD, that he is angry. And there is a cause, for which he is angry. For he is not angry without a cause. And what is that cause? For what is GOD angry? What, is God angry with the waters when he sends a tempest? (it is Habacucks question.) Or is GOD angry with the earth, when he sends Barrenness? Or with the air, when he makes it contagious? No indeed, His anger is not against the Elements, they provoke him not. Against them it is, that provoke him to anger; against Men it is,
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As there is Putredo humorum; so there is also putredo morum. And putredo morum, is more a cause, than putredo humorum. The corruption of the soule, the corruption of our wayes, more than the corrupting of the aire. The plague of the heart, more than the sore, that is seene in the body. The cause of death (that is) sinne, the same is the cause, of this kinde of death, of the plague of mortality. And as the Balme of Gilead, and the Physitian there, may yeeld us helpe, when Gods wrath is removed:
As there is Putredo humorum; so there is also putredo morum. And putredo morum, is more a cause, than putredo humorum. The corruption of the soul, the corruption of our ways, more than the corrupting of the air. The plague of the heart, more than the soar, that is seen in the body. The cause of death (that is) sin, the same is the cause, of this kind of death, of the plague of mortality. And as the Balm of Gilead, and the physician there, may yield us help, when God's wrath is removed:
First, this Plague here, as appeareth by the XXVIII Verse, the Verse next before, came for the sinne of Peor (that is) for fornication (as you may reade.) And not every fornication, but fornication past shame; as was that of Zamri there, with a daughter of Moab. And indeed if wee marke it well, it fits well.
First, this Plague Here, as appears by the XXVIII Verse, the Verse next before, Come for the sin of Peor (that is) for fornication (as you may read.) And not every fornication, but fornication passed shame; as was that of Zamri there, with a daughter of Moab. And indeed if we mark it well, it fits well.
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For, that kinde of sin ( fornication ) doth end in Vlcers and sores; and those as infectious as the Plague it selfe: a proper punishment; such sore for such evill.
For, that kind of since (fornication) does end in Ulcers and sores; and those as infectious as the Plague it self: a proper punishment; such soar for such evil.
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which appeareth by this, that the Sacrament of the passeover, and the bloud of it, was the meanes to save them from the plague of the destroying Angell in Aegypt.
which appears by this, that the Sacrament of the passover, and the blood of it, was the means to save them from the plague of the destroying Angel in Egypt.
You shall not doe every man what seemes good in his owne eyes (or findes out in his owne braines) but, whatsoever I command you, that onely shall you doe.
You shall not do every man what seems good in his own eyes (or finds out in his own brains) but, whatsoever I command you, that only shall you do.
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But we, setting light by that charge of his, out of the old disease of our Father Adam (Eritic sicut Dii, scientes bonum & malum) thinke it a goodly matter to be witty, & to find out things our selves to make to our selves, to be Authors,
But we, setting Light by that charge of his, out of the old disease of our Father Adam (Eritic sicut Gods, Knowing bonum & malum) think it a goodly matter to be witty, & to find out things our selves to make to our selves, to be Authors,
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This is the proud invention, which will not be kept in, but makes men even not to forbeare in things pertaining to Gods worship; but there, to be still devising new tricks, opinions and fashions, fresh and newly taken up, which their Fathers never knew of. And this is that, which makes men that have itching eares, to heape to themselves Teachers, according to their owne lusts, which may fill their heads full, with new inventions.
This is the proud invention, which will not be kept in, but makes men even not to forbear in things pertaining to God's worship; but there, to be still devising new tricks, opinions and fashions, fresh and newly taken up, which their Father's never knew of. And this is that, which makes men that have itching ears, to heap to themselves Teachers, according to their own Lustiest, which may fill their Heads full, with new Inventions.
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The wanton invention, in finding out new meats in diet, in inventing new fashions in apparell, which men so dote on (as the Psalme saith at the 39. Verse) as they even go a whoring with them, with their owne inventions, and care not what they spend on them.
The wanton invention, in finding out new Meats in diet, in inventing new fashions in apparel, which men so dote on (as the Psalm Says At the 39. Verse) as they even go a whoring with them, with their own Inventions, and care not what they spend on them.
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Wee see then, 1 First, that a cause there is. 2 That that cause is not onely naturall, but that God Himselfe hath a hand in it. 3 God as being provoked to anger. 4 To anger for our sinnes ingenerall (and for what sins in speciall.) For our sins proceeding from nothing,
we see then, 1 First, that a cause there is. 2 That that cause is not only natural, but that God Himself hath a hand in it. 3 God as being provoked to anger. 4 To anger for our Sins ingenerall (and for what Sins in special.) For our Sins proceeding from nothing,
One contrary is ever cured by another. If then it be anger; which is the cause in God, anger would be appeased. If it be inventions, which is the cause in us, of the anger of God, they would be punished and removed. That so, the cause being taken away, the effect may cease.
One contrary is ever cured by Another. If then it be anger; which is the cause in God, anger would be appeased. If it be Inventions, which is the cause in us, of the anger of God, they would be punished and removed. That so, the cause being taken away, the Effect may cease.
whatsoever plague, whatsoever sicknesse it bee, the prayer and supplication in the Temple made by the people, every man knowing the plague of his owne heart, God in heaven will heare it, and remove His hand from afflicting them any further.
whatsoever plague, whatsoever sickness it be, the prayer and supplication in the Temple made by the people, every man knowing the plague of his own heart, God in heaven will hear it, and remove His hand from afflicting them any further.
For, as the Aire is infected with noisome sents or smels, so the infection is removed by sweet odours, or incense: which Aaron did in the Plague (put sweet odours in his Censer, and went betweene the living and the dead.) Now there is a fit resemblance betweene Incense and Prayers: Let my prayer come before thy presence, as the Incense.
For, as the Air is infected with noisome sents or smells, so the infection is removed by sweet odours, or incense: which Aaron did in the Plague (put sweet odours in his Censer, and went between the living and the dead.) Now there is a fit resemblance between Incense and Prayers: Let my prayer come before thy presence, as the Incense.
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Prayer is good, and that Phinees prayer. Phinees was a Priest, the son of Eleazar, the Nephew of Aaron. So as, there is Vertue, as in the prayer, so in the person that did pray: in Phinees himselfe.
Prayer is good, and that Phinehas prayer. Phinehas was a Priest, the son of Eleazar, the Nephew of Aaron. So as, there is Virtue, as in the prayer, so in the person that did pray: in Phinehas himself.
As (we know) the Office of a Sergeant being to arrest; the office of a Notarie to make acts; the act that is done by one of them, is much more authenticall, then that which is done by any common person.
As (we know) the Office of a sergeant being to arrest; the office of a Notary to make acts; the act that is done by one of them, is much more authentical, then that which is done by any Common person.
And in the Prophets we see plainly, in time of distresse, Ezekia sent unto the Prophet Esay, to entreat him to lift up his prayer for the remnant that were left:
And in the prophets we see plainly, in time of distress, Ezekia sent unto the Prophet Isaiah, to entreat him to lift up his prayer for the remnant that were left:
What need there be any mention of Phinees standing? Was it not enough to say Phinees prayed? It skils not whether he sate or stood; for praying it selfe was enough. No:
What need there be any mention of Phinehas standing? Was it not enough to say Phinehas prayed? It skills not whither he sat or stood; for praying it self was enough. No:
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wee must not thinke, the Holy Ghost sets downe any thing that is superfluous. Somewhat there is, in that he stood. Of Moses it is said before in this Psalme, that hee stood in the gap to turne away the wrath of God.
we must not think, the Holy Ghost sets down any thing that is superfluous. Somewhat there is, in that he stood. Of Moses it is said before in this Psalm, that he stood in the gap to turn away the wrath of God.
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And the Prophet himselfe puts God in mind, that he stood before him, to speake good for the people, and to turne away his wrath from them (that is) put God in mind of the very sight of his body.
And the Prophet himself puts God in mind, that he stood before him, to speak good for the people, and to turn away his wrath from them (that is) put God in mind of the very sighed of his body.
For, though God be a Spirit, and so in Spirit to be worshipped; yet in as much as he hath given us a body, with that also are we to worship Him, and to glorifie him in our body and spirit, which both are Gods: and to present (or offer) our bodies to God, as a holy and acceptable sacrifice, in the reasonable service of Him. And to present them decently.
For, though God be a Spirit, and so in Spirit to be worshipped; yet in as much as he hath given us a body, with that also Are we to worship Him, and to Glorify him in our body and Spirit, which both Are God's: and to present (or offer) our bodies to God, as a holy and acceptable sacrifice, in the reasonable service of Him. And to present them decently.
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Now judge in your selves, Is it comely to speake unto our betters, sitting? Sedentem or are, extra disciplinam est (saith Tertullian ) to pray sitting, or sit praying, is against the order of the Church.
Now judge in your selves, Is it comely to speak unto our betters, sitting? Sedentem or Are, extra Disciplinam est (Says Tertullian) to pray sitting, or fit praying, is against the order of the Church.
All tendeth to this, as Cyprians advice is, Etiam habitu corporis placere Deo, even by our very gesture, and the carriage of our body, to behave our selves so,
All tendeth to this, as Cyprians Advice is, Etiam habitu corporis placere God, even by our very gesture, and the carriage of our body, to behave our selves so,
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as with it we may please God. Vnreverent, carelesse, undevout behaviour pleaseth Him not. It is noted of the very Angels, Iob 1.6. Esa. 6.2. Dan. 7.10. that they were standing before God. If them it becomes;
as with it we may please God. Unreverent, careless, undevout behaviour Pleases Him not. It is noted of the very Angels, Job 1.6. Isaiah 6.2. Dan. 7.10. that they were standing before God. If them it becomes;
For though it abate the anger of God (which is the first) yet it goeth not high enough, takes not away the second cause (that is) our inventions, which are the cause of Gods anger. We see it plaine in Num. 25.6. they were all at prayers, and Phinees among them, he and the rest.
For though it abate the anger of God (which is the First) yet it Goes not high enough, Takes not away the second cause (that is) our Inventions, which Are the cause of God's anger. We see it plain in Num. 25.6. they were all At Prayers, and Phinehas among them, he and the rest.
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till (in the verse following) Phinees tooke his javelin, wherewith in the very act of fornication he thrust them both through, Zamri and his woman, and then the plague was stayed from the children of Israel. For,
till (in the verse following) Phinehas took his javelin, wherewith in the very act of fornication he thrust them both through, Zamri and his woman, and then the plague was stayed from the children of Israel. For,
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So then, both these must joyne together, as well the devotion of the Priest in prayer, which is his Office: as the zeale of the Magistrate in executing judgement, which is His. For, Phinees the Priest, must not onely stand up, and pray:
So then, both these must join together, as well the devotion of the Priest in prayer, which is his Office: as the zeal of the Magistrate in executing judgement, which is His. For, Phinehas the Priest, must not only stand up, and pray:
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Moses, he gave in charge for the executing of them, that were joyned to Baal-Peor, Num. 25.4. Phinees, he executed the charge: Moses stood in the gap, when he gave the sentence:
Moses, he gave in charge for the executing of them, that were joined to Baal-peor, Num. 25.4. Phinehas, he executed the charge: Moses stood in the gap, when he gave the sentence:
Phinees stood up, when he did the execution. And these two are a blessed conjunction. One of them without the other, may misse; but both together never faile. For when Zamri was slaine; and so when Rabshaketh perished;
Phinehas stood up, when he did the execution. And these two Are a blessed conjunction. One of them without the other, may miss; but both together never fail. For when Zamri was slain; and so when Rabshakeh perished;
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what if Phinees doe no execution, as oft it falleth out? How then? In that case, every private man is to bee Phinees to himselfe; is not onely to pray to God,
what if Phinehas do no execution, as oft it falls out? How then? In that case, every private man is to be Phinehas to himself; is not only to pray to God,
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and so may bee, and is to bee, a cause of the removing them. Somewhile the King, as David by the pride of his heart. Otherwhile the people, by their murmuring against Moses and Aaron. So that, King and people both, must judge themselves, every private offender, himselfe.
and so may be, and is to be, a cause of the removing them. Somewhile the King, as David by the pride of his heart. Otherwhile the people, by their murmuring against Moses and Aaron. So that, King and people both, must judge themselves, every private offender, himself.
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Zamri, if he had judged himselfe, Phinees should not have judged him. The incestuous Corinthian, if he had judged himselfe, S. Paul had not judged him.
Zamri, if he had judged himself, Phinehas should not have judged him. The incestuous Corinthian, if he had judged himself, S. Paul had not judged him.
For, one way or other sin must be judged. Zamri, by his repentance; Phinees, by his prayer, or doing justice; or God by the plague sent among them. Now then, these two;
For, one Way or other since must be judged. Zamri, by his Repentance; Phinehas, by his prayer, or doing Justice; or God by the plague sent among them. Now then, these two;
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1 Phinees stood up and prayed, 2 and Phinees stood up and executed judgement, if they might be coupled together, I durst undertake, the conclusion would be, and the plague ceased. But either of them wanting I dare promise nothing.
1 Phinehas stood up and prayed, 2 and Phinehas stood up and executed judgement, if they might be coupled together, I durst undertake, the conclusion would be, and the plague ceased. But either of them wanting I Dare promise nothing.
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and pertaines to Physicke; but hath something supernaturall in it, and pertaines to Divinity. 3. That supernaturall cause is the wrath of God. 4. Which yet is not the first cause. For, the wrath of God, would not rise,
and pertains to Physic; but hath something supernatural in it, and pertains to Divinity. 3. That supernatural cause is the wrath of God. 4. Which yet is not the First cause. For, the wrath of God, would not rise,
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but that he is provoked by our sins (and the certaine sinnes, that provoke it, have beene set downe.) 5. And the cause of them, our owne inventions. So, our inventions beget sin; sin provokes the wrath of God:
but that he is provoked by our Sins (and the certain Sins, that provoke it, have been Set down.) 5. And the cause of them, our own Inventions. So, our Inventions beget since; since provokes the wrath of God:
To stay the plague, Gods wrath must be stayed: To stay it, there must be a ceasing from sin: That sin may cease, we must be out of love with our owne inventions, and not go awhoring after them. Prayer, that asswageth anger: To executejustice, that abareth sin:
To stay the plague, God's wrath must be stayed: To stay it, there must be a ceasing from since: That since may cease, we must be out of love with our own Inventions, and not go awhoring After them. Prayer, that assuageth anger: To executejustice, that abareth since:
