Three treatises Viz. 1. The conversion of Nineueh. 2. Gods trumpet sounding the alarum. 3. Physicke against famine. Being plainly and pithily opened and expounded, in certaine sermons. by William Attersoll, minister of the Word of God, at Isfield in Sussex.
It containeth the History of Ionah, relating what happened to himselfe, when he was sent of God to the great Cittie Nineveh, to denounce unto the Ninevites their utter overthrow.
It Containeth the History of Jonah, relating what happened to himself, when he was sent of God to the great city Nineveh, to denounce unto the Ninevites their utter overthrow.
Who this Prophet was, and when he prophecied, may be gathered sufficiently out of the Scripture, where we reade that Ieroboam the second restored the coast of Israel from the entring of Hamath unto the Sea of the Wildernesse, according to the word of the Lord, which he spake by his servant Ionah the sonne of Amittai the Prophet, which was in Gath Hepher.
Who this Prophet was, and when he prophesied, may be gathered sufficiently out of the Scripture, where we read that Jeroboam the second restored the coast of Israel from the entering of Hamath unto the Sea of the Wilderness, according to the word of the Lord, which he spoke by his servant Jonah the son of Amittai the Prophet, which was in Gaza Hepher.
Neither let any object the Prophecy of Micah, as though he were before in time, the same that prophecied in the daies of Ahab, 1 King. 22. Because these two were not both one but different,
Neither let any Object the Prophecy of micah, as though he were before in time, the same that prophesied in the days of Ahab, 1 King. 22. Because these two were not both one but different,
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but this he hath proper and peculiar, that he is not here sent unto the Church and people of Israel, but onely unto prophane unbeleevers and uncircumcised persons, that we should understand thereby, that God hath rule over all nations,
but this he hath proper and peculiar, that he is not Here sent unto the Church and people of Israel, but only unto profane unbelievers and uncircumcised Persons, that we should understand thereby, that God hath Rule over all Nations,
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and an avenger of sinne in whomsoever he findeth it, according to the saying of the Apostle, As many as have sinned without law, shall also perish without law;
and an avenger of sin in whomsoever he finds it, according to the saying of the Apostle, As many as have sinned without law, shall also perish without law;
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And doubtlesse by his sending of his Prophets to strangers out of the promised land, God would reprove and condemne the desperate stubbornnesse of the people of Israel, who would not be moved and perswaded by so many of his holy Prophets that were sent and dwelt among them,
And doubtless by his sending of his prophets to Strangers out of the promised land, God would reprove and condemn the desperate stubbornness of the people of Israel, who would not be moved and persuaded by so many of his holy prophets that were sent and dwelled among them,
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where as these poore infidels and unbeleevers did by and by beleeve and obey the voyce of one Prophet, Math. 12.41. Luk. 11.32. that the Lord might say of them as he doth in an other case, I have not found so great faith, no not in Israel.
where as these poor Infidels and unbelievers did by and by believe and obey the voice of one Prophet, Math. 12.41. Luk. 11.32. that the Lord might say of them as he does in an other case, I have not found so great faith, no not in Israel.
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I will not stand to discourse at large the vaine conceit and idle speculation of Epiphanius, touching this Ionah. For he telleth us, that Elias gat himsalfe into the Wildernesse by reason of a great famine which hee had called upon the land, where, being nourished by Ravens, he quenched his thirst with the water of the brooke,
I will not stand to discourse At large the vain conceit and idle speculation of Epiphanius, touching this Jonah. For he Telleth us, that Elias got himsalfe into the Wilderness by reason of a great famine which he had called upon the land, where, being nourished by Ravens, he quenched his thirst with the water of the brook,
and when the brooke was dryed up, hee was an hungred, and removed into Sarepta a Citie of Sidonia, unto a poore woman a Widdow, the mother of Ionah, and entred into her house:
and when the brook was dried up, he was an hungered, and removed into Sarepta a city of Sidonia, unto a poor woman a Widow, the mother of Jonah, and entered into her house:
In this third chapter is set forth the execution of his calling together with the fruit and profit thereof in the Ninevites, whereby we may see his errour and oversight in flying from his function,
In this third chapter is Set forth the execution of his calling together with the fruit and profit thereof in the Ninevites, whereby we may see his error and oversight in flying from his function,
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First the preaching of Ionah, Verse 4. A Sermon consisting of judgement: he singeth a mournfull song, foretelling them of their full and final destruction.
First the preaching of Jonah, Verse 4. A Sermon consisting of judgement: he sings a mournful song, foretelling them of their full and final destruction.
Secondly, the effect of his preaching in the residue of the Chap. The preaching of Ionah is a fearfull threatning of a fearful overthrow to come upon them for their wickednesse, which was come up before the Lord, & did cry for vengeance to heaven, Chap. 1, 2. In this denunciation we may observe sundry circumstances, to passe over the beginning of the verse:
Secondly, the Effect of his preaching in the residue of the Chap. The preaching of Jonah is a fearful threatening of a fearful overthrow to come upon them for their wickedness, which was come up before the Lord, & did cry for vengeance to heaven, Chap. 1, 2. In this denunciation we may observe sundry Circumstances, to pass over the beginning of the verse:
Secondly, the circumstance of time already past, implied in the word (Yet) putting them in remembrance, that he had already spared them a long time, not willing that any should perish,
Secondly, the circumstance of time already past, implied in the word (Yet) putting them in remembrance, that he had already spared them a long time, not willing that any should perish,
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Thirdly, the subject of the judgement, Nineveh, a great, a mightie, a populous and proud Citie, whereby also are understood the inhabitants thereof from the greatest to the least and lowest of them.
Thirdly, the Subject of the judgement, Nineveh, a great, a mighty, a populous and proud city, whereby also Are understood the inhabitants thereof from the greatest to the least and lowest of them.
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now whether it were by sword, or famine, or pestilence, or by fire from heaven as God overthrew S•dome and G•morrha and the Cities of the plaine, or otherwise, is not expressed.
now whither it were by sword, or famine, or pestilence, or by fire from heaven as God overthrew S•dome and G•morrha and the Cities of the plain, or otherwise, is not expressed.
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And touching the second destruction which shall bee by fire, when the Elements shall melt with fervent heate, the earth also and the workes that are therein shall bee burnt up, God hath not left us ignorant,
And touching the second destruction which shall be by fire, when the Elements shall melt with fervent heat, the earth also and the works that Are therein shall be burned up, God hath not left us ignorant,
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and therefore God to shew his favour and friendship to them that are his, doth foretell and give them warning before hand, that so they might happily prevent it by their repentance, and thereby have judgements kept from them.
and Therefore God to show his favour and friendship to them that Are his, does foretell and give them warning before hand, that so they might happily prevent it by their Repentance, and thereby have Judgments kept from them.
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Thirdly, in respect of the ungodly themselves, because God would have those that are none of his to be left without excuse, that they might not be able to accuse God of any unjust dealing,
Thirdly, in respect of the ungodly themselves, Because God would have those that Are none of his to be left without excuse, that they might not be able to accuse God of any unjust dealing,
they heard of his judgements, but they would not judge themselves; neither labour to prevent them, Matth. 24.14. therefore the damnation of such is just.
they herd of his Judgments, but they would not judge themselves; neither labour to prevent them, Matthew 24.14. Therefore the damnation of such is just.
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Vse 1. Behold from hence the wonderfull mercy, goodnesse and patience of our good God, whose manner is alwaies to give warning before hee proceede in judgement.
Use 1. Behold from hence the wonderful mercy, Goodness and patience of our good God, whose manner is always to give warning before he proceed in judgement.
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to crush under his feet all the prisoners of the earth, to subvert a man in his cause, the Lord approveth not, Lam. 3.33.36. He would have none to perish that are his, but all to repent and to be saved.
to crush under his feet all the Prisoners of the earth, to subvert a man in his cause, the Lord approveth not, Lam. 3.33.36. He would have none to perish that Are his, but all to Repent and to be saved.
because upon our owne perill, the perill of our soules, wee are bound to take heed of judgements to come, that wee should prevent them before they come, He would have us to send out our Embassadours, which are our prayers, to treate of conditions of peace betweene God and us.
Because upon our own peril, the peril of our Souls, we Are bound to take heed of Judgments to come, that we should prevent them before they come, He would have us to send out our ambassadors, which Are our Prayers, to Treat of conditions of peace between God and us.
To this I make answer, as our Saviour saith of the rich man in the Gospell, that his brethren had both Moses and the Prophets among them, when indeed both Moses and the Prophets were all dead long before:
To this I make answer, as our Saviour Says of the rich man in the Gospel, that his brothers had both Moses and the prophets among them, when indeed both Moses and the prophets were all dead long before:
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So may I say, that wee have the Prophets and Apostles still among us, I meane we have the holy Scriptures, wherein are contained the workes of the Prophets and of the Apostles:
So may I say, that we have the prophets and Apostles still among us, I mean we have the holy Scriptures, wherein Are contained the works of the prophets and of the Apostles:
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and besides these, God hath given to us his Ministers, that they might as it were put life againe into the dead Prophets, that they might open and declare unto us those things which are doubtfull and obscure:
and beside these, God hath given to us his Ministers, that they might as it were put life again into the dead prophets, that they might open and declare unto us those things which Are doubtful and Obscure:
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Lastly, this dealing of God must provoke us to repentance and to turne unto God, because his patience serveth to leade us to repentance, Rom. 2.4. The daies of his patience last long, but they are not everlasting, if we repent not.
Lastly, this dealing of God must provoke us to Repentance and to turn unto God, Because his patience serves to lead us to Repentance, Rom. 2.4. The days of his patience last long, but they Are not everlasting, if we Repent not.
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how this threatning standeth with the truth of God, and the issue and event of the matter mentioned in the end of this prophesy? to pronounce such a dreadfull sentence against a City and the inhabitants thereof, which tooke not that effect;
how this threatening Stands with the truth of God, and the issue and event of the matter mentioned in the end of this prophesy? to pronounce such a dreadful sentence against a city and the inhabitants thereof, which took not that Effect;
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True it is, he might have destroyed them justly for their crying sins, if it had pleased him, seeing their wickednesse was come up before him, calling for judgement,
True it is, he might have destroyed them justly for their crying Sins, if it had pleased him, seeing their wickedness was come up before him, calling for judgement,
So it was to the old world, Their daies were an hundred and twenty yeares, which S. Peter calleth the time of his patience, while the Arke was preparing.
So it was to the old world, Their days were an hundred and twenty Years, which S. Peter calls the time of his patience, while the Ark was preparing.
yea in judgement to remember mercy, as 2 Sam. 24, 16. and Hab. 3.2. when once we turne unto him, as Ier. 3. O ye disobedient children, returne and I will heale your rebellion:
yea in judgement to Remember mercy, as 2 Sam. 24, 16. and Hab. 3.2. when once we turn unto him, as Jeremiah 3. Oh you disobedient children, return and I will heal your rebellion:
and the destruction of the whole land, for which the Priests and Prophets would have put him to death, they pleaded the practise and example of good King Hezekiah for their comfort, as we noted before;
and the destruction of the Whole land, for which the Priests and prophets would have put him to death, they pleaded the practice and Exampl of good King Hezekiah for their Comfort, as we noted before;
when the Prophet Micah threatned that Ierusalem should be plowed up like a field, and lye desolate as a Forrest, he did not put him to death, but feared the Lord: and the Lord repented him of the evill which he pronounced against them.
when the Prophet micah threatened that Ierusalem should be plowed up like a field, and lie desolate as a Forest, he did not put him to death, but feared the Lord: and the Lord repented him of the evil which he pronounced against them.
The secret is of things hidde with himselfe and not manifested, as Deutero. 29.29. The revealed is of things made knowne by the word and by daily experience.
The secret is of things hid with himself and not manifested, as Deuteronomy. 29.29. The revealed is of things made known by the word and by daily experience.
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The secret will is without condition annexed unto it: the reveald is with condition, and it is joyned with exhortations, admonitions, instructions, and reprehensions,
The secret will is without condition annexed unto it: the revealed is with condition, and it is joined with exhortations, admonitions, instructions, and reprehensions,
The secret shall and must be accomplished, notwithstanding all the opposition and gainesaying of men and Angels, For who hath resisted his will? and therefore albeit it bee most just and righteous,
The secret shall and must be accomplished, notwithstanding all the opposition and gainsaying of men and Angels, For who hath resisted his will? and Therefore albeit it be most just and righteous,
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For when they breake out into sundry evils and much prophanenesse contrary to the expresse commandement of God and rule of the word left unto us for our instruction, they follow the practise of the heathen,
For when they break out into sundry evils and much profaneness contrary to the express Commandment of God and Rule of the word left unto us for our instruction, they follow the practice of the heathen,
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For when they walked in their owne waies, as it were in by-paths, and followed their sinfull lusts and pleasures, did they set Gods will before their eyes? or did they aske counsell of him? or did they enter into such practises with a purpose to doe his will? No doubtlesse, they were ledde by their owne fansy as by a false guide, that turned them out of their right way,
For when they walked in their own ways, as it were in bypaths, and followed their sinful Lustiest and pleasures, did they Set God's will before their eyes? or did they ask counsel of him? or did they enter into such practises with a purpose to do his will? No doubtless, they were led by their own fancy as by a false guide, that turned them out of their right Way,
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First wee must not slight the threatnings of God, nor set light by them, as the manner of many is, who for the most part regard them no otherwise, than as if they had made a covenant with death,
First we must not slight the threatenings of God, nor Set Light by them, as the manner of many is, who for the most part regard them no otherwise, than as if they had made a Covenant with death,
Thirdly, bee not deceived to thinke by riches, or honour, by power or pollicy, by favour or friendship, to fave and deliver our selves from the punishments of God;
Thirdly, be not deceived to think by riches, or honour, by power or policy, by favour or friendship, to fave and deliver our selves from the punishments of God;
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howbeit this will not serve to free us from Gods Plagues and punishments, as Zeph. I. When God had threatned to consume all things from off the Land, both man and beast,
howbeit this will not serve to free us from God's Plagues and punishments, as Zephaniah I When God had threatened to consume all things from off the Land, both man and beast,
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Fourthly, delay not the time, nor put off the threatnings, which the Lord abhorreth, as Ezek. 12. Sonne of man, what is that proverbe that yee have in the Land of Israel, saying, The dayes are prolonged,
Fourthly, Delay not the time, nor put off the threatenings, which the Lord abhorreth, as Ezekiel 12. Son of man, what is that proverb that ye have in the Land of Israel, saying, The days Are prolonged,
Thirdly, if God threaten and there follow no repentance, be well assured, that which he hath threatned shall come to passe. Gen. 15.16. the iniquity of the Amorites is not yet full:
Thirdly, if God threaten and there follow no Repentance, be well assured, that which he hath threatened shall come to pass. Gen. 15.16. the iniquity of the amorites is not yet full:
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as the old world, Sodome and Gomorrah, the falling of the Israelites into the hands of the Cananites, the Ammonites, and the Amalekites, mentioned almost in every place of the booke of Iudges; the carrying away of the ten Tribes never restored, the captivity of the rest, the seven Churches of Asia, the destruction of the Iewes by the Romans called the abomination of desolation standing in the holy place, and sundry others:
as the old world, Sodom and Gomorrah, the falling of the Israelites into the hands of the Canaanites, the Ammonites, and the Amalekites, mentioned almost in every place of the book of Judges; the carrying away of the ten Tribes never restored, the captivity of the rest, the seven Churches of Asia, the destruction of the Iewes by the Roman called the abomination of desolation standing in the holy place, and sundry Others:
but what repentance, what amendment followeth? May we not say with the Prophet, I hearkned and heard, but they spake not aright, no man repented him of his wickednesse, saying, what have I done? every one turne to his course,
but what Repentance, what amendment follows? May we not say with the Prophet, I hearkened and herd, but they spoke not aright, no man repented him of his wickedness, saying, what have I done? every one turn to his course,
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nay rather is it not worse? We are so farre from repentance and turning to God, that the Lord seemeth in his just judgement to have given us over and forsaken us,
nay rather is it not Worse? We Are so Far from Repentance and turning to God, that the Lord seems in his just judgement to have given us over and forsaken us,
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Sometimes he doth take away his word utterly, and hee threatneth it as a grievous judgement unto the Iewes, The kingdome of God shall be taken from you,
Sometime he does take away his word utterly, and he threatens it as a grievous judgement unto the Iewes, The Kingdom of God shall be taken from you,
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This is a secret judgement, and therefore more sharpe and greevous than the former, as Esa. 6. Make the heart of this people fat, as they had fatted and fleshed themselves in sinne,
This is a secret judgement, and Therefore more sharp and grievous than the former, as Isaiah 6. Make the heart of this people fat, as they had fatted and fleshed themselves in sin,
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Wee have the promise of earthly blessings to be ministred unto us, Deut. 28.3.4. &c. but to whom? To such as first seeke the kingdome of God, and to none others.
we have the promise of earthly blessings to be ministered unto us, Deuteronomy 28.3.4. etc. but to whom? To such as First seek the Kingdom of God, and to none Others.
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but to whome is it made? Not to the prophane and to unbeleevers, for God heareth not sinners; and if we regard wickednesse in our hearts, the Lord will not heare us, as wee shall shew afterward.
but to whom is it made? Not to the profane and to unbelievers, for God hears not Sinners; and if we regard wickedness in our hearts, the Lord will not hear us, as we shall show afterwards.
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One that wee despaire not, nor distrust the mercies of God toward us in earthly things or in spirituall, transitory or eternall, in things of this life or the life to come;
One that we despair not, nor distrust the Mercies of God towards us in earthly things or in spiritual, transitory or Eternal, in things of this life or the life to come;
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It may bee said to such as Iehu answered unto Iehoram, what hast thou to doe with peace? What peace so long as the whoredoms of thy mother Iezabel and her witchcrafts are so many? and Esa. 57. The wicked are like the troubled sea,
It may be said to such as Iehu answered unto Jehoram, what hast thou to do with peace? What peace so long as the whoredoms of thy mother Jezebel and her witchcrafts Are so many? and Isaiah 57. The wicked Are like the troubled sea,
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This teacheth, that the sinnes of a nation, or people, or kingdome, when they are growne to an hight both in the manner & measure, doe cause the Lord to bring desolation and destruction upon that land.
This Teaches, that the Sins of a Nation, or people, or Kingdom, when they Are grown to an hight both in the manner & measure, do cause the Lord to bring desolation and destruction upon that land.
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When sinnes are generall and overspread a kingdome, as a Leprosy doth the body, then Gods judgements also are generall: See this Gen. 6.5.7. and 18.20.21. and 19.24. Deut. 9.4.5.
When Sins Are general and overspread a Kingdom, as a Leprosy does the body, then God's Judgments also Are general: See this Gen. 6.5.7. and 18.20.21. and 19.24. Deuteronomy 9.4.5.
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For the wickednesse of the nations, the Lord did drive them out from before thee: and 2. Samu. 24.15. 2 King. 21.12.13.14.15. Hos. 4.1.2.3. The reasons.
For the wickedness of the Nations, the Lord did drive them out from before thee: and 2. Samuel 24.15. 2 King. 21.12.13.14.15. Hos. 4.1.2.3. The Reasons.
and a generall defection of sinne must of necessity have a generall waight of judgement, that when we have filled up the measure of the one, God may fill up the measure of the other, Gen. 15.16.
and a general defection of sin must of necessity have a general weight of judgement, that when we have filled up the measure of the one, God may fill up the measure of the other, Gen. 15.16.
For seeing it hath beene proved, that wee are growne to the hight of wickednesse, both in the manner by breaking all the bounds that God hath set to keepe us,
For seeing it hath been proved, that we Are grown to the hight of wickedness, both in the manner by breaking all the bounds that God hath Set to keep us,
what can we looke for, but that wee having the same weight of sinnes, should also have the same waight of judgement? God hath made us to drinke of as bitter judgements as ever any nation did, onely this remaineth, that as yet wee have not drunke the dregges, we have not yet tasted the cup of utter desolation and destruction.
what can we look for, but that we having the same weight of Sins, should also have the same weight of judgement? God hath made us to drink of as bitter Judgments as ever any Nation did, only this remains, that as yet we have not drunk the dregs, we have not yet tasted the cup of utter desolation and destruction.
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why should not wee feare to drinke of utter desolation, as well as any other, seeing the same sinnes are to be found among us? So then we see, that the day of Gods visitation cannot be farre off by his course of Iustice; and certainely it is the nearer,
why should not we Fear to drink of utter desolation, as well as any other, seeing the same Sins Are to be found among us? So then we see, that the day of God's Visitation cannot be Far off by his course of justice; and Certainly it is the nearer,
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because all feare is so farre from us, and the land so full of security, which being added to our former sinnes, will be a great meanes to hasten his judgements.
Because all Fear is so Far from us, and the land so full of security, which being added to our former Sins, will be a great means to hasten his Judgments.
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howbeit they may answer these as Elijah did Ahab, I have not troubled Israel, but thou and thy fathers house, in that ye have forsaken the commandements of the Lord.
howbeit they may answer these as Elijah did Ahab, I have not troubled Israel, but thou and thy Father's house, in that you have forsaken the Commandments of the Lord.
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or the malice and envy and emulation that is in men? Is the watchman the cause of the approch of the enemy? or the armour and munition and fortifications, the weakning of a Citty? No doubtlesse, these strengthen the same and serve to keepe him out.
or the malice and envy and emulation that is in men? Is the watchman the cause of the approach of the enemy? or the armour and munition and fortifications, the weakening of a city? No doubtless, these strengthen the same and serve to keep him out.
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and the horsemen and Charets of Israel to defend it, and the word is the meanes to beate downe sinne, which weakneth and wasteth the land till it come to destruction.
and the horsemen and Charets of Israel to defend it, and the word is the means to beat down sin, which weakeneth and wastes the land till it come to destruction.
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but what availeth all this, unlesse wee set our selves to worke holinesse and righteousnesse? This is the onely way to keepe our State, our Citties, our townes, our villages, our families,
but what availeth all this, unless we Set our selves to work holiness and righteousness? This is the only Way to keep our State, our Cities, our Towns, our villages, our families,
wherein consider two things, both what the Ninevites did, and what God himselfe did. The actions of the Ninevites concerning The people King of Nineveh.
wherein Consider two things, both what the Ninevites did, and what God himself did. The actions of the Ninevites Concerning The people King of Nineveh.
The actions of the people are Their faith Fruits of faith. The actions of the King are set downe His example Verse 6. His proclamation, 7.8. His proclamation is published: confirmed.
The actions of the people Are Their faith Fruits of faith. The actions of the King Are Set down His Exampl Verse 6. His proclamation, 7.8. His proclamation is published: confirmed.
The publishing and proclaiming thereof instructeth, What they must not doe. What they must doe. The actions of God what he did He saw their workes that they turned.
The publishing and proclaiming thereof Instructeth, What they must not do. What they must do. The actions of God what he did He saw their works that they turned.
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Wherein consider, that albeit hee was sent to them with heavy tydings, as the Prophet said to the wife of Ieroboam, yet they did not thrust him away from them as the Israelite did Moses, Act. 7.27. they did not stretch forth their hand, saying, lay hold on him, as Ieroboam did to the man of God, 1 King. 13.4. they did not mocke him and misuse him, as the lewes did the Prophets, 2 Chro. 36.16. they did not account him a mad fellow for his strange message, as the Captaines did one of the Children of the Prophets, 2 King. 9.11.
Wherein Consider, that albeit he was sent to them with heavy tidings, as the Prophet said to the wife of Jeroboam, yet they did not thrust him away from them as the Israelite did Moses, Act. 7.27. they did not stretch forth their hand, saying, lay hold on him, as Jeroboam did to the man of God, 1 King. 13.4. they did not mock him and misuse him, as the lewes did the prophets, 2 Chro 36.16. they did not account him a mad fellow for his strange message, as the Captains did one of the Children of the prophets, 2 King. 9.11.
& then bid them feed him with the bread of affliction, & with the water of affliction, as Ahab gave charge to the Governor of the City concerning Micaiah, 1 King 22.27. They did not put him to death and stone him with stones, as they dealt with Zechariah at the commandement of the King, 2 Chro. 24.31. they did not suggest to the King, Ionah hath conspired against thee in the middest of the Citie, the land is not able to beare all his words;
& then bid them feed him with the bred of affliction, & with the water of affliction, as Ahab gave charge to the Governor of the city Concerning Micaiah, 1 King 22.27. They did not put him to death and stone him with stones, as they dealt with Zechariah At the Commandment of the King, 2 Chro 24.31. they did not suggest to the King, Jonah hath conspired against thee in the midst of the city, the land is not able to bear all his words;
for he hath prophecied against this Citie, all the words that ye have heard, as the Priests and false Prophets pleaded against Ieremy at an other time, Ier. 26.11.
for he hath prophesied against this city, all the words that you have herd, as the Priests and false prophets pleaded against Ieremy At an other time, Jeremiah 26.11.
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they accounted him not as a troubler of the state, as the filth of the world, and as the off-scouring of all things, but they received his words as the oracles of God, they perswaded themselues that he was sent unto them of God,
they accounted him not as a troubler of the state, as the filth of the world, and as the offscouring of all things, but they received his words as the oracles of God, they persuaded themselves that he was sent unto them of God,
for in the originall it is word for word, is overthrowne, and therefore the destruction being so neere and so certaine, it was high time for them to looke about them.
for in the original it is word for word, is overthrown, and Therefore the destruction being so near and so certain, it was high time for them to look about them.
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We learne from hence that the word preached is the ordinary meanes ordained of God to worke in us faith, as Rom. 1.16. 1 Cor. 15.1.2. Iam. 1.18. Examples hereof are plentifull to be found in the Acts of the Apostles after the hearing of the word;
We Learn from hence that the word preached is the ordinary means ordained of God to work in us faith, as Rom. 1.16. 1 Cor. 15.1.2. Iam. 1.18. Examples hereof Are plentiful to be found in the Acts of the Apostles After the hearing of the word;
they were pricked in their hearts and said, What shall we do? Act. 2.37. they received his word gladly, and were baptized, vers. 41. many of them which heard the word beleeved Chap. 4.4. Cornelius is directed to Peter, who should tell him words, whereby he and all his house should be saved, Act. 11.14. The Gentiles were glad when they heard the word, and as many as were ordained to eternall life beleeved, chap. 13.48. the Lord opened the heart of Lydia, that she attended unto the things which were spoken of Paul, chap. 16.14. some beleeved and clave unto him, chap. 17.4.12.34. and 18 9.10.
they were pricked in their hearts and said, What shall we do? Act. 2.37. they received his word gladly, and were baptised, vers. 41. many of them which herd the word believed Chap. 4.4. Cornelius is directed to Peter, who should tell him words, whereby he and all his house should be saved, Act. 11.14. The Gentiles were glad when they herd the word, and as many as were ordained to Eternal life believed, chap. 13.48. the Lord opened the heart of Lydia, that she attended unto the things which were spoken of Paul, chap. 16.14. Some believed and clave unto him, chap. 17.4.12.34. and 18 9.10.
The Souldiers, the Publicanes, and the people that came out to heare the preaching of Iohn were converted and said, Master what shall we doe? The reasons:
The Soldiers, the Publicans, and the people that Come out to hear the preaching of John were converted and said, Master what shall we do? The Reasons:
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First because this is the high ordinance of God, which he hath appointed to beginne and worke in us faith and so the conversion of a sinner, 1 Cor. 1.21.
First Because this is the high Ordinance of God, which he hath appointed to begin and work in us faith and so the conversion of a sinner, 1 Cor. 1.21.
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If he had ordained other means, other means should have bin effectuall. Secondly, faith cannot be without knowledge: knowledge cannot be without instruction:
If he had ordained other means, other means should have been effectual. Secondly, faith cannot be without knowledge: knowledge cannot be without instruction:
instruction cannot be without such as instruct us in the faith, and therefore we must necessarily heare their voyce and seeke the law at their mouthes, Mal. 2.7.
instruction cannot be without such as instruct us in the faith, and Therefore we must necessarily hear their voice and seek the law At their mouths, Malachi 2.7.
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and instruction hearing (which is the sense of learning) what shall we thinke of them that are borne deafe? How shall they beleeve and be saved? Blind men may heare, but deafe men cannot.
and instruction hearing (which is the sense of learning) what shall we think of them that Are born deaf? How shall they believe and be saved? Blind men may hear, but deaf men cannot.
and of stones raise up children to Abraham; as he gave faith to Rahab the harlot by hearing of his workes, not of his word, Ios. 2. For the holy Ghost that teacheth by inspiration supplieth the want of outward meanes by an inward motion in their hearts:
and of stones raise up children to Abraham; as he gave faith to Rahab the harlot by hearing of his works, not of his word, Ios. 2. For the holy Ghost that Teaches by inspiration supplieth the want of outward means by an inward motion in their hearts:
So that albeit they cannot have knowledge, nor salvation by the hearing of faith, yet they may have them by an inward worke supplying the defect of the outward senses.
So that albeit they cannot have knowledge, nor salvation by the hearing of faith, yet they may have them by an inward work supplying the defect of the outward Senses.
Secondly, how shall infants and children beleeve and be saved, seeing they are not capable of this hearing through weakenesse of nature? or if they heare, they cannot understand, which is all one as not to heare at all? I answer, the doctrine is to be understood of such as are of yeares of discretion,
Secondly, how shall Infants and children believe and be saved, seeing they Are not capable of this hearing through weakness of nature? or if they hear, they cannot understand, which is all one as not to hear At all? I answer, the Doctrine is to be understood of such as Are of Years of discretion,
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and engraffed into Christ for salvation effectually, as it is said of Iohn the Baptist, He shall be filled with the holy Ghost, even from his mothers wombe. Luk. 1.15. and thus as the Spirit supplieth the want of Baptisme, in like maner it doth the want of faith.
and engrafted into christ for salvation effectually, as it is said of John the Baptist, He shall be filled with the holy Ghost, even from his mother's womb. Luk. 1.15. and thus as the Spirit supplieth the want of Baptism, in like manner it does the want of faith.
But when once they came into the land of Canaan, a land flowing with milke and honey, then the Manna ceased on the morrow after they had eaten of the old corne of the land,
But when once they Come into the land of Canaan, a land flowing with milk and honey, then the Manna ceased on the morrow After they had eaten of the old corn of the land,
and when he hath set up a candle upon the candlesticke to give light to all that are in the house, woe unto them that despise the provision he hath provided for them,
and when he hath Set up a candle upon the candlestick to give Light to all that Are in the house, woe unto them that despise the provision he hath provided for them,
First of all the Recusants among us (and the Popish rabble of that Antichristian generation) which stoppe their eares like the Adder, and will not hearken to the voice of Charmers, charming never so wisely;
First of all the Recusants among us (and the Popish rabble of that Antichristian generation) which stop their ears like the Adder, and will not harken to the voice of Charmers, charming never so wisely;
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and for this cause he sendeth them strong delusions that they should beleeue a lie, that they all might be damned, who beleeve not the truth, but had pleasure in unrighteousnesse.
and for this cause he sends them strong delusions that they should believe a lie, that they all might be damned, who believe not the truth, but had pleasure in unrighteousness.
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For untill treason beganne to be plotted, called to this day the rebellion in the North, and the Bul of Pius Quintus was published, recusancy was not practised, nor the name heard of:
For until treason began to be plotted, called to this day the rebellion in the North, and the Bull of Pius Quintus was published, recusancy was not practised, nor the name herd of:
and Antichristian ministers, no better than the Priestes of Baal. These are they that under colour of zeale are revolted from us, which say, stand by thy selfe, come not neere to me, for I am hol•e• than thou.
and Antichristian Ministers, no better than the Priests of Baal. These Are they that under colour of zeal Are revolted from us, which say, stand by thy self, come not near to me, for I am hol•e• than thou.
In what Church they had faith wrought in them? and by what Ministers, as it were by spirituall fathers, they were begotten againe to a lively hope of the heavenly inheritance? If there be any faith or grace in any of them,
In what Church they had faith wrought in them? and by what Ministers, as it were by spiritual Father's, they were begotten again to a lively hope of the heavenly inheritance? If there be any faith or grace in any of them,
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and acknowledge the blessing of God upon his labours to be an infallible token of his lawfull calling, Ier. 23.21.22. Mal. 2.46. 2 Cor. 3.1.2. On the other side, God doth not convert men to himselfe, or establish them in grace by false and Antichristian Ministers and meanes.
and acknowledge the blessing of God upon his labours to be an infallible token of his lawful calling, Jeremiah 23.21.22. Malachi 2.46. 2 Cor. 3.1.2. On the other side, God does not convert men to himself, or establish them in grace by false and Antichristian Ministers and means.
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First, it is a matter of great comfort for the lost sheepe of Christ, straying from the sheepefold, to understand, that there is a way left to recover wandering sinners, which is the hearing of the word,
First, it is a matter of great Comfort for the lost sheep of christ, straying from the sheepfold, to understand, that there is a Way left to recover wandering Sinners, which is the hearing of the word,
the one, the great booke of his Creatures, wherein we see his eternall power and godhead, and learne to give him the glory: the other, is his written word inspired of God; and i• profitable for doctrine,
the one, the great book of his Creatures, wherein we see his Eternal power and godhead, and Learn to give him the glory: the other, is his written word inspired of God; and i• profitable for Doctrine,
for reproofe, for correction, and for instruction, in righteousnesse, that the man of God may bee perfect, throughly furnished unto all good workes, 2 Tim. 3.16.17.
for reproof, for correction, and for instruction, in righteousness, that the man of God may be perfect, thoroughly furnished unto all good works, 2 Tim. 3.16.17.
Hence it is, that Salomon saith, Where vision fail•th, the people perish. Behold therefore the misery of the people, who are as sheep dispersed and scattered without a Sheepheard,
Hence it is, that Solomon Says, Where vision fail•th, the people perish. Behold Therefore the misery of the people, who Are as sheep dispersed and scattered without a Shepherd,
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Fiftly, all such as through negligence, carelesnesse, contempt, and wilfulnesse refuse the hearing of the word, doe cast from them the meanes of their salvation, and forsake their owne mercies;
Fifty, all such as through negligence, carelessness, contempt, and wilfulness refuse the hearing of the word, do cast from them the means of their salvation, and forsake their own Mercies;
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That we may attaine to this, we must performe these seuerall duties, to attend unto it, to marke it, to understand it, to hold it fast, and lastly to apply it.
That we may attain to this, we must perform these several duties, to attend unto it, to mark it, to understand it, to hold it fast, and lastly to apply it.
Hence it is, that Christ saith Math. 13. He that hath eares to heare, let him heare. Where he sheweth, that there is a double hearing, outward and inward,
Hence it is, that christ Says Math. 13. He that hath ears to hear, let him hear. Where he shows, that there is a double hearing, outward and inward,
O how will they bow forward and incline their bodies, how wil they put their eares neere and close to them, to heare (if it be possible) what they say;
Oh how will they bow forward and incline their bodies, how will they put their ears near and close to them, to hear (if it be possible) what they say;
This is the eare-marke whereby we are knowne to be in the number of the sheepe of Christ, Ioh. 10. No man can make and frame to himselfe such sanctified eares by his owne wit and industry,
This is the earmark whereby we Are known to be in the number of the sheep of christ, John 10. No man can make and frame to himself such sanctified ears by his own wit and industry,
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Hence it is, that our Saviour instructing his Disciples, warneth them, that whosoever readeth must consider what he readeth, Math. 24. The palpable ignorance that abideth in our assemblies springeth from this fountaine, that we never weigh with our selues what we have heard,
Hence it is, that our Saviour instructing his Disciples, warneth them, that whosoever readeth must Consider what he readeth, Math. 24. The palpable ignorance that Abideth in our assemblies springs from this fountain, that we never weigh with our selves what we have herd,
Hence it is, that our Saviour after his teaching examineth his Disciples what they had learned and how they had profited, Have ye understood all these things? they said vnto him, yea Lord.
Hence it is, that our Saviour After his teaching examineth his Disciples what they had learned and how they had profited, Have you understood all these things? they said unto him, yea Lord.
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least at any time we should let them slippe from us: and Revel. 3.11. hold fast that which thou hast, till I come, that no man take thy crowne from thee.
lest At any time we should let them slip from us: and Revel. 3.11. hold fast that which thou hast, till I come, that no man take thy crown from thee.
And proclaimed a fast, and put on sackcloth, from &c.) Hitherto of the faith of the Ninevites: Now of their repentance, expressed by two signes of it, proclaiming a fast,
And proclaimed a fast, and put on Sackcloth, from etc.) Hitherto of the faith of the Ninevites: Now of their Repentance, expressed by two Signs of it, proclaiming a fast,
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For considered in themselues and in their owne natures, they are little worth, seeing bodily exercise profiteth little, 1 Tim. 4. But as we see that which is blunt in it selfe and not able to cut, may not withstanding sharpen other things;
For considered in themselves and in their own nature's, they Are little worth, seeing bodily exercise profiteth little, 1 Tim. 4. But as we see that which is blunt in it self and not able to Cut, may not withstanding sharpen other things;
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so fasting in it selfe no better than feasting, and sackcloath than silke and costly apparel, may neverthelesse further holy duties and quicken us in the persormance of them with greater zeale.
so fasting in it self no better than feasting, and Sackcloth than silk and costly apparel, may nevertheless further holy duties and quicken us in the persormance of them with greater zeal.
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so farre as humane infirmity wil suffer, but from labour and the workes of our callings, most of all from delights, pleasures, plaies, pastimes, recreations, idlenesse, haunting of tipling houses, surfetting and drunkennesse, the common sinnes of the Land, which have drawne downe the hote wrath and heavie displeasure of Almightie God upon us.
so Far as humane infirmity will suffer, but from labour and the works of our callings, most of all from delights, pleasures, plays, pastimes, recreations, idleness, haunting of tippling houses, surfeiting and Drunkenness, the Common Sins of the Land, which have drawn down the hight wrath and heavy displeasure of Almighty God upon us.
2. They Proclaime it, That is, they leave it not indifferent and arbitrary to the will and pleasure and discretion of every person to doe what they best fansied,
2. They Proclaim it, That is, they leave it not indifferent and arbitrary to the will and pleasure and discretion of every person to do what they best fancied,
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3. They put on sackcloth; It may be it was not sackcloth in his proper kind, which is commonly so called, which they could not possibly in such plenty and abundance supply themselues withall, at such a suddaine,
3. They put on Sackcloth; It may be it was not Sackcloth in his proper kind, which is commonly so called, which they could not possibly in such plenty and abundance supply themselves withal, At such a sudden,
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but their ordinary and meanest attire, so that were it, that in civility and modesty they might, they would have stripped themselues to the bare skin, thereby acknowledging and confessing themselues unworthy of any creature to cover their nakednesse.
but their ordinary and Meanest attire, so that were it, that in civility and modesty they might, they would have stripped themselves to the bore skin, thereby acknowledging and confessing themselves unworthy of any creature to cover their nakedness.
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Both these lay aside and cast away from them, yea they punish and revenge themselues of their surfetting & drunkennesse by fasting, professing themselues unworthy to tast one bit of bread or to drinke one drop of water:
Both these lay aside and cast away from them, yea they Punish and revenge themselves of their surfeiting & Drunkenness by fasting, professing themselves unworthy to taste one bit of bred or to drink one drop of water:
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This revenge the Apostle calleth the beating downe of the body, or the keeping it under and bringing it into subjection; and the offering up our bodies as sacrifices to God.
This revenge the Apostle calls the beating down of the body, or the keeping it under and bringing it into subjection; and the offering up our bodies as Sacrifices to God.
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and get the upper hand of us. Let us make use of this point. This revenge standeth not in wounding our selues and offering violence to our owne bodies.
and get the upper hand of us. Let us make use of this point. This revenge Stands not in wounding our selves and offering violence to our own bodies.
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none ever did the contrary, that we reade of, but onely the Priests of Baal, who cut themselues after their manner with knives and lancers till the bloud gushed out upon them;
none ever did the contrary, that we read of, but only the Priests of Baal, who Cut themselves After their manner with knives and lancers till the blood gushed out upon them;
The flesh in every one hath oftentimes some darling sinne, at least wherein it most delighteth, which most properly we may call our iniquity above all the rest, and which is as the right eye or the right hand:
The Flesh in every one hath oftentimes Some darling sin, At lest wherein it most delights, which most properly we may call our iniquity above all the rest, and which is as the right eye or the right hand:
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Thus did Zacheus when hee was conuerted, Luk. 19. his gainfull and profitable sinnes of wrong and oppression, being his master sinnes, he shaketh off and renounceth, Behold Lord, the halfe of my goods, I give to the poore,
Thus did Zacchaeus when he was converted, Luk. 19. his gainful and profitable Sins of wrong and oppression, being his master Sins, he shakes off and Renounceth, Behold Lord, the half of my goods, I give to the poor,
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The great labours which he tooke in planting Churches, in perils, in watchings, in wearinesse, in hunger and thirst, in cold and nakednesse, were nothing else,
The great labours which he took in planting Churches, in perils, in watchings, in weariness, in hunger and thirst, in cold and nakedness, were nothing Else,
so repenting of their Idolatry, they offered likewise gold and earings to the Tabernacle willingly, whose heart made them willing to bring an offering to the Lord, untill there was more then enough, Exod. 36.5.
so repenting of their Idolatry, they offered likewise gold and earings to the Tabernacle willingly, whose heart made them willing to bring an offering to the Lord, until there was more then enough, Exod 36.5.
Thirdly, when with the same members and instruments of our bodies, which the flesh most of all hath abused to sinne and wickednesse, wee in speciall sort seeke and endeauour to glorifie God.
Thirdly, when with the same members and Instruments of our bodies, which the Flesh most of all hath abused to sin and wickedness, we in special sort seek and endeavour to Glorify God.
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but so soone as hee could speake (for he was striken dumbe) he glorified God with his mouth and praised his name, Luk. 1. So the woman which is thought to have abused her eyes, her haire, his lippes to wantonnesse and uncleannesse (for she was a greevous sinner) when she repented, she revenged her selfe upon the flesh, in shewing her love to Christ;
but so soon as he could speak (for he was stricken dumb) he glorified God with his Mouth and praised his name, Luk. 1. So the woman which is Thought to have abused her eyes, her hair, his lips to wantonness and uncleanness (for she was a grievous sinner) when she repented, she revenged her self upon the Flesh, in showing her love to christ;
& their throate an open sepulcher, if they would circumcise their lips, and make their tongues their glory to glorifie the name of God! that whereas they have cursed bitterly, now they may learne to blesse graciously, that our communication may be good to the use of edifying, and minister grace unto the hearers:
& their throat an open sepulcher, if they would circumcise their lips, and make their tongues their glory to Glorify the name of God! that whereas they have cursed bitterly, now they may Learn to bless graciously, that our communication may be good to the use of edifying, and minister grace unto the hearers:
And such as have had feet swift to shed blood, & to carry them to places of vanity and impiety, of drunkennesse and uncleannesse, happy were it if they would take revenge of themselues,
And such as have had feet swift to shed blood, & to carry them to places of vanity and impiety, of Drunkenness and uncleanness, happy were it if they would take revenge of themselves,
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Fourthly, we take revenge on the flesh, when we oftentimes refraine ourselves, and bridle our affections from the use of things otherwise lawfull, because we have offended therein.
Fourthly, we take revenge on the Flesh, when we oftentimes refrain ourselves, and bridle our affections from the use of things otherwise lawful, Because we have offended therein.
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For though we may not draw punishments upon our selues to mortifie the flesh, yet when God imposeth them upon us for our good, we should make benefit and advantage thereof,
For though we may not draw punishments upon our selves to mortify the Flesh, yet when God Imposes them upon us for our good, we should make benefit and advantage thereof,
Thus we should joyne with God, helpe him to whip our sinnes harder and oftner by taking his part, justifie him in all his dealings, drive his chasticementes home to our hearts as the nailes to the head,
Thus we should join with God, help him to whip our Sins harder and oftener by taking his part, justify him in all his dealings, drive his chastisements home to our hearts as the nails to the head,
and place which we have abused to sinne, to be matters and witnesses of our repentance? doe we turne those members of our bodies abused to sinne, to be instruments of righteousnesse and holinesse? or doe we bridle and restraine our selves from such things wherein wee have offended? No doubtlesse, these are farre from us, and therefore we from repentance.
and place which we have abused to sin, to be matters and Witnesses of our Repentance? do we turn those members of our bodies abused to sin, to be Instruments of righteousness and holiness? or do we bridle and restrain our selves from such things wherein we have offended? No doubtless, these Are Far from us, and Therefore we from Repentance.
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A fast, and put on sackcloth.) Thus much generally is to be obserued from the practise of the Ninevites, that revenged themselues of their excesse and superfluity by fasting and sackcloth:
A fast, and put on Sackcloth.) Thus much generally is to be observed from the practice of the Ninevites, that revenged themselves of their excess and superfluity by fasting and Sackcloth:
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This is confirmed by sundry precepts, as Levit. 16.29. This shall be a statute for ever unto you, in the seventh mouth, on the tenth day of the moneth, ye shall afflict your soules by a statute for ever.
This is confirmed by sundry Precepts, as Levit. 16.29. This shall be a statute for ever unto you, in the seventh Mouth, on the tenth day of the Monn, you shall afflict your Souls by a statute for ever.
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So the Prophet Ioel, chap. 2.15.16. Blow the Trumpet in Zion, sanctifie a fast, call a solemne assembly, gather the people, sanctifie the Congregation, assemble the Elders, gather the Children and those that sucke the breast, &c. see how he heapeth sundry commandements together, binding the Priests, the people, the Congregation, the Elders, the children, the married, that is, all sortes, high and low, young and old, one and other.
So the Prophet Joel, chap. 2.15.16. Blow the Trumpet in Zion, sanctify a fast, call a solemn assembly, gather the people, sanctify the Congregation, assemble the Elders, gather the Children and those that suck the breast, etc. see how he heapeth sundry Commandments together, binding the Priests, the people, the Congregation, the Elders, the children, the married, that is, all sorts, high and low, young and old, one and other.
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Ezra the good Scribe of the Lord, and Nehemiah the religious governour of the people, fasted and all that were under their charge, Ezr. 8.21 Neh. 9.1. So Iehoshaphat ordained a fast throughout all Iudah, when the enemies upon a suddaine had broken into the borders of his kingdome:
Ezra the good Scribe of the Lord, and Nehemiah the religious governor of the people, fasted and all that were under their charge, Ezra 8.21 Neh 9.1. So Jehoshaphat ordained a fast throughout all Iudah, when the enemies upon a sudden had broken into the borders of his Kingdom:
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if we performe it aright, as Exod. 17. the sword of Ioshua was not so forcible as the praier of Moses; for while he held up his hands Israel prevailed,
if we perform it aright, as Exod 17. the sword of Ioshua was not so forcible as the prayer of Moses; for while he held up his hands Israel prevailed,
Now that we may understand the doctrine of fasting aright, and so be directed the better in the practise thereof, let us consider these fiue points, what it is, what be the kindes thereof, the parts, the reasons, and lastly the uses.
Now that we may understand the Doctrine of fasting aright, and so be directed the better in the practice thereof, let us Consider these fiue points, what it is, what be the Kinds thereof, the parts, the Reasons, and lastly the uses.
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I call this an abstinence from all meates and drinkes, as appeareth plainely in this Chap. Let neither man nor beast taste any thing, let them not feed nor drinke water, vers. 7. The same speakth David, when he fasted for the murthering of Abner, who was slaine by the sword of Ioab, God doe so to me and more also,
I call this an abstinence from all Meats and drinks, as appears plainly in this Chap. Let neither man nor beast taste any thing, let them not feed nor drink water, vers. 7. The same Speaketh David, when he fasted for the murdering of Abner, who was slain by the sword of Ioab, God do so to me and more also,
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Thus for the death of Saul and Ionathan, and the slaughter of the people, they likewise wept and fasted untill the evening, 2 Sam. 1. because they were fallen with the sword.
Thus for the death of Saul and Ionathan, and the slaughter of the people, they likewise wept and fasted until the evening, 2 Sam. 1. Because they were fallen with the sword.
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Hence it is, that it is called the humbling of the soule, or an afflicting thereof, Numb, 29.7. to seeke of him a right way for us, Ezr. 8.21. and it was evermore joyned with praier, 1 Sam. 7.6. they fasted on that day, and said there, We have sinned against the Lord:
Hence it is, that it is called the humbling of the soul, or an afflicting thereof, Numb, 29.7. to seek of him a right Way for us, Ezra 8.21. and it was evermore joined with prayer, 1 Sam. 7.6. they fasted on that day, and said there, We have sinned against the Lord:
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and threatneth that whosoever shall doe any worke at all therein, even on that day, shall be cut off from among his people, Levit. 16. Because it shall be a Sabbath of rest, and we ought to resort at such solemne times to the house of God, no lesse than we ought to doe on the Sabbath,
and threatens that whosoever shall do any work At all therein, even on that day, shall be Cut off from among his people, Levit. 16. Because it shall be a Sabbath of rest, and we ought to resort At such solemn times to the house of God, no less than we ought to do on the Sabbath,
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if not rather more, in regard of the urging and pressing occasion, Iudge. 20. Hereby then falleth to the ground the opinion of such as hold it neither needfull nor expedient, that the word should be preached at such times as the Church assembleth for fasting and praying.
if not rather more, in regard of the urging and pressing occasion, Judge. 20. Hereby then falls to the ground the opinion of such as hold it neither needful nor expedient, that the word should be preached At such times as the Church assembleth for fasting and praying.
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And because the diligence of others maketh their negligence to appeare the greater, they open their mouthes against them and their practise who preach the word in season and out of season according to the Commandement of God and man,
And Because the diligence of Others makes their negligence to appear the greater, they open their mouths against them and their practice who preach the word in season and out of season according to the Commandment of God and man,
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an other fourth part they spent in prayer and confessing their sinnes to God, and by all likelihood, the other two parts were spent in preaching after they had read the Lecture of the Law:
an other fourth part they spent in prayer and confessing their Sins to God, and by all likelihood, the other two parts were spent in preaching After they had read the Lecture of the Law:
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and neither in reading, nor in praying, how should it be spent but in preaching & hearing the word of the Lord? Thus Anna serued the Lord in the Temple with prayer & fasting, where without all question was the preaching of the word,
and neither in reading, nor in praying, how should it be spent but in preaching & hearing the word of the Lord? Thus Anna served the Lord in the Temple with prayer & fasting, where without all question was the preaching of the word,
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Lastly if the preaching of the word were used in times of holy feasting & solemne thanksgiving to be rendred unto God for some extraordinary blessings or deliverances receiued as in the Passeover, & the like:
Lastly if the preaching of the word were used in times of holy feasting & solemn thanksgiving to be rendered unto God for Some extraordinary blessings or Deliverances received as in the Passover, & the like:
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why should not the same exercise be much rather takē up, when the times of holy fasting are sanctified? that as at the one we might be stirred up to praise God for his mercies,
why should not the same exercise be much rather taken up, when the times of holy fasting Are sanctified? that as At the one we might be stirred up to praise God for his Mercies,
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There is a fast prescribed by the Physition, to restore health, or to procure appetite, abstaining from sustenance to consume raw and superfluous humours.
There is a fast prescribed by the physician, to restore health, or to procure appetite, abstaining from sustenance to consume raw and superfluous humours.
An other is, to performe somewhat with haste and expedition, when the minde is so set upon some earnest businesse, that a man either forgetteth himselfe,
an other is, to perform somewhat with haste and expedition, when the mind is so Set upon Some earnest business, that a man either forgetteth himself,
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Such was Pauls fast and of the rest that were in the ship with him, Act. 27. they had no leasure to take meate in time of the storme and tempest, every houre fearing shipwracke,
Such was Paul's fast and of the rest that were in the ship with him, Act. 27. they had no leisure to take meat in time of the storm and tempest, every hour fearing shipwreck,
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or the vertue of temperance, and is to be practised of us all the daies of our lives, according to the warning of our Saviour, Take heed to your selues,
or the virtue of temperance, and is to be practised of us all the days of our lives, according to the warning of our Saviour, Take heed to your selves,
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and of the Apostle, Let us walke honestly as in the day, not in riotting and drunkennesse, not in chambering and wantonnesse, &c. There is an other fast of necessity, which is a forced and constrained fast, which God often sendeth as a chasticement when he breaketh the staffe of bread, when he maketh the heavens as brasse, and the earth as yron, when he destroyeth the labours of the husbandmen, when the field is wasted, the corne blasted, the grasse withered, the vines dryed, and the land mourueth, Ioel, 2. Because we will not take up a voluntary fast that he would, he forceth us to take up a fast which we would not;
and of the Apostle, Let us walk honestly as in the day, not in rioting and Drunkenness, not in chambering and wantonness, etc. There is an other fast of necessity, which is a forced and constrained fast, which God often sends as a chastisement when he breaks the staff of bred, when he makes the heavens as brass, and the earth as iron, when he Destroyeth the labours of the husbandmen, when the field is wasted, the corn blasted, the grass withered, the vines dried, and the land mourueth, Joel, 2. Because we will not take up a voluntary fast that he would, he forceth us to take up a fast which we would not;
We have heard many complaine and cry out in their necessities, What shall we eate? or what shall we drinke? and wherewithall shall we be clothed? Neverthelesse, we have rather heard what famine is, then felt it in truth;
We have herd many complain and cry out in their necessities, What shall we eat? or what shall we drink? and wherewithal shall we be clothed? Nevertheless, we have rather herd what famine is, then felt it in truth;
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For what, I pray you, have we ever suffered, in comparison of the judgements of God upon his owne people Israel? as in the daies of Ahab when it rained not on the earth by the spa•e of three yeeres and sixe monethes:
For what, I pray you, have we ever suffered, in comparison of the Judgments of God upon his own people Israel? as in the days of Ahab when it reigned not on the earth by the spa•e of three Years and sixe months:
Nay, we have beene so farre from having a wofull and wretched experience of these things, that moe among us have destroyed themselues through surfetting and drunkennesse & wantonnesse, than have dyed through want:
Nay, we have been so Far from having a woeful and wretched experience of these things, that more among us have destroyed themselves through surfeiting and Drunkenness & wantonness, than have died through want:
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and therfore Moses chargeth the Israelites, when they should enter into goodly cities which they builded not, houses full of all good things which they filled not, welles digged which they digged not, vineyards and Olive trees which they planted not,
and Therefore Moses charges the Israelites, when they should enter into goodly cities which they built not, houses full of all good things which they filled not, wells dug which they dug not, vineyards and Olive trees which they planted not,
this is a spiritual abstinence, a sacrifice which especially pleaseth God, consisting in the holinesse of our lives, which we must keepe all the dayes of our lives.
this is a spiritual abstinence, a sacrifice which especially Pleases God, consisting in the holiness of our lives, which we must keep all the days of our lives.
Of this the Prophet speaketh, Is not this the fast that I have chosen, to loose the bands of wickednesse, to undoe the heavy burdens, to let the oppressed goe free, to deale thy breed to the hungry,
Of this the Prophet speaks, Is not this the fast that I have chosen, to lose the bans of wickedness, to undo the heavy burdens, to let the oppressed go free, to deal thy breed to the hungry,
The outward is called a bodily exercise, which is an abstinence for a time from the profits and pleasures of this life, thereby to make us apter and fitter to the inward vertues.
The outward is called a bodily exercise, which is an abstinence for a time from the profits and pleasures of this life, thereby to make us apter and fitter to the inward Virtues.
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But as we say commonly, necessity hath no law, where God inableth not to beare out this hard exercise, let them in the feare of God take some short refreshing.
But as we say commonly, necessity hath no law, where God enableth not to bear out this hard exercise, let them in the Fear of God take Some short refreshing.
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and from excessive measure of sleeping, 2 Sam. 12.16. Ioel. 1.13. that we may have no occasions or allurements to reioyce in the flesh, and so to withdraw and withhold us from the solemne worship of God.
and from excessive measure of sleeping, 2 Sam. 12.16. Joel 1.13. that we may have no occasions or allurements to rejoice in the Flesh, and so to withdraw and withhold us from the solemn worship of God.
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For the same Lord that saith Sanctifie the Lords day, saith also Sanctifie a fast: he that chargeth not to doe any worke on the Sabbath, chargeth likewise to do no worke at all on the day of fasting:
For the same Lord that Says Sanctify the lords day, Says also Sanctify a fast: he that charges not to do any work on the Sabbath, charges likewise to do no work At all on the day of fasting:
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he that hath restrained sonne and daughter, man seruant, maid seruant, and the stranger that is within the gates from labour on the Sabbath, hath also forbbidden to every one all manner of worke,
he that hath restrained son and daughter, man servant, maid servant, and the stranger that is within the gates from labour on the Sabbath, hath also forbbidden to every one all manner of work,
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If then we be ashamed to follow the workes of our hands, and the course of our ordinary businesse upon the Lords day, we ought also to be afraid to give up our selues to the labours of our callings upon our fast-day, which ought with no lesse religion to be obserued then the other. But hereof more afterward.
If then we be ashamed to follow the works of our hands, and the course of our ordinary business upon the lords day, we ought also to be afraid to give up our selves to the labours of our callings upon our fast-day, which ought with no less Religion to be observed then the other. But hereof more afterwards.
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there is one proper to the married couple, that they abstaine from the otherwise lawfull company one of an other, and the bed otherwise pronounced to be undefiled. The Prophet enioyneth the bridegroome to goe forth of his Chamber, and the bride out of her closet;
there is one proper to the married couple, that they abstain from the otherwise lawful company one of an other, and the Bed otherwise pronounced to be undefiled. The Prophet enjoineth the bridegroom to go forth of his Chamber, and the bride out of her closet;
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The wise man teaching, that to every thing there is a season, and a time to every purpose under the heaven, mentioneth a time to imbrace, and a time to refraine from imbracing.
The wise man teaching, that to every thing there is a season, and a time to every purpose under the heaven, mentioneth a time to embrace, and a time to refrain from embracing.
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for first, they are the ordinances of God who hath commanded them, and therefore they are not lightly to be esteemed by the judgement of the senses or outward man, that can go no farther then to the ceremony it selfe;
for First, they Are the ordinances of God who hath commanded them, and Therefore they Are not lightly to be esteemed by the judgement of the Senses or outward man, that can go no farther then to the ceremony it self;
What may seeme more simple and unsufficient to throw down the strong walles of Iericho then the trumpets of Rammes hornes, and the shout of the people with a loud voice? yet because this was Gods owne ordinance, it prevailed.
What may seem more simple and unsufficient to throw down the strong walls of Jericho then the trumpets of Rams horns, and the shout of the people with a loud voice? yet Because this was God's own Ordinance, it prevailed.
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What may seeme more weake, then the washing of Naaman in the waters of Iordan, to clense his Leprosie? were not Abana and Pharphar, the rivers of Damascus as good? Yet was it Gods appointment to heale him thereby.
What may seem more weak, then the washing of Naaman in the waters of Iordan, to cleanse his Leprosy? were not Abana and Pharpar, the Rivers of Damascus as good? Yet was it God's appointment to heal him thereby.
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God oftentimes worketh by weake meanes, and sometimes by contrary, that the glory may not be of men, as he conveieth heavenly treasures in earthen vessels, that the excellency of the power may be of God.
God oftentimes works by weak means, and sometime by contrary, that the glory may not be of men, as he conveieth heavenly treasures in earthen vessels, that the excellency of the power may be of God.
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Secondly, they that come to runne and wrestle for a game were wont to abstaine from all such lettes as hinder their exercise, and every one that striveth for mastery, though it be to obtaine a corruptible Crowne, is temperate in all things, that may disable them to performe the same with praise and commendation:
Secondly, they that come to run and wrestle for a game were wont to abstain from all such lets as hinder their exercise, and every one that striveth for mastery, though it be to obtain a corruptible Crown, is temperate in all things, that may disable them to perform the same with praise and commendation:
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and shall we thinke that the children of God, by abstaining from such things as he hath interdicted them, shall not have a singular fruit and benefit toward the obtaining of an incorruptible crowne? Lastly, the mouthes of the enemies are hereby stopped,
and shall we think that the children of God, by abstaining from such things as he hath interdicted them, shall not have a singular fruit and benefit towards the obtaining of an incorruptible crown? Lastly, the mouths of the enemies Are hereby stopped,
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and therefore except we bring with us more then the externall exercises before mentioned, our fasting may be matched with the fasting of the beastes of Nineveh, for both they did eate nothing,
and Therefore except we bring with us more then the external exercises before mentioned, our fasting may be matched with the fasting of the beasts of Nineveh, for both they did eat nothing,
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and if we doe no more, what priviledge have we above them? Wherefore we must consider the inward vertues helped forward and furthered by the outward and bodily exercises,
and if we do no more, what privilege have we above them? Wherefore we must Consider the inward Virtues helped forward and furthered by the outward and bodily exercises,
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The first is humiliation, never more necessary then at such times, which consisteth in the sight of our sinnes, in the feeling of our misery, in a bewayling of our vile estate,
The First is humiliation, never more necessary then At such times, which Consisteth in the sighed of our Sins, in the feeling of our misery, in a bewailing of our vile estate,
If this be wailing and lamentation be found in us, certainely he which heard the moane and mourning wrung from Ismael and Hagar in their extremity, he which heareth the cry of the young Ravens,
If this be wailing and lamentation be found in us, Certainly he which herd the moan and mourning wrung from Ishmael and Hagar in their extremity, he which hears the cry of the young Ravens,
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& the roaring of the Lyons that call upon him, will much rather heare the sorrowfull lamentation of his owne deare children which they make unto him in their misery.
& the roaring of the Lyons that call upon him, will much rather hear the sorrowful lamentation of his own deer children which they make unto him in their misery.
and likewise the workes of Charity toward our brethren, forbearing one another and forgiving one another, remitting debtes to the poorest sort that are no way able to pay,
and likewise the works of Charity towards our brothers, forbearing one Another and forgiving one Another, remitting debts to the Poorest sort that Are no Way able to pay,
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least under a pretence of godlinesse we practise miserablenesse, like those that allow of this exercise to pinch the bellies of their labouring seruants.
lest under a pretence of godliness we practise miserableness, like those that allow of this exercise to pinch the bellies of their labouring Servants.
If every mans fasting were measured by the line of his repenting, I feare the greatest number of those that abstaine from food, would be found to doe nothing lesse then repent of their offences.
If every men fasting were measured by the line of his repenting, I Fear the greatest number of those that abstain from food, would be found to do nothing less then Repent of their offences.
Hence it is, that the Lord prescribed a platforme of praier to the Priestes, the Ministers of the Lord in the solemne assemblies of sanctifying a fast, Spare thy people, O Lord,
Hence it is, that the Lord prescribed a platform of prayer to the Priests, the Ministers of the Lord in the solemn assemblies of sanctifying a fast, Spare thy people, Oh Lord,
Thus therefore ought every one to rouse up himselfe to be feruent in prayer, and as faithfull remembrancers of the Lord to give him no rest untill he heare us and grant our requestes.
Thus Therefore ought every one to rouse up himself to be fervent in prayer, and as faithful remembrancers of the Lord to give him no rest until he hear us and grant our requests.
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This prayer consisteth partly in confessing our speciall sinnes that have brought his judgments, craving pardon of them and beseeching him to turne away his wrath and heavy displeasure from us,
This prayer Consisteth partly in confessing our special Sins that have brought his Judgments, craving pardon of them and beseeching him to turn away his wrath and heavy displeasure from us,
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The severall sorts of a religious fast, which a man undertaketh to make his soule and body the fitter to pray more feruently to God, are these two, private and publike;
The several sorts of a religious fast, which a man undertaketh to make his soul and body the fitter to pray more fervently to God, Are these two, private and public;
This David practised, what time his child was striken with mortall sicknesse, because in the sicknesse of the child he did consider the wrath and displeasure of God against himselfe,
This David practised, what time his child was stricken with Mortal sickness, Because in the sickness of the child he did Consider the wrath and displeasure of God against himself,
This is and hath beene undertaken, when a man becommeth an humble and earnest suter for the pardon of some great and grosse sinne, that lyeth heavy upon the conscience.
This is and hath been undertaken, when a man becomes an humble and earnest suitor for the pardon of Some great and gross sin, that lies heavy upon the conscience.
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For this cause did Iehoshaphat proclaime a solemne fast, and joyned it with prayer, saying, In us is no strength to stand against this great multitude that commeth against us,
For this cause did Jehoshaphat proclaim a solemn fast, and joined it with prayer, saying, In us is no strength to stand against this great multitude that comes against us,
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as warre, famine, plague, and other like fearefull sicknesse or contagious visitation. Thus have we present occasion to humble our selues if ever we had.
as war, famine, plague, and other like fearful sickness or contagious Visitation. Thus have we present occasion to humble our selves if ever we had.
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when they saw the wrath of God kindled against them, & the chosen men of Israel smitten down, & the Canaanites to preuaile against them, to cry out, O Lord, what shall I say,
when they saw the wrath of God kindled against them, & the chosen men of Israel smitten down, & the Canaanites to prevail against them, to cry out, Oh Lord, what shall I say,
when Israel turneth their backes before their enemies? And when the people were smitten by the children of Benjamin with a greeuous slaughter, they went up and came to the house of the Lord, and wept and sate there before the Lord, and fasted that day untill the even.
when Israel turns their backs before their enemies? And when the people were smitten by the children of Benjamin with a grievous slaughter, they went up and Come to the house of the Lord, and wept and sat there before the Lord, and fasted that day until the even.
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for when he heard the fearful threatning denounced against him by the Prophet & against his house, he rent his garments, put on sackcloth, fasted, and humbled himselfe, whereby he obtained a respit of the judgement:
for when he herd the fearful threatening denounced against him by the Prophet & against his house, he rend his garments, put on Sackcloth, fasted, and humbled himself, whereby he obtained a respite of the judgement:
This seemeth to be the cause of the assembly of the Congregation at Antioch, they laboured mightily in praier & fasting for the people of God dispersed among the Gentiles, and specially for the poore Saints at Ierusalem persecuted through the cruelty of Herod Act. 12. The last cause why the Churches assembled in this manner, was, to crave a blessing from God,
This seems to be the cause of the assembly of the Congregation At Antioch, they laboured mightily in prayer & fasting for the people of God dispersed among the Gentiles, and specially for the poor Saints At Ierusalem persecuted through the cruelty of Herod Act. 12. The last cause why the Churches assembled in this manner, was, to crave a blessing from God,
When the Church did lay their hands on Paul & Barrabas, they fasted and prayed, & cōmended them to the grace of God, that he would prosper their ministery.
When the Church did lay their hands on Paul & Barabbas, they fasted and prayed, & commended them to the grace of God, that he would prosper their Ministry.
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Are not dāgers threatned on every side, nay are they not already inflicted upon us? Hath not the Lord a controversie against us for our common sinnes? hath not iniquity the upper hand,
are not dangers threatened on every side, nay Are they not already inflicted upon us? Hath not the Lord a controversy against us for our Common Sins? hath not iniquity the upper hand,
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and is not godlinesse troden under foot? And as for the miseries and desolations of the neighbouring Churches, are they not in paine like a woman in travaile & bring forth nothing but wind? may we not say, The heathen are come into thine inheritance, thine holy Temple have they defiled,
and is not godliness trodden under foot? And as for the misery's and desolations of the neighbouring Churches, Are they not in pain like a woman in travail & bring forth nothing but wind? may we not say, The heathen Are come into thine inheritance, thine holy Temple have they defiled,
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that they are become a reproach to their enimies, a scorne and derision to them that are round about them, who say, where is their God? Lastly, we enterprize great things,
that they Are become a reproach to their enemies, a scorn and derision to them that Are round about them, who say, where is their God? Lastly, we enterprise great things,
how can we looke for a blessing, if we crave it not with fasting and prayer? doubtlesse this is the cause why we have no better successe in our endeavours,
how can we look for a blessing, if we crave it not with fasting and prayer? doubtless this is the cause why we have no better success in our endeavours,
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First it reproveth such as hold fasting to be meerly Iudaicall and ceremoniall, a part of the rudiments of the Law, which are shadowes of things to come,
First it Reproveth such as hold fasting to be merely Judaical and ceremonial, a part of the rudiments of the Law, which Are shadows of things to come,
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as one certaine and fixed day of the yeare, Levit. 16. This shall be a statute for euer unto you, in the seuenth moneth, on the tenth day of the moxeth, ye shall afflict your soules, &c. and it had sundry legal rites and facrifices annexed unto it.
as one certain and fixed day of the year, Levit. 16. This shall be a statute for ever unto you, in the Seventh Monn, on the tenth day of the moxeth, you shall afflict your Souls, etc. and it had sundry Legal Rites and facrifices annexed unto it.
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& not to be obserued as moral, because the day is changed, and all the rites abolished together with the strict rest? No doubtlesse, there remaineth a Sabboth and holy day of rest for the people of God to the end of the world,
& not to be observed as moral, Because the day is changed, and all the Rites abolished together with the strict rest? No doubtless, there remains a Sabbath and holy day of rest for the people of God to the end of the world,
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Now where the causes of the institution remaine, there the things themselues must continue: but the causes of the institution remaine, therfore fasting it selfe must continue.
Now where the Causes of the Institution remain, there the things themselves must continue: but the Causes of the Institution remain, Therefore fasting it self must continue.
Be sides, when our Saviour was blamed by the Pharisees Disciples & the Disciples of Iohn, because his disciples fasted not, doth he exempt them vtterly from it & discharge them from such practise as impertinent unto them? No doubtlesse, he only sheweth the unfitnesse of the present time, but layeth a commandement upon them to do it afterward, then shall they fast. And they performed it accordingly, Act. 13.
Be sides, when our Saviour was blamed by the Pharisees Disciples & the Disciples of John, Because his Disciples fasted not, does he exempt them utterly from it & discharge them from such practice as impertinent unto them? No doubtless, he only shows the unfitness of the present time, but Layeth a Commandment upon them to do it afterwards, then shall they fast. And they performed it accordingly, Act. 13.
Secondly, it reproveth the Popish fasting, to whom I may say as Paul sometime did to the men of Athens, I perceive that in all things yee are too superstitious.
Secondly, it Reproveth the Popish fasting, to whom I may say as Paul sometime did to the men of Athens, I perceive that in all things ye Are too superstitious.
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The chiefe points of religion remaine in the Church of Rome, howbeit in name onely, not in nature: in shew, not in substance: in appearance, not in truth:
The chief points of Religion remain in the Church of Rome, howbeit in name only, not in nature: in show, not in substance: in appearance, not in truth:
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I may say therefore of them as Iohn doth to the Angel of the Church in Sardis, I know thy workes, that thou hast a name that thou livest, and art dead.
I may say Therefore of them as John does to the Angel of the Church in Sardis, I know thy works, that thou hast a name that thou Livest, and art dead.
For if he should utterly have abolished these fundamentall points of religion, and not have broched lyes in hypocrisie, all men would soone have espied the treachery.
For if he should utterly have abolished these fundamental points of Religion, and not have broached lies in hypocrisy, all men would soon have espied the treachery.
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It is an abstinence from flesh onely, and the things that come from it, according to the order of the Church, upon set and certaine times appointed to make satisfaction for our sinnes, to merit the grace of Christ, and to obtaine everlasting life.
It is an abstinence from Flesh only, and the things that come from it, according to the order of the Church, upon Set and certain times appointed to make satisfaction for our Sins, to merit the grace of christ, and to obtain everlasting life.
It is the Counsell of the Prophet, when the Lord commeth out as an armed man against his people, to seek reconciliation and attonement with him, This will I doe to thee, O Israel,
It is the Counsel of the Prophet, when the Lord comes out as an armed man against his people, to seek reconciliation and atonement with him, This will I do to thee, Oh Israel,
We are not stronger than he, who is the Lord strong and mighty, the Lord mighty in battel, as a man of Warre, and therefore we are not able to encounter him.
We Are not Stronger than he, who is the Lord strong and mighty, the Lord mighty in battle, as a man of War, and Therefore we Are not able to encounter him.
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there is wrath gone out from the Lord, the plague is begunne among the people, and yet who almost layeth it to his heart? O that there were that wisedome in us which was in the men of Tyre and Sidon, when they knew that Herod was displeased with them;
there is wrath gone out from the Lord, the plague is begun among the people, and yet who almost Layeth it to his heart? Oh that there were that Wisdom in us which was in the men of Tyre and Sidon, when they knew that Herod was displeased with them;
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Behold a wicked city turned from her wickednesse in the turning of an hand. Ionah no sooner proclaimed destruction, but the King sent out his Proclamation:
Behold a wicked City turned from her wickedness in the turning of an hand. Jonah no sooner proclaimed destruction, but the King sent out his Proclamation:
The Apostle Paul exhorteth the servant of the Lord to instruct those that oppose themselues, if God peraduenture will give them repentance, to the acknowledging of the truth.
The Apostle Paul exhorteth the servant of the Lord to instruct those that oppose themselves, if God Peradventure will give them Repentance, to the acknowledging of the truth.
An other Apostle confirmeth the same, Of his owne will he begate us with the word of truth, that we should be a kind of first fruites of his creatures.
an other Apostle confirmeth the same, Of his own will he begat us with the word of truth, that we should be a kind of First fruits of his creatures.
First the word is quicke and livelie, powerfull and piercing, sharper than any two edged sword, and entreth even to the dividing asunder of soule and spirit,
First the word is quick and lively, powerful and piercing, sharper than any two edged sword, and entereth even to the dividing asunder of soul and Spirit,
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Is it not a miracle in the body to open the eyes of the blind, to restore hearing to the deafe, to raise the dead, to clense the Lepers? The penitent person hath received all these in his soule;
Is it not a miracle in the body to open the eyes of the blind, to restore hearing to the deaf, to raise the dead, to cleanse the Lepers? The penitent person hath received all these in his soul;
But here a question may be asked, whether this be a worke and effect of the Law? are the threatnings thereof able to do it? or is it a fruit of the Gospell? I answer, the Law helpeth it forward, it cannot worke it, or bring it forth.
But Here a question may be asked, whither this be a work and Effect of the Law? Are the threatenings thereof able to do it? or is it a fruit of the Gospel? I answer, the Law Helpeth it forward, it cannot work it, or bring it forth.
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are not such worthy to perish? Hence it is, that Abraham is brought in, answering the rich man that would have the dead sent to his brethren to reclaime them, and bring them to repentance:
Are not such worthy to perish? Hence it is, that Abraham is brought in, answering the rich man that would have the dead sent to his brothers to reclaim them, and bring them to Repentance:
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not the power of God, because he is infinite, the Angels cover their faces before him, the heavens are not cleane in his sight, the earth trembleth when he sheweth his glory.
not the power of God, Because he is infinite, the Angels cover their faces before him, the heavens Are not clean in his sighed, the earth Trembleth when he shows his glory.
When the Israelites saw the lightnings and heard the noise of the thunder and sound of the Trumpet waxing lowder and lowder in the mount, so that Moses himselfe said, I exceedingly feare and quake:
When the Israelites saw the lightnings and herd the noise of the thunder and found of the Trumpet waxing Louder and Louder in the mount, so that Moses himself said, I exceedingly Fear and quake:
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It was a fearefull judgement when our Saviour commanded the twelue, saying, Go not into the way of the Gentiles, and into any City of the Samaritans enter ye not.
It was a fearful judgement when our Saviour commanded the twelue, saying, Go not into the Way of the Gentiles, and into any city of the Samaritans enter you not.
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Can these perswade themselues they have attained to repentance? What, without the meanes? but such is the necessity of repentance, that without it we must perish for ever.
Can these persuade themselves they have attained to Repentance? What, without the means? but such is the necessity of Repentance, that without it we must perish for ever.
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I may therefore say to such as the Apostle doth to the Iewes, Well spake the holy Ghost unto our fathers, Go unto this people and say, hearing ye shall heare, and shall not understand:
I may Therefore say to such as the Apostle does to the Iewes, Well spoke the holy Ghost unto our Father's, Go unto this people and say, hearing you shall hear, and shall not understand:
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So likewise wheresoever God sendeth his word, and giveth gifts to his Ministers in some measure (for who is sufficient for these things? ) and a conscience to Preach the word truly, diligently, and faithfully;
So likewise wheresoever God sends his word, and gives Gifts to his Ministers in Some measure (for who is sufficient for these things?) and a conscience to Preach the word truly, diligently, and faithfully;
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For it shall goe worse with them than with the Turkes and infidels, nay than with Sodome and Gomorrha that were overthrowne with fire and brimstone from heaven.
For it shall go Worse with them than with the Turkes and Infidels, nay than with Sodom and Gomorrha that were overthrown with fire and brimstone from heaven.
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And when our Saviour upbraided the Cities wherein most of his mighty workes were done, he sheweth that if such had beene in Tyre and Sidon, they would have repented long agoe in sackcloth and ashes.
And when our Saviour upbraided the Cities wherein most of his mighty works were done, he shows that if such had been in Tyre and Sidon, they would have repented long ago in Sackcloth and Ashes.
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Thirdly to justifie the Lord, and to shew that he is just and holy in all his wayes, and that it might appeare, he desireth not the destruction of a sinner,
Thirdly to justify the Lord, and to show that he is just and holy in all his ways, and that it might appear, he Desires not the destruction of a sinner,
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as Ezek. 2. whether they will heare, or whether they will for beare (for they are a rebellious house) they shal know that there hath bin a Prophet among them.
as Ezekiel 2. whither they will hear, or whither they will for bear (for they Are a rebellious house) they shall know that there hath been a Prophet among them.
We must acknowledge this mercy of God that hath sent his Gospell among us, & walke worthy of this benefit for diverse causes, that we may have comfort in our owne hearts and assurance of our calling thereby, by the holy and sanctified use of the meanes:
We must acknowledge this mercy of God that hath sent his Gospel among us, & walk worthy of this benefit for diverse Causes, that we may have Comfort in our own hearts and assurance of our calling thereby, by the holy and sanctified use of the means:
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The Apostle S. Iames brancheth out this point into three duties, Chap. 1. My beloved brethren, let every man be swift to heare, slow to speake, slow to wrath.
The Apostle S. James branches out this point into three duties, Chap. 1. My Beloved brothers, let every man be swift to hear, slow to speak, slow to wrath.
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This is required of the Minister to take all occasions, in season and out of season to be instant in preaching the Gospell, as Eccl. 11. In the morning sow thy seed,
This is required of the Minister to take all occasions, in season and out of season to be instant in preaching the Gospel, as Ecclesiastes 11. In the morning sow thy seed,
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except he give me to repent? doe you not teach, it is God must worke in us both the will and the deed at his good pleasure? why then am I blamed for not beleeving and for not repenting? and why am I stirred up to beleeve the Gospell and to turn to the Lord, seeing they are not in my power,
except he give me to Repent? do you not teach, it is God must work in us both the will and the deed At his good pleasure? why then am I blamed for not believing and for not repenting? and why am I stirred up to believe the Gospel and to turn to the Lord, seeing they Are not in my power,
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if we had beene as carefull and eager to heare, as we are foolish and madde to follow our vanities, we might have obtained and receiued faith and repentance long agoe.
if we had been as careful and eager to hear, as we Are foolish and mad to follow our vanities, we might have obtained and received faith and Repentance long ago.
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and to give us his grace when we our selues list, and to bestow it upon us at our leysure and pleasure? In all worldly businesse we know we must take opportunity while it is offered:
and to give us his grace when we our selves list, and to bestow it upon us At our leisure and pleasure? In all worldly business we know we must take opportunity while it is offered:
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why then are we not as wise for spirituall and heavenly things, as we are for earthly? and for the life to come as for this present life? Remember this,
why then Are we not as wise for spiritual and heavenly things, as we Are for earthly? and for the life to come as for this present life? remember this,
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but come home and enter into thy selfe, and learne to accuse thine owne wicked and prophane heart, who doest not so much as thou hast in thine owne power, to wit, to come to the house of God, and to heare and attend.
but come home and enter into thy self, and Learn to accuse thine own wicked and profane heart, who dost not so much as thou hast in thine own power, to wit, to come to the house of God, and to hear and attend.
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Besides, God is bound to no man, the winde bloweth freely where it list, and may he not doe with his owne as pleaseth him? or who can complaine against him? True it is, God is able to convert us,
Beside, God is bound to no man, the wind blows freely where it list, and may he not do with his own as Pleases him? or who can complain against him? True it is, God is able to convert us,
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but when he had brought them into Canaan, a land flowing with milke and honey, where they had corne and haruest in due season, the Manna ceased, he fed them no longer from heaven.
but when he had brought them into Canaan, a land flowing with milk and honey, where they had corn and harvest in due season, the Manna ceased, he fed them no longer from heaven.
These men will question oftentimes with their companions as carnall as themselues, but seldome or never will once conferre with the Minister, who is most able to resolve them,
These men will question oftentimes with their Sodales as carnal as themselves, but seldom or never will once confer with the Minister, who is most able to resolve them,
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In like manner such as are hearers and reprooved, that it may be as a precious oyle that shall not breake their head, when they come into the house of God to heare his word which is able to save their soules, must lay aside all filthinesse & superfluity of naughtinesse,
In like manner such as Are hearers and reproved, that it may be as a precious oil that shall not break their head, when they come into the house of God to hear his word which is able to save their Souls, must lay aside all filthiness & superfluity of naughtiness,
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Word came to the King, he rose from his throne, &c.) All these gestures of the King, he rose, he layd aside, he covered, he sate downe in ashes, doe declare his forwardnesse,
Word Come to the King, he rose from his throne, etc.) All these gestures of the King, he rose, he laid aside, he covered, he sat down in Ashes, do declare his forwardness,
The Prophet exhorteth to heare the voyce of the Lord, while it is called to day, Psal. 95. and the Apostle, exhort one another daily, while it is called to day,
The Prophet exhorteth to hear the voice of the Lord, while it is called to day, Psalm 95. and the Apostle, exhort one Another daily, while it is called to day,
If repentance doe ever follow and be at the last performed, which is the best we can jmagine, it will breed more matter of bitter sorrow and anguish that we have beene so simple or so senslesse.
If Repentance do ever follow and be At the last performed, which is the best we can jmagine, it will breed more matter of bitter sorrow and anguish that we have been so simple or so senseless.
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so we bring upon our owne heads the fulnesse and fiercenesse of his judgments. Secondly, we may be deprived of the meanes of our Saluation for ever by procrastination,
so we bring upon our own Heads the fullness and fierceness of his Judgments. Secondly, we may be deprived of the means of our Salvation for ever by procrastination,
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and spreadeth further, so that it will be the more hardly transplanted and removed, as Ier. 13. Can the Ethiopian change his skin? or the Leopard his spots? then may ye also doe good that are accustomed to doe evill.
and spreadeth further, so that it will be the more hardly transplanted and removed, as Jeremiah 13. Can the Ethiopian change his skin? or the Leopard his spots? then may you also do good that Are accustomed to do evil.
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Secondly, learne to further our selues in the speedy practise of this duty, and observe the Counsell of the Angel to Lot, Escape for thy life, looke not behind thee,
Secondly, Learn to further our selves in the speedy practice of this duty, and observe the Counsel of the Angel to Lot, Escape for thy life, look not behind thee,
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and shall we dare make such a sleevelesse answer to the eternall God, when he standeth at the doore and knocketh, that we should open unto him, Goe thy way,
and shall we Dare make such a sleeveless answer to the Eternal God, when he Stands At the door and knocketh, that we should open unto him, Go thy Way,
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as our Saviour doth to such as he sent to labour in his vineyard, Why stand yee here all the day idle? Especially considering that we have sundry motives to stirre us up not to delay the time, seing we know not what shall be on the morrow, Iam. 4.14.
as our Saviour does to such as he sent to labour in his vineyard, Why stand ye Here all the day idle? Especially considering that we have sundry motives to stir us up not to Delay the time, sing we know not what shall be on the morrow, Iam. 4.14.
He that calleth not upon God in his prosperity, will God heare his cry, when trouble commeth upon him ▪ The best way to kil a Serpent is to bruise his head, and when it is young:
He that calls not upon God in his Prosperity, will God hear his cry, when trouble comes upon him ▪ The best Way to kill a Serpent is to bruise his head, and when it is young:
so the safest and surest way to withstand sinne and Satan will be in the beginning, not the latter and of our dayes; in health, not in sicknesse; in life, not in death;
so the Safest and Surest Way to withstand sin and Satan will be in the beginning, not the latter and of our days; in health, not in sickness; in life, not in death;
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and shall not be able, because doubtlesse they strive when it is too late. Secondly, we must looke for a time when there will be judgement without mercy;
and shall not be able, Because doubtless they strive when it is too late. Secondly, we must look for a time when there will be judgement without mercy;
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Thirdly, the houre of death, to which the greatest sort post over their repentance, hath many hindrances accompanying it, that the sicke man cannot freely thinke of the state of his soule,
Thirdly, the hour of death, to which the greatest sort post over their Repentance, hath many hindrances accompanying it, that the sick man cannot freely think of the state of his soul,
But what is the hardnesse of the worke in respect of the greatnesse of the wages and reward? Besides, this yoke of Christ is easie and this burden is light,
But what is the hardness of the work in respect of the greatness of the wages and reward? Beside, this yoke of christ is easy and this burden is Light,
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because such vertue proceedeth from the death of Christ, that our old man is crucified with him, that the body of sinne might be destroyed, that henceforth we should not serue sinne;
Because such virtue Proceedeth from the death of christ, that our old man is Crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin;
and because God powreth sweet and secret consolation into the hearts of such as resolve to turne to him, whereby they find that peace of Conscience which passeth all understanding.
and Because God poureth sweet and secret consolation into the hearts of such as resolve to turn to him, whereby they find that peace of Conscience which passes all understanding.
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Remember the examples of old, how he hath dealt with penitent sinners, with Rahab the harlot, with Manasses the King, with Peter that denyed him, with Paul that persecuted him, with such as crucified the Son of God and delivered him into the hands of murtherers;
remember the Examples of old, how he hath dealt with penitent Sinners, with Rahab the harlot, with Manasses the King, with Peter that denied him, with Paul that persecuted him, with such as Crucified the Son of God and Delivered him into the hands of murderers;
and as corne is choked with thornes, Luk. 8. For as full hands are able to hold and receive nothing, no not the purest gold when they are full of earth or clay before,
and as corn is choked with thorns, Luk. 8. For as full hands Are able to hold and receive nothing, no not the Purest gold when they Are full of earth or clay before,
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But we must learne and consider it well, that the quiet endes of wicked men proceed partly from the secret justice of God, partly from the cunning subtilty of Satan,
But we must Learn and Consider it well, that the quiet ends of wicked men proceed partly from the secret Justice of God, partly from the cunning subtlety of Satan,
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Whereas all outward things fall out alike to the righteous and to the wicked, to the cleane and to the uncleane, to the good and to the sinner, Eccl. 9.2. He arose from his throne, and he laid his robe from him, and covered &c.) The next point to be considered is the beginning of this wonderfull conuersion from the highest to the lowest.
Whereas all outward things fallen out alike to the righteous and to the wicked, to the clean and to the unclean, to the good and to the sinner, Ecclesiastes 9.2. He arose from his throne, and he laid his robe from him, and covered etc.) The next point to be considered is the beginning of this wonderful conversion from the highest to the lowest.
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The Prophet Ioel beginneth first with the Elders or Ancients, and from them descendeth to all the inhabitants of the land, when he exhorteth all persons to repentance.
The Prophet Joel begins First with the Elders or Ancients, and from them Descendeth to all the inhabitants of the land, when he exhorteth all Persons to Repentance.
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And as the high and tall Cedars of Libanus, while they stand fast well rooted in the earth, are a shield and defence to the lower shrubbes that are underneath them:
And as the high and tall Cedars of Lebanon, while they stand fast well rooted in the earth, Are a shield and defence to the lower shrubs that Are underneath them:
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Thirdly, superiours must give an account of their government to God, who is the great master and commander in heaven and earth, of whom they have received their place and power (for promotion commeth neither from the East, nor from the West,
Thirdly, superiors must give an account of their government to God, who is the great master and commander in heaven and earth, of whom they have received their place and power (for promotion comes neither from the East, nor from the West,
but God putteth downe one and setteth up another) and he will streightly enquire not only how just and civill, but how holy and religious their gouerment hath beene.
but God putteth down one and sets up Another) and he will streightly inquire not only how just and civil, but how holy and religious their government hath been.
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True it is, the soule that sinneth shall die the death, yet their blood shall be required at the hands of all them that have not done their duty to bring them to God,
True it is, the soul that Sinneth shall die the death, yet their blood shall be required At the hands of all them that have not done their duty to bring them to God,
Fourthly, if such as be superiours, and have jurisdiction to prescribe rules to others, be not brought to a conscience of their owne duties in the first place, they might by the abuse of their authority frustrate and make void all the good care & conscience that might happily be begun in their children & servants, by urging & commanding them to do otherwise,
Fourthly, if such as be superiors, and have jurisdiction to prescribe rules to Others, be not brought to a conscience of their own duties in the First place, they might by the abuse of their Authority frustrate and make void all the good care & conscience that might happily be begun in their children & Servants, by urging & commanding them to do otherwise,
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and unmindfull of the great account which they are to make at the great day of account (for to whom much is given, of him the more shall be required) do give themselues over to all manner of evill,
and unmindful of the great account which they Are to make At the great day of account (for to whom much is given, of him the more shall be required) do give themselves over to all manner of evil,
how much more easily and strongly from the highest to the lowest, as it were from the head to the foot? We see sometime sinne spreadeth from the wife to the husband, 1 King 11.3. Solomons outlandsh women witnesse this truth:
how much more Easily and strongly from the highest to the lowest, as it were from the head to the foot? We see sometime sin spreadeth from the wife to the husband, 1 King 11.3. Solomons outlandsh women witness this truth:
what was the cause? as if it had beene a light thing to walke in the sinnes of Iehoram, he tooke to wife lezebel the daughter of Ethbaal king of the Zidonians.
what was the cause? as if it had been a Light thing to walk in the Sins of Jehoram, he took to wife lezebel the daughter of Ethbaal King of the Zidonians.
The like we reade, 1 Chro. 19.3.4. Sometimes likewise it ascendeth from the children to the fathers, yea from the seruants to their Masters, who make them of bad to be much worse.
The like we read, 1 Chro 19.3.4. Sometime likewise it Ascendeth from the children to the Father's, yea from the Servants to their Masters, who make them of bad to be much Worse.
For they draw their inferiours by their countenance, they allure them by their rewardes, they discourage them by their threatnings, they terrifie them by their punishments, they embolden them by their connivence, they charge and command them by their authority.
For they draw their inferiors by their countenance, they allure them by their rewards, they discourage them by their threatenings, they terrify them by their punishments, they embolden them by their connivance, they charge and command them by their Authority.
For as shewres of raine fall soon and suddainly from the mountaines to the vallies, from the house top to the earth, from the higher places to the lower, as Psal. 133. Like the precious oyntment upon the head, that ranne downe upon the beard,
For as shewres of rain fallen soon and suddenly from the Mountains to the valleys, from the house top to the earth, from the higher places to the lower, as Psalm 133. Like the precious ointment upon the head, that ran down upon the beard,
and his speach distilled as the dew upon the hearts of such as are in eminent places, the fruit hereof is communicated quickly to such as stand beneath and abide in an inferiour condicion, who looke upon such as are set above them,
and his speech distilled as the due upon the hearts of such as Are in eminent places, the fruit hereof is communicated quickly to such as stand beneath and abide in an inferior condition, who look upon such as Are Set above them,
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O that this were throughly ingrafted in the hearts of all the rulers of this world, that upon this ground they would thus reason with themselues, Is it true that I have a share and portion in the actions of every one under my jurisdiction, either in his goodnesse or wickednesse? then surely I have great neede to looke narrowly into mine owne wayes, to be a patterne and president of godlinesse unto others.
Oh that this were thoroughly ingrafted in the hearts of all the Rulers of this world, that upon this ground they would thus reason with themselves, Is it true that I have a share and portion in the actions of every one under my jurisdiction, either in his Goodness or wickedness? then surely I have great need to look narrowly into mine own ways, to be a pattern and president of godliness unto Others.
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Thus should the Minister, that hath charge of mens soules, and must give an account for them to the great sheepheard of the sheepe, reason with himselfe:
Thus should the Minister, that hath charge of men's Souls, and must give an account for them to the great shepherd of the sheep, reason with himself:
thus also ought the Master of the family, the father of children, and generally all superiors to reason with themselues and so make good use of this duty.
thus also ought the Master of the family, the father of children, and generally all superiors to reason with themselves and so make good use of this duty.
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This precept hath many branches, and teacheth us sundry points, first that they are doubly guilty of sinne, who having good examples are evill followers,
This precept hath many branches, and Teaches us sundry points, First that they Are doubly guilty of sin, who having good Examples Are evil followers,
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So then this is the second rule, that they must not thinke themselues discharged and acquitted when evill Superiours walke before them in all loosenesse and licentiousnesse, no though they can pretend, they have been exhorted, admonished, perswaded, counselled, or commanded;
So then this is the second Rule, that they must not think themselves discharged and acquitted when evil Superiors walk before them in all looseness and licentiousness, no though they can pretend, they have been exhorted, admonished, persuaded, counseled, or commanded;
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Thirdly, it is the duty of all as are under the authority of others to make prayers, supplications, intercessions and giving of thankes for all that are in authority, that under them we may leade a quiet and peaceable life in all godlinesse and honesty.
Thirdly, it is the duty of all as Are under the Authority of Others to make Prayers, supplications, intercessions and giving of thanks for all that Are in Authority, that under them we may lead a quiet and peaceable life in all godliness and honesty.
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Fourthly, it is their duty that are seruants to make wise choise of their Masters and Governours, where they may be soberly gouerned, and godlily instructed.
Fourthly, it is their duty that Are Servants to make wise choice of their Masters and Governors, where they may be soberly governed, and godlily instructed.
But what do such for the most part hunt after? and under what roofe will they rest? Doubtlesse in their choise they regard nothing, they ayme after nothing, but where they may serve for greatest wages, where they may make most gaine, profit, and worldly commodity;
But what do such for the most part hunt After? and under what roof will they rest? Doubtless in their choice they regard nothing, they aim After nothing, but where they may serve for greatest wages, where they may make most gain, profit, and worldly commodity;
But they have chosen the better part, who are carried with a desire and love of godlinesse, where they may learne the best things that shall not be taken from them, remembring that, 1 Tim. 6.6. Godlinesse is greate gaine, if a man be content with that he hath.
But they have chosen the better part, who Are carried with a desire and love of godliness, where they may Learn the best things that shall not be taken from them, remembering that, 1 Tim. 6.6. Godliness is great gain, if a man be content with that he hath.
but Prophanenesse, Worldlinesse, Wantonnesse, Drunkennesse, brawling and contention? Where they be lukewarme, it may be observed that their children and seruants (for the most part) that attend upon them are Neuters,
but Profaneness, Worldliness, Wantonness, drunkenness, brawling and contention? Where they be lukewarm, it may be observed that their children and Servants (for the most part) that attend upon them Are Neuters,
where they be faithfull and zealous, zeale will oftentimes be found in the lowest seruant, that looketh to the doore, as we see in Rhoda, who reioyced to heare Peters voyce and was glad to carry that newes,
where they be faithful and zealous, zeal will oftentimes be found in the lowest servant, that looks to the door, as we see in Rhoda, who rejoiced to hear Peter's voice and was glad to carry that news,
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7 And he caused it to be Proclaimed and published through Nineveh (by the decree of the King and his Nobles) saying, Let neither man nor beast, heard nor flocke, tast any thing:
7 And he caused it to be Proclaimed and published through Nineveh (by the Decree of the King and his Nobles) saying, Let neither man nor beast, herd nor flock, taste any thing:
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the summe whereof is, that there should be fasting and prayer, declared by the reason vers. 9. Who can tell if God will turne from his fierce wrath, that we perish not? Here are sundry points offered, that might be handled, that the King had his Councell, without whose advise & direction he would do nothing.
the sum whereof is, that there should be fasting and prayer, declared by the reason vers. 9. Who can tell if God will turn from his fierce wrath, that we perish not? Here Are sundry points offered, that might be handled, that the King had his Council, without whose Advice & direction he would do nothing.
This hath ever beene the manner of Princes, to have their wise Councell about them, in regard of the waightinesse of their charge. Two eyes see more then one,
This hath ever been the manner of Princes, to have their wise Council about them, in regard of the waightinesse of their charge. Two eyes see more then one,
This teacheth, that we have all neede to use all meanes and take all occasions to stirre up our selues and one another to repentance and amendment of life:
This Teaches, that we have all need to use all means and take all occasions to stir up our selves and one Another to Repentance and amendment of life:
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For we have neede to be often put in remembrance of our duties Exod. 20.8. Deut. 9.7. Eccl. 12.1. 1 Tim. 1.15 & 3.1. & 4.9. & 6.17. & 2 Tim. 4.1.
For we have need to be often put in remembrance of our duties Exod 20.8. Deuteronomy 9.7. Ecclesiastes 12.1. 1 Tim. 1.15 & 3.1. & 4.9. & 6.17. & 2 Tim. 4.1.
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or upon a steep rocke to which we can hardly ascend, we shall be driven to creepe up on all foure, as Ionathan and his armourbearer did to the garrison of the Philistims. This is that which the wise Solomon teacheth, The way of l fe is above to the wise, that he may depart from hell beneath.
or upon a steep rock to which we can hardly ascend, we shall be driven to creep up on all foure, as Ionathan and his Armor-bearer did to the garrison of the philistines. This is that which the wise Solomon Teaches, The Way of l fe is above to the wise, that he may depart from hell beneath.
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This the Saints have practised, & thus the Prophet foretelleth it should be in times of the Gospel under the kingdome of Christ, Esay, 2. many people shall goe and say, Come, let us goe up to the mountaine of the Lord, to the house of the God of Iacob;
This the Saints have practised, & thus the Prophet foretelleth it should be in times of the Gospel under the Kingdom of christ, Isaiah, 2. many people shall go and say, Come, let us go up to the mountain of the Lord, to the house of the God of Iacob;
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nay we are commanded to shew our love and compassion to the beast, yea of our enemy, If he lye downe under his burden, wilt thou forbeare to lift him up, thou shalt surely helpe him up:
nay we Are commanded to show our love and compassion to the beast, yea of our enemy, If he lie down under his burden, wilt thou forbear to lift him up, thou shalt surely help him up:
than a temporal possession? Especially this duty is to be performed by parents and masters, that are bound by a nearer and straiter band to their families than others are,
than a temporal possession? Especially this duty is to be performed by Parents and Masters, that Are bound by a nearer and straiter band to their families than Others Are,
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This is not onely as a good tree that bringeth forth good fruit, but it is also as a fire, which having matter to worke upon, will send forth light and heat to comfort and refresh others.
This is not only as a good tree that brings forth good fruit, but it is also as a fire, which having matter to work upon, will send forth Light and heat to Comfort and refresh Others.
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And who is he that knoweth and considereth from what misery he is delivered, and to what freedome from sinne and Satan he is brought, that can be so unthankfull to God,
And who is he that Knoweth and Considereth from what misery he is Delivered, and to what freedom from sin and Satan he is brought, that can be so unthankful to God,
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We see in the examples of the Disciples, how diligent they were, so soone as they were brought to Christ, to perswade & draw others to the knowledge and feare of God.
We see in the Examples of the Disciples, how diligent they were, so soon as they were brought to christ, to persuade & draw Others to the knowledge and Fear of God.
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and when the Lord Iesus had called Philip, and willed him to follow him, Philip findeth Nathaniel and sayd, We have found him, of whom Moses and the Prophets did write, come and see him.
and when the Lord Iesus had called Philip, and willed him to follow him, Philip finds Nathaniel and said, We have found him, of whom Moses and the prophets did write, come and see him.
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and given her to drinke of the fountaine of living waters springing up into everlasting life, she could not rest her selfe contented therewith to be partaker of so great a benefit alone, but shee lest her waterpot, and ranne into the City, and called them out to tast of those waters whereof she had drunke.
and given her to drink of the fountain of living waters springing up into everlasting life, she could not rest her self contented therewith to be partaker of so great a benefit alone, but she lest her waterpot, and ran into the city, and called them out to taste of those waters whereof she had drunk.
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nay could not keepe such a benefit long to themselues, but they accused themselues and reproved one another, saying, We doe not well, this day is a day of good tidings, and we hold our peace;
nay could not keep such a benefit long to themselves, but they accused themselves and reproved one Another, saying, We do not well, this day is a day of good tidings, and we hold our peace;
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as the unfaithfull seruant did his talent, and not rather put it out to the exchangers, that the Lord at his comming might receive his owne with usury? And should we not say with those Lepers, This day is a day of good tidings,
as the unfaithful servant did his talon, and not rather put it out to the exchangers, that the Lord At his coming might receive his own with Usury? And should we not say with those Lepers, This day is a day of good tidings,
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and should we hold our peace, and not communicate this good to others? This is the charge that the Lord layd upon Peter, Luk. 22. I have prayed for thee, that thy faith faile not,
and should we hold our peace, and not communicate this good to Others? This is the charge that the Lord laid upon Peter, Luk. 22. I have prayed for thee, that thy faith fail not,
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If every one would perswade himselfe that it is his duty to perswade others, then would the Church be enlarged, the Gospel be more generally entertained,
If every one would persuade himself that it is his duty to persuade Others, then would the Church be enlarged, the Gospel be more generally entertained,
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whereas in the meane season we neglect the rest of our families, never considering that our children and our servants must keepe the Sabbath as well as our selves, not remembring that we must give an account to God for them;
whereas in the mean season we neglect the rest of our families, never considering that our children and our Servants must keep the Sabbath as well as our selves, not remembering that we must give an account to God for them;
If a man should escape the hands of theeves, & be brought out of danger, ought he not to give warning to others that trauail that way to look to themselues? & if he do not, is he not guilty of the losse he sustaineth? So it is in this case.
If a man should escape the hands of thieves, & be brought out of danger, ought he not to give warning to Others that travail that Way to look to themselves? & if he do not, is he not guilty of the loss he sustaineth? So it is in this case.
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And certainly when we see the coldnesse & backwardnes of all persons, we should sharpen & whet up one another, according to the precept of Salomon, Iron sharpneth iron,
And Certainly when we see the coldness & backwardness of all Persons, we should sharpen & whet up one Another, according to the precept of Solomon, Iron sharpeneth iron,
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If it be to sporting and playing, to a drunken feast, or to a prophane meeting, we see how ready men are not only to call their neighbours to goe with them but also if they were not there with them, to set it out to the full at their returne, as largely as they can.
If it be to sporting and playing, to a drunken feast, or to a profane meeting, we see how ready men Are not only to call their neighbours to go with them but also if they were not there with them, to Set it out to the full At their return, as largely as they can.
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yet they went and obeyed, Ezek. 3. Math. 13. Others likewise pretend, that it is a thanklesse office, we shall be accounted busi-bodies and medlers in other mens matters.
yet they went and obeyed, Ezekiel 3. Math. 13. Others likewise pretend, that it is a thankless office, we shall be accounted busi-bodies and meddlers in other men's matters.
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What thanklesse? thou wouldest, I am sure thou shouldest say, thankfull; yea doubly thankfull. Thou shewest thankfulnesse toward God for thine own conversion.
What thankless? thou Wouldst, I am sure thou Shouldst say, thankful; yea doubly thankful. Thou shewest thankfulness towards God for thine own conversion.
Can we better shew it toward God than this way? And do we not owe him more seruice than this for our calling? who might have left us in blindnesse and ignorance,
Can we better show it towards God than this Way? And do we not owe him more service than this for our calling? who might have left us in blindness and ignorance,
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So may I extend it farther, and say, what knowest thou O man, whether God hath ordained thee to be the meanes to convert thy neighbour, thy kinsman, thy acquaintance,
So may I extend it farther, and say, what Knowest thou O man, whither God hath ordained thee to be the means to convert thy neighbour, thy kinsman, thy acquaintance,
And if ever it shall please God to open their eyes, to see their owne misery, it will be with them as it was with David toward Abigail, who had advised him well,
And if ever it shall please God to open their eyes, to see their own misery, it will be with them as it was with David towards Abigail, who had advised him well,
he that thus did the wrong thrust him away, saying, who made thee a ruler and a judge over us? or like the men of Sodome, Gen. 19. This fellow came in to soiourne with us,
he that thus did the wrong thrust him away, saying, who made thee a ruler and a judge over us? or like the men of Sodom, Gen. 19. This fellow Come in to sojourn with us,
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as the Disciples would have dealt with the Samaritans, to call downe fire from heaven to consume them at once, no man will suffer it to go downe into the bowels of the belly,
as the Disciples would have dealt with the Samaritans, to call down fire from heaven to consume them At once, no man will suffer it to go down into the bowels of the belly,
for asmuch as otherwise we shall seeme to draw them in jest, to speake one thing and to meane another, not indeed and in truth to desire that which we make shew off.
for as as otherwise we shall seem to draw them in jest, to speak one thing and to mean Another, not indeed and in truth to desire that which we make show off.
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but heareth it as words of course, and scoffeth at such folly, as one ready to cast the reproover in the teeth with the common proverbe, Physition, heale thy selfe.
but hears it as words of course, and scoffeth At such folly, as one ready to cast the reprover in the teeth with the Common proverb, physician, heal thy self.
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If we would doe any good with our reprooving, and seeke the amendment of such as goe astray, we must first cast the beame out of our owne eye, and then we shall see cleerly to cast out the mote out of our brothers eyes.
If we would do any good with our reproving, and seek the amendment of such as go astray, we must First cast the beam out of our own eye, and then we shall see clearly to cast out the mote out of our Brother's eyes.
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Hence it is that the Apostle saith, Thou that teachest an other, teachest thou not thy selfe? &c. Such therefore as goe about to perswade others to a love of the truth,
Hence it is that the Apostle Says, Thou that Teachest an other, Teachest thou not thy self? etc. Such Therefore as go about to persuade Others to a love of the truth,
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as if they should say, Come friends, come neighbours, let us goe to the house of God, to pray, to heare his word, to sanctifie his Sabbaths, to learne his wayes,
as if they should say, Come Friends, come neighbours, let us go to the house of God, to pray, to hear his word, to sanctify his Sabbaths, to Learn his ways,
Thus also doth the Prophet David Psal. 111. as appeareth in the title, compared with the beginning of the Psalme, Praise ye the Lord, I will praise the Lord with my whole heart:
Thus also does the Prophet David Psalm 111. as appears in the title, compared with the beginning of the Psalm, Praise you the Lord, I will praise the Lord with my Whole heart:
or Superiors, or esteeme it any disgrant or reproch to be pricked forward by the goad of exhortation, much lesse say with the obstinate and refractory, Let us breake their bandes, and cast their cordes from us, but stoop downe our neckes to the yoake of God,
or Superiors, or esteem it any disgrant or reproach to be pricked forward by the goad of exhortation, much less say with the obstinate and refractory, Let us break their bands, and cast their cords from us, but stoop down our necks to the yoke of God,
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though ye have knowledge, and be established in the truth already. This answereth the Objection of some men, that boast they are able to admonish themselves,
though you have knowledge, and be established in the truth already. This Answers the Objection of Some men, that boast they Are able to admonish themselves,
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And the Apostle Paul, though he were perswaded of the Romans, that they were full of goodnesse, filled with knowledge, and able to admonish one another;
And the Apostle Paul, though he were persuaded of the Roman, that they were full of Goodness, filled with knowledge, and able to admonish one Another;
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yet was he bold by writing to put them in mind of these things, and it did not greeue him to write the same things to the Philippians, because he knew that for them it was a sure and safe thing. So that such as are best furnished and well stored with good knowledge, with grace and goodnesse, oftentimes find they have need to be whet up and put forward:
yet was he bold by writing to put them in mind of these things, and it did not grieve him to write the same things to the Philippians, Because he knew that for them it was a sure and safe thing. So that such as Are best furnished and well stored with good knowledge, with grace and Goodness, oftentimes find they have need to be whet up and put forward:
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and if such as are most forward and furnished, need the spurres to be clapped to their sides, much more others that are children in knowledge, backward in good things, rude and raw in the doctrine which is according to godlinesse.
and if such as Are most forward and furnished, need the spurs to be clapped to their sides, much more Others that Are children in knowledge, backward in good things, rude and raw in the Doctrine which is according to godliness.
8. Let man and be•st be covered with sackcloth, and cry, &c.) Here we have the summe and effect of the Kings Proclamation, that as the danger was common to all, which hung over their heads,
8. Let man and be•st be covered with Sackcloth, and cry, etc.) Here we have the sum and Effect of the Kings Proclamation, that as the danger was Common to all, which hung over their Heads,
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The truth of this appeareth by sundry examples in the old and new Testament, as Iudg. 20 23. 2 Chro. 20.3.6. Math. 17.21. Luk. 2.37. 1 Cor. 7.5. Ioel. 2.15.17. The reasons are evident:
The truth of this appears by sundry Examples in the old and new Testament, as Judges 20 23. 2 Chro 20.3.6. Math. 17.21. Luk. 2.37. 1 Cor. 7.5. Joel 2.15.17. The Reasons Are evident:
for first, Whatsoever God hath coupled together, no man must put asunder. This is a generall rule belonging to all Gods ordinances which he hath united.
for First, Whatsoever God hath coupled together, no man must put asunder. This is a general Rule belonging to all God's ordinances which he hath united.
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neither doth the kingdome of God consist therein, but it is a bodily exercise that severed from the spiritual profiteth little, 1 Tim. 4.8. Rom. 14.17.
neither does the Kingdom of God consist therein, but it is a bodily exercise that severed from the spiritual profiteth little, 1 Tim. 4.8. Rom. 14.17.
as Ezr. 8. I Proclaimed a fast, that we might humble our selves before our God, and seeke of him a right way for us and for our children, and for all our substance.
as Ezra 8. I Proclaimed a fast, that we might humble our selves before our God, and seek of him a right Way for us and for our children, and for all our substance.
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Fourthly, to make our prayers more available and effectuall, and that the Lord might be intreated of us, Ezra. 8.23. The use hereof is first, to overthrow the Popish fastings, which consist in nothing but in outward abstinence from flesh onely:
Fourthly, to make our Prayers more available and effectual, and that the Lord might be entreated of us, Ezra. 8.23. The use hereof is First, to overthrow the Popish Fastings, which consist in nothing but in outward abstinence from Flesh only:
and save us, returne to us, if we returne to him, and turne away his wrath from us, as he did from these Ninevites. This we see how the Lord performed, Ezr. 8. We fasted and besought our God for this,
and save us, return to us, if we return to him, and turn away his wrath from us, as he did from these Ninevites. This we see how the Lord performed, Ezra 8. We fasted and besought our God for this,
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Where we see fasting and praying ioyned together, and this benefit they found thereby, this was the successe, they obtained a blessing, the Lord was intreated of them.
Where we see fasting and praying joined together, and this benefit they found thereby, this was the success, they obtained a blessing, the Lord was entreated of them.
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Call you this a fasting to the Lord? Call you this an afflicting of our selves? or of our soules? Call you this a solemne repentance? Nay where is he almost that once mindeth amendment of life,
Call you this a fasting to the Lord? Call you this an afflicting of our selves? or of our Souls? Call you this a solemn Repentance? Nay where is he almost that once minds amendment of life,
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and to be spiritually asleepe in sinne? to put off our best apparell, and not to cast off the old man which is corrupt through the deceivable lustes? It will be objected, it hath beene usuall with Moses and the Prophets,
and to be spiritually asleep in sin? to put off our best apparel, and not to cast off the old man which is corrupt through the deceivable lusts? It will be objected, it hath been usual with Moses and the prophets,
when we will not repent of our evill? We should doubtlesse see an other manner of successe and blessing of God upon our praying and fasting, and humiliation:
when we will not Repent of our evil? We should doubtless see an other manner of success and blessing of God upon our praying and fasting, and humiliation:
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Lastly, seeing the people of God were wont in solemne times of humil•ation, and professing of their repentance to joyne together prayer and fasting, the one giving the right hand of fellowship to the other:
Lastly, seeing the people of God were wont in solemn times of humil•ation, and professing of their Repentance to join together prayer and fasting, the one giving the right hand of fellowship to the other:
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but how? Not as ordinarily we doe, but as our fasting is extraordinary, so ought our prayers to be also, in regard of continuance, in regard of zeale, in regard of confession of the sinnes of all sorts, of the Ministery, of our selves, of our families, of our fathers, of our Princes, of our people, and of our whole land.
but how? Not as ordinarily we do, but as our fasting is extraordinary, so ought our Prayers to be also, in regard of Continuance, in regard of zeal, in regard of Confessi of the Sins of all sorts, of the Ministry, of our selves, of our families, of our Father's, of our Princes, of our people, and of our Whole land.
For what had it availed to cover themselves with sackcloth and ashes, and to abstaine from food, had they not used prayer to God to crave mercy and forgivenesse at his hands? Yea, this is the end of private or publike fastes, that we should call upon God the more fervently and effectually.
For what had it availed to cover themselves with Sackcloth and Ashes, and to abstain from food, had they not used prayer to God to crave mercy and forgiveness At his hands? Yea, this is the end of private or public fasts, that we should call upon God the more fervently and effectually.
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We see this oftentimes in Moses the servant of the Lord, when he praied for the Israelites, Exod. 32. Numb. 14. Yea so forcible were his prayers with God, that they after a sort tyed up his hands, that he could not smite,
We see this oftentimes in Moses the servant of the Lord, when he prayed for the Israelites, Exod 32. Numb. 14. Yea so forcible were his Prayers with God, that they After a sort tied up his hands, that he could not smite,
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but we lay a sure foundatiō upon the certaine rocke of his promise, which shall never faile us, who hath said, Aske, and ye shall receive. Secondly, our sinnes cry up to heaven, pierce the cloudes, come into Gods presence,
but we lay a sure Foundation upon the certain rock of his promise, which shall never fail us, who hath said, Ask, and you shall receive. Secondly, our Sins cry up to heaven, pierce the Clouds, come into God's presence,
Secondly, it is our duty to practise this duty, to call upon his holy name. But it may be said, what needeth prayer? God hath foreappointed what to do,
Secondly, it is our duty to practise this duty, to call upon his holy name. But it may be said, what needs prayer? God hath foreappointed what to do,
& of the vnjust, judge, Luk. 18. of the friend that did lend three Loves, Luk. 11. & by the example of the woman of Canaan who followed our Saviour, and would not give him over, till she had obtained, Math. 15. And the rather ought we to do so,
& of the unjust, judge, Luk. 18. of the friend that did lend three Loves, Luk. 11. & by the Exampl of the woman of Canaan who followed our Saviour, and would not give him over, till she had obtained, Math. 15. And the rather ought we to do so,
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because sometimes God will proove our faith, patience, obedience and constancy: sometimes, to make us more earnest in prayer, for we are to dull & cold, & must be stirred up:
Because sometime God will prove our faith, patience, Obedience and constancy: sometime, to make us more earnest in prayer, for we Are to dull & cold, & must be stirred up:
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sometimes he delayeth us, to teach us to renounce all confidence in the flesh, as Iudg. 7. the Lord said to Gideon, The people that are with thee, are to many for me to give the Midianites into their hands;
sometime he delayeth us, to teach us to renounce all confidence in the Flesh, as Judges 7. the Lord said to gideon, The people that Are with thee, Are to many for me to give the midianites into their hands;
so would it be with us, if we had alwayes helpes at hand, and 2 Cor. 1.9.10. that we should not trust in our selues, but in God which raiseth the dead.
so would it be with us, if we had always helps At hand, and 2 Cor. 1.9.10. that we should not trust in our selves, but in God which Raiseth the dead.
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or a little razing of the skin? so the power of God is most of al seene, in delivering of us from troubles & dangers, wherein we have lienand languished, a long time,
or a little razing of the skin? so the power of God is most of all seen, in delivering of us from Troubles & dangers, wherein we have lienand languished, a long time,
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Our owne wants and necessities constraine us oftentimes to remember the former precept, Call upon me: but our deliverances cannot make us remember the latter clause, thou shalt glorifie me. We are ready with the Lepers to opon our mouthes for mercy,
Our own Wants and necessities constrain us oftentimes to Remember the former precept, Call upon me: but our Deliverances cannot make us Remember the latter clause, thou shalt Glorify me. We Are ready with the Lepers to opon our mouths for mercy,
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O how often was the Prophet David in praising God! how doth he provoke his owne heart not to forget his benefits! and others, O that men would praise the Lord for his goodnesse, and for his wonderfull workes to the children of men!
O how often was the Prophet David in praising God! how does he provoke his own heart not to forget his benefits! and Others, Oh that men would praise the Lord for his Goodness, and for his wonderful works to the children of men!
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Hereunto commeth the double and trebled commandement of Christ, to aske, to seeke, to knocke, which repetition importeth and imposeth upon us this fervency.
Hereunto comes the double and trebled Commandment of christ, to ask, to seek, to knock, which repetition imports and Imposes upon us this fervency.
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and it rained not on the earth by the space of three yeares and sixe m•••th•, &c. And least any should pretend, that he was a great Prophet and in high favour with God, no marveil therfore if his prayer prevailed, who raised the dead to life,
and it reigned not on the earth by the Molle of three Years and sixe m•••th•, etc. And lest any should pretend, that he was a great Prophet and in high favour with God, no marvel Therefore if his prayer prevailed, who raised the dead to life,
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The Apostle answereth, that notwithstanding his great graces, yet he was a man subject to the same passions & infirmities that others are, and yet God heard him.
The Apostle Answers, that notwithstanding his great graces, yet he was a man Subject to the same passion & infirmities that Others Are, and yet God herd him.
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but that we do them well. For as we must take heede not only what we hear•, Mar. 4.24. but likewise how we heare, Luk. 8.18. so we must looke to our selues, that we pray, & what we pray;
but that we do them well. For as we must take heed not only what we hear•, Mar. 4.24. but likewise how we hear, Luk. 8.18. so we must look to our selves, that we pray, & what we pray;
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Secondly the Lord only loveth zealous servants, that •erue him faithfully and servently, as he is sayd to love a cheerfull giver, 2 Cor. 8. Thirdly cold suiters among men teach them to deny such suites.
Secondly the Lord only loves zealous Servants, that •erue him faithfully and servently, as he is said to love a cheerful giver, 2 Cor. 8. Thirdly could Suitors among men teach them to deny such suits.
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If a man come to our dores and b•g coldly, as if he cared not whether he speed o• not, who will take any pittie or have compassion on such persons? and shall we thinke that God will regard those that regard not in what cold and carelesse manner they present themselves before him? Lastly, he is cursed that doth any worke of the Lord negligently:
If a man come to our doors and b•g coldly, as if he cared not whither he speed o• not, who will take any pity or have compassion on such Persons? and shall we think that God will regard those that regard not in what cold and careless manner they present themselves before him? Lastly, he is cursed that does any work of the Lord negligently:
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yea such as are luke-warme shall be sp••ed on• of his mouth, R••. 3. Such are they that ca•e not which ••dge for w•rd, whether they obtaine or not obtaine.
yea such as Are lukewarm shall be sp••ed on• of his Mouth, R••. 3. Such Are they that ca•e not which ••dge for w•rd, whither they obtain or not obtain.
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These are dead prayers, without life, as of dead men without breath. This reproveth such, as come negligently to the throne of grace; never considring how they pray; neither before whom they pray;
These Are dead Prayers, without life, as of dead men without breath. This Reproveth such, as come negligently to the throne of grace; never considering how they pray; neither before whom they pray;
for the heathen thinke to be heard for their much babling: neither are they accepted; because they are cunningly and curiously compiled; as if we were Orators; not Christians;
for the heathen think to be herd for their much babbling: neither Are they accepted; Because they Are cunningly and curiously compiled; as if we were Orators; not Christians;
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as if we ment to shew our skill in Rhetoricke, rather then commend our suites to God? That which giveth a grace to our prayers, is the spirit of zeale;
as if we meant to show our skill in Rhetoric, rather then commend our suits to God? That which gives a grace to our Prayers, is the Spirit of zeal;
As it may be too cold, so it may be too hote and fiery, the meane is best, that we may be aright zealous of good workes. There is an ignorant zeale, Ioh. 16.2. Gal. 1.14. there is an idolatrous zeale;
As it may be too cold, so it may be too hight and fiery, the mean is best, that we may be aright zealous of good works. There is an ignorant zeal, John 16.2. Gal. 1.14. there is an idolatrous zeal;
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such was theirs that cut and mangled themselues till the blood gushed out, 1 King. 18.28. and that would burne their children in fire, and offer them in honour of their devilish goddes, Ier. 7.31. here is an hypocriticall zeale, such as was in the Pharisees, that did compasse sea and land to make one a proselite, that is, one of their owne sect, Math. 23.13.
such was theirs that Cut and mangled themselves till the blood gushed out, 1 King. 18.28. and that would burn their children in fire, and offer them in honour of their devilish God's, Jeremiah 7.31. Here is an hypocritical zeal, such as was in the Pharisees, that did compass sea and land to make one a proselyte, that is, one of their own sect, Math. 23.13.
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this was in the cursed and proud Pharisees that opposed themselues against our Saviour, & committed the sin against the holy Ghost, which shal befor given neither in this life nor in the life to come, Math, 12.32. That our zeale therfore may be good, first the matter must be good, Gal. 4.18. our zeale is good, if the thing be good; otherwise if the matter be evill, the more earnest it is, more sinful it is:
this was in the cursed and proud Pharisees that opposed themselves against our Saviour, & committed the since against the holy Ghost, which shall before given neither in this life nor in the life to come, Math, 12.32. That our zeal Therefore may be good, First the matter must be good, Gal. 4.18. our zeal is good, if the thing be good; otherwise if the matter be evil, the more earnest it is, more sinful it is:
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They are the most skilful Physians and best able to heale others, who have wrought a cure upon themselues, Luk. 6.42. against this rule do all hypocrites offend.
They Are the most skilful Physians and best able to heal Others, who have wrought a cure upon themselves, Luk. 6.42. against this Rule do all Hypocrites offend.
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Thirdly, we must make greatest account of the greatest matters, Math. 23.23. Such do erre herein that are hote & hasty in matters of ceremony, but altogether cold in matter of substance:
Thirdly, we must make greatest account of the greatest matters, Math. 23.23. Such do err herein that Are hight & hasty in matters of ceremony, but altogether cold in matter of substance:
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they straine at a gnat and swallow a Camell, Math. 23, 24. Fourthly, it behoveth us to looke first of all to the heart and to clense the inside, Ier, 4.14. Iam. 4.8. that so the outside may be cleane also, Math. 23.26. or else it is no zeale but hypocrity.
they strain At a gnat and swallow a Camel, Math. 23, 24. Fourthly, it behooveth us to look First of all to the heart and to cleanse the inside, Jeremiah, 4.14. Iam. 4.8. that so the outside may be clean also, Math. 23.26. or Else it is no zeal but hypocrity.
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but themselues will not move them with one of their fingers, Math. 23.4. Let us rather follow the example of Abraham, Gen. 14.23.24. and of the Apostle Paul, 1 Cor. 4.12. 1 Thess 2.9. with 1 Cor. 9.6.14. 1 Tim. 5.18 Sixtly true zeale condemneth, and reproveth sinne without respect of persons, in their acquaintance;
but themselves will not move them with one of their fingers, Math. 23.4. Let us rather follow the Exampl of Abraham, Gen. 14.23.24. and of the Apostle Paul, 1 Cor. 4.12. 1 Thess 2.9. with 1 Cor. 9.6.14. 1 Tim. 5.18 Sixty true zeal Condemneth, and Reproveth sin without respect of Persons, in their acquaintance;
but in case of Idolatry and worshipping the golden calfe, his wrath waxed hote: he cast the Tables out of his hands, he brake them in pieces, he burnt the Calfe in the fire, he ground it to powder,
but in case of Idolatry and worshipping the golden calf, his wrath waxed hight: he cast the Tables out of his hands, he brake them in Pieces, he burned the Calf in the fire, he ground it to powder,
and being strewed upon the water, he made the Israelites drinke of it, Exod. 32.19.20. This is otherwise in the greatest number, who practise the quite contrary.
and being strewed upon the water, he made the Israelites drink of it, Exod 32.19.20. This is otherwise in the greatest number, who practise the quite contrary.
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how is he moved and his rage kindled? but, if he transgresse the Commandement of God and neglect his worship, he is never touched or troubled at it, he never reproveth him for it:
how is he moved and his rage kindled? but, if he transgress the Commandment of God and neglect his worship, he is never touched or troubled At it, he never Reproveth him for it:
and therefore they laboured, but all in vaine. This teacheth us, that prayer must be directed unto the true God only, Gen. 4.26. Psal. 50.15. & 107.6. Math. 6.9. Dan. 9.4. 2 Chro. 20.6. Act. 8.22. The reasons are apparently drawne from the nature of God.
and Therefore they laboured, but all in vain. This Teaches us, that prayer must be directed unto the true God only, Gen. 4.26. Psalm 50.15. & 107.6. Math. 6.9. Dan. 9.4. 2 Chro 20.6. Act. 8.22. The Reasons Are apparently drawn from the nature of God.
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Fourthly, Faith and prayer go together, and therefore it is called, the prayer of faith, Iam. 5.15. We beleeve only in God, therefore we must pray onely to him.
Fourthly, Faith and prayer go together, and Therefore it is called, the prayer of faith, Iam. 5.15. We believe only in God, Therefore we must pray only to him.
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The Apostle therefore having shewed, that whosoever calleth upon the name of the Lord shall be saved, he addeth, but how shall they call upon him, in whom they have not beleeved? First of all;
The Apostle Therefore having showed, that whosoever calls upon the name of the Lord shall be saved, he adds, but how shall they call upon him, in whom they have not believed? First of all;
and give that to the Saints departed, and to Angels which is proper unto him. To him all the faithfull, Patriarkes, Prophets, and righteous men have prayed & been heard:
and give that to the Saints departed, and to Angels which is proper unto him. To him all the faithful, Patriarchs, prophets, and righteous men have prayed & been herd:
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If the blessed virgin, the Apostles and Saints in heaven did know, what these Idolaters and Saint-worshippers doe to them on earth, doubtlesse they would abhorre this detestable derogation from the glory of God,
If the blessed Virgae, the Apostles and Saints in heaven did know, what these Idolaters and Saint-worshippers do to them on earth, doubtless they would abhor this detestable derogation from the glory of God,
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or from posting it over to the Minister, or from lying in some knowne sinne, or from an evill custome and continuance without reading or praying in their houses.
or from posting it over to the Minister, or from lying in Some known sin, or from an evil custom and Continuance without reading or praying in their houses.
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but will accustome them to come boldly themselues: so it is with our heavenly Father. He will not have us to depend upon others to speake unto him for us,
but will accustom them to come boldly themselves: so it is with our heavenly Father. He will not have us to depend upon Others to speak unto him for us,
If an earthly Prince should make Proclamation among the lowest & meanest sort of his subjectes, that whosoever would come to begge such a mannor at his hands,
If an earthly Prince should make Proclamation among the lowest & Meanest sort of his Subjects, that whosoever would come to beg such a manor At his hands,
For as fasting is nothing worth without prayer, so prayer is nothing worth without repentance. This teacheth, that no prayer is acceptable to God, but the prayer of the penitent,
For as fasting is nothing worth without prayer, so prayer is nothing worth without Repentance. This Teaches, that no prayer is acceptable to God, but the prayer of the penitent,
and without faith it is unpossible to please God, Heb 11.6. The reasons are many that shew the causes wherefore God regardeth not a wicked mans prayer.
and without faith it is unpossible to please God, Hebrew 11.6. The Reasons Are many that show the Causes Wherefore God Regardeth not a wicked men prayer.
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but even their mind and conscience is defiled. To apply these things to our selues: First it teacheth that the prayer of the wicked is abominable before him:
but even their mind and conscience is defiled. To apply these things to our selves: First it Teaches that the prayer of the wicked is abominable before him:
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Albeit such may and do often cry in his eares with a loud voyce, yet he will not heare them, Ezek. The wicked therefore are out of hope of obtaining for their comfort the things that they pray for:
Albeit such may and do often cry in his ears with a loud voice, yet he will not hear them, Ezekiel The wicked Therefore Are out of hope of obtaining for their Comfort the things that they pray for:
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Search the whole booke of God, and tell me where the Commandement or promise is to be found? I can produce a thousand curses against the soule of the ungodly,
Search the Whole book of God, and tell me where the Commandment or promise is to be found? I can produce a thousand curses against the soul of the ungodly,
and where he expres•y threatneth he will not heare them, and that his prayer is abominable: but I cannot find either Commandement for the ungodly to pray,
and where he expres•y threatens he will not hear them, and that his prayer is abominable: but I cannot find either Commandment for the ungodly to pray,
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He that bringeth his gift to the Altar and there remembreth his brother hath ought against him, must leave his gift before it and goe his way to be first reconciled to his brother:
He that brings his gift to the Altar and there Remember his brother hath ought against him, must leave his gift before it and go his Way to be First reconciled to his brother:
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and that much more, before they presume to call upon him with their wicked hearts? How many are there, that thinke it enough to come to the house of prayer,
and that much more, before they presume to call upon him with their wicked hearts? How many Are there, that think it enough to come to the house of prayer,
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but how much grearer dignity is it to have recourse to the Almighty, and whensoever we will to put up our petitions before him with assurance to be heard? As therefore we have benefit by the prayers of the faithfull whom God accepteth;
but how much grearer dignity is it to have recourse to the Almighty, and whensoever we will to put up our petitions before him with assurance to be herd? As Therefore we have benefit by the Prayers of the faithful whom God Accepteth;
Lastly, from hence comfort and encouragement ariseth to the Godly to pray often, and as the Lords remembrancers to give him no rest, seeing they have promise of good successe.
Lastly, from hence Comfort and encouragement arises to the Godly to pray often, and as the lords remembrancers to give him no rest, seeing they have promise of good success.
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So the man of God is charged to instruct with meekenesse the contrary minded, if God peradventure will g•ve them repentance. The reasons hereof are plaine.
So the man of God is charged to instruct with meekness the contrary minded, if God Peradventure will g•ve them Repentance. The Reasons hereof Are plain.
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The day of judgement is called the day of the Lord, because then he taketh an account, and payeth men their wages, Rom. 2.6. and giveth them their reward according to their workes:
The day of judgement is called the day of the Lord, Because then he Takes an account, and payeth men their wages, Rom. 2.6. and gives them their reward according to their works:
so the foolish virgins sought oyle for their lampes, but they found none, Math. 25. The life to come is the time of recompence, not of repentance: of wages, not of working:
so the foolish Virgins sought oil for their lamps, but they found none, Math. 25. The life to come is the time of recompense, not of Repentance: of wages, not of working:
Secondly, they are reprooved, that thinke either of themselues, or of others that they need no repentance at al• because they liue unblamably, civilly, and uprightly.
Secondly, they Are reproved, that think either of themselves, or of Others that they need no Repentance At al• Because they live unblamably, civilly, and uprightly.
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For what will it availe? all their civill cariage, that they love the Church, formally frequent the word and Sacraments, live in peace with their neighbours, defraud no man, oppresse no man, pay every man his due;
For what will it avail? all their civil carriage, that they love the Church, formally frequent the word and Sacraments, live in peace with their neighbours, defraud no man, oppress no man, pay every man his due;
And therefore to such our Saviour saith, Except your righteousnesse shall exceede the righteousnesse of the Scr•bes and Pharisees, ye shall in no case enter into the kingdome of heaven, Math. 5. But it may be objected upon the words of the Evangelist.
And Therefore to such our Saviour Says, Except your righteousness shall exceed the righteousness of the Scr•bes and Pharisees, you shall in no case enter into the Kingdom of heaven, Math. 5. But it may be objected upon the words of the Evangelist.
I answer, the Scripture vseth to speake two wayes; sometimes simply, sometimes comparatively or respectively. As the faithfull sometimes are said to be a great company; and sometimes a little flocke;
I answer, the Scripture uses to speak two ways; sometime simply, sometime comparatively or respectively. As the faithful sometime Are said to be a great company; and sometime a little flock;
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but if we respect men already called, and understand the words spoken comparatively in respect of sinners uncalled that never repented, it is certaine they need not so much repentance as other:
but if we respect men already called, and understand the words spoken comparatively in respect of Sinners uncalled that never repented, it is certain they need not so much Repentance as other:
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For our Saviour having expressed the joy conceived by finding of the lost groate and the stray sheepe, he enlargeth it by an unequall comparison, wherein it is compared with the joy which is conceived for them that are now righteous and already converted,
For our Saviour having expressed the joy conceived by finding of the lost groat and the stray sheep, he enlarges it by an unequal comparison, wherein it is compared with the joy which is conceived for them that Are now righteous and already converted,
others, of the Scribes and Pharisees Hypocrites, who thought themselues righteous men and despised others, of whom our Saviour saith, The whole need not a Physitian, but they that are sicke:
Others, of the Scribes and Pharisees Hypocrites, who Thought themselves righteous men and despised Others, of whom our Saviour Says, The Whole need not a physician, but they that Are sick:
It is a common thing for every one to boast of repentance, but how came they to attaine unto it? for they regard not the word, the law they account too bitter a Pill to swallow and the Gospel or grace of God they turne into wantonnesse.
It is a Common thing for every one to boast of Repentance, but how Come they to attain unto it? for they regard not the word, the law they account too bitter a Pill to swallow and the Gospel or grace of God they turn into wantonness.
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When the Prophet had threatned Nebuchad-nezzar, that he should be driven from men, and have his dwelling with the beastes of the field, he counselled him to breake off his sinnes by righteousnesse,
When the Prophet had threatened Nebuchadnezzar, that he should be driven from men, and have his Dwelling with the beasts of the field, he counseled him to break off his Sins by righteousness,
and his iniquities by shewing mercy to the poore, as the meanes and ready way to lengthen his tranquillity: so may I say to all naturall men, that have their dwelling, shall I say, with the beasts? nay with the Devill and his Angels, who rule in them:
and his iniquities by showing mercy to the poor, as the means and ready Way to lengthen his tranquillity: so may I say to all natural men, that have their Dwelling, shall I say, with the beasts? nay with the devil and his Angels, who Rule in them:
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This unproper speech is very proper to expresse the nature of repentance because we are all traveylers toward heaven, we are all gone farre out of the way,
This unproper speech is very proper to express the nature of Repentance Because we Are all traveylers towards heaven, we Are all gone Far out of the Way,
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Change of substance, is when one substance is changed into an other, as Lots wife was turned into a Piller of salt, Gen. 19. The rod into a Serpent and the Serpent into a rodde, Exod. 4.3.4.
Change of substance, is when one substance is changed into an other, as Lots wife was turned into a Pillar of salt, Gen. 19. The rod into a Serpent and the Serpent into a rod, Exod 4.3.4.
Change of quantity is either by encreasing or diminishing, as when Christ fed five thousand men with five loaves and two fishes, and foure thousand with seven loaves and a few little fishes:
Change of quantity is either by increasing or diminishing, as when christ fed five thousand men with five loaves and two Fish, and foure thousand with seven loaves and a few little Fish:
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whereas true repentance is a turning from all sinne to God in our whole life. Change of place or local mutation, when we passe out of one place into another,
whereas true Repentance is a turning from all sin to God in our Whole life. Change of place or local mutation, when we pass out of one place into Another,
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when they are altered from unrighteousnesse to righteousnesse, from all sinne to the living God. In this the nature of true repentance consisteth, as Hos. 6.1. & 14.2. Ezek. 18.30.32. & 36.26. Ier. 4.1. Luk. 1. Act. 26.20. in which places repentance is expounded to be a turning to God & a doing of workes meete for amendment of life.
when they Are altered from unrighteousness to righteousness, from all sin to the living God. In this the nature of true Repentance Consisteth, as Hos. 6.1. & 14.2. Ezekiel 18.30.32. & 36.26. Jeremiah 4.1. Luk. 1. Act. 26.20. in which places Repentance is expounded to be a turning to God & a doing of works meet for amendment of life.
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In this turning obserue these particulars, first, it is a turning of the whole man, both of soule and body, both of the outward man and the inward, Iam. 4. Secondly, it must be constant and continued, not flitting or starting backe like a deceitfull bow,
In this turning observe these particulars, First, it is a turning of the Whole man, both of soul and body, both of the outward man and the inward, Iam. 4. Secondly, it must be constant and continued, not flitting or starting back like a deceitful bow,
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Thirdly, It must be a turning from all sin to God, for one knowne sinne wherein we live without resistance separateth from God as well as many, Dev•. 30.2. Ier. 4.4. This appeareth first because the word here used importeth that we are gone out of our way;
Thirdly, It must be a turning from all since to God, for one known sin wherein we live without resistance separateth from God as well as many, Dev•. 30.2. Jeremiah 4.4. This appears First Because the word Here used imports that we Are gone out of our Way;
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we make as though we would go to God, and we follow after the Devill, Math. 7. Secondly, we were made according to the image of God in holinesse and true righteousnesse, Eph. 4. and had fellowship with God:
we make as though we would go to God, and we follow After the devil, Math. 7. Secondly, we were made according to the image of God in holiness and true righteousness, Ephesians 4. and had fellowship with God:
and the raising of him up from death to life, or as the reedifying and repayring of a royall Pallace that was fairely builded, but foully battered and decayed.
and the raising of him up from death to life, or as the re-edifying and repairing of a royal Palace that was fairly built, but foully battered and decayed.
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This is in a manner a miraculous worke in regard of the greatnesse of our fall, that in regard of our spirituall estate which we recover, we may say as Math. 11.5.
This is in a manner a miraculous work in regard of the greatness of our fallen, that in regard of our spiritual estate which we recover, we may say as Math. 11.5.
Some are so silly and sotish, that they presume they need it not, and that it belongeth not at all to them, no more then physicke to a whole or sonnd man,
some Are so silly and sotish, that they presume they need it not, and that it belongeth not At all to them, no more then physic to a Whole or sonnd man,
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like the young man in the Gospel, All this have I done from my youth up, what lacke I yet? or like such as suppose Christ came not to call them, but other notorious sinners.
like the young man in the Gospel, All this have I done from my youth up, what lack I yet? or like such as suppose christ Come not to call them, but other notorious Sinners.
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Others slight and slubber over this matter with a little sorrow and sighing with Esau, Ahab, and Iudas, and if they live and have leisure to say, Lord, have mercy upon us;
Others slight and slubber over this matter with a little sorrow and sighing with Esau, Ahab, and Iudas, and if they live and have leisure to say, Lord, have mercy upon us;
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they thinke they shall undoubtedly be saved, never remembring the words of our Saviour, Not every one that sayth unto me, Lord, Lord shall enter into the kingdome of heaven,
they think they shall undoubtedly be saved, never remembering the words of our Saviour, Not every one that say unto me, Lord, Lord shall enter into the Kingdom of heaven,
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But let such marke how it hath beene with other penitents, and in them behold themselues as in aglasse, I meane Paul, the woman of Samaria, Lydia, the jaylour, Zacheus, the Iewes that crucified Christ the Lord of life.
But let such mark how it hath been with other penitents, and in them behold themselves as in aglasse, I mean Paul, the woman of Samaria, Lydia, the jailer, Zacchaeus, the Iewes that Crucified christ the Lord of life.
Such civill men, that content themselues with civill honesty, and have nothing, wherein to rejoyce but nature, stand as yet in a dangerous and damnable estate,
Such civil men, that content themselves with civil honesty, and have nothing, wherein to rejoice but nature, stand as yet in a dangerous and damnable estate,
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neither can they come out of it, untill they begin to deny themselues, and to loath and detest even these outward vertues, forsamuch as the trust and confidence in them is no better then a selfe deceiving.
neither can they come out of it, until they begin to deny themselves, and to loath and detest even these outward Virtues, forsamuch as the trust and confidence in them is no better then a self deceiving.
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This we see in Manasses, a Sorcerer, an Idolater, a murtherer, and almost what not? yet he humbled himselfe, and obtained mercy according as he prayed, 2 Chr. 33. Paul confesseth that he was sometimes a blasphemer,
This we see in Manasses, a Sorcerer, an Idolater, a murderer, and almost what not? yet he humbled himself, and obtained mercy according as he prayed, 2 Christ 33. Paul Confesses that he was sometime a blasphemer,
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and accordingly they which shed his blood by murthering of him did drinke his blood by beleeving him, Act. 2. A singular comfort for such as feele the burden of their sinnes lying heavy upon their consciences, that they goe mourning all the day long,
and accordingly they which shed his blood by murdering of him did drink his blood by believing him, Act. 2. A singular Comfort for such as feel the burden of their Sins lying heavy upon their Consciences, that they go mourning all the day long,
And Christ our Saviour calleth such as are heavy laden, and promiseth to give them rest, Math. 11. Sinne often bringeth us to the brimme or border of hell,
And christ our Saviour calls such as Are heavy laden, and promises to give them rest, Math. 11. Sin often brings us to the brim or border of hell,
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as murther, theft, periury, treason, rebellion, whordome, and such like, and that if they be free from the outward act of these, they justifie themselues like the Pharisee,
as murder, theft, perjury, treason, rebellion, whoredom, and such like, and that if they be free from the outward act of these, they justify themselves like the Pharisee,
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Davids heart was smitten for cutting off the lappe of Sauls garment privily, 1 Sam. 24. Every thing is layd to heart of Gods children, which he hath softned by the touch of his holy spirit by giving unto them an heart of flesh:
Davids heart was smitten for cutting off the lap of Saul's garment privily, 1 Sam. 24. Every thing is laid to heart of God's children, which he hath softened by the touch of his holy Spirit by giving unto them an heart of Flesh:
they will be troubled for the least sinnes, accounting no sinne little, which is committed against so great a God, which offendeth so holy a law, which deserveth eternall death as the just wages thereof,
they will be troubled for the least Sins, accounting no sin little, which is committed against so great a God, which offends so holy a law, which deserveth Eternal death as the just wages thereof,
because they encrease not in grace according to the good meanes and occasions that God hath given, knowing that the more is given and committed unto them, the more is required at their hands and the streighter shall their account be.
Because they increase not in grace according to the good means and occasions that God hath given, knowing that the more is given and committed unto them, the more is required At their hands and the straighter shall their account be.
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First there is a turning of the heart upward to heaven, and a fastning of the eye upon God, that it may be sayd of every true repentant, that his behaviour is as of one that is journying & going up to the heavenly Ierusalem the mother of us all:
First there is a turning of the heart upward to heaven, and a fastening of the eye upon God, that it may be said of every true repentant, that his behaviour is as of one that is journeying & going up to the heavenly Ierusalem the mother of us all:
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on the other side how grace and Godlinesse encrease and strengthen in us, and how we grow in love with righteousnesse that we may say as Paul doth of. Onesimus once unprofitable, now profitable;
on the other side how grace and Godliness increase and strengthen in us, and how we grow in love with righteousness that we may say as Paul does of. Onesimus once unprofitable, now profitable;
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Lastly, whether it have wrought a through change in us, that our spirit, and soule, and body be presented blamelesse unto the comming of our Lord Iesus Christ.
Lastly, whither it have wrought a through change in us, that our Spirit, and soul, and body be presented blameless unto the coming of our Lord Iesus christ.
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for they are ever the same men, their turning is without turning, they are alwayes the same without any change. 9 Who can tell if God will turne and repent,
for they Are ever the same men, their turning is without turning, they Are always the same without any change. 9 Who can tell if God will turn and Repent,
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It is not a speech of infidelity, for then it should not be said before, they beleeved; and doubtlesse they would here have concluded, God will not returne though we returne to him;
It is not a speech of infidelity, for then it should not be said before, they believed; and doubtless they would Here have concluded, God will not return though we return to him;
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as they are commanded to do. This verse containeth three things, feeling, feare, and faith. First a feeling or sense of sinne. Secondly, a feare of judgement. Thirdly, hope of deliverance.
as they Are commanded to do. This verse Containeth three things, feeling, Fear, and faith. First a feeling or sense of sin. Secondly, a Fear of judgement. Thirdly, hope of deliverance.
like the father of the possessed, who professed his faith, but withall confessed the weaknesse of his faith, Mark. 9. Lord, I beleeue, helpe thou mine unbeleefe.
like the father of the possessed, who professed his faith, but withal confessed the weakness of his faith, Mark. 9. Lord, I believe, help thou mine unbelief.
Or of abounding in faith, 2 Cor. 8.7. of a faith grounded and setled, Col. 1.23. rooted, built up and established, chap. 2.7. of the stedfastnes of faith, 5. of the assurance of faith. Heb. 10.22. and of the fulnesse of faith, Act. 6.5.8.
Or of abounding in faith, 2 Cor. 8.7. of a faith grounded and settled, Col. 1.23. rooted, built up and established, chap. 2.7. of the steadfastness of faith, 5. of the assurance of faith. Hebrew 10.22. and of the fullness of faith, Act. 6.5.8.
like the ayre overcast with cloudes, or a ship beaten with stormes and tempestes, Luk. 22. Such was the faith of these Ninevites, doubting, but not despairing: shaken, but not cast downe:
like the air overcast with Clouds, or a ship beaten with storms and tempests, Luk. 22. Such was the faith of these Ninevites, doubting, but not despairing: shaken, but not cast down:
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because as they feared his judgements, so they hoped for his mercies, and beleeved that their sinnes were pardonable, which is the first step and degree of faith.
Because as they feared his Judgments, so they hoped for his Mercies, and believed that their Sins were pardonable, which is the First step and degree of faith.
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and beleeve that his wrath may be appeased, when they say, Who can tell if God will returne? and therefore some doubting was joyned with it, as, Ioel. 2.14. Who knoweth if he will returne and leave a blessing behind him? and 2 Sam. 12.22. Who can tell whether God will have mercy on me, that the child m•y live? So likewise Ester. 4.14.
and believe that his wrath may be appeased, when they say, Who can tell if God will return? and Therefore Some doubting was joined with it, as, Joel 2.14. Who Knoweth if he will return and leave a blessing behind him? and 2 Sam. 12.22. Who can tell whither God will have mercy on me, that the child m•y live? So likewise Ester. 4.14.
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Who knoweth whether thou art come to the kingdome for such a time as this? So then this phrase is used in matters not fully certaine and manifest unto them,
Who Knoweth whither thou art come to the Kingdom for such a time as this? So then this phrase is used in matters not Fully certain and manifest unto them,
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Againe, when the Prophet saith, God will repent; the question may be asked, how repentance can agree to God, who is by nature unchangable and cannot lye, Tit. 1.2!
Again, when the Prophet Says, God will Repent; the question may be asked, how Repentance can agree to God, who is by nature unchangeable and cannot lie, Tit. 1.2!
for he is not a man that he should repent, 1 Sam 15.29 yet before it was said, it repented him that he had set up Saul to be king? how are these things to be reconciled? I Answer, the Scripture speaketh of God two wayes, sometimes properly, and sometimes unproperly:
for he is not a man that he should Repent, 1 Same 15.29 yet before it was said, it repented him that he had Set up Saul to be King? how Are these things to be reconciled? I Answer, the Scripture speaks of God two ways, sometime properly, and sometime unproperly:
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From hence we learne, where true faith is to apprehend and beleeve the truth and certainty of Gods threatnings, there is a feare of judgements to come.
From hence we Learn, where true faith is to apprehend and believe the truth and certainty of God's threatenings, there is a Fear of Judgments to come.
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This we see in these Ninevites; they beleeved God, and proclaimed a fast, and therefore they feared the dreadfull sentence published and pronounced against them.
This we see in these Ninevites; they believed God, and proclaimed a fast, and Therefore they feared the dreadful sentence published and pronounced against them.
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This appeareth in the commendation of the faith of Noah, Heb 11.7. He being endued with a justifying and saving faith, is also touched with feare and reverence at the consideration of Gods judgements to come.
This appears in the commendation of the faith of Noah, Hebrew 11.7. He being endued with a justifying and Saving faith, is also touched with Fear and Reverence At the consideration of God's Judgments to come.
and therefore he feared and set his heart to seeke the Lord, 2 Cor. 20. See the further practise of this in Hezekiah, Ier. 26. Micah the Morashite prophesied and spake to all the people of Iudah,
and Therefore he feared and Set his heart to seek the Lord, 2 Cor. 20. See the further practice of this in Hezekiah, Jeremiah 26. micah the Morashite prophesied and spoke to all the people of Iudah,
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and the Lord repented him of the evill which he had pronounced against them? The like we see in Iosiah, 2 King. 22. when he heard the plagues and curses that should come upon Ierusalem, his heart was tender, he trembled himselfe before God;
and the Lord repented him of the evil which he had pronounced against them? The like we see in Josiah, 2 King. 22. when he herd the plagues and curses that should come upon Ierusalem, his heart was tender, he trembled himself before God;
and the people not be afraid? Secondly, faith maketh things unseene to be seene, Heb. 11.1. For it is the evidence of things me sinne•s Moses by faith saw him that is invisible, vers.
and the people not be afraid? Secondly, faith makes things unseen to be seen, Hebrew 11.1. For it is the evidence of things me sinne•s Moses by faith saw him that is invisible, vers.
and therefore to cl••re this seeming-contradiction, we must observe a two-fold feare; as also care, a distrustfull feare, and an awefull or reverent feare.
and Therefore to cl••re this seeming-contradiction, we must observe a twofold Fear; as also care, a distrustful Fear, and an awful or reverend Fear.
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But where the true faith is, it expelleth and driveth out distrust, and therefore the Prophet ioyneth these two together, Psal. 133 The eye of the Lord is upon them that feare him, that trust in his mercy: and 147.11. the Lord delighteth in them that feare him, that hope in his mercy.
But where the true faith is, it expelleth and drives out distrust, and Therefore the Prophet Joineth these two together, Psalm 133 The eye of the Lord is upon them that Fear him, that trust in his mercy: and 147.11. the Lord delights in them that Fear him, that hope in his mercy.
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for they have not so much faith as Ahab had, 1 King. 21.27. not so much as Iudas had, Math. 27.3.5. not so much as the Devils, Iam. 2.19. who beleeve and tremble where as the ungodly beleeve not, and therefore tremble not:
for they have not so much faith as Ahab had, 1 King. 21.27. not so much as Iudas had, Math. 27.3.5. not so much as the Devils, Iam. 2.19. who believe and tremble where as the ungodly believe not, and Therefore tremble not:
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How then can prophaine persons escape the torments of Hell, who come farre short of these that are already in hell? and how fearefull an estate is it to be condemned of such, as be condemned themselues?
How then can Profane Persons escape the torments of Hell, who come Far short of these that Are already in hell? and how fearful an estate is it to be condemned of such, as be condemned themselves?
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Secondly, see the difference betweene Gods children, and carnall or worldly men: these are quite contrary the one to the other, as light and darknesse;
Secondly, see the difference between God's children, and carnal or worldly men: these Are quite contrary the one to the other, as Light and darkness;
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or like little children, that feare not the fire till they be burned, nor the candle till they be singed with it. As Pro. 20.11. even a child is knowne by his doings, whether his worke be pure and whether it be right.
or like little children, that Fear not the fire till they be burned, nor the candle till they be singed with it. As Pro 20.11. even a child is known by his doings, whither his work be pure and whither it be right.
so it is with the children of God, they feare and lay it to heart when he chasteneth his Church or any of his own people nay the ungodly and prophane persons of the world:
so it is with the children of God, they Fear and lay it to heart when he Chasteneth his Church or any of his own people nay the ungodly and profane Persons of the world:
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If it be the property of the child of God to tremble at his word, Esay. 66. as the heart of Iosi•h melted for feare at the hearing of the Ia•v, 2 King. 22. Because a reproofe entreth more into a wise man, then an hundred stripes into a Foole, Pro. 17. how much more at his rods, at his scourges,
If it be the property of the child of God to tremble At his word, Isaiah. 66. as the heart of Iosi•h melted for Fear At the hearing of the Ia•v, 2 King. 22. Because a reproof entereth more into a wise man, then an hundred stripes into a Fool, Pro 17. how much more At his rods, At his scourges,
and at the drawing and shaking of his glittering sword, when his hand layeth hold on judgment? like the child at the sight of his fathers rod? So the Prophet, when he heard of the judgments of the Lord, was afraid, his belly trembled, his lippes quivered at the voice, rottennesse entred into his bones, and he trembled in himselfe.
and At the drawing and shaking of his glittering sword, when his hand Layeth hold on judgement? like the child At the sighed of his Father's rod? So the Prophet, when he herd of the Judgments of the Lord, was afraid, his belly trembled, his lips quivered At the voice, rottenness entered into his bones, and he trembled in himself.
They that feare most now, shall have least cause to feare hereafter, and contrary wise such as feare least now when they are called to feare shall be suddainly overtaken with feare hereafter,
They that Fear most now, shall have least cause to Fear hereafter, and contrary wise such as Fear least now when they Are called to Fear shall be suddenly overtaken with Fear hereafter,
although we see not the performance thereof, neither any appearance or likelihood thereof. This we must consider in two respectes, both of his promises, and of his threatnings.
although we see not the performance thereof, neither any appearance or likelihood thereof. This we must Consider in two respects, both of his promises, and of his threatenings.
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The threatnings of God are manifold and evident, The soule that sinneth, shall dy the death, Ezek. 18.5. and Psal. 68. The Lord will wound the head of his enemies, and the hairy scalpe of every one that goeth on obstinately in his sinnes.
The threatenings of God Are manifold and evident, The soul that Sinneth, shall die the death, Ezekiel 18.5. and Psalm 68. The Lord will wound the head of his enemies, and the hairy scalp of every one that Goes on obstinately in his Sins.
and they live merrily and pleasantly, thereby seeming to escape the scourge here, as Eccl. 8. Because sentence against an evil worke is not executed speedily,
and they live merrily and pleasantly, thereby seeming to escape the scourge Here, as Ecclesiastes 8. Because sentence against an evil work is not executed speedily,
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What are these but infidels, who cannot beleeve, that God will doe that which they see him not to do presently? Here then is the worke of faith to beleeve that which may seeme to carry no likelihood of comming to passe:
What Are these but Infidels, who cannot believe, that God will do that which they see him not to do presently? Here then is the work of faith to believe that which may seem to carry no likelihood of coming to pass:
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but I account it a point of mans excellency and eminency above other creatures and of true Christians above other men, that they are not all for the present,
but I account it a point of men excellency and eminency above other creatures and of true Christians above other men, that they Are not all for the present,
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but have their eyes in their fore head to foresee and so to prevent evils to come, as Eccl. 2. The wise mans eyes are in his head, but the foole walketh in darknesse.
but have their eyes in their before head to foresee and so to prevent evils to come, as Ecclesiastes 2. The wise men eyes Are in his head, but the fool walks in darkness.
There are foure sortes of men in this case to be considered of us, some hope, but feare not: others feare, but hope not: some neither hope nor feare: others both hope and feare.
There Are foure sorts of men in this case to be considered of us, Some hope, but Fear not: Others Fear, but hope not: Some neither hope nor Fear: Others both hope and Fear.
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We have infinite examples both written and unwritten of such persons, and therefore the Prophet David prayeth to God to keepe his servant from presumptuous sinnes, least they have dominion over him.
We have infinite Examples both written and unwritten of such Persons, and Therefore the Prophet David Prayeth to God to keep his servant from presumptuous Sins, lest they have dominion over him.
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then he hath described himselfe to be in his word, Exod. 20 and 34 he will by no meanes cleare the wicked, visiting the iniquity of the fathers upon the children and upon the childrens children unto the third and to the fourth generation.
then he hath described himself to be in his word, Exod 20 and 34 he will by no means clear the wicked, visiting the iniquity of the Father's upon the children and upon the Children's children unto the third and to the fourth generation.
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They feare his judgments too much, but they hope in his mercies too little, as Caine, Saul, Achitaphel, Iudas, and such like, who had no more hope then the Devils have,
They Fear his Judgments too much, but they hope in his Mercies too little, as Cain, Saul, Ahithophel, Iudas, and such like, who had no more hope then the Devils have,
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Such must we be, to regard both of his mercy and judgment. We must not be any of the former sinners, neither presumptuous, nor desperate, nor prophane,
Such must we be, to regard both of his mercy and judgement. We must not be any of the former Sinners, neither presumptuous, nor desperate, nor profane,
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He saw). First, he not onely beheld what they did, but he approved their workes, and conceiveth a liking of the service they performed, as Gen. 1.31. & 4.4. Lam. 3.6.
He saw). First, he not only beheld what they did, but he approved their works, and conceiveth a liking of the service they performed, as Gen. 1.31. & 4.4. Lam. 3.6.
But properly repentance is not in God (as we have noted before) but the effect is, which is nothing else but the undoing of a worke which he had formerly done.
But properly Repentance is not in God (as we have noted before) but the Effect is, which is nothing Else but the undoing of a work which he had formerly done.
Howbeit these evils differ the one from the other; for theirs is criminall; his penall: they turned from the evill of their sinne, he from the evill of his punishment.
Howbeit these evils differ the one from the other; for theirs is criminal; his penal: they turned from the evil of their sin, he from the evil of his punishment.
Touching the first branch, the Prophet saith Psal. 139. Thou vnderstandest my fitting, my rising, my thoughts afarre off, there is not a word in my tongue,
Touching the First branch, the Prophet Says Psalm 139. Thou Understandest my fitting, my rising, my thoughts afar off, there is not a word in my tongue,
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but thou knowest it wholly, thou possessest my reines, my bones are not hid from thee: and 33.13.14. The Lord looketh from heaven he beholdeth all the sonnes of men from the place of his habitation, he looketh upon all the inhabitants of the earth.
but thou Knowest it wholly, thou possessest my reins, my bones Are not hid from thee: and 33.13.14. The Lord looks from heaven he beholdeth all the Sons of men from the place of his habitation, he looks upon all the inhabitants of the earth.
when Israel offered their submission to the ordinary ministery, being ready to heare from his mouth all the words of the Lord, he gave this testimony and commendation of them, I have heard the voice of the words of this people, which they have spoken, they have will said, O that there were such an heart in them, that they would feare me,
when Israel offered their submission to the ordinary Ministry, being ready to hear from his Mouth all the words of the Lord, he gave this testimony and commendation of them, I have herd the voice of the words of this people, which they have spoken, they have will said, Oh that there were such an heart in them, that they would Fear me,
and keepe my Commandements alwayes, &c. Thus Christ our Saviour commendeth the faith of the Centurion, Math. 8. of the Cananitish woman, Chap. 15. and of the woman that anoynted his feet with precious oyntment, I say unto you, wheresoever this Gospel shall be preached in the whole world, there shall this which she hath done be told for a memoriall of her, chap. 26. Let us see both these branches confirmed unto us.
and keep my commandments always, etc. Thus christ our Saviour commends the faith of the Centurion, Math. 8. of the Canaanite woman, Chap. 15. and of the woman that anointed his feet with precious ointment, I say unto you, wheresoever this Gospel shall be preached in the Whole world, there shall this which she hath done be told for a memorial of her, chap. 26. Let us see both these branches confirmed unto us.
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but to deny this principle, what is it in effect, but to turne the true God into an Idoll, which hath eyes and feeth not, eares and hearth not, and an heart and vnderstandeth not.
but to deny this principle, what is it in Effect, but to turn the true God into an Idol, which hath eyes and feeth not, ears and hearth not, and an heart and understandeth not.
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Hereunto came the words of the Prophet, Vnderstand ye brutish among the people, and ye fooles when will ye be wise? he that planted the eare, shall he not heare? he that formed the eye, shall he not see? he that teacheth man knowledge shall not he know? All things have sight, hearing, knowledge,
Hereunto Come the words of the Prophet, Understand you brutish among the people, and you Fools when will you be wise? he that planted the ear, shall he not hear? he that formed the eye, shall he not see? he that Teaches man knowledge shall not he know? All things have sighed, hearing, knowledge,
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or make my bed in the grave, or take the wings of the morning and dwell in the uttermost parts of the sea, thou art there, &c. Touching the second, he approoveth every good worke,
or make my Bed in the grave, or take the wings of the morning and dwell in the uttermost parts of the sea, thou art there, etc. Touching the second, he approveth every good work,
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for who is it, that hath wrought it in us? or from whence doth it proceed? is it of our selves? no doubtlesse, every good and perfect gift is from above, and commeth downe from the Father of lights.
for who is it, that hath wrought it in us? or from whence does it proceed? is it of our selves? no doubtless, every good and perfect gift is from above, and comes down from the Father of lights.
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When thou hast any tentation to sinne, or inclination of thy heart thereunto, if thou couet to be kept in the feare of God, perswade thy selfe of the truth of this principle, that whatsoever thou thinkest,
When thou hast any tentation to sin, or inclination of thy heart thereunto, if thou covet to be kept in the Fear of God, persuade thy self of the truth of this principle, that whatsoever thou Thinkest,
and say with Ioseph, How can I doe this great wickednesse and sinne against God? Enoch walked before God and pleased him, that he had his power and presence evermore before his eyes, Gen. 5.24. in Heb. 11. and Gen. 17.1.
and say with Ioseph, How can I do this great wickedness and sin against God? Enoch walked before God and pleased him, that he had his power and presence evermore before his eyes, Gen. 5.24. in Hebrew 11. and Gen. 17.1.
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On the other side, this is a maine cause of all wicked nesse, prophanenesse, and ungodlinesse among men, to be perswaded that God seeeth us not, Psal. 94. They prate & speake heard things, they smite thy people and spoyle thy heritage, flay the widow,
On the other side, this is a main cause of all wicked ness, profaneness, and ungodliness among men, to be persuaded that God seeth us not, Psalm 94. They prate & speak herd things, they smite thy people and spoil thy heritage, flay the widow,
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It is neere to Atheisme to have such a blasphemous thought, as to jmagine that we can hide our counsels & deuises from the Lord, as Esay. 29 Woe unto them that seeke deepe to hid our counsel from the Lord,
It is near to Atheism to have such a blasphemous Thought, as to jmagine that we can hide our Counsels & devises from the Lord, as Isaiah. 29 Woe unto them that seek deep to hid our counsel from the Lord,
if we have the Lord ever before us, and have our eyes upon him as we know that his eyes are upon us (as the eye of the Master upon the servant) to give to every man according to his workes.
if we have the Lord ever before us, and have our eyes upon him as we know that his eyes Are upon us (as the eye of the Master upon the servant) to give to every man according to his works.
Secondly, this offereth much comfort to the afflicted, and putteth such as afflict, them in mind of their wretched condition wherein they stand, seing it is a righteous thing w•th God torecompence tribulation to them that trouble you;
Secondly, this Offereth much Comfort to the afflicted, and putteth such as afflict, them in mind of their wretched condition wherein they stand, sing it is a righteous thing w•th God torecompence tribulation to them that trouble you;
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When the children of Israel were oppressed by the Egyptians, and afflicted with sore burdens, the Lord comforteth them with this, I have seene, I have seene the affliction of my people, which is in Egypt, and I have heard their groning, and am come downe to deliver them.
When the children of Israel were oppressed by the egyptians, and afflicted with soar burdens, the Lord comforts them with this, I have seen, I have seen the affliction of my people, which is in Egypt, and I have herd their groaning, and am come down to deliver them.
He considereth the cruelty and injury of the enimy, as 2 Chro. 16. the eyes of the Lord run to and fro throughout the whole earth to shew himselfe strong in the behalfe of them, whose heart is perfect toward him.
He Considereth the cruelty and injury of the enemy, as 2 Chro 16. the eyes of the Lord run to and from throughout the Whole earth to show himself strong in the behalf of them, whose heart is perfect towards him.
as Numb. 11. with Psal 78. they spake against God, saying, Can God furnish a table in the wildernesse? Yea Moses himselfe spake unadvisedly with his lippes, Whence should I have flesh to give unto all this people? whereunto the Lord answereth by way of reproofe, Is the Lords hand waxed short? thou shalt see now,
as Numb. 11. with Psalm 78. they spoke against God, saying, Can God furnish a table in the Wilderness? Yea Moses himself spoke unadvisedly with his lips, Whence should I have Flesh to give unto all this people? whereunto the Lord Answers by Way of reproof, Is the lords hand waxed short? thou shalt see now,
and will remember us no more? but no man knoweth either love or hatred by all that is before them, and if sinne do not seperate betweene us and our God, his hand is not shortned that he cannot save,
and will Remember us no more? but no man Knoweth either love or hatred by all that is before them, and if sin do not separate between us and our God, his hand is not shortened that he cannot save,
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Nay, there be some so fowle-mouthed, and corrupt hearted, if they can find nothing whereby to defame them, they will inuent and devise matter out of their owne braine.
Nay, there be Some so Foulmouthed, and corrupt hearted, if they can find nothing whereby to defame them, they will invent and devise matter out of their own brain.
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And what marveil is it, if, being evill thēselues, they speake evill of others? Thirdly, they can readily passe over the foule spottes and prophanesse not onely in themselues, but in their owne crue and companions,
And what marvel is it, if, being evil themselves, they speak evil of Others? Thirdly, they can readily pass over the foul spots and profaneness not only in themselves, but in their own crew and Sodales,
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because therein they have oftentimes, themselues a great and principall hand, and therefore they see the discrediting of them tendeth to their owne reproch.
Because therein they have oftentimes, themselves a great and principal hand, and Therefore they see the discrediting of them tendeth to their own reproach.
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This teacheth, that God is mercifull and gratious to all penitent sinners; he turneth their mourning into mirth, and all their heavinesse into laughter.
This Teaches, that God is merciful and gracious to all penitent Sinners; he turns their mourning into mirth, and all their heaviness into laughter.
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& to save us, Ioel. 2, 12.13. Ier. 31.18. Lam. 5.21. Hereunto come sundry examples of Manasses, 2 Chro. 33. of Paul, Act. 9. of the Iewes that crucified the Lord of life, Act. 2. The like I might say of sundry others.
& to save us, Joel 2, 12.13. Jeremiah 31.18. Lam. 5.21. Hereunto come sundry Examples of Manasses, 2 Chro 33. of Paul, Act. 9. of the Iewes that Crucified the Lord of life, Act. 2. The like I might say of sundry Others.
he is slow to anger and of great kindnesse, Psal. 103. Thirdly, he hath shewed some mercy in a temporall deliverance for a temporall repentance, as we see in Ahab, who obtained the respite of punishent,
he is slow to anger and of great kindness, Psalm 103. Thirdly, he hath showed Some mercy in a temporal deliverance for a temporal Repentance, as we see in Ahab, who obtained the respite of punishment,
when he had but an outward humiliation, 2 King. 21. if wicked Ahab, who did sell himselfe to worke wickednesse in the sight to the Lord, repenting with fasting & sackcloth, God deferred his judgment threatned;
when he had but an outward humiliation, 2 King. 21. if wicked Ahab, who did fell himself to work wickedness in the sighed to the Lord, repenting with fasting & Sackcloth, God deferred his judgement threatened;
First, from the nature of contraries, we learne that to such as continue in sinne, and have hearts that cannot repent, there is no mercy to be looked for:
First, from the nature of contraries, we Learn that to such as continue in sin, and have hearts that cannot Repent, there is no mercy to be looked for:
because they treasure up vnto themselues wrath against the day of wrath, and revelation of the righteous judgment of God, who will render to every man according to his deeds.
Because they treasure up unto themselves wrath against the day of wrath, and Revelation of the righteous judgement of God, who will render to every man according to his Deeds.
but obey unrighteousnesse shall be indignation and wrath, tribulation and anguish upon every soule of man that doth evill, of the Iew first, and also of the Gentile.
but obey unrighteousness shall be Indignation and wrath, tribulation and anguish upon every soul of man that does evil, of the Iew First, and also of the Gentile.
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but let us remember and never forget, that he gave himselfe for us, that he might redeeme us from all iniquity, and purifie unto himselfe a peculiar people, zealous of good workes, Tit. 2. Lastly, consider, that notwithstanding the shield & sheiter of the mercy of God, to which every man runneth, he hath brought sundry both generall and particular judgments upon the children of disobedience,
but let us Remember and never forget, that he gave himself for us, that he might Redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works, Tit. 2. Lastly, Consider, that notwithstanding the shield & sheiter of the mercy of God, to which every man Runneth, he hath brought sundry both general and particular Judgments upon the children of disobedience,
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and his wrath hath beene revealed from heaven against all ungodlinesse and unrighteousnesse of men, who no doubt builded with the untempered morter of supposed mercy,
and his wrath hath been revealed from heaven against all ungodliness and unrighteousness of men, who no doubt built with the untempered mortar of supposed mercy,
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Such were the Cities of Sodome and Gomorrah with the rest of the plaine, Gen. 19. Such were Pharaoh and the Egyptians that pursued Israel to the red Sea, and infinite others.
Such were the Cities of Sodom and Gomorrah with the rest of the plain, Gen. 19. Such were Pharaoh and the egyptians that pursued Israel to the read Sea, and infinite Others.
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as we see in David, and other Saints, if judgment have begun at Gods owne house, what shall the end of them be, that obey not the Gospel of God? and if the righteous scarcely be saved, where shall the ungodly and the sinner appeare?
as we see in David, and other Saints, if judgement have begun At God's own house, what shall the end of them be, that obey not the Gospel of God? and if the righteous scarcely be saved, where shall the ungodly and the sinner appear?
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Secondly, hence ariseth matter of much comfort to the humble and contrite spirit that is weary and heavy laden with the waight and burden of his sinnes lying heavy upon his conscience.
Secondly, hence arises matter of much Comfort to the humble and contrite Spirit that is weary and heavy laden with the weight and burden of his Sins lying heavy upon his conscience.
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but to the humble and repentant sinner there are a thousand comforts, & a treasury of mercies laid up in store for him, to keepe & preserue him from doubting and despaire.
but to the humble and repentant sinner there Are a thousand comforts, & a treasury of Mercies laid up in store for him, to keep & preserve him from doubting and despair.
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Such Christ Iesus calleth unto him, & embraceti them in the armes of his mere, that they should not be dismaied all the multitude or greatnesse of their sinnes but rather lay hold upon the multitude and greatnesse of his mercies, which are infinite, higher then the heavens;
Such christ Iesus calls unto him, & embraceti them in the arms of his mere, that they should not be dismayed all the multitude or greatness of their Sins but rather lay hold upon the multitude and greatness of his Mercies, which Are infinite, higher then the heavens;
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O what comfort is it to a sicke man, lying and languishing upon the bed of sorrow, to heare of a certaine and Soveraigne medicine, a present and effectuall remedy of his discase!
O what Comfort is it to a sick man, lying and languishing upon the Bed of sorrow, to hear of a certain and Sovereign medicine, a present and effectual remedy of his discase!
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and ought it not to find rest in our soules, when we are willed to come to Christ, the Physitian of the soule? ought it not to be as marrow unto our bones,
and ought it not to find rest in our Souls, when we Are willed to come to christ, the physician of the soul? ought it not to be as marrow unto our bones,
how much more may we be assured it is the voyce of the King of kings, that no penitent person shall ever go from him without grace and favour comfortlesse? Repentance is a salve that healeth all the woundes of the soule.
how much more may we be assured it is the voice of the King of Kings, that no penitent person shall ever go from him without grace and favour comfortless? Repentance is a salve that heals all the wounds of the soul.
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What changed the unnaturall lust and excesse of Lot into eleannesse and purity? repentance. What was it that cast Manasseth, Paul, and many others into a new mould;
What changed the unnatural lust and excess of Lot into eleannesse and purity? Repentance. What was it that cast Manasseh, Paul, and many Others into a new mould;
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and of oppressors, persecuters, blasphemers, made them meeke and gentle as Lambes? repentance. No man was ever saved without repentance: for finall impenitency bringeth damnation.
and of Oppressors's, persecuters, blasphemers, made them meek and gentle as Lambs? Repentance. No man was ever saved without Repentance: for final impenitency brings damnation.
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Such sinners and transgressours can have no peace with God without reconcilement: there is no reconcilement without remission: no remission without Christ: no Christ without faith: no faith without repentance.
Such Sinners and transgressors can have no peace with God without reconcilement: there is no reconcilement without remission: no remission without christ: not christ without faith: no faith without Repentance.
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whereas the judge of all the world should do right, Gen. 19.25. Lastly, it is our duty, as we desire grace and mercy, so to practise repentance betimes:
whereas the judge of all the world should do right, Gen. 19.25. Lastly, it is our duty, as we desire grace and mercy, so to practise Repentance betimes:
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All will seeme to be willing to have remission of their sinnes, but all do not take the right way, nor use the meanes to attaine unto it, which is by repentance.
All will seem to be willing to have remission of their Sins, but all do not take the right Way, nor use the means to attain unto it, which is by Repentance.
That which our Saviour speaketh of impenitent Iudas, who ended his his daies in despaire, may be said of every impenitent person, Woe unto that man by whom the Sonne of man is betrayed, it had beene good for that man,
That which our Saviour speaks of impenitent Iudas, who ended his his days in despair, may be said of every impenitent person, Woe unto that man by whom the Son of man is betrayed, it had been good for that man,
They may be summoned to the barre of Gods judgement in this life, as Adam was, Gen. 3. and Caine, chap. 4. they may be drowned in the waters with the old world Gen. 6. with Pharaoh and the Egyptians Exod. 14. they may be overthrowne and overturned with fire & brimstone from the Lord out of heaven,
They may be summoned to the bar of God's judgement in this life, as Adam was, Gen. 3. and Cain, chap. 4. they may be drowned in the waters with the old world Gen. 6. with Pharaoh and the egyptians Exod 14. they may be overthrown and overturned with fire & brimstone from the Lord out of heaven,
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chap. 12. they may be smitten with blindnesse by the hand of the Lord, and a mist & darknesse may fall upon them, that they may seeke some to lead them by the hand,
chap. 12. they may be smitten with blindness by the hand of the Lord, and a missed & darkness may fallen upon them, that they may seek Some to led them by the hand,
This is that of which our Saviour warned his hearers by occasion of the suddaine slaughter of the Galileans, and those eighteene upon whom the tower in Siloe fell and slew them, that except they did returne, they should all likewise perish.
This is that of which our Saviour warned his hearers by occasion of the sudden slaughter of the Galileans, and those eighteene upon whom the tower in Siloe fell and slew them, that except they did return, they should all likewise perish.
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for there is no worke, nor devise, nor knowledge, nor wisedome in the grave, whither thou goest. Lastly, none can be made partakers of eternall life, but such as are penitent.
for there is no work, nor devise, nor knowledge, nor Wisdom in the grave, whither thou goest. Lastly, none can be made partakers of Eternal life, but such as Are penitent.
and repent us of our sinnes, and so turne from our evill wayes with these Ninevites. To conclude, let us take heed least these men rise up in judgment and condemne us, who repented at the preaching of one Prophet:
and Repent us of our Sins, and so turn from our evil ways with these Ninevites. To conclude, let us take heed lest these men rise up in judgement and condemn us, who repented At the preaching of one Prophet:
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The Lord that searcheth the hearts and tryeth the reines, Ier. 7. to give to every man according to his waies and according to the fruite of his doings, turne us unto him,
The Lord that Searches the hearts and trieth the reins, Jeremiah 7. to give to every man according to his ways and according to the fruit of his doings, turn us unto him,
GODS TRVMPET SOVNDING THE ALARME, SVMMONING ALL PERSONS SPEEDILY TO REPENT. An Exposition upon LVK. 13.1.2. &c. 1 There were present at that season, some that told him of the Galileans, whose blood Pilate had mingled with their Sacrifices.
GOD'S TRUMPET SOVNDING THE ALARM, SUMMONING ALL PERSONS SPEEDILY TO REPENT. an Exposition upon LUK. 13.1.2. etc. 1 There were present At that season, Some that told him of the Galileans, whose blood Pilate had mingled with their Sacrifices.
4 Or those eighteene, upon whom the towre in Siloe fell, and flew them, thinke ye that they were sinners above all men that dwelt in Ierusalem. 5 I tell you, Nay:
4 Or those eighteene, upon whom the tower in Siloe fell, and flew them, think you that they were Sinners above all men that dwelled in Ierusalem. 5 I tell you, Nay:
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but except ye repent, ye shall all likewise perish. 6 He spake also this Parable, &c. HEre is a communication touching an inhumane and cruell fact of Pilate against certaine Galileans. The maine doctrine & use taught by our Saviour, who tooke all occasions to doe good to soule and body, is to move to repentance, comprehended in these words, except ye repent, ye shall all likewise perish.
but except you Repent, you shall all likewise perish. 6 He spoke also this Parable, etc. Here is a communication touching an inhumane and cruel fact of Pilate against certain Galileans. The main Doctrine & use taught by our Saviour, who took all occasions to do good to soul and body, is to move to Repentance, comprehended in these words, except you Repent, you shall all likewise perish.
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The preaching of this necessary truth be all that were present arose upon the report and information, which certaine made to him of Pilates barbarous and bloody action:
The preaching of this necessary truth be all that were present arose upon the report and information, which certain made to him of Pilate's barbarous and bloody actium:
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first, because he was president and Governour of Iury, under the Romane Emperour, and as a judge ought to have proceeded according to Law, to have kept and preserued the Country in peace and quietnesse,
First, Because he was president and Governor of Jury, under the Roman Emperor, and as a judge ought to have proceeded according to Law, to have kept and preserved the Country in peace and quietness,
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But this is certaine and appeareth evidently, that in the time of sacrificing as the blood of the beast was shed and ranne downe, Pilate came upon them with his men of warre and shed their blood,
But this is certain and appears evidently, that in the time of sacrificing as the blood of the beast was shed and ran down, Pilate Come upon them with his men of war and shed their blood,
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as being notorious and extraordinary wicked persons, because such things had befallen them, and therefore he propoundeth a generall doctrine, I tell you Nay: but except your selues be take your selues to a better course and resolue to lead a new life, ye shall in like sort perish as well as they.
as being notorious and extraordinary wicked Persons, Because such things had befallen them, and Therefore he propoundeth a general Doctrine, I tell you Nay: but except your selves be take your selves to a better course and resolve to led a new life, you shall in like sort perish as well as they.
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To worke a deeper impression of this in their hearts, he addeth and annexeth another example, not much unlike the former of a like suddaine judgment, upon eighteene persons which perished by the fall of a tower in Siloe. This Siloe was a calme streame or little brooke running softly, which riseth at the root of mount Sion, flow, ing at certaine times onely, which carried the water about Ierusalem, and had upon it a fort builded as a Castle or Citadell.
To work a Deeper impression of this in their hearts, he adds and annexeth Another Exampl, not much unlike the former of a like sudden judgement, upon eighteene Persons which perished by the fallen of a tower in Siloe. This Siloe was a Cam stream or little brook running softly, which Riseth At the root of mount Sion, flow, ing At certain times only, which carried the water about Ierusalem, and had upon it a fort built as a Castle or Citadel.
as if he should say, Because these 18. were slaine, and died in that suddaine fall, not once thinking of death, impute you the cause of this extraordinary event and successe, to be their extraordinary sins? I tel you: Nay,
as if he should say, Because these 18. were slain, and died in that sudden fallen, not once thinking of death, impute you the cause of this extraordinary event and success, to be their extraordinary Sins? I tell you: Nay,
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or that continuance of time might do some good, or hope that other or farther dressing might helpe to amend the matter, pleadeth with the Lord of the Vineyard for the Vineyard, I will dresse it,
or that Continuance of time might do Some good, or hope that other or farther dressing might help to amend the matter, pleads with the Lord of the Vineyard for the Vineyard, I will dress it,
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and hath looked for good fruit from you, but behold ye bring forth none; I tell you therefore, except ye repent & that speedily, ye shall all likewise perish.
and hath looked for good fruit from you, but behold you bring forth none; I tell you Therefore, except you Repent & that speedily, you shall all likewise perish.
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Observe herein 2. things An exhortation to repentance or a threatning of destruction to the impenitent, vers. 3. & 5. An amplification or enlargement thereof in the residue.
Observe herein 2. things an exhortation to Repentance or a threatening of destruction to the impenitent, vers. 3. & 5. an amplification or enlargement thereof in the residue.
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Except we repent, we shall likewise perish, as Marke 13. least we passe by the exhortation uttered to the Disciples by our Saviour as impertinent to us, he addeth, What I say unto you, I say unto all, Wa•ch;
Except we Repent, we shall likewise perish, as Mark 13. least we pass by the exhortation uttered to the Disciples by our Saviour as impertinent to us, he adds, What I say unto you, I say unto all, Wa•ch;
so that we may say with the Prophet. Psal. 1•0. 1. Out of the depths have I cried unto thee, O Lord: and 42.7. deepe calleth unto deepe at the noyse of thy water spoutes;
so that we may say with the Prophet. Psalm 1•0. 1. Out of the depths have I cried unto thee, Oh Lord: and 42.7. deep calls unto deep At the noise of thy water spouts;
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So doth Iohn the Baptist reprove the Pharisees, O generation of vipers, who hath warned you to sly from the wrath to come? bring forth therefore fruits meet for repentance:
So does John the Baptist reprove the Pharisees, Oh generation of vipers, who hath warned you to sly from the wrath to come? bring forth Therefore fruits meet for Repentance:
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We may be destroyed by fiery Serpents, burned in the fire, drowned in the waters, swallowed up in the earth as Dathan and Abiram: and may looke every day for some plague or other to find us out and seaze upon us.
We may be destroyed by fiery Serpents, burned in the fire, drowned in the waters, swallowed up in the earth as Dathan and Abiram: and may look every day for Some plague or other to find us out and seize upon us.
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Some content themselues with a little humbling and an outware casting downe of themselues, to hang downe their heads for a day like a Bulrush, but so should Ahab repent.
some content themselves with a little humbling and an outware casting down of themselves, to hang down their Heads for a day like a Bulrush, but so should Ahab Repent.
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they may confesse their sinnes and desire others to pray for them: but this is an enforced repentance this is compulsion, not conversion; and thus Pharaoh repented:
they may confess their Sins and desire Others to pray for them: but this is an Enforced Repentance this is compulsion, not conversion; and thus Pharaoh repented:
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They may confesse some heinous and capitall sinne, knowne to others as well as to themselues, whereby they have brought shame and confusion upon themselues,
They may confess Some heinous and capital sin, known to Others as well as to themselves, whereby they have brought shame and confusion upon themselves,
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They have often some remorse and touch of conscience, but it is a great deale more for the punishment threatned or inflicted, then for the sinne committed:
They have often Some remorse and touch of conscience, but it is a great deal more for the punishment threatened or inflicted, then for the sin committed:
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neither with any perswasion of Gods goodnesse and mercy in Christ Iesus, To conclude, we may be assured of true repentance and of our turning to God by these three infallible tokens:
neither with any persuasion of God's Goodness and mercy in christ Iesus, To conclude, we may be assured of true Repentance and of our turning to God by these three infallible tokens:
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These are unfallible signes of true repentance and turning unto God, which were never found in any wicked man in any age of the world, neither indeed can be.
These Are unfallible Signs of true Repentance and turning unto God, which were never found in any wicked man in any age of the world, neither indeed can be.
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Secondly, must all repent and amend their lives, as the onely meanes and remedy which God hath appointed to turne backe his judgments? then it is necessary for us to know what we are by nature,
Secondly, must all Repent and amend their lives, as the only means and remedy which God hath appointed to turn back his Judgments? then it is necessary for us to know what we Are by nature,
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First, every man that commeth of Adam, and issueth out of his loines (as all mankind doth) is guilty of his sinne and disobedience in eating of the forbidden fruit.
First, every man that comes of Adam, and issueth out of his loins (as all mankind does) is guilty of his sin and disobedience in eating of the forbidden fruit.
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for we, even we our selues in his loynes did eate of the forbidden fruit, we beleeved not God, we hearkned to Satan, we were seduced and deceived as well as he.
for we, even we our selves in his loins did eat of the forbidden fruit, we believed not God, we hearkened to Satan, we were seduced and deceived as well as he.
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The punishments which all men suffer do plainely argue that the sinne of Adam is imputed to us therefore he addeth in the next wordes, Death passed upon all men,
The punishments which all men suffer doe plainly argue that the sin of Adam is imputed to us Therefore he adds in the next words, Death passed upon all men,
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But because this rule is not easily yeelded unto, but we are ready to say with Nicodemus, How can these things be, Iohn 3. and with the Disciples that followed him, This is an hard saying, who can here it, Iohn 6.60? We will propound and answer a few objections, that may seeme to stand in the & way contradict the former rule.
But Because this Rule is not Easily yielded unto, but we Are ready to say with Nicodemus, How can these things be, John 3. and with the Disciples that followed him, This is an hard saying, who can hear it, John 6.60? We will propound and answer a few objections, that may seem to stand in thee & Way contradict the former Rule.
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how then can his sinne be ours, more then ours be his? How then can we be guilty in that respect before God? I answer, that the sinne of Adam was not onely personall,
how then can his sin be ours, more then ours be his? How then can we be guilty in that respect before God? I answer, that the sin of Adam was not only personal,
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neither did he sinne as a singular person, but as carrying all mankind in the stocke and originall, no otherwise then our Saviour, satisfying for us on the crosse hath not satisfied for us as a private person,
neither did he sin as a singular person, but as carrying all mankind in the stock and original, no otherwise then our Saviour, satisfying for us on the cross hath not satisfied for us as a private person,
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If then we died in Christ dying, and were likewise crucified with him, who can doubt but it may be said, that we sinned in Adam? For if the righteousnesse and satisfaction of the second Adam be imputed to us,
If then we died in christ dying, and were likewise Crucified with him, who can doubt but it may be said, that we sinned in Adam? For if the righteousness and satisfaction of the second Adam be imputed to us,
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why shall not the sin of the first Adam in like manner be imputed, especially seeing the righteousnesse of Christ is imputed unto us, that the sin of Adam might not be imputed unto us? And besides the sacred recordes of holy Scripture, doth not this accord with good reason? For inasmuch as Adam received good things not for himselfe alone (as we do) but for his posterity it is not to be marveiled at,
why shall not the since of the First Adam in like manner be imputed, especially seeing the righteousness of christ is imputed unto us, that the since of Adam might not be imputed unto us? And beside the sacred records of holy Scripture, does not this accord with good reason? For inasmuch as Adam received good things not for himself alone (as we do) but for his posterity it is not to be marveiled At,
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If a man be capitally punished for high treason against his Prince, and forfeit his estate and be thereby brought to poverty, his children also have their blood stained and loose their nobility.
If a man be capitally punished for high treason against his Prince, and forfeit his estate and be thereby brought to poverty, his children also have their blood stained and lose their Nobilt.
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So then we must consider, that we are all Adams seed and posterity, he was the common father of us all, whatsoever he receiued, it was for himselfe and his posterity,
So then we must Consider, that we Are all Adams seed and posterity, he was the Common father of us all, whatsoever he received, it was for himself and his posterity,
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and whatsoever gift he lost, he lost them for himselfe and all his posterity, as it is said that Levi payed tithes in Abraham, albeit by his office he received tithes, Heb. 7.9.
and whatsoever gift he lost, he lost them for himself and all his posterity, as it is said that Levi paid Tithes in Abraham, albeit by his office he received Tithes, Hebrew 7.9.
This the Apostle toucheth in many places Rom. 5. Death riegned from Adam to Moses, even over them that had not sinned after the similitude of Adams transgression.
This the Apostle touches in many places Rom. 5. Death riegned from Adam to Moses, even over them that had not sinned After the similitude of Adams Transgression.
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Besides, the sinnes of such Parents were personall or proper sinnes, because they did not sustaine the persons of their posterity, it cannot be said of Hezekiah, Iehoshaphat, or Iosiah, who were the posterity of David, that they did in the loynes of David murther Vriah, or commit adultery with her that was the wife of Ʋriah. Let us see the truth of this in the example of Adam. He was the roote and originall of all sinne, he disobeyed the Commandement of God,
Beside, the Sins of such Parents were personal or proper Sins, Because they did not sustain the Persons of their posterity, it cannot be said of Hezekiah, Jehoshaphat, or Josiah, who were the posterity of David, that they did in the loins of David murder Uriah, or commit adultery with her that was the wife of Ʋriah. Let us see the truth of this in the Exampl of Adam. He was the root and original of all sin, he disobeyed the Commandment of God,
so also the soule of the Sonne is mine, the soule that sinneth, it shall dye the Sonne shall not beare the iniquity of the father, neither shall the father beare the iniquity of the sonne.
so also the soul of the Son is mine, the soul that Sinneth, it shall die the Son shall not bear the iniquity of the father, neither shall the father bear the iniquity of the son.
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How then commeth it to passe, that we die for anothers sinne? or wherefore is the sinne of Adam imputed to us? or is it credible, that that he which forgiveth us our owne sinnes, will impute to any one an other sinne? I answer, the meaning of the Prophet is, that none perish or are punished being innocent,
How then comes it to pass, that we die for another's sin? or Wherefore is the sin of Adam imputed to us? or is it credible, that that he which forgiveth us our own Sins, will impute to any one an other sin? I answer, the meaning of the Prophet is, that none perish or Are punished being innocent,
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whereas the Prophet speaketh of the sinnes of the fathers whose sinnes are meerely personall, as they that in sinning did not sustaine the persons of their children.
whereas the Prophet speaks of the Sins of the Father's whose Sins Are merely personal, as they that in sinning did not sustain the Persons of their children.
so we may say that every part and power of soule & body is infected with sin as with a foule Leprosie from the crowne of the head to the sole of the foot, there is nothing in us but woundes and bruises and putrifying sores,
so we may say that every part and power of soul & body is infected with since as with a foul Leprosy from the crown of the head to the sole of the foot, there is nothing in us but wounds and bruises and Putrifying sores,
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so that we may cry out with the Leper, I am unclean, I am uncleane. No man is free from this blot, whatsoever is borne of the flesh, is flesh Ioh. 3.6. We are by nature the children of wrath Eph. 2.3. Who can bring forth a cleance thing out of an uncleane? There is not one Iob. 14.4. David acknowledgeth himselfe infected with this contagion from his conception. Psal. 51.5. and in this common lot he doth bewaile and lament his owne.
so that we may cry out with the Leper, I am unclean, I am unclean. No man is free from this blot, whatsoever is born of the Flesh, is Flesh John 3.6. We Are by nature the children of wrath Ephesians 2.3. Who can bring forth a cleance thing out of an unclean? There is not one Job 14.4. David acknowledgeth himself infected with this contagion from his conception. Psalm 51.5. and in this Common lot he does bewail and lament his own.
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This we must confesse to be in our selues, and thus the Apostle teacheth Rom. 3. Are we more excellent or better then they? No in no wise: for we have before proved both Iewes and Gentiles, that they are all under sinne,
This we must confess to be in our selves, and thus the Apostle Teaches Rom. 3. are we more excellent or better then they? No in no wise: for we have before proved both Iewes and Gentiles, that they Are all under sin,
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and their throate is an open Sepulchre, with their tongues they have vsed deceit, the poyson of Aspes is under their lippes, &c. that every mouth may be stopped,
and their throat is an open Sepulchre, with their tongues they have used deceit, the poison of Asps is under their lips, etc. that every Mouth may be stopped,
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This was signified by Circumcision, for by that externall signe or Symbole the Church was and is warned, that there was somewhat in man (so soone as he was borne) that ought to be cut off and corrected.
This was signified by Circumcision, for by that external Signen or Symbol the Church was and is warned, that there was somewhat in man (so soon as he was born) that ought to be Cut off and corrected.
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and when he hath good children, he ought to admire the worke of God in them & to cōfesse their goodnes to be his jmage, who are not borne of blood, nor of the wil of the flesh,
and when he hath good children, he ought to admire the work of God in them & to confess their Goodness to be his image, who Are not born of blood, nor of the will of the Flesh,
He therefore is excepted out of the common condition, all are borne in Originall sinne, which is nothing else but the depravation of mans nature, contracted from the very generation it selfe,
He Therefore is excepted out of the Common condition, all Are born in Original sin, which is nothing Else but the depravation of men nature, contracted from the very generation it self,
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O how should this humble us, to thinke what vile and venemed natures we have! never was there any grosse sinne or impiety committed in the world by desperate, deboshed,
Oh how should this humble us, to think what vile and venemed nature's we have! never was there any gross sin or impiety committed in the world by desperate, deboshed,
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We complaine and cry out of the Apostacy of the Angles, of the murther of Caine, of the filthy lustes of the Sodomites, of the hard heart of Pharaoh, the murmuring of the Israelites, of the conspiracy of Korah of the rebellion of Absolom, of the envy of the Pharesees, of the horrible treachery of Iudas, and such like vices and villanies:
We complain and cry out of the Apostasy of the Angles, of the murder of Cain, of the filthy lusts of the Sodomites, of the hard heart of Pharaoh, the murmuring of the Israelites, of the Conspiracy of Korah of the rebellion of Absalom, of the envy of the Pharisees, of the horrible treachery of Iudas, and such like vices and villainies:
And as there is the same nature of cruell and savage Lyons, so there is betweene the heart of Caine, of Pharaoh, of Iudas, of our selues, and any other man.
And as there is the same nature of cruel and savage Lyons, so there is between the heart of Cain, of Pharaoh, of Iudas, of our selves, and any other man.
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We complaine against Annas and Caiaphas the high Priests, against Herod and Pilat the chiefe Governours, against Iudas and the Iewes the cursed instruments that crucified the Lord of life,
We complain against Annas and Caiaphas the high Priests, against Herod and Pilat the chief Governors, against Iudas and the Iewes the cursed Instruments that Crucified the Lord of life,
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but do we judge our selues any better by nature, or of our selues? or shall we say with the proud Pharisees, if we had been in the daies of our fathers, we would never have done as they did we would not have been partakers with them in the blood of the Prophets:
but do we judge our selves any better by nature, or of our selves? or shall we say with the proud Pharisees, if we had been in the days of our Father's, we would never have done as they did we would not have been partakers with them in the blood of the prophets:
The fourth rule to be knowne of every one that would amend his wayes is, that every one borne of Adam lyeth under the curse of God, & is the child of wrath by nature,
The fourth Rule to be known of every one that would amend his ways is, that every one born of Adam lies under the curse of God, & is the child of wrath by nature,
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and Serpents new bred are justly killed, albeit they have yet poysoned none: so even infants, much more others, are guilty before him, and worthily subject to punishments.
and Serpents new bred Are justly killed, albeit they have yet poisoned none: so even Infants, much more Others, Are guilty before him, and worthily Subject to punishments.
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But it may be said, the Apostle maketh the Iewes better then the Gentiles, and to have many preheminences above them? I answer, they were preferred in respect of God and his manifold benefits and blessings upon them above the other nations:
But it may be said, the Apostle makes the Iewes better then the Gentiles, and to have many preeminences above them? I answer, they were preferred in respect of God and his manifold benefits and blessings upon them above the other Nations:
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but they were both equall in respect of naturall corruption, being alike sinners by nature; in regard whereof he saith they were in no sort better then they:
but they were both equal in respect of natural corruption, being alike Sinners by nature; in regard whereof he Says they were in no sort better then they:
The Iewes had a preferment of favour to be Gods chosen or peculiar people, to have his Law and Prophets, the Ceremonies and Sacrifices, the Arke and the Covenant,
The Iewes had a preferment of favour to be God's chosen or peculiar people, to have his Law and prophets, the Ceremonies and Sacrifices, the Ark and the Covenant,
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we are loathsome and abhominable in his sight, the heires of death and destruction, the enemies of God, the bondslaves of Satan held under his dominion even from our mothers wombe.
we Are loathsome and abominable in his sighed, the Heirs of death and destruction, the enemies of God, the bondslaves of Satan held under his dominion even from our mother's womb.
It stirreth up our mindes to seeke after a Saviour, to find us being lost, and to quicken us being dead. It teacheth us to thinke seriously upon the riches of Gods mercy, & to praise his name for his great love wherewith he hath loved us.
It stirs up our minds to seek After a Saviour, to find us being lost, and to quicken us being dead. It Teaches us to think seriously upon the riches of God's mercy, & to praise his name for his great love wherewith he hath loved us.
Euery thought of the heart of man is evill, and onely evill, and continually evill, Gen. 6. & 8. It is deceitfull above all things and desperately wicked, who can know it? The wised me of the flesh:
Every Thought of the heart of man is evil, and only evil, and continually evil, Gen. 6. & 8. It is deceitful above all things and desperately wicked, who can know it? The Wised me of the Flesh:
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and therefore the best thing in a carnall man, even whatsoever he understandeth, or perceiveth, is enmity against God: for it is not subject to the Law of God, neither indeed can be.
and Therefore the best thing in a carnal man, even whatsoever he understands, or perceives, is enmity against God: for it is not Subject to the Law of God, neither indeed can be.
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The opinion of Pelagus, that a man that is an infidell and unregenerate hath in himselfe and of himselfe a sufficient power to beleeve and to fulfill the law, is as contrary to the whole doctrine of the Scriptures,
The opinion of Plague, that a man that is an infidel and unregenerate hath in himself and of himself a sufficient power to believe and to fulfil the law, is as contrary to the Whole Doctrine of the Scriptures,
For the Prophets and Apostles teach, that the heart of man is stony, and therefore in it owne nature unfit and uncapable to receive the impression of the law of God,
For the prophets and Apostles teach, that the heart of man is stony, and Therefore in it own nature unfit and uncapable to receive the impression of the law of God,
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Hence it is that the Scripture calleth the change of man by regeneration, sometimes an other birth, Ioh. 3. Sometimes the creation of the new man, Eph 4. Sometimes an other resurrection from the dead Luk. 15.32. Ioh. 5.25.
Hence it is that the Scripture calls the change of man by regeneration, sometime an other birth, John 3. Sometime the creation of the new man, Ephesians 4. Sometime an other resurrection from the dead Luk. 15.32. John 5.25.
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yet are found the children of wrath, the enemies of righteousnesse, haters and hated of God Such are they that rest in outward or ciuil honesty, that boast and bragge that they are no adulters, no theeues, no murtherers, that they live peaceably and quietly among their neighbours,
yet Are found the children of wrath, the enemies of righteousness, haters and hated of God Such Are they that rest in outward or civil honesty, that boast and brag that they Are no adulters, no thieves, no murderers, that they live peaceably and quietly among their neighbours,
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For if they could looke throughly and unpartially into their soules, they should finde there a filthy sinke and puddle of all manner of sinne, and nothing else.
For if they could look thoroughly and unpartially into their Souls, they should find there a filthy sink and puddle of all manner of sin, and nothing Else.
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His spirituall actions, which may seeme best of all, his hearing the word, reading the Scriptures, praying to God, receiving of the Sacraments, all being the sacrifices of the wicked, are abhomination unto the Lord;
His spiritual actions, which may seem best of all, his hearing the word, reading the Scriptures, praying to God, receiving of the Sacraments, all being the Sacrifices of the wicked, Are abomination unto the Lord;
His civill actions and honest dealings in the world, his buying, selling, giving, lending, his labours in all the workes of his calling, are in him and to him no better then sinnes:
His civil actions and honest dealings in the world, his buying, selling, giving, lending, his labours in all the works of his calling, Are in him and to him no better then Sins:
To conclude, it teacheth us the necessity of regeneration in every part, especially it should move us to beware, that we approach not neere the Courts of God,
To conclude, it Teaches us the necessity of regeneration in every part, especially it should move us to beware, that we approach not near the Courts of God,
Againe, others acknowledge themselues to be sinners in grosse or in generall, as Pharaoh, Saul, and sundry others, but come to the particulars of the law, which is the glasse to shew us our sinnes (for by the Law commeth the knowledge of sin) & examine these by it from point topoint, who never examined themselues, they are not ashamed to pronounce themselues innocent.
Again, Others acknowledge themselves to be Sinners in gross or in general, as Pharaoh, Saul, and sundry Others, but come to the particulars of the law, which is the glass to show us our Sins (for by the Law comes the knowledge of since) & examine these by it from point topoint, who never examined themselves, they Are not ashamed to pronounce themselves innocent.
whether they ever brake the first Commandement, Thou shall have no other Gods before me; they answer readily, God forbid I should set up strange gods.
whither they ever brake the First Commandment, Thou shall have no other God's before me; they answer readily, God forbid I should Set up strange God's.
These are like to a man that saith he is sicke and being asked, where? and led a long from the crowne of the head to the Sole of the foot, should then say he is well in every particular part.
These Are like to a man that Says he is sick and being asked, where? and led a long from the crown of the head to the Sole of the foot, should then say he is well in every particular part.
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If there were no other, but the distresse and calamity that lyeth upon our Churches, it were enough to rouse us up out of the dead sleep of sinne into which we are fallen.
If there were no other, but the distress and calamity that lies upon our Churches, it were enough to rouse us up out of the dead sleep of sin into which we Are fallen.
O let us consider the wofull mortality and the pittifull estate of thousands of our brethren and sisters, that the Lord feedeth them with the bread of teares,
O let us Consider the woeful mortality and the pitiful estate of thousands of our brothers and Sisters, that the Lord feeds them with the bred of tears,
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He hath the trumpet of his word, and commandeth his Ministers to cry aloud and spare not, to lift up their voyces like a Trumpet, to shew the people their transgressions, & their sins.
He hath the trumpet of his word, and commands his Ministers to cry aloud and spare not, to lift up their voices like a Trumpet, to show the people their transgressions, & their Sins.
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He hath often sounded the alarme and blowne the trumpet of his Word by the Ministery of his seruants that have spoken unto us early and late in the name of the Lord,
He hath often sounded the alarm and blown the trumpet of his Word by the Ministry of his Servants that have spoken unto us early and late in the name of the Lord,
and be moved at the sound thereof, and, according to the warning, prepare our selves to repentance? and heare his voice while it is called to day, lest our hearts be hardned through the deceitfulnesse of sinne? It were better for us a thousand times to hearken to the sound of the first trumpet,
and be moved At the found thereof, and, according to the warning, prepare our selves to Repentance? and hear his voice while it is called to day, lest our hearts be hardened through the deceitfulness of sin? It were better for us a thousand times to harken to the found of the First trumpet,
Lastly, he that converteth not, is in danger of eternall damnation, to be separated from Gods presence, at whose right hand is fulnesse of joy, and pleasures for evermore:
Lastly, he that Converts not, is in danger of Eternal damnation, to be separated from God's presence, At whose right hand is fullness of joy, and pleasures for evermore:
Then shall the last trumpet blow, and waxe lowder, that the dead shall heare the sound thereof, when the Lord himselfe shall descend from heaven with a great shout and with thousands of his Angels.
Then shall the last trumpet blow, and wax Louder, that the dead shall hear the found thereof, when the Lord himself shall descend from heaven with a great shout and with thousands of his Angels.
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Except ye repent, ye shall all likewise perish.) We have heard before, that the scope of Christ in these words, to which the examples, one going before, the other following after, are referred, is to perswade men to repentance.
Except you Repent, you shall all likewise perish.) We have herd before, that the scope of christ in these words, to which the Examples, one going before, the other following After, Are referred, is to persuade men to Repentance.
God for a time spare and forbeare the Church, and do not alway strike upon every occasion (as he might do) yet it is a sure and certaine thing concluded with him, that such as continue to walke and wallow in evill without repentance, their end is confusion, their reward and wages is to perish.
God for a time spare and forbear the Church, and do not always strike upon every occasion (as he might do) yet it is a sure and certain thing concluded with him, that such as continue to walk and wallow in evil without Repentance, their end is confusion, their reward and wages is to perish.
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See the truth of this in the Prophet, remembred in a parable answearable to that which followeth of the Vineyard; he had pruned, trimmed, and hedged about it;
See the truth of this in the Prophet, remembered in a parable answerable to that which follows of the Vineyard; he had pruned, trimmed, and hedged about it;
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This will farther appeare by sundry examples, and by the wofull experience of many desolations made in all ages of the Church through default of repentance.
This will farther appear by sundry Examples, and by the woeful experience of many desolations made in all ages of the Church through default of Repentance.
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as the time of their repentance, he sent the Patriarkes that called upon them, and appointed Noah a Preacher of righteousnesse, who confirmed his doctrine by building the Arke, which was a figure of the destruction of the world of the ungodly,
as the time of their Repentance, he sent the Patriarchs that called upon them, and appointed Noah a Preacher of righteousness, who confirmed his Doctrine by building the Ark, which was a figure of the destruction of the world of the ungodly,
yet they continued their evil wayes, eating and drinking, &c: they never though: of the day of the Lord, they never considered the day of their visitation;
yet they continued their evil ways, eating and drinking, etc.: they never though: of the day of the Lord, they never considered the day of their Visitation;
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The like we might say of the Sodomites, Gen. 19. They were exceeding sinners before the Lord, and were overturned with fire from heaven, because they repented not.
The like we might say of the Sodomites, Gen. 19. They were exceeding Sinners before the Lord, and were overturned with fire from heaven, Because they repented not.
What is it then that turneth away his heavy wrath and displeasure from us? Is it any worthinessein our selues? we are (alas) an uncleane thing. Doth any deserve life? or can he plead with his maker? we are all corrupt and abominable.
What is it then that turns away his heavy wrath and displeasure from us? Is it any worthinessein our selves? we Are (alas) an unclean thing. Does any deserve life? or can he plead with his maker? we Are all corrupt and abominable.
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Therefore the Prophet Ieremy declareth, that God had taken away his mercies from them, Ier. 5. If then he will not shew mercy to such as walke in the stubbornnesse of their euill hearts, conclude with me this point for a certaine truth, that howsoever God forbeare the children,
Therefore the Prophet Ieremy Declareth, that God had taken away his Mercies from them, Jeremiah 5. If then he will not show mercy to such as walk in the stubbornness of their evil hearts, conclude with me this point for a certain truth, that howsoever God forbear the children,
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Seeing such as have hearts that cannot repent, doe heape up wrath as a treasure against the day of wrath and iust declaration of the righteous judgement of God, Rom. 2.5.
Seeing such as have hearts that cannot Repent, do heap up wrath as a treasure against the day of wrath and just declaration of the righteous judgement of God, Rom. 2.5.
But (alas) while we goe forward in our wicked wayes, doe we hold this point, that the impenitent are reserved to wrath? So many of us as hold and beleeve this truth, let us depart from our old courses,
But (alas) while we go forward in our wicked ways, do we hold this point, that the impenitent Are reserved to wrath? So many of us as hold and believe this truth, let us depart from our old courses,
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and labour to heape up mercy upon mercy, being assured, that the wicked is reserved to the day of wrath and destruction. O how many things have we neede to repent of? the dayes of our ignorance, the sinnes of our youth, our presumptuous sinnes!
and labour to heap up mercy upon mercy, being assured, that the wicked is reserved to the day of wrath and destruction. Oh how many things have we need to Repent of? the days of our ignorance, the Sins of our youth, our presumptuous Sins!
and another hath bin spared? Nay in the same bed one hath bin smitten, another hath had his life granted him for a pray? Consider this yee that have forgotten this mercy of God,
and Another hath been spared? Nay in the same Bed one hath been smitten, Another hath had his life granted him for a prey? Consider this ye that have forgotten this mercy of God,
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and the Swallow obserue the time of their comming, but my people know not the judgement of the Lord, they have rejected the word of the Lord, &c. Every man,
and the Swallow observe the time of their coming, but my people know not the judgement of the Lord, they have rejected the word of the Lord, etc. Every man,
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Thus doth Satan beguile carelesse sinners, he promiseth them time enough hereafter, like to biting Vsurers (as one saith) who are wont to give day to young heires from yeare to yeare,
Thus does Satan beguile careless Sinners, he promises them time enough hereafter, like to biting Usurers (as one Says) who Are wont to give day to young Heirs from year to year,
and they received their answer, verily I say vnto you, I know you not. Remember that many shall say in that day, Lord, have we not Prophecied in thy name? and in thy name have cast out Devils? and in thy name done many wonderfull workes? but it shall be said to them, Depart from me yee that worke iniquity.
and they received their answer, verily I say unto you, I know you not. remember that many shall say in that day, Lord, have we not Prophesied in thy name? and in thy name have cast out Devils? and in thy name done many wonderful works? but it shall be said to them, Depart from me ye that work iniquity.
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Let us therefore beginne betimes to turne to God, while the day of grace endureth: let us cease to doe evill, learne to doe well; eschew evill and doe good.
Let us Therefore begin betimes to turn to God, while the day of grace Endureth: let us cease to do evil, Learn to do well; eschew evil and do good.
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This was the vaine flattery of the Iewes, who, because they had Abraham to their father, together with the law and the Oracles, the Arke and the Covenant, thought themselves in a good case,
This was the vain flattery of the Iewes, who, Because they had Abraham to their father, together with the law and the Oracles, the Ark and the Covenant, Thought themselves in a good case,
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But Iohn the Baptist putteth them from this foolish confidence in the flesh, Math. 3. thinke not to say within your selves, we have Abraham to our father;
But John the Baptist putteth them from this foolish confidence in the Flesh, Math. 3. think not to say within your selves, we have Abraham to our father;
farre be it from us to bring them to the place of Gods worship for this will cause him to curse all our meetings and assemblies, that they shall be for the worse, not for the better:
Far be it from us to bring them to the place of God's worship for this will cause him to curse all our meetings and assemblies, that they shall be for the Worse, not for the better:
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Let us therefore leave them behind us, and cast them from us, never to returne to them againe, lest we be like the Dog that returneth to his vomit, and the Sow that was washed to her wallowing in the mire.
Let us Therefore leave them behind us, and cast them from us, never to return to them again, lest we be like the Dog that returns to his vomit, and the Sow that was washed to her wallowing in the mire.
neither can we looke that he should stay his hand, or say to the destroying Angel, It is enough, stay now thy hand, as he did in the dayes of David; And doubtlesse then we have begun to profit vnder the correcting hand of God,
neither can we look that he should stay his hand, or say to the destroying Angel, It is enough, stay now thy hand, as he did in the days of David; And doubtless then we have begun to profit under the correcting hand of God,
Some that told him of the Galileans.) Our Saviour laboureth to draw their affections from others and to reflect them upon themselves, yea not to censure them so much as to reforme their owne wayes.
some that told him of the Galileans.) Our Saviour Laboureth to draw their affections from Others and to reflect them upon themselves, yea not to censure them so much as to reform their own ways.
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But is it not lawfull to respect others? nay are we not commanded to admonish, to exhort, to reprove? yea doubtlesse Levit. 19.7. 1 Thes. 5.11. Heb. 3.13. Pro. 9.8.
But is it not lawful to respect Others? nay Are we not commanded to admonish, to exhort, to reprove? yea doubtless Levit. 19.7. 1 Thebes 5.11. Hebrew 3.13. Pro 9.8.
For when we haue Eagles eyes to looke into other mens matters and dispositions, and are starke blind in trying our selues, accounting those things to be great sinnes which are none in others,
For when we have Eagles eyes to look into other men's matters and dispositions, and Are stark blind in trying our selves, accounting those things to be great Sins which Are none in Others,
but the least good in our selues to be exceeding great, nay if it be onely the resemblance of a good thing, what marveill is it if our Saviour brand such with the name of Hypocrites:
but the least good in our selves to be exceeding great, nay if it be only the resemblance of a good thing, what marveill is it if our Saviour brand such with the name of Hypocrites:
the first drawne from the person of others, every one standeth to his owne Master, who then art thou that judgest an other mans servant? as if he should say, such censuring concerneth God onely, he shall raise or condemne him.
the First drawn from the person of Others, every one Stands to his own Master, who then art thou that Judges an other men servant? as if he should say, such censuring concerns God only, he shall raise or condemn him.
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We shall all stand before the judgement seate of Christ, and every one of us shall give account of himselfe to God, let us not therefore judge one another any more, &c.
We shall all stand before the judgement seat of christ, and every one of us shall give account of himself to God, let us not Therefore judge one Another any more, etc.
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First, this reproveth all such as are curious searchers after the secret failings of their brethren, a common course altogether unlawfull and uncharitable.
First, this Reproveth all such as Are curious searchers After the secret failings of their brothers, a Common course altogether unlawful and uncharitable.
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neither doth it agree to our professiō, neither doth it agree with the generall rule, Whatsoever yee would that other men should doe unto you, do ye even so to them,
neither does it agree to our profession, neither does it agree with the general Rule, Whatsoever ye would that other men should do unto you, do you even so to them,
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For how can we reprove sinne in others with a good conscience, when we make no conscience of sinne our selves? Or what hope have we to worke good in others,
For how can we reprove sin in Others with a good conscience, when we make no conscience of sin our selves? Or what hope have we to work good in Others,
when we do not abstaine from evill our selves? or how can he be a sharpe judge and censurer indeed, that cannot abide to have others sharp & severe judges and censurers against himselfe? Hence it is that our Saviour saith, Math. 7. How wilt thou say to thy brother, let me pul out the mote out of thy eye,
when we do not abstain from evil our selves? or how can he be a sharp judge and censurer indeed, that cannot abide to have Others sharp & severe judges and censurers against himself? Hence it is that our Saviour Says, Math. 7. How wilt thou say to thy brother, let me pull out the mote out of thy eye,
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and againe, Thinkest thou this, O man, that judgest them that do such things, and doest the same, that thou shalt escape the judgement of God? And afterward, Thou that teachest another, teachest thou not thy selfe? thou that makest thy beast of the law, through breaking the law dishonourest thou God? Let not us be like vnto the Scribes and Pharises, hypocrites, who brought to our Saviour a woman taken in adultery,
and again, Thinkest thou this, Oh man, that Judges them that do such things, and dost the same, that thou shalt escape the judgement of God? And afterwards, Thou that Teachest Another, Teachest thou not thy self? thou that Makest thy beast of the law, through breaking the law dishonourest thou God? Let not us be like unto the Scribes and Pharisees, Hypocrites, who brought to our Saviour a woman taken in adultery,
But our Saviour calleth their wandring thoughts home to their owne doores, and teacheth them to begin with themselves, Let him that is without sinne among you,
But our Saviour calls their wandering thoughts home to their own doors, and Teaches them to begin with themselves, Let him that is without sin among you,
The like we might say of Iudah and his incest with Tamar, albeit the cause were in himselfe, in which respect himselfe confesseth she was more righteous then he, yet he said, bring her forth that she may be burned.
The like we might say of Iudah and his Incest with Tamar, albeit the cause were in himself, in which respect himself Confesses she was more righteous then he, yet he said, bring her forth that she may be burned.
The Apostle giveth us a generall precept, that we should study to be quiet, and doe our owne businesse, 1 Thess. 4. It is a common sinne in all places,
The Apostle gives us a general precept, that we should study to be quiet, and do our own business, 1 Thess 4. It is a Common sin in all places,
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Secondly, beware of all rash and uncharitable iudgment, which is sinfull, according to the counsell and commandement of our Saviour, Math. 7. judge not, that yee be not judged.
Secondly, beware of all rash and uncharitable judgement, which is sinful, according to the counsel and Commandment of our Saviour, Math. 7. judge not, that ye be not judged.
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This was the sinne of Eli other wise a good man, 1 Sam. 1. Christ our Saviour conversed much with publicans and sinners, to the end he might do them good,
This was the sin of Eli other wise a good man, 1 Sam. 1. christ our Saviour conversed much with Publicans and Sinners, to the end he might do them good,
No man therefore ought to passe their doome of the everlasting estate of any man and to pronounce peremptorily and absolutely that they shall perish and cannot be saved,
No man Therefore ought to pass their doom of the everlasting estate of any man and to pronounce peremptorily and absolutely that they shall perish and cannot be saved,
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No man dare make himselfe a judge, and sit downe in the judgement seate to give sentence of absolution or condemnation in matters of this temporall life without the Princes speciall appointment:
No man Dare make himself a judge, and fit down in the judgement seat to give sentence of absolution or condemnation in matters of this temporal life without the Princes special appointment:
and shall any dare doe it in things of the life to come, to pronounce any to be forlorne reprobates and vessels of wrath? For who knoweth what one day may bring forth, Pro. 24 1? He runneth farre that never returneth.
and shall any Dare do it in things of the life to come, to pronounce any to be forlorn Reprobates and vessels of wrath? For who Knoweth what one day may bring forth, Pro 24 1? He Runneth Far that never returns.
We see many notorious wicked men suddainly and mightily called and changed, 2 Chr. 33. Act. 9. Luk. 23. We read of some standing idle all the day long, called at the eleventh houre to labour in the vineyard, Math. 20. The theefe repented and was converted at the instant of his death.
We see many notorious wicked men suddenly and mightily called and changed, 2 Christ 33. Act. 9. Luk. 23. We read of Some standing idle all the day long, called At the eleventh hour to labour in the vineyard, Math. 20. The thief repented and was converted At the instant of his death.
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Let us remember that we are all brethren, one no better then another, and therefore we ought not presumptuously to chalenge this superiority to judge and condemne one another.
Let us Remember that we Are all brothers, one no better then Another, and Therefore we ought not presumptuously to challenge this superiority to judge and condemn one Another.
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The third kind is, when we doe things which in themselues are indifferent, which may be done either well or ill, either with a pure or a prophane heart, with faith or without faith, to judge such an action wicked, which indeed is to be accounted good or evill according to the intent, purpose and affection of the doer, whereof God alone is the discerner,
The third kind is, when we do things which in themselves Are indifferent, which may be done either well or ill, either with a pure or a profane heart, with faith or without faith, to judge such an actium wicked, which indeed is to be accounted good or evil according to the intent, purpose and affection of the doer, whereof God alone is the discerner,
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This corruption we read to have beene in Eliab the brother of David, Why camest thou downe hither? and with whom hast thou left those few sheepe in the wildernesse? I know thy pride and the haughtinesse of thy heart:
This corruption we read to have been in Eliab the brother of David, Why camest thou down hither? and with whom hast thou left those few sheep in the Wilderness? I know thy pride and the haughtiness of thy heart:
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This the Apostle forbiddeth Rom. 14. Let not him that eateth judge him that eateth not, &c. The faithfull servants of God are hardly delt withall in all these respects, their good things are not good,
This the Apostle forbiddeth Rom. 14. Let not him that Eateth judge him that Eateth not, etc. The faithful Servants of God Are hardly dealt withal in all these respects, their good things Are not good,
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yea though we never give consent of will to practise them, Rom. 7. If then the first motions be sins in themselves deserving damnation, because the law saith Thou shalt not lust: how heinous must the sinnes of our nature,
yea though we never give consent of will to practise them, Rom. 7. If then the First motions be Sins in themselves deserving damnation, Because the law Says Thou shalt not lust: how heinous must the Sins of our nature,
It is the corrupt judgement of corrupt men to jmagine that such as are sharpely corrected and extraordinarily visited and chastened, are the greatest sinners of all:
It is the corrupt judgement of corrupt men to jmagine that such as Are sharply corrected and extraordinarily visited and chastened, Are the greatest Sinners of all:
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Secondly, by escaping without punishment, and having freedome from scourges, they flatter themselves with a vaine perswasion and presumption, that God approveth and is delighted with their workes:
Secondly, by escaping without punishment, and having freedom from scourges, they flatter themselves with a vain persuasion and presumption, that God approveth and is delighted with their works:
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This errour we see in Iobs friends, who, beholding the suddaine calamity into which he was fallen, tooke occasion to condemne him of Hypocrisie & impiety:
This error we see in Jobs Friends, who, beholding the sudden calamity into which he was fallen, took occasion to condemn him of Hypocrisy & impiety:
and more then themselves, Chap. 22. This we see in the Disciples of Christ, Ioh. 9. When they saw the man that was blind from his birth, they asked him, Master, who did sinne, this man,
and more then themselves, Chap. 22. This we see in the Disciples of christ, John 9. When they saw the man that was blind from his birth, they asked him, Master, who did sin, this man,
but as if there could be no other cause but this one, they enquire whether he or his Parents deserued by their sinnes that he should be so borne? The like we see in the Barbarians of Melita Act. 28. When they saw the viper upon Pauls hand, they sayd amongst themselues, Doubtlesse this man is a murtherer, whom,
but as if there could be no other cause but this one, they inquire whither he or his Parents deserved by their Sins that he should be so born? The like we see in the Barbarians of Melita Act. 28. When they saw the viper upon Paul's hand, they said among themselves, Doubtless this man is a murderer, whom,
So in this place, these men would have cōcluded these Galileans to be desperate sinners (who happly might be better then themselves) because they were suddainly and savagely slaine with the sword:
So in this place, these men would have concluded these Galileans to be desperate Sinners (who haply might be better then themselves) Because they were suddenly and savagely slain with the sword:
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as we see in Iob, Chap. 1. and 2. and 1 Pet. 4. judgement beginneth at Gods house, the wicked abound in all things, Psal. 17. Whiles David lay under persecutions, Psal. 73. The reasons;
as we see in Job, Chap. 1. and 2. and 1 Pet. 4. judgement begins At God's house, the wicked abound in all things, Psalm 17. While David lay under persecutions, Psalm 73. The Reasons;
Thus he letteth them alone to worke out their owne destruction, that they forsake God which made them and lightly esteeme the rocke of their salvation.
Thus he lets them alone to work out their own destruction, that they forsake God which made them and lightly esteem the rock of their salvation.
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if then we would judge our selves, we should not be judged, 1 Cor. 11. Vse 1. Seing God layeth outward afflictions upon his owne children, and letteth the wicked goe free, we may gather and conclude from hence, that no affliction whatsoever shall separate from him those that are his:
if then we would judge our selves, we should not be judged, 1 Cor. 11. Use 1. Sing God Layeth outward afflictions upon his own children, and lets the wicked go free, we may gather and conclude from hence, that no affliction whatsoever shall separate from him those that Are his:
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but he will sanctifie all our afflictions and adversities, and make even them blessngs also, and further our salvations, yea oftentimes more then the other.
but he will sanctify all our afflictions and adversities, and make even them blessngs also, and further our salvations, yea oftentimes more then the other.
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They then are justly to be reprooved that conceive and judge hardly and harshly of them that have beene taken away by the plague and pestilence in this heavie visitation:
They then Are justly to be reproved that conceive and judge hardly and harshly of them that have been taken away by the plague and pestilence in this heavy Visitation:
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yea, billit mercilesse Souldiers in their houses, as it were vipers in their owne bosoms, desire with all their hearts that they were striken by the immediate hand of God, rather then endure these manifold miseries that are upon them and those that belong vnto them.
yea, billit merciless Soldiers in their houses, as it were vipers in their own bosoms, desire with all their hearts that they were stricken by the immediate hand of God, rather then endure these manifold misery's that Are upon them and those that belong unto them.
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as appeareth by the Shechemites that would be circumcised for gaine, Gen. 34. and by those that sought him because they did eate of the loaves, and had their bellies filled Ioh 6. but he forewarneth them in all places of grieuous troubles, he sent them out as sheepe in the middes of Wolves:
as appears by the Shechemites that would be circumcised for gain, Gen. 34. and by those that sought him Because they did eat of the loaves, and had their bellies filled John 6. but he forewarneth them in all places of grievous Troubles, he sent them out as sheep in the mids of Wolves:
This is the description of such as are wicked men, their portion is in this life, Psal. 17. they lay up for themselves treasures upon earth, where moth and rust doth corrupt,
This is the description of such as Are wicked men, their portion is in this life, Psalm 17. they lay up for themselves treasures upon earth, where moth and rust does corrupt,
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& where theeves breake through and steale, and where their treasure is, there is their heart also, Math. 6.19.21. they say, let us eate and drinke, for to morrow we dy, 1 Cor. 15. The happinesse of a godly man is heereafter:
& where thieves break through and steal, and where their treasure is, there is their heart also, Math. 6.19.21. they say, let us eat and drink, for to morrow we die, 1 Cor. 15. The happiness of a godly man is hereafter:
to be dissolved and to be with Christ is best of all, Phil. 1. When this earthly house of this his Tabernacle is dissolved, he hath a building of God,
to be dissolved and to be with christ is best of all, Philip 1. When this earthly house of this his Tabernacle is dissolved, he hath a building of God,
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and from thence looketh for a saviour, Phil. 3. he seeketh those things that are above, where Christ sitteth on the right hand of God, Col. 3. he setteth his affections on things above,
and from thence looks for a Saviour, Philip 3. he seeks those things that Are above, where christ Sitteth on the right hand of God, Col. 3. he sets his affections on things above,
Thirdly, seing be oftentimes chastiseth his children while worldly men feele nothing at all, it behoveth us to beare his chastisements cheerefully, humbly,
Thirdly, sing be oftentimes Chastiseth his children while worldly men feel nothing At all, it behooveth us to bear his chastisements cheerfully, humbly,
Manasses learned more in Babylon, then in Ierusalem: and profited more in prison, then in his palace, 2 Chro. 33. In prosperity David said, I shall never be remooved:
Manasses learned more in Babylon, then in Ierusalem: and profited more in prison, then in his palace, 2 Chro 33. In Prosperity David said, I shall never be removed:
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Secondly, the sorrowes and anguish we endure, alas what are they? if they be compared to those dolours and paines, which Christ our saviour suffered for us? for he might say more truly then any other, Behold and see if there be any sorrow like unto my sorrow which is done unto me, wherewith the Lord afflicted me, in the day of his fierce anger.
Secondly, the sorrows and anguish we endure, alas what Are they? if they be compared to those dolours and pains, which christ our Saviour suffered for us? for he might say more truly then any other, Behold and see if there be any sorrow like unto my sorrow which is done unto me, wherewith the Lord afflicted me, in the day of his fierce anger.
affliction springeth not out of the dust, though dust and ashes judge after that manner. We looke too much to second causes to finde the cause of our visitations;
affliction springs not out of the dust, though dust and Ashes judge After that manner. We look too much to second Causes to find the cause of our visitations;
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as also we trust too much in outward meanes and remedies to remove the same. The Prophet saith, I was dumbe and opened not my mouth, because thou didst it.
as also we trust too much in outward means and remedies to remove the same. The Prophet Says, I was dumb and opened not my Mouth, Because thou didst it.
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And our Saviour teacheth us to lift up our eyes higher then the earth, and to rest in his providence, Are not two sparrowes solde for a farthing? and one of them shall not fall on the ground without your father.
And our Saviour Teaches us to lift up our eyes higher then the earth, and to rest in his providence, are not two sparrows sold for a farthing? and one of them shall not fallen on the ground without your father.
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When David had his wish to chuse his owne chasticement, either warre, famine, or pestilence, all sharpe weapons able to wound to death, he chose rather to be corrected by the hand of God,
When David had his wish to choose his own chastisement, either war, famine, or pestilence, all sharp weapons able to wound to death, he chosen rather to be corrected by the hand of God,
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For if we stood at the discretion of mercilesse men (as sundry our bretheren at this day in other places doe) and heard the alarme of battel sounding in our eares,
For if we stood At the discretion of merciless men (as sundry our brethren At this day in other places do) and herd the alarm of battle sounding in our ears,
Tell me, my brethren, how many stripes is heauen worth? Nay what is a few drops of blood to the kingdome of heaven? how much lesse then can a word or two of reproach be worthy of that glory?
Tell me, my brothers, how many stripes is heaven worth? Nay what is a few drops of blood to the Kingdom of heaven? how much less then can a word or two of reproach be worthy of that glory?
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True it is, the ungodly abuse his patience, because sentence is not speedily executed against an evill worke, therefore the heart of the sonnes of men is fully set in them to do evill:
True it is, the ungodly abuse his patience, Because sentence is not speedily executed against an evil work, Therefore the heart of the Sons of men is Fully Set in them to do evil:
but though a sinner doe evill an hundred times, and his daies be prolonged, yet surely I know that it shall be well with them that feare God, which feare before him.
but though a sinner doe evil an hundred times, and his days be prolonged, yet surely I know that it shall be well with them that Fear God, which Fear before him.
and if it first begin at us, what shall the end be of them that obey not the Gospel of God? &c. So the Prophet Ieremy fortelleth the destruction of Babylon the rod of his wrath,
and if it First begin At us, what shall the end be of them that obey not the Gospel of God? etc. So the Prophet Ieremy fortelleth the destruction of Babylon the rod of his wrath,
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for loe (saith the Lord) I begin to bring evill on the City which is called by my name, and calleth upon my name, and should ye be utterly unpunished? ye shall not goe unpunished, &c. When we see how God hath delt with his owne servants, whom he tendereth as the apple of his eye,
for lo (Says the Lord) I begin to bring evil on the city which is called by my name, and calls upon my name, and should you be utterly unpunished? you shall not go unpunished, etc. When we see how God hath dealt with his own Servants, whom he tendereth as the apple of his eye,
as we see in the examples of David for his uncleannesse, of Moses & Aaron for their disobedience, of Zachariah for his unbeleefe, of Hezekiah for his unthankfulnesse, of Iehoshaphat for his affinity with Ahab: may we not be assured, that he will visit with grievous plagues the rebellion of such as are strangers to him,
as we see in the Examples of David for his uncleanness, of Moses & Aaron for their disobedience, of Zachariah for his unbelief, of Hezekiah for his unthankfulness, of Jehoshaphat for his affinity with Ahab: may we not be assured, that he will visit with grievous plagues the rebellion of such as Are Strangers to him,
This made Abraham say, when he desired to find some ease or release, Sonne, remember that thou in thy life time receivedst thy good things, and likewise Lazarus evill things:
This made Abraham say, when he desired to find Some ease or release, Son, Remember that thou in thy life time Received thy good things, and likewise Lazarus evil things:
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Whose blood Pilate had mingled with, &c. the tower in Siloe fell and slew them.) The Galileans about their best actions are suddainly taken away by the sword,
Whose blood Pilate had mingled with, etc. the tower in Siloe fell and slew them.) The Galileans about their best actions Are suddenly taken away by the sword,
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the second is the uncertainty of our life, which is soone gone and taken away. Touching the variety, read Deut. 28. where the point is handled at large.
the second is the uncertainty of our life, which is soon gone and taken away. Touching the variety, read Deuteronomy 28. where the point is handled At large.
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What should I speake of the overflowing of waters, Gen. 7.4. of the violence of fire, Gen. 19.24. Psal. 106.18. of the opening of the earth, Numb. 16.31.32. of the stinging of Serpents, Numb. 21.6. of the eating of Wormes, Act. 12.23. of the destroying of the destroying Angel, 2 King. 19.35. and what not? Nay, he can make the meanes and instruments ordained to preserve life to be meanes to shorten our life.
What should I speak of the overflowing of waters, Gen. 7.4. of the violence of fire, Gen. 19.24. Psalm 106.18. of the opening of the earth, Numb. 16.31.32. of the stinging of Serpents, Numb. 21.6. of the eating of Worms, Act. 12.23. of the destroying of the destroying Angel, 2 King. 19.35. and what not? Nay, he can make the means and Instruments ordained to preserve life to be means to shorten our life.
he spake and the Locustes came, and Caterpillers, and that without number, &c. Secondly, for the suddaine fading and vanity of our dayes, the Scripture expresseth it by comparisons, to shew the shortnesse thereof.
he spoke and the Locusts Come, and Caterpillars, and that without number, etc. Secondly, for the sudden fading and vanity of our days, the Scripture Expresses it by comparisons, to show the shortness thereof.
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The Prophet Dauid compareth it to an hand-breadth and to vanity, and what is lighter then vanity? to a watch in the night, to a tale that is told, so that our life is soone gone,
The Prophet David compareth it to an handbreadth and to vanity, and what is lighter then vanity? to a watch in the night, to a tale that is told, so that our life is soon gone,
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For what are forty or fifty yeares, when they are past? Nay a thousand yeares are but as yesterday when they are past, Psal. 90.4. This doctrine is not hard to conceave, neither obscure to the understand, we all know it and confesse it;
For what Are forty or fifty Years, when they Are past? Nay a thousand Years Are but as yesterday when they Are past, Psalm 90.4. This Doctrine is not hard to conceive, neither Obscure to the understand, we all know it and confess it;
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We ought evermore to gird up our loynes, ready to take our iourney, from hence we should watch and prepare our selves, and learne wisedome by the example of the Foolish Virgins, Math. 25. This was never more necessary then now it is,
We ought evermore to gird up our loins, ready to take our journey, from hence we should watch and prepare our selves, and Learn Wisdom by the Exampl of the Foolish Virgins, Math. 25. This was never more necessary then now it is,
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Doubtlesse if we were wel grounded & established in the present truth, that we know not how soone and suddainly our selves may end our dayes, we would not triumph at the miseries of our brethren.
Doubtless if we were well grounded & established in the present truth, that we know not how soon and suddenly our selves may end our days, we would not triumph At the misery's of our brothers.
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He that is glad at calamity shall not be unpunished, and chap 24. Rejoyce not when thine enemie falleth and let not thine heart be glad when he stumbleth,
He that is glad At calamity shall not be unpunished, and chap 24. Rejoice not when thine enemy falls and let not thine heart be glad when he stumbleth,
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No man can be ignorant under what afflictions they lye, yet who is sorry for the affliction of Ioseph? and albeit the righteous perish, and mercifull men are taken away,
No man can be ignorant under what afflictions they lie, yet who is sorry for the affliction of Ioseph? and albeit the righteous perish, and merciful men Are taken away,
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The Apostle chargeth us to remember them that are in bonds, as bound with them; and them which suffer adversity, as being your selves also in the body.
The Apostle charges us to Remember them that Are in bonds, as bound with them; and them which suffer adversity, as being your selves also in the body.
as we see in Davids example, 2 Sam. 1. He and his men mourned, fasted, and wept till even for Saul and for Ionathan, the one the head and gouernour of the people, the other his sonne;
as we see in Davids Exampl, 2 Sam. 1. He and his men mourned, fasted, and wept till even for Saul and for Ionathan, the one the head and governor of the people, the other his son;
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but as for me, when they were sicke, my clothing was sack-cloth, I humbled my selfe with fasting, I behaved my selfe as though they had beene my friend,
but as for me, when they were sick, my clothing was Sackcloth, I humbled my self with fasting, I behaved my self as though they had been my friend,
O how did Shemei laugh and leape for joy in Davids misery, he cursed him with an horrible curse: but what was the end? the curse causelesse shall not come, saith the wise man Pro. 26.2. but was that all? no, the Lord met with him in the end, for he perished and no man lamented for him, saying, Ah my brother.
Oh how did Shimei laugh and leap for joy in Davids misery, he cursed him with an horrible curse: but what was the end? the curse causeless shall not come, Says the wise man Pro 26.2. but was that all? no, the Lord met with him in the end, for he perished and no man lamented for him, saying, Ah my brother.
yea he stirreth up thereunto from the uncertainty of things which we dreame to be certaine, and not to measure things by our present fruition and possession of them.
yea he stirs up thereunto from the uncertainty of things which we dream to be certain, and not to measure things by our present fruition and possession of them.
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but in heaven, Wilt thou set thine eyes upon that which is not? for riches certainly make themselves winges and fly away as an Eagle doth toward heaven.
but in heaven, Wilt thou Set thine eyes upon that which is not? for riches Certainly make themselves wings and fly away as an Eagl does towards heaven.
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So the rich in this world are charged not to be high-minded, nor to trust in uncertaine riches, but in the living God, who giveth us richly all things to enioy.
So the rich in this world Are charged not to be High-minded, nor to trust in uncertain riches, but in the living God, who gives us richly all things to enjoy.
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Thirdly, we know not whether our selves or at least some of ours (how surely soever we may thinke we have feathered our nestes) may be driven to pouerty and misery,
Thirdly, we know not whither our selves or At least Some of ours (how surely soever we may think we have feathered our nests) may be driven to poverty and misery,
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or if we were sure to leave our substance to the heire of our bodies, Who knoweth whether he shall be a wise man or a Fools that shall have rule over all our labour? Let us therefore follow the counsell of our Saviour Luc. 16. I say unto you, make you friends of this earthly Mammon, that when ye faile, they may receive you into everlasting habitations:
or if we were sure to leave our substance to the heir of our bodies, Who Knoweth whither he shall be a wise man or a Fools that shall have Rule over all our labour? Let us Therefore follow the counsel of our Saviour Luke 16. I say unto you, make you Friends of this earthly Mammon, that when you fail, they may receive you into everlasting habitations:
To conclude, let us remember the saying of the Prophet, after that he hath brought in the counterfeit fasting of the hypocrites of his time, complaining that they had fasted & God regarded it not,
To conclude, let us Remember the saying of the Prophet, After that he hath brought in the counterfeit fasting of the Hypocrites of his time, complaining that they had fasted & God regarded it not,
and pleasing themselves in the outward worke, saying, Is this such a fast as I have chosen, a day for a man to afflict his soule, to how downe his head as a bulrush,
and pleasing themselves in the outward work, saying, Is this such a fast as I have chosen, a day for a man to afflict his soul, to how down his head as a bulrush,
and to spread sackcloth and ashes under him? wilt thou call this a fast & an acceptable day to the Lord? He proccedeth to teacheth them and us by them what to doe, Is not this the fast that I have chosen, to loose the bands of wickednesse, to deale thy bread to the hungry,
and to spread Sackcloth and Ashes under him? wilt thou call this a fast & an acceptable day to the Lord? He proccedeth to Teaches them and us by them what to do, Is not this the fast that I have chosen, to lose the bans of wickedness, to deal thy bred to the hungry,
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and that thou hide not thy selfe from thine owne flesh? Hereby we make our fast acceptable to God, otherwise covetous and miserable persons may like of it, thereby to save somewhat both to pinch their servants at home and to defraud their owne bellies:
and that thou hide not thy self from thine own Flesh? Hereby we make our fast acceptable to God, otherwise covetous and miserable Persons may like of it, thereby to save somewhat both to pinch their Servants At home and to defraud their own bellies:
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as the Ninivites did, who hearing their end was neere at hand, they proclaimed a fast, they put on sack-cloth, they cryed unto God from the greatest of them to the least of them.
as the Ninevites did, who hearing their end was near At hand, they proclaimed a fast, they put on Sackcloth, they cried unto God from the greatest of them to the least of them.
the Sunne shined upon them, they promised to themselves a faire day, but before night they suffered a perpetuall night and darknesse of death, they were destroyed with fire and brimst one from heaven.
the Sun shined upon them, they promised to themselves a fair day, but before night they suffered a perpetual night and darkness of death, they were destroyed with fire and brimst one from heaven.
So it was with the Egyptians, they went quietly to bed, and slept soundly, but it came to passe at midnight, the Lord smote all the first-borne in the land of Egypt, &c. The like I might say of Belshazzar, Dan. 5. and of Anarias and Sapphira Act. 5. Now is the time of our acceptance, of turning and changing;
So it was with the egyptians, they went quietly to Bed, and slept soundly, but it Come to pass At midnight, the Lord smote all the firstborn in the land of Egypt, etc. The like I might say of Belshazzar, Dan. 5. and of Anarias and Sapphira Act. 5. Now is the time of our acceptance, of turning and changing;
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as one that was not able of himselfe to conceive it without such a master, Lord teach me: Lord make me to know mine end, &c. This is the best art of numbering and skill of mensuration.
as one that was not able of himself to conceive it without such a master, Lord teach me: Lord make me to know mine end, etc. This is the best art of numbering and skill of mensuration.
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not as the rich man that numbred falsely, and deceived himselfe in his accounts, Thou hast much laid up for many yeares, take thine ease, eate, drinke and be merry, and therefore is worthily called a foole for his labour.
not as the rich man that numbered falsely, and deceived himself in his accounts, Thou hast much laid up for many Years, take thine ease, eat, drink and be merry, and Therefore is worthily called a fool for his labour.
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Secondly, we number our daies, when we looke backe and remember the miserie into which sinne hath brought our nature, Gen. 2. Must not that needs be bitter, which hath brought forth such bitter fruit? the ground was cursed to bring forth thornes and thistles:
Secondly, we number our days, when we look back and Remember the misery into which sin hath brought our nature, Gen. 2. Must not that needs be bitter, which hath brought forth such bitter fruit? the ground was cursed to bring forth thorns and thistles:
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but man bringeth forth more sowre and unsavery fruits of ungodlinesse and unrighteousnesse, and hath pulled down that goodly building which God had set up, that only a little rubbage therof remaineth.
but man brings forth more sour and unsavoury fruits of ungodliness and unrighteousness, and hath pulled down that goodly building which God had Set up, that only a little rubbage thereof remains.
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He that will inable himselfe to beare the crosse of all crosses, I meane death, called the King of terrours, must first of all learne to beare smaller & lesser crosses patiently and meekly,
He that will inable himself to bear the cross of all Crosses, I mean death, called the King of terrors, must First of all Learn to bear smaller & lesser Crosses patiently and meekly,
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as sicknesse of body, trouble of minde, anguivh of conscience, losse of goods, greatnesse of paines, death of friends, burdens of poverty, lacking of maintenance, crosses in our affaires and many such like, which are as the harbingers or messengers of death, making the way before it.
as sickness of body, trouble of mind, anguivh of conscience, loss of goods, greatness of pains, death of Friends, burdens of poverty, lacking of maintenance, Crosses in our affairs and many such like, which Are as the harbingers or messengers of death, making the Way before it.
So many sinnes as we maintaine and cherish in our selves, so many stings of death be in us, the least whereof is able to wound our soules to eternall death.
So many Sins as we maintain and cherish in our selves, so many stings of death be in us, the least whereof is able to wound our Souls to Eternal death.
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otherwise it shall goe no better with us, then it went with Balaam, he would have his soule dy the death of the righteous, but he would not live the life of the righteous.
otherwise it shall go no better with us, then it went with balaam, he would have his soul die the death of the righteous, but he would not live the life of the righteous.
Lastly, let us begin our eternall life here upon earth, and even now have our conversation in heaven, and seeke those things that are above, where Christ sitteth at the right hand of God.
Lastly, let us begin our Eternal life Here upon earth, and even now have our Conversation in heaven, and seek those things that Are above, where christ Sitteth At the right hand of God.
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So the Apostle describing the estate of the faithfull saith, God hath delivered us from the power of darknesse, and hath translated vs into the kingdome of his deare sonne.
So the Apostle describing the estate of the faithful Says, God hath Delivered us from the power of darkness, and hath translated us into the Kingdom of his deer son.
lest he comming suddainly to us, or calling us suddainly to come to him, doe find us sleeping, Of that houre and that day knoweth no man, no not the Angels that are in heaven,
lest he coming suddenly to us, or calling us suddenly to come to him, do find us sleeping, Of that hour and that day Knoweth no man, no not the Angels that Are in heaven,
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thus heteaceh thus to apply generall commandements particularly to our selves, and this was never more necessary then in these present daies of affliction.
thus heteaceh thus to apply general Commandments particularly to our selves, and this was never more necessary then in these present days of affliction.
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Whose blood Pilate had mingled with their sacrifices.) See here the violent practise of Pilate: behold a matter of great impiety, without having respect to persons, to time, place or action whereabout they went that offered sacrifice.
Whose blood Pilate had mingled with their Sacrifices.) See Here the violent practice of Pilate: behold a matter of great impiety, without having respect to Persons, to time, place or actium whereabout they went that offered sacrifice.
See this at large, Amos 1. describing the enemies of the Church, They have threshed Gilead, that is, the inhabitants of Gilead, with threshing instruments of iron, they pursued their brethren with the sword,
See this At large, Amos 1. describing the enemies of the Church, They have threshed Gilead, that is, the inhabitants of Gilead, with threshing Instruments of iron, they pursued their brothers with the sword,
and cast off all pitty, they have ript up women with child, &c. This is to be noted in the Edomites against their brother Iacob, they rejoyced in the day of his destruction,
and cast off all pity, they have ripped up women with child, etc. This is to be noted in the Edomites against their brother Iacob, they rejoiced in the day of his destruction,
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and laid hands on his substance in the day of his calamitie, and stood in the crosse way to cut off those of his that did escape, &c. Behold the truth of this farther confirmed in the examples of Caine, of Nimrod, of Esau, of Pharaoh, of Saul, of Hazael, of Agag, of Herod, of infinite others, whose tender mercies have beene terrible cruelties, as Salomon speaketh, Pro. 12.10. The reasons are evident:
and laid hands on his substance in the day of his calamity, and stood in the cross Way to Cut off those of his that did escape, etc. Behold the truth of this farther confirmed in the Examples of Cain, of Nimrod, of Esau, of Pharaoh, of Saul, of hazael, of Agag, of Herod, of infinite Others, whose tender Mercies have been terrible cruelties, as Solomon speaks, Pro 12.10. The Reasons Are evident:
and hath the sway and swing of their whole life? Doubtlesse they are led by the spirit of Satan, who was a murtherer from the beginning, and the great Dragon that persecuted the woman that brought forth the man-child: the roring Lyon that walketh after his prey, and seeketh whom he may devoure.
and hath the sway and swing of their Whole life? Doubtless they Are led by the Spirit of Satan, who was a murderer from the beginning, and the great Dragon that persecuted the woman that brought forth the Manchild: the roaring lion that walks After his prey, and seeks whom he may devour.
not that Satan was incarnate and become a layler in his owne person, but he understandeth the instruments of the devill, such as obeyed him as the servant his master.
not that Satan was incarnate and become a layler in his own person, but he understands the Instruments of the Devil, such as obeyed him as the servant his master.
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Secondly, by fighting and quarelling, beating or maiming our neighbour in his body, reprooved by Moses, Levit. 24. if a man cause any blemish in his neighbour,
Secondly, by fighting and quarrelling, beating or maiming our neighbour in his body, reproved by Moses, Levit. 24. if a man cause any blemish in his neighbour,
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contrary to the earnest persuasion of the Apostle, As the elect of God, holy and beloved, put on tender mercy and kindnesse, hum blenesse of minde, meekenesse, long suffering, forbearing one another and for giving one another,
contrary to the earnest persuasion of the Apostle, As the elect of God, holy and Beloved, put on tender mercy and kindness, hum blenesse of mind, meekness, long suffering, forbearing one Another and for giving one Another,
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And doubtlesse if the spirit of the Lord were in us, and we had any feeling of his love in sparing and forgiving us, we could not but expresse the power thereof,
And doubtless if the Spirit of the Lord were in us, and we had any feeling of his love in sparing and forgiving us, we could not but express the power thereof,
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when the pestilence walketh in darknesse, & destruction wasteth at noone day, three wayes especially, by such as restraine them, by such as are restrained,
when the pestilence walks in darkness, & destruction wastes At noon day, three ways especially, by such as restrain them, by such as Are restrained,
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as Levit. 13. All the dayes wherein the plague shall be in him, he shall be defiled, he is uncleane: he shall dwell alone, without the campe shall his habitation be:
as Levit. 13. All the days wherein the plague shall be in him, he shall be defiled, he is unclean: he shall dwell alone, without the camp shall his habitation be:
The properties required in Churchwiddowes that were to attend the sicke and the poore, ought to be found in these, that they be such as be well reported of for good workes,
The properties required in Churchwiddowes that were to attend the sick and the poor, ought to be found in these, that they be such as be well reported of for good works,
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An other branch of cruelty is by using any of the creatures of God hardly. This doth Salomon reprove Pro. 12.10. a righteous man regardeth the life of his beast:
an other branch of cruelty is by using any of the creatures of God hardly. This does Solomon reprove Pro 12.10. a righteous man Regardeth the life of his beast:
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In the institution of the Sabbath the Lord had regard and reference to the servant, Deut. 5. That thy man-servant and thy maidservant may rest as well as thou,
In the Institution of the Sabbath the Lord had regard and Referente to the servant, Deuteronomy 5. That thy manservant and thy maidservant may rest as well as thou,
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and remember that thou wast a servant in the land of Egypt, &c. And wherefore did the God of all mercies forbid in the law to kill the damme when they had taken her young ones away, but that he would have it known, that he alloweth cruelty & wrong to be offered no not so much as to the seeliest birds or beastes.
and Remember that thou wast a servant in the land of Egypt, etc. And Wherefore did the God of all Mercies forbid in the law to kill the dam when they had taken her young ones away, but that he would have it known, that he alloweth cruelty & wrong to be offered no not so much as to the seeliest Birds or beasts.
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for first they are or would seeme to be very carefull, that their people and families should have their recreation and refreshing, their liberty from their labour,
for First they Are or would seem to be very careful, that their people and families should have their recreation and refreshing, their liberty from their labour,
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Thirdly, by saving many malefactours from punishment, like Saul that spared Agag, or like the Iewes that would have Barabbas let loose, who had bin put in prison for murther and sedition.
Thirdly, by Saving many malefactors from punishment, like Saul that spared Agag, or like the Iewes that would have Barabbas let lose, who had been put in prison for murder and sedition.
Lastly, to deale hardly with the poore among us that are most helplesse and succourlesse, of which are foure sortes often ioyned together, the day labourer, the comfortlesse widow, the fatherlesse child,
Lastly, to deal hardly with the poor among us that Are most helpless and succourless, of which Are foure sorts often joined together, the day labourer, the comfortless widow, the fatherless child,
and the destitute stranger. The first branch is of such as with-hold the labourers wages, often reprooued and condemned in the law and the Prophets, Levit. 19.13. Deut. 24.14. Ier. 22.3.13. Doubtlesse if there were not great wickednesse and crue•ty in men, it had beene needlesse to set downe any such threatnings as these here contained.
and the destitute stranger. The First branch is of such as withhold the labourers wages, often reproved and condemned in the law and the prophets, Levit. 19.13. Deuteronomy 24.14. Jeremiah 22.3.13. Doubtless if there were not great wickedness and crue•ty in men, it had been needless to Set down any such threatenings as these Here contained.
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yet the hire it selfe detained, and the wrong sustained crieth out and is ready to witnesse against such cruell oppressours that grinde the faces of the poore, as it is said of the blood of Abel, behold the voyce of the blood of thy brother crieth unto me from the ground so the Apostle Iames teacheth that the hire of the labourers, which have reaped downe your fields, which is by you kept backe by fraud, cryeth:
yet the hire it self detained, and the wrong sustained cries out and is ready to witness against such cruel Oppressors's that grind the faces of the poor, as it is said of the blood of Abel, behold the voice of the blood of thy brother cries unto me from the ground so the Apostle James Teaches that the hire of the labourers, which have reaped down your fields, which is by you kept back by fraud, Cries:
How many are there every where, that care not how much they spend in surfetting and drunkennesse, in revelling and riotousnesse, in feasting and banketting, who thinke they never bestow enough in complements and entertainment? yet grudge at a little given to the poore,
How many Are there every where, that care not how much they spend in surfeiting and Drunkenness, in reveling and riotousness, in feasting and banqueting, who think they never bestow enough in compliments and entertainment? yet grudge At a little given to the poor,
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Where he threatneth not onely to punish them, but in like manner and measure as they had sinned, according to the saying of our Saviour, With what judgement ye judge, ye shall be judged:
Where he threatens not only to Punish them, but in like manner and measure as they had sinned, according to the saying of our Saviour, With what judgement you judge, you shall be judged:
The last is touching strangers, that is, such as being borne in a forraine land, are willing to forsake it, to come and dwell where the word of God is truly and plentifully preached, being peacable to the state,
The last is touching Strangers, that is, such as being born in a foreign land, Are willing to forsake it, to come and dwell where the word of God is truly and plentifully preached, being peaceable to the state,
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& Levit. 19. If a stranger sojourn among you ye shal not vexe him he shal be as one borne among you & thou shalt love him as thy selfe for ye were strangers in the land of Egypt:
& Levit. 19. If a stranger sojourn among you you shall not vex him he shall be as one born among you & thou shalt love him as thy self for you were Strangers in the land of Egypt:
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so Deut. 24. Thou shalt remember that thou wast a bondman, in Egypt, and the Lord thy God redeemed thee thence therefore? command thee to doe this thing.
so Deuteronomy 24. Thou shalt Remember that thou wast a bondman, in Egypt, and the Lord thy God redeemed thee thence Therefore? command thee to do this thing.
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is it not then reason, that we now should doe the like, and shew mercy? But how many wicked and envious men are there among us, which murmure and grudge, that such should come over and dwell among us, who have left their countrie for their conscience sake and the Gospels? They pretend and plead that they grow rich and wealthy;
is it not then reason, that we now should do the like, and show mercy? But how many wicked and envious men Are there among us, which murmur and grudge, that such should come over and dwell among us, who have left their country for their conscience sake and the Gospels? They pretend and plead that they grow rich and wealthy;
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and repine at them? Or shall our eye be evill toward them, because his is good? Secondly, it is Gods blessing upon them (no doubt) for the faiths sake,
and repine At them? Or shall our eye be evil towards them, Because his is good? Secondly, it is God's blessing upon them (no doubt) for the faiths sake,
or father, or mother, or wife, or children, or lands, for my names sake, and for the kingdome of Gods sake, shall receive manifold more in this present time,
or father, or mother, or wife, or children, or Lands, for my names sake, and for the Kingdom of God's sake, shall receive manifold more in this present time,
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nor use the meanes that these do? Lastly, I am perswaded, that God blesseth us and the land the better for giving entertainment to the distressed members of the Churches scattered abroad:
nor use the means that these do? Lastly, I am persuaded, that God Blesses us and the land the better for giving entertainment to the distressed members of the Churches scattered abroad:
Never did the Turkesand savages shew themselves so beastly and barbarous, as these counterfeit or bastard-Christian-Papists, who boast they serve Christ; but serve Antichrist.
Never did the Turkesand savages show themselves so beastly and barbarous, as these counterfeit or bastard-Christian-Papists, who boast they serve christ; but serve Antichrist.
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The soules that lye under the Altar cry unto God without ceasing, day and night for vengeance against such blood-suckers, saying, How long, Lord, holy and true, doest thou not judge & avenge our blood on them that dwel on the earth!
The Souls that lie under the Altar cry unto God without ceasing, day and night for vengeance against such bloodsuckers, saying, How long, Lord, holy and true, dost thou not judge & avenge our blood on them that dwell on the earth!
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It is and hath beene ever otherwise with the true Church of God, there shal no such murtherings and massacres be found and commited in all the mountaine of Lord:
It is and hath been ever otherwise with the true Church of God, there shall no such murderings and massacres be found and committed in all the mountain of Lord:
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Above all the Galileans, &c. or those eighteene, &c.) The examples of others and the miserable event upon them are propounded to teach the Disciples and all others to turne o God, these men judging these punishments to be the wages of unrighteousnesse.
Above all the Galileans, etc. or those eighteene, etc.) The Examples of Others and the miserable event upon them Are propounded to teach the Disciples and all Others to turn oh God, these men judging these punishments to be the wages of unrighteousness.
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the Like is noted 2 Sam. 11. Wherefore approched ye so nigh the City when ye did fight? knew ye not that they would shoote from the wall? who smote Abimelech the sonnes of Ierubesheth? did not a woman cast a piece of a Mil-stone upon him from the wall that he died, &c. The words of Iezabel are grounded upon this foundation, Had Zimri peace, that slew his master? Christ our Saviour chargeth all to beware of excesse, propounding the examples of Noah and Lot, to tye up their hearts to looke after the appearance of Christ in glory,
the Like is noted 2 Sam. 11. Wherefore approached you so High the city when you did fight? knew you not that they would shoot from the wall? who smote Abimelech the Sons of Jerubbaal? did not a woman cast a piece of a Millstone upon him from the wall that he died, etc. The words of Jezebel Are grounded upon this Foundation, Had Zimri peace, that slew his master? christ our Saviour charges all to beware of excess, propounding the Examples of Noah and Lot, to tie up their hearts to look After the appearance of christ in glory,
and afterward he addeth to the same end, Remember Lots wife. So that we see, the examples of Gods judgment in former times are profitable to them that come after to hold them in the wayes of righteousnesse,
and afterwards he adds to the same end, remember Lots wife. So that we see, the Examples of God's judgement in former times Are profitable to them that come After to hold them in the ways of righteousness,
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but remaineth ever the same, Psal. 102.27. With him is no variablenesse, neither shadow of turning, he is the Lord, he changeth not, and his hatred against sinne is no way diminished.
but remains ever the same, Psalm 102.27. With him is no variableness, neither shadow of turning, he is the Lord, he changes not, and his hatred against sin is no Way diminished.
for they are written for our admonition upon whom the ends of the world are come, and these things are our examples, to the intent we should not lust after evill things as they also lusted.
for they Are written for our admonition upon whom the ends of the world Are come, and these things Are our Examples, to the intent we should not lust After evil things as they also lusted.
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Behold here the great kindnesse of God, who teacheth and instructeth us many wayes, not onely by his word, by his mercies, by his present judgments, by his promises, by his threatnings,
Behold Here the great kindness of God, who Teaches and Instructeth us many ways, not only by his word, by his Mercies, by his present Judgments, by his promises, by his threatenings,
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if he make us fearefull examples to others? This we read Deut. 29. When God hath brought all the curses of the law upon the land, the generation to come of their children that shall rise up after them (when they see the plagues of the land,
if he make us fearful Examples to Others? This we read Deuteronomy 29. When God hath brought all the curses of the law upon the land, the generation to come of their children that shall rise up After them (when they see the plagues of the land,
and the sicknesses which the Lord hath laid upon it, made like the overthrow of Sodome and Gomorah ) shall say, Wherefore hath the Lord done thus unto this land? what meaneth the heat of this great anger? then men shall say,
and the Sicknesses which the Lord hath laid upon it, made like the overthrow of Sodom and Gomorrah) shall say, Wherefore hath the Lord done thus unto this land? what means the heat of this great anger? then men shall say,
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When the generation to come shall read and heare of his great judgments upon us, that he hath smitten downe many thousands of us in his great wrath and heavy displeasure,
When the generation to come shall read and hear of his great Judgments upon us, that he hath smitten down many thousands of us in his great wrath and heavy displeasure,
and they would not be warned? Is it not for the raigning sinnes in it, that cry to heaven? He hath spoken unto us and besought us by innumerable his mercies, but they will not enter:
and they would not be warned? Is it not for the reigning Sins in it, that cry to heaven? He hath spoken unto us and besought us by innumerable his Mercies, but they will not enter:
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but threaten our ruine and destruction? Among all our fearefull sinnes, none greater then the contempt of his word, which commonly of the common sort is no more regarded then a very tale that is told.
but threaten our ruin and destruction? Among all our fearful Sins, none greater then the contempt of his word, which commonly of the Common sort is no more regarded then a very tale that is told.
Our Saviour upbraideth those Cities with sundry woes, and reprocheth their unthankfulnesse, where he had preached the Gospel, because they repented not. To this purpose the Prophet saith, Go now to my palace which was at Shiloh, where I set my name at the first,
Our Saviour upbraideth those Cities with sundry woes, and Reproacheth their unthankfulness, where he had preached the Gospel, Because they repented not. To this purpose the Prophet Says, Go now to my palace which was At Shiloh, where I Set my name At the First,
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and set before us examples of his judgements to awaken us? Read it at large in Nehemiah, chap. 13. And whom doth he reprove? marke it and meditate upon it;
and Set before us Examples of his Judgments to awaken us? Read it At large in Nehemiah, chap. 13. And whom does he reprove? mark it and meditate upon it;
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yet ye bring more wrath vpon Israel by prophaning the Sabbath, Let us not go about to wash away the filthinesse of this offence by casting the fault upon the seller,
yet you bring more wrath upon Israel by profaning the Sabbath, Let us not go about to wash away the filthiness of this offence by casting the fault upon the seller,
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Doe not these things concerne us? have not we the example of that Godly gouernour written for our admonition? and may we not justly feare, that among other crimes, the present judgment is fallen upon us for our horrible prophanation this way? The like I might say of drunkennesse.
Do not these things concern us? have not we the Exampl of that Godly governor written for our admonition? and may we not justly Fear, that among other crimes, the present judgement is fallen upon us for our horrible profanation this Way? The like I might say of Drunkenness.
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Doth not the Lord set before us the example of the old world, to admonish us, Luc. 21. Take heed to your selves, lest at any time your hearts be overcharged with surfetting and drunkennesse,
Does not the Lord Set before us the Exampl of the old world, to admonish us, Luke 21. Take heed to your selves, lest At any time your hearts be overcharged with surfeiting and Drunkenness,
doe not these helpe to kindle the flame and fury of his wrath against us? and yet where is our repentance for these sinnes? O let us labour to quench the fire of his anger with teares of sorrow:
do not these help to kindle the flame and fury of his wrath against us? and yet where is our Repentance for these Sins? O let us labour to quench the fire of his anger with tears of sorrow:
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let all that love and feare God, and beare his marke in their foreheads sigh and cry out for all the abominations that be done in the middest thereof? and let us not give over weeping, praying,
let all that love and Fear God, and bear his mark in their foreheads sighs and cry out for all the abominations that be done in the midst thereof? and let us not give over weeping, praying,
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and witnesses of former times? whereas wee should set them continually before us, & in them as glasses to behold our selves, and thereby receive instruction.
and Witnesses of former times? whereas we should Set them continually before us, & in them as glasses to behold our selves, and thereby receive instruction.
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This is a great sinne, and a great meanes that leadeth to sinne, when God teacheth us after the plainest maner and easiest to be understood, yet we will not learne:
This is a great sin, and a great means that leads to sin, when God Teaches us After the Plainest manner and Easiest to be understood, yet we will not Learn:
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This is the use that the Apostle pointeth unto, 1 Cor. 10. Where propounding sundry judgments and punishments brought upon his owne people, some committed fornication, and fell in one day three and twenty thousand:
This is the use that the Apostle pointeth unto, 1 Cor. 10. Where propounding sundry Judgments and punishments brought upon his own people, Some committed fornication, and fell in one day three and twenty thousand:
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By knowledge we beare the image of God. Col. 3.10. but ignorance is the similitude of a beast, and the image of the Oxe and Asse, Esay. 1. Psal. 32. And hitherto of the first amplification of the exhortation to repentance by the two examples:
By knowledge we bear the image of God. Col. 3.10. but ignorance is the similitude of a beast, and the image of the Ox and Ass, Isaiah. 1. Psalm 32. And hitherto of the First amplification of the exhortation to Repentance by the two Examples:
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cut it downe, why cumbreth it the ground? 8 And he answering, said unto him, Lord, let it alone this yeare also, till I shall digge-about it, and doung it:
Cut it down, why cumbereth it the ground? 8 And he answering, said unto him, Lord, let it alone this year also, till I shall digge-about it, and dung it:
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The second enlargement of the former doctrine, that impenitent persons are reserved to destruction, is by a parable or similitude, a common forme of teaching used by Christ our Saviour.
The second enlargement of the former Doctrine, that impenitent Persons Are reserved to destruction, is by a parable or similitude, a Common Form of teaching used by christ our Saviour.
First, that some might not understand, as Mark. 4. Vnto them that are without, all things are done in parables, that seeing they might see and not perceive,
First, that Some might not understand, as Mark. 4. Unto them that Are without, all things Are done in parables, that seeing they might see and not perceive,
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as Math. 13. when he had propounded the parable of the Tares, his Disciples came unto him, saying, declare unto us the parable of the tares of the field: & againe, Mark. 4.13.
as Math. 13. when he had propounded the parable of the Tares, his Disciples Come unto him, saying, declare unto us the parable of the tares of the field: & again, Mark. 4.13.
when he framed himselfe to the understanding and capacity of every one, as Mark. 4.33. With many such parables, spake he the word unto them, as they were able to heare it.
when he framed himself to the understanding and capacity of every one, as Mark. 4.33. With many such parables, spoke he the word unto them, as they were able to hear it.
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as our Saviour proveth out of the Psalme, Math. 13. That it might be fulfilled which was spoken by the Prophet, I will open my mouth in parables, I will utter things which have beene kept secret from the foundation of the world.
as our Saviour Proves out of the Psalm, Math. 13. That it might be fulfilled which was spoken by the Prophet, I will open my Mouth in parables, I will utter things which have been kept secret from the Foundation of the world.
Here I might point out this doctrine, that the ministers of God and such as have to deale with others, either for instruction or for reproofe, it is lawfull and fit for them to use parables and familiar similtudes, that the people may the better conceive and understand such things as they purpose to teach them.
Here I might point out this Doctrine, that the Ministers of God and such as have to deal with Others, either for instruction or for reproof, it is lawful and fit for them to use parables and familiar similtudes, that the people may the better conceive and understand such things as they purpose to teach them.
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So did the Prophet Nathan 2 Sam. 12. So our Saviour used sundry kinds of parables, some drawne from things that have life, as from builders, Mtah. 7.24. Luc. 14.28. from children, Math. 11.16. from friends Luc. 11. from sheepheards, from women, Luc. 15.8. from birdes, Math. 6.24. and 23.27. and such like.
So did the Prophet Nathan 2 Sam. 12. So our Saviour used sundry Kinds of parables, Some drawn from things that have life, as from Builders, Mtah. 7.24. Luke 14.28. from children, Math. 11.16. from Friends Luke 11. from shepherds, from women, Luke 15.8. from Birds, Math. 6.24. and 23.27. and such like.
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From treasures hid in the field Math. 13. &c. The reasons of this forme of teaching we have touched before, both to be a speciall meanes to make the people conceive,
From treasures hid in the field Math. 13. etc. The Reasons of this Form of teaching we have touched before, both to be a special means to make the people conceive,
And againe in regard of the minister, whose comfort it is that the people are by such familiar examples made to understand them, Ioh. 3.12. for similitudes are naturall even to naturall men, & they more easily understand heavenly things by earthly. The uses hereof are;
And again in regard of the minister, whose Comfort it is that the people Are by such familiar Examples made to understand them, John 3.12. for Similitudes Are natural even to natural men, & they more Easily understand heavenly things by earthly. The uses hereof Are;
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Secondly, it teacheth the people, that they should be content to heare such easie and evident similitudes, seing they are so plaine to teach them knowledge.
Secondly, it Teaches the people, that they should be content to hear such easy and evident Similitudes, sing they Are so plain to teach them knowledge.
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Thirdly, behold from hence the infinite love and mercy of God towards sinners that hath appointed the stewards of his house to give all the house a diet fit for them:
Thirdly, behold from hence the infinite love and mercy of God towards Sinners that hath appointed the Stewards of his house to give all the house a diet fit for them:
He spake also this parable.) Now let us come to the particular points to be observed in this parable, wherein we must observe before we come to the doctrines, both the methode and the meaning;
He spoke also this parable.) Now let us come to the particular points to be observed in this parable, wherein we must observe before we come to the doctrines, both the method and the meaning;
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Some understand thereby Christ Iesus, who ever more appeaseth the wrath of his father, and maketh continuall intercession for us: of this see more afterward.
some understand thereby christ Iesus, who ever more appeaseth the wrath of his father, and makes continual Intercession for us: of this see more afterwards.
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then that I have done in it? So then Gods forbearance and longsuff•rance hath this drift and purpose, to try whether we will turne to him and repent, or not. And no marveil.
then that I have done in it? So then God's forbearance and longsuff•rance hath this drift and purpose, to try whither we will turn to him and Repent, or not. And no marvel.
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First, that men may be conuinced of the righteous judgements of God, and say and confesse that nothing on Gods part hath beene omitted which he hath not done,
First, that men may be convinced of the righteous Judgments of God, and say and confess that nothing on God's part hath been omitted which he hath not done,
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Hence it is, that in the Prophet, he maketh the Church it s•lfe judge between him and his vineyard, Esay 5. Iudge, I pray you, betweene me and my vineyard.
Hence it is, that in the Prophet, he makes the Church it s•lfe judge between him and his vineyard, Isaiah 5. Judge, I pray you, between me and my vineyard.
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Secondly, God respecteth the clearing and justifying of himselfe in all his actions, that he is not (as it is in the parable) an hard man, that reapeth where he hath not sowen,
Secondly, God respecteth the clearing and justifying of himself in all his actions, that he is not (as it is in the parable) an hard man, that reapeth where he hath not sown,
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therefore let God be true, and every man a lyar, Rom. 3. So then, he taketh this course for these two endes, the one to convince us of his righteous judgments, the other to give glory to his owne name, that he hath not beene of unequall wayes,
Therefore let God be true, and every man a liar, Rom. 3. So then, he Takes this course for these two ends, the one to convince us of his righteous Judgments, the other to give glory to his own name, that he hath not been of unequal ways,
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even when he had done nothing, the Lord only knew his purpose and willingnesse to humble himselfe and to say, father, I have sinn•d against heaven and before thee, &c. he tarried not untill he came unto him and fell downe before him,
even when he had done nothing, the Lord only knew his purpose and willingness to humble himself and to say, father, I have sinn•d against heaven and before thee, etc. he tarried not until he Come unto him and fell down before him,
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If he were not of another nature and affection then we are, who should be able to beare it and abide it? He spake the word in the beginning, and we were:
If he were not of Another nature and affection then we Are, who should be able to bear it and abide it? He spoke the word in the beginning, and we were:
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Thus did the labourers repine and murmure, who boasted that they had borne the burden and heate of the day, all those that were hired about the eleventh houre, and wrought but one houre, that they should be made equall unto them.
Thus did the labourers repine and murmur, who boasted that they had born the burden and heat of the day, all those that were hired about the eleventh hour, and wrought but one hour, that they should be made equal unto them.
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Thus the brother of the prodigall son was angry, when his father had received him into his favour againe, Luc. 15. This use the Apostle Peter concludeth, God is not slacke of his promise,
Thus the brother of the prodigal son was angry, when his father had received him into his favour again, Luke 15. This use the Apostle Peter Concludeth, God is not slack of his promise,
Shall a father see his lenity and gentlenes•e abused, and not rise up with greater indignation? This use the Apostle maketh of the doctrine Rom. 2. Despisest thou the riches of his goodnesse,
Shall a father see his lenity and gentlenes•e abused, and not rise up with greater Indignation? This use the Apostle makes of the Doctrine Rom. 2. Despisest thou the riches of his Goodness,
Some read the words by warrant of an ancient coppy after this manner, Behold there are three yeeres since the time I come, &c. and thus also the vulgar Edition readeth the place.
some read the words by warrant of an ancient copy After this manner, Behold there Are three Years since the time I come, etc. and thus also the Vulgar Edition readeth the place.
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He expecteth many dayes, moneths and yeares for the conuersion of sinners, he spreadeth out his hand all the day long unto a rebellious people, which walketh in a way that is not good &c. a people that procureth me to anger continually to my face: and chap. 4.8. for my names sake will I deferre mine anger, and for my praise will I refraine for thee, that I cut thee not off.
He Expects many days, months and Years for the conversion of Sinners, he spreadeth out his hand all the day long unto a rebellious people, which walks in a Way that is not good etc. a people that procureth me to anger continually to my face: and chap. 4.8. for my names sake will I defer mine anger, and for my praise will I refrain for thee, that I Cut thee not off.
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as Deut. 32. I said, I would scatter them into corners, I would make the remembrance of them to cease from among men, were it not that I feared the wrath of the enemie,
as Deuteronomy 32. I said, I would scatter them into corners, I would make the remembrance of them to cease from among men, were it not that I feared the wrath of the enemy,
Hence it is also that Moses groundeth his prayer upon such a point as this, Exod. 32. Why doth thy wrath waxe hote against thy people, which thou hast brought out of the land of Egypt, with great power,
Hence it is also that Moses groundeth his prayer upon such a point as this, Exod 32. Why does thy wrath wax hight against thy people, which thou hast brought out of the land of Egypt, with great power,
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and againe in an another place, Then the Egyptians shal heare it and they will tel it to the inhabitants of this land, &c. Secondly, are not we the workmanship of God? he knoweth our weaknesse, that we are nothing but dust and ashes, neither able to answer him one of a thousand;
and again in an Another place, Then the egyptians shall hear it and they will tell it to the inhabitants of this land, etc. Secondly, Are not we the workmanship of God? he Knoweth our weakness, that we Are nothing but dust and Ashes, neither able to answer him one of a thousand;
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Is it then any marvell, if God be patient toward his people, and do not keepe his anger for ever? Thirdly, he sendeth to his enemies an Ambassage of peace before they seeke to him,
Is it then any marvel, if God be patient towards his people, and do not keep his anger for ever? Thirdly, he sends to his enemies an Ambassage of peace before they seek to him,
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Fourthly, he is infinitly patient in that he putteth off the day of judgment to so long a day, as 2 Peter, 3. the Lord is not slacke of his comming, but is long-suffering to us ward, not willing that any should perish,
Fourthly, he is infinitely patient in that he putteth off the day of judgement to so long a day, as 2 Peter, 3. the Lord is not slack of his coming, but is long-suffering to us ward, not willing that any should perish,
This the Prophet presseth, Amos. 5. Seeke the Lord and ye shall live, seeke good and not evill, &c it may be that the Lord God of hostes will be gratious unto the remnant of Ioseph.
This the Prophet Presseth, Amos. 5. Seek the Lord and you shall live, seek good and not evil, etc. it may be that the Lord God of hosts will be gracious unto the remnant of Ioseph.
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for why hath God executed his judgements, and doth daily cast them abroad as the firebrands of his wrath? is it not because we regard neither his promises nor his threatnings? doubtlesse if we had taken his word, he had never drawne his sword:
for why hath God executed his Judgments, and does daily cast them abroad as the firebrands of his wrath? is it not Because we regard neither his promises nor his threatenings? doubtless if we had taken his word, he had never drawn his sword:
So it was with the Iewes, when the Prophet denounced the 70. yeares captivity, they would not beleeve it, till the Babylonians came indeed and carried them away.
So it was with the Iewes, when the Prophet denounced the 70. Years captivity, they would not believe it, till the Babylonians Come indeed and carried them away.
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Thirdly, seing our God is thus patient and gentle, even towards us that provoke him every day, what ought we to be one toward an other? As he is not soone provoked,
Thirdly, sing our God is thus patient and gentle, even towards us that provoke him every day, what ought we to be one towards an other? As he is not soon provoked,
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This is the exhortation of the Apostle, put on the bowels of mercies, kindnesse, humblenesse of minde, meekenesse, long-suffering, forbearing one another, and forgiving one another,
This is the exhortation of the Apostle, put on the bowels of Mercies, kindness, humbleness of mind, meekness, long-suffering, forbearing one Another, and forgiving one Another,
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now followeth his Commandement, directed to the dresser of the Vineyard to cut it downe. When once the dayes of his patience are expired, at the last he executeth judgement,
now follows his Commandment, directed to the dresser of the Vineyard to Cut it down. When once the days of his patience Are expired, At the last he Executeth judgement,
Thus the Prophet speaketh, Esay 5. I will tell you wh•• I will doe to my Vineyard (that bringeth forth no fruit) I will take away the hedge thereof, it shall be eaten up, troden downe, and laid waste.
Thus the Prophet speaks, Isaiah 5. I will tell you wh•• I will do to my Vineyard (that brings forth no fruit) I will take away the hedge thereof, it shall be eaten up, trodden down, and laid waste.
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This doth Nathan preach to David in the name of God 2 Sam. 12. I have given to thee the house of Iudah and Israel, &c. if that had beene too little, I would have given unto thee such and such things:
This does Nathan preach to David in the name of God 2 Sam. 12. I have given to thee the house of Iudah and Israel, etc. if that had been too little, I would have given unto thee such and such things:
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Wherefore then hast thou despised the commandement of the Lord to doe evill in his sight? thou hast killed Ʋriah with the sword, &c. now therefore the sword shall never depart from thy house, &c. We have examples hereof in the old world, in Sodome and Gomorah, in Pharaoh and the Egyptians, yea in the Israelites themselves:
Wherefore then hast thou despised the Commandment of the Lord to do evil in his sighed? thou hast killed Ʋriah with the sword, etc. now Therefore the sword shall never depart from thy house, etc. We have Examples hereof in the old world, in Sodom and Gomorrah, in Pharaoh and the egyptians, yea in the Israelites themselves:
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of them all we may say with the Apostle, Thou after thine hardnesse and heart that cannot repent, heapest up wrath against the day of wrath, &c. behold here a sharpe and severe threatning of most heavy vengeance to come at the last upon such as abuse the great lenity and long-sufferance of God,
of them all we may say with the Apostle, Thou After thine hardness and heart that cannot Repent, heapest up wrath against the day of wrath, etc. behold Here a sharp and severe threatening of most heavy vengeance to come At the last upon such as abuse the great lenity and long-sufferance of God,
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for shall not the judge of all the earth doe right? This is the reason rendred by the Apostle, where the doctrine hath his confirmation, He will render to every man according to his deedes, Rom. 2. Secondly there is no respect of persons with him, it skilleth not whether we be rich or poore, Iew or Gentile, bond or free:
for shall not the judge of all the earth do right? This is the reason rendered by the Apostle, where the Doctrine hath his confirmation, He will render to every man according to his Deeds, Rom. 2. Secondly there is no respect of Persons with him, it skilleth not whither we be rich or poor, Iew or Gentile, bound or free:
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Thridly, sinne is thereby encreased, for the longer he waiteth by his patience, the more heavily will he pursue us by his vengeance: as our Saviour teacheth.
Thirdly, sin is thereby increased, for the longer he waits by his patience, the more heavily will he pursue us by his vengeance: as our Saviour Teaches.
and turning their mischeivous plots & devises upon their own heads, and what could he have done that he hath left undone? But what hath all this bountifulnesse of God wrought among us? and what effect have his blessings taken in us,
and turning their mischievous plots & devises upon their own Heads, and what could he have done that he hath left undone? But what hath all this bountifulness of God wrought among us? and what Effect have his blessings taken in us,
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nay doe we not for the most part heape up our sinnes without measure, or conscience of turning to God? If we would behold with a single eye the state of Church and common-wealth as now it standeth, might I not say with the Prophet, from the sole of the foote,
nay doe we not for the most part heap up our Sins without measure, or conscience of turning to God? If we would behold with a single eye the state of Church and commonwealth as now it Stands, might I not say with the Prophet, from the sole of the foot,
and after this might I not lead you a long in the spirit, as God did the Prophet Ezekiel, and after many sinnes & much prophanenesse, say, Turne thee yet againe, and behold greater abominations then these!
and After this might I not led you a long in the Spirit, as God did the Prophet Ezekielem, and After many Sins & much profaneness, say, Turn thee yet again, and behold greater abominations then these!
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I might point out unto you such (not to speake of the greater and higher sort, whose doings I know not) as make religion nothing else but a matter of pollicy,
I might point out unto you such (not to speak of the greater and higher sort, whose doings I know not) as make Religion nothing Else but a matter of policy,
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How many in this cleere light of the Gospel remaine in darknesse and blindnesse, and in the shadow of death, that know not the right hand from the left, that is, truth from errour, which know nothing of God,
How many in this clear Light of the Gospel remain in darkness and blindness, and in the shadow of death, that know not the right hand from the left, that is, truth from error, which know nothing of God,
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But understand, ye unwise among the people, must all needes be well, because God forbeareth for a time to punish? or shall we continue in our sinnes because he continueth his mercies towards us? What should I speake of the contempt of his word and the prophanation of the Sabbath? May we not turne our selves yet againe,
But understand, you unwise among the people, must all needs be well, Because God forbeareth for a time to Punish? or shall we continue in our Sins Because he Continueth his Mercies towards us? What should I speak of the contempt of his word and the profanation of the Sabbath? May we not turn our selves yet again,
and see these greater abominations then the former, which are common and capitall crimes swarming in every place? And might we not from these turne our selves to swearing and and drunkennesse in every streete? A rare thing to find a parish without a common drunkard:
and see these greater abominations then the former, which Are Common and capital crimes swarming in every place? And might we not from these turn our selves to swearing and and Drunkenness in every street? A rare thing to find a parish without a Common drunkard:
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We see, that howsoever we offend, all is cast upon an heape, that the measure being full, pressed downe and running over, certaine destruction might fall upon us.
We see, that howsoever we offend, all is cast upon an heap, that the measure being full, pressed down and running over, certain destruction might fallen upon us.
Secondly, it may be, the dressers of this barr•ne vine by their continuall intercession (as his faithfull remembrancers) have obtained some respit and forbearance,
Secondly, it may be, the dressers of this barr•ne vine by their continual Intercession (as his faithful remembrancers) have obtained Some respite and forbearance,
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and they shall heare my voyce, and there shall be one fold and one Sheepheard. Such then as belong unto him must in his good time be brought to repentance.
and they shall hear my voice, and there shall be one fold and one Shepherd. Such then as belong unto him must in his good time be brought to Repentance.
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as may plainely appeare by those cities which our Saviour upbraided, where his word had beene preached and his workes had beene seene, Math. 11. because it should be more tolerable for Tyre and Sidon at the day of judgment,
as may plainly appear by those cities which our Saviour upbraided, where his word had been preached and his works had been seen, Math. 11. Because it should be more tolerable for Tyre and Sidon At the day of judgement,
For, because God is mercifull, shall we be sinfull? or because he hath beene more mercifull to us then to others, shall we be more sinfull then others? Or because Christ Iesus hath died for us, shall we live in our sinnes, and by our prophanenesse crucifie him againe, and tread under our feete the blood of the new Testament,
For, Because God is merciful, shall we be sinful? or Because he hath been more merciful to us then to Others, shall we be more sinful then Others? Or Because christ Iesus hath died for us, shall we live in our Sins, and by our profaneness crucify him again, and tread under our feet the blood of the new Testament,
We are wary enough to prevent them in our dealings with men, and ought we not to be wise more in our reckonings with God? The increase of sins bringeth with them an heavier waight of vengance upon our selves when the Lord beginneth to enter into judgment with us.
We Are wary enough to prevent them in our dealings with men, and ought we not to be wise more in our reckonings with God? The increase of Sins brings with them an Heavier weight of vengeance upon our selves when the Lord begins to enter into judgement with us.
O that we could alwayes, when we heareor read, understand what we heare, and marke what we read, according to the commandement of our Saviour, who so readeth, let him understand. There the Prophet compareth the Lord to A man of warre, that taketh some time to scoure up his sword bright,
Oh that we could always, when we heareor read, understand what we hear, and mark what we read, according to the Commandment of our Saviour, who so readeth, let him understand. There the Prophet compareth the Lord to A man of war, that Takes Some time to scour up his sword bright,
but in the end he draweth them up to the head, & never misseth his marke, being more skilfull then those Benjamites, that could sling stones at an haire bredth, and not misse, so that he shooteth sure and meaneth to pierce deepe to the very heart of all his aduersaries.
but in the end he draws them up to the head, & never misses his mark, being more skilful then those Benjamites, that could sling stones At an hair breadth, and not miss, so that he shoots sure and means to pierce deep to the very heart of all his Adversaries.
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This teacheth that evill minded men are noysome, hurtfull, and unprofitable to themselves and to others, wheresoever they abide, untill they be removed.
This Teaches that evil minded men Are noisome, hurtful, and unprofitable to themselves and to Others, wheresoever they abide, until they be removed.
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We see this in David, 2 Sam. 24. When he had numbred the people in the pride of his owne heart, and had exalted himselfe in his owne strength, he said, I have sinned and have done wickedly,
We see this in David, 2 Sam. 24. When he had numbered the people in the pride of his own heart, and had exalted himself in his own strength, he said, I have sinned and have done wickedly,
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The faithfull are commanded to depart out of Babylon, the mother of fornications, that they be not partaker of her sinnes, and that they receive not of her plagues, wherby we see, these follow each other, infection, participation, destruction.
The faithful Are commanded to depart out of Babylon, the mother of fornications, that they be not partaker of her Sins, and that they receive not of her plagues, whereby we see, these follow each other, infection, participation, destruction.
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For what fellowship hath righteousnesse with unrighteousnesse? or what communion hath light with darknesse? and what concord hath Christ with Belial? or what agreement hath he that beleeveth with an infidel? But what is more common in every place then this? that which the Lord himselfe could never doe, to reconcile these contraries,
For what fellowship hath righteousness with unrighteousness? or what communion hath Light with darkness? and what concord hath christ with Belial? or what agreement hath he that Believeth with an infidel? But what is more Common in every place then this? that which the Lord himself could never do, to reconcile these contraries,
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the wicked therefore being altogether unregenerate, are but as one man, so that they draw and pull the Godly with all their might and with full swinge of will:
the wicked Therefore being altogether unregenerate, Are but as one man, so that they draw and pull the Godly with all their might and with full swinge of will:
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whereas the Godly, being partly carnall and partly spirituall, as consisting of two men, have their power and strength divided, the flesh drawing one way and the spirit another,
whereas the Godly, being partly carnal and partly spiritual, as consisting of two men, have their power and strength divided, the Flesh drawing one Way and the Spirit Another,
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on the other side, the Godly are as men that climbe up an high hill, or that swimme up against the streame, and therefore must put to all their strength,
on the other side, the Godly Are as men that climb up an high hill, or that swim up against the stream, and Therefore must put to all their strength,
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Moreover, besides that the ungodly are apt of themselves to infect and corrupt, we must consider that we are by nature apt to be corrupted and to receive infection,
Moreover, beside that the ungodly Are apt of themselves to infect and corrupt, we must Consider that we Are by nature apt to be corrupted and to receive infection,
We see this evidently in Lot living in Sodome, Gen. 13. He was first allured to so journe there by the richnesse and ranknesse of the soile, when he saw all the coast fruitfull as the land of Egypt and beautifull as the garden of Eden, he made choise to inhabit there:
We see this evidently in Lot living in Sodom, Gen. 13. He was First allured to so journe there by the richness and rankness of the soil, when he saw all the coast fruitful as the land of Egypt and beautiful as the garden of Eden, he made choice to inhabit there:
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Yea God would have spared Sodome, and not destroyed it, if ten righteous persons had beene found in it, Gen. 18.32. but the faithfull evermore speed the worse for the society of the wicked.
Yea God would have spared Sodom, and not destroyed it, if ten righteous Persons had been found in it, Gen. 18.32. but the faithful evermore speed the Worse for the society of the wicked.
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Thirdly, it is our duty to come out from among them, and not to be unequally yoked with them, to be separated from them, and to touch no uncleane thing:
Thirdly, it is our duty to come out from among them, and not to be unequally yoked with them, to be separated from them, and to touch no unclean thing:
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They are like to the spreading leprosie, which beginning in one house proceedeth to another, untill it have infected the greatest part of a towne or City:
They Are like to the spreading leprosy, which beginning in one house Proceedeth to Another, until it have infected the greatest part of a town or city:
nor entertaine those within their gates or jurisdiction, that are knowne wicked persons, they will infect and poyson the rest. One scabbed sheepe will annoy the rest of the flocke.
nor entertain those within their gates or jurisdiction, that Are known wicked Persons, they will infect and poison the rest. One scabbed sheep will annoy the rest of the flock.
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the one doth by godlinesse lay a sure foundation in time to come, as Psal. 112. Blessed is the man that feareth the Lord and delighteth greatly in his Commandements:
the one does by godliness lay a sure Foundation in time to come, as Psalm 112. Blessed is the man that fears the Lord and delights greatly in his commandments:
Vers. 8. And he answering, said unto him, Lord, let it alone this yeare also.) Hitherto of the first part of the communication concerning the Owner of the Vineyard:
Vers. 8. And he answering, said unto him, Lord, let it alone this year also.) Hitherto of the First part of the communication Concerning the Owner of the Vineyard:
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now followeth the second, touching the dresser thereof, wherein consider first of all his prayer directed to the Owner, Lord, let it alone this yeare, Here we see the dresser of this Vineyard intreateth the Lord of it for the fig-tree,
now follows the second, touching the dresser thereof, wherein Consider First of all his prayer directed to the Owner, Lord, let it alone this year, Here we see the dresser of this Vineyard intreateth the Lord of it for the Fig tree,
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I will not precisely or peremptorily decide and determine, what part of the Church, whether Christ the head and great sheepheard of the sheepe, or the Ministers that stand in their watch-tower, or other the faithfull,
I will not precisely or peremptorily decide and determine, what part of the Church, whither christ the head and great shepherd of the sheep, or the Ministers that stand in their watchtower, or other the faithful,
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This teacheth that it is the duty of Gods children to make request for others, and their requests are powerfull and available not onely for the faithfull,
This Teaches that it is the duty of God's children to make request for Others, and their requests Are powerful and available not only for the faithful,
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And our Saviour Christ and his faithfull witnesse Stephen doe commend their strongest enemies and persecuters into the hands of God, Father, forgive them, for they know not what they doe;
And our Saviour christ and his faithful witness Stephen do commend their Strongest enemies and persecuters into the hands of God, Father, forgive them, for they know not what they do;
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Secondly, such have a promise annexed vnto their prayer, that we should not say with the wicked, what profit should we have, if we pray unto him. Iob, 21.15. nor with those shamelesse blasphemers, It is in vaine to serve God, Mal. 3.14. Our Saviour, because we are weake in faith, assureth that Whosoever asketh, receiveth: and he that seeketh, findeth:
Secondly, such have a promise annexed unto their prayer, that we should not say with the wicked, what profit should we have, if we pray unto him. Job, 21.15. nor with those shameless blasphemers, It is in vain to serve God, Malachi 3.14. Our Saviour, Because we Are weak in faith, assureth that Whosoever asks, receives: and he that seeks, finds:
hence ariseth comfort and cheerefulnesse in all heavy and sorrowfull times (such as the present times are) when afflictions lye sore upon sundry our bretheren and sisters in other places,
hence arises Comfort and cheerfulness in all heavy and sorrowful times (such as the present times Are) when afflictions lie soar upon sundry our brethren and Sisters in other places,
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and are earnest remembrancers for us to him, as if it were their owne case, and have a fellow-feeling of all our miseries, as if themselves were afflicted.
and Are earnest remembrancers for us to him, as if it were their own case, and have a fellow-feeling of all our misery's, as if themselves were afflicted.
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This in the middes of all our heavinesse and greatest weaknesse, is not our least comfort, that we have many strong servants of God, strong in faith, that send up many strong cries to the throne of grace:
This in the mids of all our heaviness and greatest weakness, is not our least Comfort, that we have many strong Servants of God, strong in faith, that send up many strong cries to the throne of grace:
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This no doubt was a comfort even to Peter himselfe put in prison, that he knew, Prayer was made without ceasing of the Church unto God for him and for his deliverance.
This no doubt was a Comfort even to Peter himself put in prison, that he knew, Prayer was made without ceasing of the Church unto God for him and for his deliverance.
Let us not therefore faint under the Crosse when we are rebuked of him, neither despise the chastening of the Lord, who aymeth at our profit, that we might be partakers of his holinesse:
Let us not Therefore faint under the Cross when we Are rebuked of him, neither despise the chastening of the Lord, who aimeth At our profit, that we might be partakers of his holiness:
for his truthes sake, for his promise sake, for his sonnes sake will in his good time send an happy deliverance, that albeit for a season we be kept in affliction, yet as our sufferings have abounded in us,
for his truths sake, for his promise sake, for his Sons sake will in his good time send an happy deliverance, that albeit for a season we be kept in affliction, yet as our sufferings have abounded in us,
so our consolation should abound through our restoring, when we had in a manner the sentence of death in us, that thankes also may be given by many on our behalfe:
so our consolation should abound through our restoring, when we had in a manner the sentence of death in us, that thanks also may be given by many on our behalf:
True it is we may and ought not a little to comfort our selves, with the prayers and intercessions of other weake men, our fellow servants like to our selves,
True it is we may and ought not a little to Comfort our selves, with the Prayers and intercessions of other weak men, our fellow Servants like to our selves,
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and subject to the same passions we are, especially seing we know our whole Church at the same time assemble together to pray for us and to turne away his wrath from us,
and Subject to the same passion we Are, especially sing we know our Whole Church At the same time assemble together to pray for us and to turn away his wrath from us,
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and to call backe his destroying Angel, that he may at length say, It is enough, stay now thy hand; and so repent him of the evill upon our repentance and humiliation:
and to call back his destroying Angel, that he may At length say, It is enough, stay now thy hand; and so Repent him of the evil upon our Repentance and humiliation:
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if, I say, we have much matter of comfort offered unto us by the publike prayers of the Church often as it were with one mind and with one mouth made and renewed on our behalfe:
if, I say, we have much matter of Comfort offered unto us by the public Prayers of the Church often as it were with one mind and with one Mouth made and renewed on our behalf:
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how much more doth peace and consolation arise unto us by the mediation and intercession of Christ our Saviour, the head of the Church, the beloved sonne of God, the sonne of his love, the heire of all things, the brightnesse of his glory,
how much more does peace and consolation arise unto us by the mediation and Intercession of christ our Saviour, the head of the Church, the Beloved son of God, the son of his love, the heir of all things, the brightness of his glory,
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and rely upon the merit of his passion, whom the father alwaies heareth. Indeed he commandeth that supplications, prayers, intercessions and giving of thankes be made for all men 1 Tim. 2.1. and that we pray one for another, that we may be healed, Iam. 5.16.
and rely upon the merit of his passion, whom the father always hears. Indeed he commands that supplications, Prayers, intercessions and giving of thanks be made for all men 1 Tim. 2.1. and that we pray one for Another, that we may be healed, Iam. 5.16.
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but for the Lords sake, that is, for Christs sake, for he is the Angel of the Covenant, to whom was given much incense, that he should offer it with the prayers of all Saints upon the golden Altar, which was before the throne.
but for the lords sake, that is, for Christ sake, for he is the Angel of the Covenant, to whom was given much incense, that he should offer it with the Prayers of all Saints upon the golden Altar, which was before the throne.
So the Apostle prayed the Church of the Thessalonians, to pray for him and the rest of his f•llow-labourers, that the word of the Lord, much hindred by the opposition of potent adversaries, might have a free passage.
So the Apostle prayed the Church of the Thessalonians, to pray for him and the rest of his f•llow-labourers, that the word of the Lord, much hindered by the opposition of potent Adversaries, might have a free passage.
As then he prayed before for the Thessalonians, so here he prayeth the Thessalonians to pray for him, that he might be comforted together with them by the mutuall prayers both of them and of him.
As then he prayed before for the Thessalonians, so Here he Prayeth the Thessalonians to pray for him, that he might be comforted together with them by the mutual Prayers both of them and of him.
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if there be pestilence, blasting, mildew, locust, or caterpiller, &c. whatsoever plague, whatsoever sicknesse there be, heare thou in heaven thy dwelling place,
if there be pestilence, blasting, mildew, locust, or caterpillar, etc. whatsoever plague, whatsoever sickness there be, hear thou in heaven thy Dwelling place,
but for all them that should beleeve on him through their word, Ioh. 17. Father, I will that they also whom thou hast given me be with me, where I am, that they may behold my glory which thou hast given me, &c. Prayer therefore is a notable preseruative to keepe the precious treasures and iewels of grace in the Closets of our hearts,
but for all them that should believe on him through their word, John 17. Father, I will that they also whom thou hast given me be with me, where I am, that they may behold my glory which thou hast given me, etc. Prayer Therefore is a notable preservative to keep the precious treasures and Jewels of grace in the Closets of our hearts,
Thirdly, to bring remission of sinnes & to subdue in us the power of sinne, Iam. 5.15. The prayer of faith shall save the sicke, and the Lord shall raise him up:
Thirdly, to bring remission of Sins & to subdue in us the power of sin, Iam. 5.15. The prayer of faith shall save the sick, and the Lord shall raise him up:
For the cause of sicknesse and all diseases is sinne, and therefore our Saviour healing the man sicke of the Palsie, said unto him, Sonne be of good cheere, thy sinnes be forgiven thee, dealing like a good Physitian, who removeth the cause that he may remove the effect.
For the cause of sickness and all diseases is sin, and Therefore our Saviour healing the man sick of the Palsy, said unto him, Son be of good cheer, thy Sins be forgiven thee, dealing like a good physician, who Removeth the cause that he may remove the Effect.
it is in vaine for you to rise up early, to sit up late, to eate the bread of sorrowes, &c. Seing these things be thus, that these be the fruits of prayer, let us put it in practise,
it is in vain for you to rise up early, to fit up late, to eat the bred of sorrows, etc. Sing these things be thus, that these be the fruits of prayer, let us put it in practice,
and double our zeale, and never cease to follow the example of this Dresser, to cry to the Lord for our brethren, Lord, let them alone this yeare also, spare thy people,
and double our zeal, and never cease to follow the Exampl of this Dresser, to cry to the Lord for our brothers, Lord, let them alone this year also, spare thy people,
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Now therfore, O our God, the great, the mighty, and the terrible God, who keepest Covenant and mercy, let not all the troubles which are most heavy upon us and our chiefe Cities seeme little before thee:
Now Therefore, Oh our God, the great, the mighty, and the terrible God, who Keepest Covenant and mercy, let not all the Troubles which Are most heavy upon us and our chief Cities seem little before thee:
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Let us give him no rest, you that are the Lords remembrancers stand in the breach, which his right hand hath made, as it were betweene the living and the dead: let us never give over;
Let us give him no rest, you that Are the lords remembrancers stand in the breach, which his right hand hath made, as it were between the living and the dead: let us never give over;
neither let him alone untill we have received a gratious answer, that our iniquities be pardoned, his present judgments removed, and his ancient favours recovered.
neither let him alone until we have received a gracious answer, that our iniquities be pardoned, his present Judgments removed, and his ancient favours recovered.
and in another place, who hath beleeved our report? and againe, I have spread out my hands all the day unto a rebellious people which walke in a way that is not good:
and in Another place, who hath believed our report? and again, I have spread out my hands all the day unto a rebellious people which walk in a Way that is not good:
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We see this in the example of Manasses, he built altars for all the host of heaven, he caused his children to passe through the fire, he used Witch-craft and enchantment;
We see this in the Exampl of Manasses, he built Altars for all the host of heaven, he caused his children to pass through the fire, he used Witchcraft and enchantment;
Paul before his conversion was a blasphemer and a persecuter and a great oppressour, but he obtained mercy because he did it ignorantly through unbeleefe.
Paul before his conversion was a blasphemer and a Persecutor and a great oppressor, but he obtained mercy Because he did it ignorantly through unbelief.
The Gentiles wandred many yeares, even thousands of yeares in superstition and Idolatry, yet at length when the time of their conversion was come, God perswaded Iapheth to come and dwell in the tents of Shem, Gen. 9. and our Saviour speaking of them, saith, Other sheepe I have, which are not of this fold:
The Gentiles wandered many Years, even thousands of Years in Superstition and Idolatry, yet At length when the time of their conversion was come, God persuaded Japheth to come and dwell in the tents of Shem, Gen. 9. and our Saviour speaking of them, Says, Other sheep I have, which Are not of this fold:
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if in any thing else, that he runneth far which never returneth, Secondly, God waiteth the time that he may be gracious unto us, and have mercy upon us, for he is a God of judgment:
if in any thing Else, that he Runneth Far which never returns, Secondly, God waits the time that he may be gracious unto us, and have mercy upon us, for he is a God of judgement:
This reproveth the boldnesse and rashnesse of such as dare take upon them to enter into the secrets of God, without any warrant or commission from him;
This Reproveth the boldness and rashness of such as Dare take upon them to enter into the secrets of God, without any warrant or commission from him;
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For seing we must not be as men without hope of Salvation of others, much lesse of our selves, we see how diverse are deceived that give an easie passage & entrance to commit sinne, till they be so caught and intangled,
For sing we must not be as men without hope of Salvation of Others, much less of our selves, we see how diverse Are deceived that give an easy passage & Entrance to commit sin, till they be so caught and entangled,
True it is, this is an excessive and hyperbolicall speech often used in Scripture, as Esay, 59 4. & 64.7. Ier. 8.6. and sundry examples teach the same, 2 Sam. 12.13. 1 Cor. 6.11. Heb. 11.31.32. Iam. 2.25.
True it is, this is an excessive and hyperbolical speech often used in Scripture, as Isaiah, 59 4. & 64.7. Jeremiah 8.6. and sundry Examples teach the same, 2 Sam. 12.13. 1 Cor. 6.11. Hebrew 11.31.32. Iam. 2.25.
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But Salomon will teach these fooles, that few or none compassed with the continuall practise of sinne amend their wayes, but goe as the Oxe to the slaughter,
But Solomon will teach these Fools, that few or none compassed with the continual practice of sin amend their ways, but go as the Ox to the slaughter,
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or as a foole to the correction of the stockes, because they have set themselves in the way to hell, going downe to the Chambers of death. For custome is as strong as nature, or rather much stronger;
or as a fool to the correction of the stocks, Because they have Set themselves in the Way to hell, going down to the Chambers of death. For custom is as strong as nature, or rather much Stronger;
It is as the Ethiopians skin and the Leopards spotts, which cannot be changed. It is hard for a man to forget his naturall language and his mother tongue,
It is as the Ethiopians skin and the Leopards spots, which cannot be changed. It is hard for a man to forget his natural language and his mother tongue,
when therefore the Lord putteth his hand under us and stayeth us up, that we doe not stumble and fall, is not this a wonderfull grace to keepe us from sinning against him,
when Therefore the Lord putteth his hand under us and stays us up, that we do not Stumble and fallen, is not this a wonderful grace to keep us from sinning against him,
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Againe, when he had given himselfe over to commit one sinne after another, as it were to adde drunkennesse unto thirst, the strong man bagan to possesse the house,
Again, when he had given himself over to commit one sin After Another, as it were to add Drunkenness unto thirst, the strong man bagan to possess the house,
it was therefore the speciall mercy of God to reclaime and recover him out of the snare of the devill, who after a sort was taken captive by him at his will.
it was Therefore the special mercy of God to reclaim and recover him out of the snare of the Devil, who After a sort was taken captive by him At his will.
as we may see in Esau, Gen. 26. in Saul, 1 Sam. 14 & 15. and in Iudas, who passed from one degree to another, till at last they filled up the measure of their sinne.
as we may see in Esau, Gen. 26. in Saul, 1 Sam. 14 & 15. and in Iudas, who passed from one degree to Another, till At last they filled up the measure of their sin.
It is an easie matter to pull up the bankes and throw downe the walles, whereby as by fenses or bulwarkes the sea is kept out from overflowing the land,
It is an easy matter to pull up the banks and throw down the walls, whereby as by fenses or bulwarks the sea is kept out from overflowing the land,
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Secondly, it serveth as an instruction to the Ministers of God, that we cease not with the Dresser in this place to digge about them that remaine unfruitfull,
Secondly, it serves as an instruction to the Ministers of God, that we cease not with the Dresser in this place to dig about them that remain unfruitful,
So we may teach and preach the word of the kingdome, but as it fell out with the sower that went out to sow, some fell by the high way side, some in stony ground, and other among thornes, so must we make our account it will be with us:
So we may teach and preach the word of the Kingdom, but as it fell out with the sour that went out to sow, Some fell by the high Way side, Some in stony ground, and other among thorns, so must we make our account it will be with us:
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and taken in the snare of the Devill, ever seeketh to set him at liberty? Now we have sundry motives to move us to this worke of mercy, farre more profitable to men,
and taken in the snare of the devil, ever seeks to Set him At liberty? Now we have sundry motives to move us to this work of mercy, Far more profitable to men,
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and acceptable to God then the sacrifice of Almes-giving that toucheth the body, in respect of God, in respect of our selves, and in respect of others.
and acceptable to God then the sacrifice of Almsgiving that touches the body, in respect of God, in respect of our selves, and in respect of Others.
In respect of God, for it maketh manifest his power to be infinite, that he is able to graft them in againe, as the Apostle speaketh of the unbeleeving Iewes,
In respect of God, for it makes manifest his power to be infinite, that he is able to grafted them in again, as the Apostle speaks of the unbelieving Iewes,
Touching our selves, we thereby exercise the giftes that God hath given, doe not as wicked and sloathfull servants, digge them in the earth and hide our Lords mony:
Touching our selves, we thereby exercise the Gifts that God hath given, do not as wicked and slothful Servants, dig them in the earth and hide our lords money:
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See this 1 King. 8. Now O Lord God of Israel, keepe with thy servant David my father, that thou promisedst him, saying, There shall not faile thee a man in my sight to sit on the throne of Israel,
See this 1 King. 8. Now Oh Lord God of Israel, keep with thy servant David my father, that thou promisedst him, saying, There shall not fail thee a man in my sighed to fit on the throne of Israel,
So doth our Saviour threaten the Church of Ephesus to remove the Candlesticke out of his place, except it did repent. The reason is plaine, both of the one and of the other.
So does our Saviour threaten the Church of Ephesus to remove the Candlestick out of his place, except it did Repent. The reason is plain, both of the one and of the other.
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This appeareth evidently in his threatning against Nineveh, who can tell, if God will turne and repent from his fierce wrath, that we perish not? When we repent, he repenteth:
This appears evidently in his threatening against Nineveh, who can tell, if God will turn and Repent from his fierce wrath, that we perish not? When we Repent, he Repenteth:
and in the meane season had never performed his owne part of the Covenant, to walke before him in the uprightnesse of his heart had he not dallied with God,
and in the mean season had never performed his own part of the Covenant, to walk before him in the uprightness of his heart had he not dallied with God,
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Secondly, let us not flatter our selves and beare our selves bold and presume, because we have many precious promises of grace and helpe in time of neede.
Secondly, let us not flatter our selves and bear our selves bold and presume, Because we have many precious promises of grace and help in time of need.
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yea be ratified & confirmed by an oath, that by two unchangable things, wherin it is unpossible that he should lye, we might have strong consolation:
yea be ratified & confirmed by an oath, that by two unchangeable things, wherein it is unpossible that he should lie, we might have strong consolation:
This Iohn the Baptist teacheth, Every tree which bringeth not forth good fruit, is hewen downe and cast into the fire, Math 3.10. So the Apostle Heb. 6.6. The earth which beareth thornes and briers is rejected, and is nigh unto cursing, whose end is to be burned.
This John the Baptist Teaches, Every tree which brings not forth good fruit, is hewn down and cast into the fire, Math 3.10. So the Apostle Hebrew 6.6. The earth which bears thorns and briers is rejected, and is High unto cursing, whose end is to be burned.
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A man may say of such, as the Disciples of the figtree, against which the curse was passed by the mouth of Christ, How soone is the figge-tree withered away? Such then doe lye under an heavy curse.
A man may say of such, as the Disciples of the Fig tree, against which the curse was passed by the Mouth of christ, How soon is the Fig tree withered away? Such then do lie under an heavy curse.
We thinke we have said much in praise and commendation of many, and indeed of many it is too much, to say they are harmelesse men, they doe no man any hurt, you may live long among them,
We think we have said much in praise and commendation of many, and indeed of many it is too much, to say they Are harmless men, they do no man any hurt, you may live long among them,
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no marveil therefore, if disobedience to God, be also a contempt against God, as the Prophet saith, If I be a Master, where is my feare, saith the Lord of hostes?
no marvel Therefore, if disobedience to God, be also a contempt against God, as the Prophet Says, If I be a Master, where is my Fear, Says the Lord of hosts?
Such will confesse it a sin to worship a false god, but never consider, they are commanded to vnite their affections to the true God, to trust in him, to beleeve him, to love him, to feare him, and to depend upon him:
Such will confess it a since to worship a false god, but never Consider, they Are commanded to unite their affections to the true God, to trust in him, to believe him, to love him, to Fear him, and to depend upon him:
And how did Obadiah shew his religious heart in the dayes of persecution toward the Lords Prophets? what, did he rest in this, that he had done them no hurt? No, he did an hundred of them by fifty in a cave,
And how did Obadiah show his religious heart in the days of persecution towards the lords prophets? what, did he rest in this, that he had done them no hurt? No, he did an hundred of them by fifty in a cave,
and to bewray them, or deliver them into the hands of their enemie? No doubtlesse, she was justified by her workes, when she had received the messengers with peace,
and to bewray them, or deliver them into the hands of their enemy? No doubtless, she was justified by her works, when she had received the messengers with peace,
But the religion of most men in our dayes is a negative religion, they have little positive, you may sooner obserue what they doe not, then understand what they doe.
But the Religion of most men in our days is a negative Religion, they have little positive, you may sooner observe what they do not, then understand what they do.
when he commeth to looke upon his Vineyard, will it not be a rare thing and an hard matter to see a fig-tree with any fruit upon it? Nay, are we not for the most part come to this passe, that we have scarce any leave at all to be seene, that a man may take a Candle and search for leaves,
when he comes to look upon his Vineyard, will it not be a rare thing and an hard matter to see a Fig tree with any fruit upon it? Nay, Are we not for the most part come to this pass, that we have scarce any leave At all to be seen, that a man may take a Candle and search for leaves,
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but openly and evidently make plaine Demonstration of wild and wicked fruit, their grapes are grapes of gall, their clusters are bitter, their wine is the poison of Dragons,
but openly and evidently make plain Demonstration of wild and wicked fruit, their grapes Are grapes of Gall, their clusters Are bitter, their wine is the poison of Dragons,
Thirdly, this checketh and controlleth the slanderous mouthes and pennes of the Romish Church opened wide and enlarged against our doctrine, which they knew not or will not know:
Thirdly, this checketh and controlleth the slanderous mouths and pens of the Romish Church opened wide and enlarged against our Doctrine, which they knew not or will not know:
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who beare the world and their ignorant Disciples, the multitude in hand, that our religion destroyeth good works, whereas we call upon the people to bring forth the fruits of the Gospel,
who bear the world and their ignorant Disciples, the multitude in hand, that our Religion Destroyeth good works, whereas we call upon the people to bring forth the fruits of the Gospel,
Nay we teach a necessity of good workes, as well as they, to be in all true beleevers, that they which have beleeved in God, might be carefull to maintaine good workes, these things are good and profitable unto men.
Nay we teach a necessity of good works, as well as they, to be in all true believers, that they which have believed in God, might be careful to maintain good works, these things Are good and profitable unto men.
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The most sort post over this duty from one to another, and thinke when we call for good workes it is a doctrine that toucheth onely rich men and such as have the wealth of this world at will, and none other:
The most sort post over this duty from one to Another, and think when we call for good works it is a Doctrine that touches only rich men and such as have the wealth of this world At will, and none other:
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The generall are such as concerne all, among which the workes of the first Table, being the first and great Commandements, must have the first place, to love God above our selves, to feare him, to beleeve in him, to trust in him, to pray unto him, to serve and worship him, to reverence his name, and to sanctifie his Sabbath:
The general Are such as concern all, among which the works of the First Table, being the First and great commandments, must have the First place, to love God above our selves, to Fear him, to believe in him, to trust in him, to pray unto him, to serve and worship him, to Reverence his name, and to sanctify his Sabbath:
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but they, or some such like must necessarily be understood, as if it were said, let it stand and continue in the Vineyard, that it may bring forth more fruit,
but they, or Some such like must necessarily be understood, as if it were said, let it stand and continue in the Vineyard, that it may bring forth more fruit,
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Thus the Prophet hath, Wash you, make you cleane, take away the evill of your workes from before mine eyes, &c. then though your sinnes were as crimsin, they shall be as wooll;
Thus the Prophet hath, Wash you, make you clean, take away the evil of your works from before mine eyes, etc. then though your Sins were as crimson, they shall be as wool;
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and the unrighteous his owne imaginations &c. let him returne unto the Lord, and he will have mercy upon him, And the Prophet Ezekiel chap. 18. I will not the death of a sinner,
and the unrighteous his own Imaginations etc. let him return unto the Lord, and he will have mercy upon him, And the Prophet Ezekielem chap. 18. I will not the death of a sinner,
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but rather that he repent and live: where he coupleth these two together. The truth of this point is farther confirmed by sundry examples, as 2 Sam. 12.13.
but rather that he Repent and live: where he Coupleth these two together. The truth of this point is farther confirmed by sundry Examples, as 2 Sam. 12.13.
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The like we see in Manasseth when he was carried away captive and clapt up in prison being in great tribulation, prayed unto the Lord, and humbled himselfe greatly be fore the Lord God of his fathers,
The like we see in Manasseh when he was carried away captive and clapped up in prison being in great tribulation, prayed unto the Lord, and humbled himself greatly be before the Lord God of his Father's,
so the penitent theefe upon the Crosse, said to the Lord Iesus, Lord, remember me when thou commest into thy kingdome? and Iesus said unto him, Verily I say unto thee, To day shalt thou be with me in Paradise.
so the penitent thief upon the Cross, said to the Lord Iesus, Lord, Remember me when thou Comest into thy Kingdom? and Iesus said unto him, Verily I say unto thee, To day shalt thou be with me in Paradise.
Hence it is that the Evangelist witnesseth that Iohn did baptise in the wildernesse, and preach the baptisme of repentance for the remission of sinnes:
Hence it is that the Evangelist Witnesseth that John did baptise in the Wilderness, and preach the Baptism of Repentance for the remission of Sins:
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First conclude, that all impenitent persons are out of Gods favour and protection, and lye under all the plagues and punishments that God denourceth against sinners.
First conclude, that all impenitent Persons Are out of God's favour and protection, and lie under all the plagues and punishments that God denourceth against Sinners.
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This is a fearefull estate and condition, to be cursed in the whole course of our life, at home and abroad, in the City and in the field, in all that we put our hand unto, Deut. 28. The curse of God bringeth with it all miseries of this life and of the life to come.
This is a fearful estate and condition, to be cursed in the Whole course of our life, At home and abroad, in the city and in the field, in all that we put our hand unto, Deuteronomy 28. The curse of God brings with it all misery's of this life and of the life to come.
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Lastly, hence ariseth matter of comfort to all such as earnestly endeavour this worke of clensing and purging of themselves, to bring forth good fruit.
Lastly, hence arises matter of Comfort to all such as earnestly endeavour this work of cleansing and purging of themselves, to bring forth good fruit.
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This is that withholdeth us from repentance, and draweth iniquity with cords of vanity, and sinne as it were with a cart-rope, to suppose it to be a slight thing, that we may doe a little, that we neede not be so precise to sticke at a little,
This is that withholdeth us from Repentance, and draws iniquity with cords of vanity, and sin as it were with a Cart rope, to suppose it to be a slight thing, that we may do a little, that we need not be so precise to stick At a little,
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but we must assure our selves, that though there be difference betweene sinne, yet all finne is heinous, none to be accounted little, as Rom. 6. the wages of (all) sinne is death.
but we must assure our selves, that though there be difference between sin, yet all fin is heinous, none to be accounted little, as Rom. 6. the wages of (all) sin is death.
So it was in the house of Abraham; so it was in the house of Isaac: for all are not Israel, which are of Israel: neither because they are the seed of Abraham, are they all children,
So it was in the house of Abraham; so it was in the house of Isaac: for all Are not Israel, which Are of Israel: neither Because they Are the seed of Abraham, Are they all children,
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But after this life, all blacknesse and imperfections shall be done away, when Christ Iesus shall present it to himselfe a glorious Church, not having spot or wrinckle,
But After this life, all blackness and imperfections shall be done away, when christ Iesus shall present it to himself a glorious Church, not having spot or wrinkle,
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No unrighteousnesse then shall enter therein, neither any thing that is uncleane or any thing that defileth ▪ then God shall wipe away all teares from their eyes,
No unrighteousness then shall enter therein, neither any thing that is unclean or any thing that Defileth ▪ then God shall wipe away all tears from their eyes,
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for so false Israelites doe, and hypocriticall Christians, who professe Christ in word, but deny him in their workes, who have a name that they are alive, but indeed are dead.
for so false Israelites do, and hypocritical Christians, who profess christ in word, but deny him in their works, who have a name that they Are alive, but indeed Are dead.
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This is the use that the Apostle teacheth, having shewed that in a great house are sundry vessels, some to honour & some to dishonour, he addeth, Let us purge our selves from these, that we may be vessels unto honour, sanctified,
This is the use that the Apostle Teaches, having showed that in a great house Are sundry vessels, Some to honour & Some to dishonour, he adds, Let us purge our selves from these, that we may be vessels unto honour, sanctified,
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and for our better assurance, let every one depart from iniquity, that nameth the name of Christ. 2 Tim. 2.19. After that thou shalt cut it downe) Here is the finall doome of this fig-tree without any farther repriving or sparing thereof, if it cannot be made fruitfull.
and for our better assurance, let every one depart from iniquity, that names the name of christ. 2 Tim. 2.19. After that thou shalt Cut it down) Here is the final doom of this Fig tree without any farther reprieving or sparing thereof, if it cannot be made fruitful.
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yet at the last he wil come to visit and punish men for their sinnes, Ier. 5.7.9. How shall I pardon thee for this? thy children have forsaken me and sworne by them that are no gods:
yet At the last he will come to visit and Punish men for their Sins, Jeremiah 5.7.9. How shall I pardon thee for this? thy children have forsaken me and sworn by them that Are no God's:
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So Esay 42.14.15. 1 Sam. 5.6. The reasons, first, in regard of his love and mercy to his children, he will not suffer them to live in their sinnes unpunished:
So Isaiah 42.14.15. 1 Sam. 5.6. The Reasons, First, in regard of his love and mercy to his children, he will not suffer them to live in their Sins unpunished:
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He is just, nay justice it selfe, and therefore cannot but doe justice, and give to every one according to his workes, as Rom. 3. Is God unrighteous who taketh vengeance? I speake as a man: God forbid:
He is just, nay Justice it self, and Therefore cannot but do Justice, and give to every one according to his works, as Rom. 3. Is God unrighteous who Takes vengeance? I speak as a man: God forbid:
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for let them waite a while, and abide but a short time, which the Lord in his providence hath appointed, they shal behold him comming against them with his drawne sword,
for let them wait a while, and abide but a short time, which the Lord in his providence hath appointed, they shall behold him coming against them with his drawn sword,
and visit their iniquities to the full: for hee will by no means clearethe guilty. Secondly, it admonisheth every man to labour to breake off his sinnes whatsoever they be,
and visit their iniquities to the full: for he will by no means clearethe guilty. Secondly, it Admonisheth every man to labour to break off his Sins whatsoever they be,
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for what doe such, but heape up wrath against the day of wrath? Rom. 2. Thou shalt cut it downe.) The Lord of the Vineyard waited yeare after yeare to receive some fruit;
for what do such, but heap up wrath against the day of wrath? Rom. 2. Thou shalt Cut it down.) The Lord of the Vineyard waited year After year to receive Some fruit;
and the dresser thereof obtained the continuance of the standing thereof another yeare, if nothing will serve, none will intreat any farther, it must be cut downe.
and the dresser thereof obtained the Continuance of the standing thereof Another year, if nothing will serve, none will entreat any farther, it must be Cut down.
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but when came the wrath of the Lord upon them to the uttermost? when there was no remedy. He had sent his Prophets continually and successively one after another among them, but they could do no good with them they grew worse,
but when Come the wrath of the Lord upon them to the uttermost? when there was no remedy. He had sent his prophets continually and successively one After Another among them, but they could do no good with them they grew Worse,
and make their eares heavy, and shut their eyes: lest they see with their eyes, and herewith their eares, and understand with their heart, and be healed. The reasons are;
and make their ears heavy, and shut their eyes: lest they see with their eyes, and herewith their ears, and understand with their heart, and be healed. The Reasons Are;
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The heath hath good meanes comming upon it to make it good, the Summer commeth, the Sunne shineth, the raine falleth, the influence of the heavens descendeth,
The heath hath good means coming upon it to make it good, the Summer comes, the Sun shines, the rain falls, the influence of the heavens Descendeth,
Christ himselfe is a recke of offence, and a stone to stumble at: and all the rest of the meanes ordained to Salvation turne to their finall destruction.
christ himself is a reck of offence, and a stone to Stumble At: and all the rest of the means ordained to Salvation turn to their final destruction.
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while there may be an healing and binding up of the wounds, least the heart be hardned through the deceitfulnesse of sinne, which of all judgments is the most grievous.
while there may be an healing and binding up of the wounds, lest the heart be hardened through the deceitfulness of sin, which of all Judgments is the most grievous.
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but we on the other side mocke his messengers & ministers, & despise his words; what remaineth but that the wrath of the Lord arise against us, either by the plague & pestilence,
but we on the other side mock his messengers & Ministers, & despise his words; what remains but that the wrath of the Lord arise against us, either by the plague & pestilence,
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The husbandman taketh his weeding instruments, and laboureth to grubbe up the thornes and thistles and weedes out of his ground, that the good corne might the better prosper and flourish;
The husbandman Takes his weeding Instruments, and Laboureth to grub up the thorns and thistles and weeds out of his ground, that the good corn might the better prosper and flourish;
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but when they stop their eares, and pull away their shoulders, and refuse to hearken, what can we thinke but that the Lord is determined to lay waste his Vineyard, that it shal not be pruned or digged or dunged any longer, but there shall come upbries and thornes, and to command the cloudes that they raine downe no more raine upon it;
but when they stop their ears, and pull away their shoulders, and refuse to harken, what can we think but that the Lord is determined to lay waste his Vineyard, that it shall not be pruned or dug or dunged any longer, but there shall come upbries and thorns, and to command the Clouds that they rain down no more rain upon it;
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Thirdly, let not the Ministers neverthelesse be discouraged, though they see oftentimes they must be driven to plough the waste and barren wildernesse,
Thirdly, let not the Ministers nevertheless be discouraged, though they see oftentimes they must be driven to plough the waste and barren Wilderness,
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And the rather we ought to doe it, because we are unto God the sweet savour of Christ, in them that are saved, and in them that perish, that is, in all persons,
And the rather we ought to do it, Because we Are unto God the sweet savour of christ, in them that Are saved, and in them that perish, that is, in all Persons,
Lastly, it behoveth us in time to take heed how we heare; not onely what we heare touching the matter, Mark 4.24. but also how we heare, touching the manner, Luk. 8.18. and regard how it be performed, as well as that it be performed.
Lastly, it behooveth us in time to take heed how we hear; not only what we hear touching the matter, Mark 4.24. but also how we hear, touching the manner, Luk. 8.18. and regard how it be performed, as well as that it be performed.
as Ier. 23. Is not my word like as a fire, saith the Lord, and like an hammer that breaketh the rooke in pieces? There is more hope of men that never heard the word,
as Jeremiah 23. Is not my word like as a fire, Says the Lord, and like an hammer that breaks the rook in Pieces? There is more hope of men that never herd the word,
& yet it cannot enter into their hearts, as our Saviour speaketh to the chiefe Priests and Elders of the people, Ʋerily I say unto you, that the publicanes and the harlots goe into the kingdome of God before you, If the word do not convert us, it doth condemne us:
& yet it cannot enter into their hearts, as our Saviour speaks to the chief Priests and Elders of the people, Ʋerily I say unto you, that the Publicans and the harlots go into the Kingdom of God before you, If the word do not convert us, it does condemn us:
We cannot see what is before us, untill God direct us, Gen. 21.19. Luk. 24.16.31. We cannot heare the voice that soundeth, untill he open our eares, Act. 22.9.
We cannot see what is before us, until God Direct us, Gen. 21.19. Luk. 24.16.31. We cannot hear the voice that soundeth, until he open our ears, Act. 22.9.
If then he have opened our eares, that it may be said of us, My sheepe heare my voyce, and I give unto them eternall life, and they shall never perish:
If then he have opened our ears, that it may be said of us, My sheep hear my voice, and I give unto them Eternal life, and they shall never perish:
We have received such a blessing as many thousands do want, and for which we are bound to give continuall thankes to almighty God, to whom be praise in the Church for ever, Amen. FINIS.
We have received such a blessing as many thousands do want, and for which we Are bound to give continual thanks to almighty God, to whom be praise in the Church for ever, Amen. FINIS.
THe occasion of these words is to bee taken from the 15. verse of this Chapter, wherein our Saviour exhorteth to take heed & beware of covetousnesse, for as much as no mans life standeth in the abundance of those things he possesseth.
THe occasion of these words is to be taken from the 15. verse of this Chapter, wherein our Saviour exhorteth to take heed & beware of covetousness, for as much as no men life Stands in the abundance of those things he Possesses.
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Wherefore, he propoundeth a parable, and telleth what hapned to a certaine rich man, who, in the plentifull encrease of his goods and fruits of his ground, blessed himselfe the possessor,
Wherefore, he propoundeth a parable, and Telleth what happened to a certain rich man, who, in the plentiful increase of his goods and fruits of his ground, blessed himself the possessor,
Then he goeth forward to lay before us the care that God hath over his Children, both toward their lives and their bodies, who feedeth the Ravens that cry unto him, and clotheth the Lillies of the Field that cannot cry unto him;
Then he Goes forward to lay before us the care that God hath over his Children, both towards their lives and their bodies, who feeds the Ravens that cry unto him, and clotheth the Lilies of the Field that cannot cry unto him;
But what is all this, if we make not use thereof? if we doe not apply it unto our selves? doubtlesse, it is no better then the covetous mans hidden treasure, which he heapeth and hoardeth together,
But what is all this, if we make not use thereof? if we do not apply it unto our selves? doubtless, it is no better then the covetous men hidden treasure, which he heapeth and hoardeth together,
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Wee have therefore the direction of Christ himselfe, who draweth and deducteth sundry conclusions from hence. One use is taught in the verse 31. First of all seeke the Kingdome of God,
we have Therefore the direction of christ himself, who draws and deducteth sundry conclusions from hence. One use is taught in the verse 31. First of all seek the Kingdom of God,
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And againe sometimes, not to feare, Matth. 10.26, 28. 1 Pet. 3.20. Sometimes wee are charged to serve the Lord in feare, and to rejoyce in trembling, Psal. 2. Likewise sometimes to serve him without feare, Luke 1.74. These phrases may seeme the one contrary to the other.
And again sometime, not to Fear, Matthew 10.26, 28. 1 Pet. 3.20. Sometime we Are charged to serve the Lord in Fear, and to rejoice in trembling, Psalm 2. Likewise sometime to serve him without Fear, Lycia 1.74. These phrases may seem the one contrary to the other.
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Kingdome.) That is, the Kingdome of Heaven, the Kingdome of glory, for Christs Kingdome is not of this world, Iohn 18.36. Touching the good pleasure of God see more afterward.
Kingdom.) That is, the Kingdom of Heaven, the Kingdom of glory, for Christ Kingdom is not of this world, John 18.36. Touching the good pleasure of God see more afterwards.
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The Shepheard regardeth not the Goates and wild beasts of the field and forrest: it is enough for the Shepheard, that he feed his Sheepe and his Lambes.
The Shepherd Regardeth not the Goats and wild beasts of the field and forest: it is enough for the Shepherd, that he feed his Sheep and his Lambs.
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For so gracious is our good God unto us, that he annexeth his promise to our obedience, to give us encouragement in doing our duty. And herein observe divers branches;
For so gracious is our good God unto us, that he annexeth his promise to our Obedience, to give us encouragement in doing our duty. And herein observe diverse branches;
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Then they were sore afraid, and began to murmure against Moses, not without a bitter taunt likewise, Exod. 14.10. Because there were no graves in Egypt, hast thou taken us away to dye in the wildernesse? Wherefore hast thou delt thus with us to carry us forth out of Egypt? then Moses said unto them, Feare ye not, stand still and see the salvation which he will shew to you to day:
Then they were soar afraid, and began to murmur against Moses, not without a bitter taunt likewise, Exod 14.10. Because there were no graves in Egypt, hast thou taken us away to die in the Wilderness? Wherefore hast thou dealt thus with us to carry us forth out of Egypt? then Moses said unto them, fear you not, stand still and see the salvation which he will show to you to day:
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what shall wee doe? how shall we live? wherewithall shall we maintaine our families and housholds? As if there were no God in Israel that looked upon us,
what shall we do? how shall we live? wherewithal shall we maintain our families and Households? As if there were no God in Israel that looked upon us,
But who is it that gave thee thy life? or from whence receivedst thou thy body? have wee not our breath and being from God? doubtlesse hee will therefore maintaine our lives,
But who is it that gave thee thy life? or from whence Received thou thy body? have we not our breath and being from God? doubtless he will Therefore maintain our lives,
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and cloath our bodies, so that we may say with the Apostle, Bee carefull for nothing, but in every thing by prayer and supplication with thankesgiving, let your request bee made knowne unto God.
and cloth our bodies, so that we may say with the Apostle, be careful for nothing, but in every thing by prayer and supplication with thanksgiving, let your request be made known unto God.
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Is not he the Husband, the Shepheard, and Father of the Church? It is the duty of the Husband to provide all necessaries for his Wife, For no man hateth his owne flesh,
Is not he the Husband, the Shepherd, and Father of the Church? It is the duty of the Husband to provide all necessaries for his Wife, For no man hates his own Flesh,
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but nourisheth and cherisheth it, Ephes. 5.31. Will a good Shepheard take charge of a flocke, and then starve it? God hath taken charge of all that are his:
but Nourishes and Cherishes it, Ephesians 5.31. Will a good Shepherd take charge of a flock, and then starve it? God hath taken charge of all that Are his:
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and supply all their wants? can Parents see them perish, or miscarry, and never bee moved at it? Our Saviour telleth us, What man is there, if his sonne aske him bread, will he give him a stone? or if he aske a fish, will hee give him a serpent? If ye then being evill, know how to give good gifts unto your Children,
and supply all their Wants? can Parents see them perish, or miscarry, and never be moved At it? Our Saviour Telleth us, What man is there, if his son ask him bred, will he give him a stone? or if he ask a Fish, will he give him a serpent? If you then being evil, know how to give good Gifts unto your Children,
how much more shall your Father which is in Heaven, give good things to them that aske him? And the Lord by the mouth of the Prophet, Can a woman forget her sucking Childe, that she should not have compassion on the sonne of her wombe!
how much more shall your Father which is in Heaven, give good things to them that ask him? And the Lord by the Mouth of the Prophet, Can a woman forget her sucking Child, that she should not have compassion on the son of her womb!
and opened the hard Rocke to give them water, whereof they and their Cattell dranke, Exod. 16. Numb. 20. Consider this further in the example of Eliah, 1 King. 19. when he was constrained to flye for his life from the persecution of Jezabel, and desired to dye, the Angell of the Lord came unto him and said, Arise, and eat: and he went in the strength of that meat 40. dayes and 40. hights unto Horeb the mountaine of God.
and opened the hard Rock to give them water, whereof they and their Cattle drank, Exod 16. Numb. 20. Consider this further in the Exampl of Elijah, 1 King. 19. when he was constrained to fly for his life from the persecution of Jezebel, and desired to die, the Angel of the Lord Come unto him and said, Arise, and eat: and he went in the strength of that meat 40. days and 40. heights unto Horeb the mountain of God.
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for hee had not tarryed there long, but the brooke dryed up, because no raine fell in the Land. What then did the Prophet of the Lord? did he murmure against God? No, hee waited with patience his leisure,
for he had not tarried there long, but the brook dried up, Because no rain fell in the Land. What then did the Prophet of the Lord? did he murmur against God? No, he waited with patience his leisure,
but the mercy of God was such in her extremity, that having in her house a pot of oyle onely, it was so increased and multiplied, that she received more then shee desired, through his abundant blessing that giveth more then is asked,
but the mercy of God was such in her extremity, that having in her house a pot of oil only, it was so increased and multiplied, that she received more then she desired, through his abundant blessing that gives more then is asked,
Wee have a lively example hereof in Daniel and his fellowes that did eate nothing but pulse (a graine that beareth his fruit in poddes) yet were they fairer and fresher, fuller and fatter at the end of ten dayes, then all the children which did eate the portion of the Kings meate, Dan. 1.15. This also we may see by experience in rich mens and poore mens children, and in themselves also as well as in their children.
we have a lively Exampl hereof in daniel and his Fellows that did eat nothing but pulse (a grain that bears his fruit in poddes) yet were they Fairer and fresher, fuller and fatter At the end of ten days, then all the children which did eat the portion of the Kings meat, Dan. 1.15. This also we may see by experience in rich men's and poor men's children, and in themselves also as well as in their children.
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For whereas the poorer sort have scarce one good meales meat in a moneth, but keep a perpetuall Lent, not eating a bit of flesh in their owne houses once in a yeere,
For whereas the Poorer sort have scarce one good meals meat in a Monn, but keep a perpetual Lent, not eating a bit of Flesh in their own houses once in a year,
yet is their labour pleasant, and their sleepe sweet: whereas the richer sort that fare deliciously every day, are many times oppressed with raw humours,
yet is their labour pleasant, and their sleep sweet: whereas the Richer sort that fare deliciously every day, Are many times oppressed with raw humours,
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To the godly it is no punishment of sinne, but the abolishing of sinne, the path and passage to a better life, the haven of our rest, the end of all our labours,
To the godly it is no punishment of sin, but the abolishing of sin, the path and passage to a better life, the Haven of our rest, the end of all our labours,
Albeit they fall into times of perils and dangers, yet are they made to dwell in the secret place of the most high, and to abide under the shadow of the Almighty, Psal. 91.1.
Albeit they fallen into times of perils and dangers, yet Are they made to dwell in the secret place of the most high, and to abide under the shadow of the Almighty, Psalm 91.1.
Albeit they be sometimes enforced to endure nakednesse, yet even then hee clotheth them with the precious robes of Christs righteousnesse, all whose graces smell of Myrrhe, Aloes,
Albeit they be sometime Enforced to endure nakedness, yet even then he clotheth them with the precious robes of Christ righteousness, all whose graces smell of Myrrh, Aloes,
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We learne from hence first of all, what need we have all of us of faith, to lay hold on the promises of God made in Christ Iesus to such as are in him,
We Learn from hence First of all, what need we have all of us of faith, to lay hold on the promises of God made in christ Iesus to such as Are in him,
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For as the Apostle concludeth from the suffring of the Saints, who endured with ioy the spoyling of their goods, knowing they had a better inheritance reserved for them in the Heavens, that we have all need of patience, that after we have done the will of God, wee may receive the promise, Hebr. 10. So from this consideration that wee are ready every foot to faint,
For as the Apostle Concludeth from the suffering of the Saints, who endured with joy the spoiling of their goods, knowing they had a better inheritance reserved for them in the Heavens, that we have all need of patience, that After we have done the will of God, we may receive the promise, Hebrew 10. So from this consideration that we Are ready every foot to faint,
and to feare want and beggery (or else this dehortation were vaine and needlesse) we are to gather, that we may not cast away our confidence in God, which hath great recompence of reward.
and to Fear want and beggary (or Else this dehortation were vain and needless) we Are to gather, that we may not cast away our confidence in God, which hath great recompense of reward.
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What is the cause that we feare the lacking of earthly things, which the greatest sort doe more feare then the lacke or losse or lessening of the feeding of the love and favour of God? Doubtlesse this is nothing but the want of faith.
What is the cause that we Fear the lacking of earthly things, which the greatest sort do more Fear then the lack or loss or lessening of the feeding of the love and favour of God? Doubtless this is nothing but the want of faith.
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Let them lose but a trifle, or the least pinne and profit that commeth to the purse, what crying and complaining have wee? how much adoe have wee to perswade them to bee contented? to bee resolved to submit themselves to the pleasure of Almighty God? and to beleeve that hee is able to give them more then that? All the armor and furniture that wee can bring out of the Store-house of the Scripture, is too little to settle their unbeleeving hearts upon the promises of God.
Let them loose but a trifle, or the least pin and profit that comes to the purse, what crying and complaining have we? how much ado have we to persuade them to be contented? to be resolved to submit themselves to the pleasure of Almighty God? and to believe that he is able to give them more then that? All the armour and furniture that we can bring out of the Storehouse of the Scripture, is too little to settle their unbelieving hearts upon the promises of God.
as manifestly appeareth by the contrary, Psal. 27. The Lord is my light and salvation, whom shall I feare? The Lord is the strength of my life, of whom shall I be afraid? Though an host shall encampe against me, my heart shall not feare:
as manifestly appears by the contrary, Psalm 27. The Lord is my Light and salvation, whom shall I Fear? The Lord is the strength of my life, of whom shall I be afraid? Though an host shall encamp against me, my heart shall not Fear:
but because his heart was fixed in God to depend upon him, and to looke for salvation from him? On the other side, what doth discomfort and dis-harten many men, what maketh them to doubt, to murmure,
but Because his heart was fixed in God to depend upon him, and to look for salvation from him? On the other side, what does discomfort and dishearten many men, what makes them to doubt, to murmur,
and a measure of fine flowre for a shekell to morrow about that time, one of the Princes beleeved not the Word of the Lord, Behold, if the Lord would make windowes in Heaven, would this thing be? the Prophet answered,
and a measure of fine flower for a shekel to morrow about that time, one of the Princes believed not the Word of the Lord, Behold, if the Lord would make windows in Heaven, would this thing be? the Prophet answered,
and to morrow is cast into the Oven, will he not much more cloathe you, O yee of little faith? Thus doth Christ evermore upbraid such as are fearefull, doubtfull,
and to morrow is cast into the Oven, will he not much more cloth you, Oh ye of little faith? Thus does christ evermore upbraid such as Are fearful, doubtful,
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Secondly, it is our duty to rely upon Gods providence for earthly things, as Children doe upon their Fathers love and care for them, in like manner as Abraham speaketh to his Sonne.
Secondly, it is our duty to rely upon God's providence for earthly things, as Children do upon their Father's love and care for them, in like manner as Abraham speaks to his Son.
Doe wee not see how little Children, albeit they have nothing, and know not to day what they shall have to morrow, never disquiet themselves what they shall eate,
Do we not see how little Children, albeit they have nothing, and know not to day what they shall have to morrow, never disquiet themselves what they shall eat,
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To worke this resting upon God as upon a rocke, we have sundry exhortations in holy Scripture, all of them tending to the same purpose, Commit thy way to the Lord, and trust in him, and he shall bring it to passe, to wit,
To work this resting upon God as upon a rock, we have sundry exhortations in holy Scripture, all of them tending to the same purpose, Commit thy Way to the Lord, and trust in him, and he shall bring it to pass, to wit,
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But be it never so tedious and toilsome, as waighty and wearisome as a mountaine to carry, cast thy care and crosse upon the Lords shoulders, he is able to beare it,
But be it never so tedious and toilsome, as weighty and wearisome as a mountain to carry, cast thy care and cross upon the lords shoulders, he is able to bear it,
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albeit we be not, and he hath promised to helpe us to beare it, who never faileth of his promise in time of need. Thus Salomon speaketh, Prov. 16.3. Commit thy waies unto the Lord, and thy thoughts shall be established. And 1 Pet. 5.7. Cast all your care on him, for he careth for you.
albeit we be not, and he hath promised to help us to bear it, who never Faileth of his promise in time of need. Thus Solomon speaks, Curae 16.3. Commit thy ways unto the Lord, and thy thoughts shall be established. And 1 Pet. 5.7. Cast all your care on him, for he Careth for you.
and rejoyce in it, as we see an example in Barzillai, 2 Sam. 19. David promising to shew kindnesse to his Sonne, I will doe to him whatsoever thou shalt require of me, and whatsoever shall seeme good to thee:
and rejoice in it, as we see an Exampl in Barzillai, 2 Sam. 19. David promising to show kindness to his Son, I will do to him whatsoever thou shalt require of me, and whatsoever shall seem good to thee:
as food, raiment, health, peace, liberty (all which depend upon the former maine promise of Christ) so farre forth as God seeth them behoovefull for us.
as food, raiment, health, peace, liberty (all which depend upon the former main promise of christ) so Far forth as God sees them behooveful for us.
This wee see in Abraham, who, beleeving in God and having his faith imputed unto him for righte-ousnesse, doubted not of the particular promise that God would give him a Sonne, and that his seed should be as the Starres in Heaven for multitude,
This we see in Abraham, who, believing in God and having his faith imputed unto him for righteousness, doubted not of the particular promise that God would give him a Son, and that his seed should be as the Stars in Heaven for multitude,
If we have not learned to beleeve in God touching his mercy in feeding and in clothing of us, which are matters of farre lesser moment and importance, we have not yet learned to depend upon him for the remission of our sinnes,
If we have not learned to believe in God touching his mercy in feeding and in clothing of us, which Are matters of Far lesser moment and importance, we have not yet learned to depend upon him for the remission of our Sins,
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how can we credit him with heavenly things? Wee must all therefore learne to say with the Apostle, I know whom I have beleeved, and I am perswaded that he is able to keepe that which I have committed unto him against that day.
how can we credit him with heavenly things? we must all Therefore Learn to say with the Apostle, I know whom I have believed, and I am persuaded that he is able to keep that which I have committed unto him against that day.
Lastly, seeing we ought not to feare at all touching earthly things, we may be well assured hee will give us all things needfull for our soules, which are of an higher nature, and of a greater price.
Lastly, seeing we ought not to Fear At all touching earthly things, we may be well assured he will give us all things needful for our Souls, which Are of an higher nature, and of a greater price.
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If hee that sitteth in the Heavens, vouchsafe to looke downe so low, and to abase himselfe to order every creature serving for the safety of our bodies, doubtlesse hee will not passe over the provision for our soules:
If he that Sitteth in the Heavens, vouchsafe to look down so low, and to abase himself to order every creature serving for the safety of our bodies, doubtless he will not pass over the provision for our Souls:
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and to neglect the foot? Wee must therefore all of us, from this fatherly care of God for our bodies which are transitory and must turne to dust, learne to ascend higher, to see his care toward our soules, which beare the lively prints of his image,
and to neglect the foot? we must Therefore all of us, from this fatherly care of God for our bodies which Are transitory and must turn to dust, Learn to ascend higher, to see his care towards our Souls, which bear the lively prints of his image,
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Flocke.) In this word we have the second point in the Counsell, which is the appellation or title of the people of God, being called the Sheepe of God.
Flock.) In this word we have the second point in the Counsel, which is the appellation or title of the people of God, being called the Sheep of God.
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Properly a Flocke is a company of Sheepe gathered together into one pasture. A Flocke presupposeth a Shepheard, a Sheepfold, and the Sheepe themselves. The Shepheard is God: the Sheepfold is the Church: the Sheepe are the faithfull.
Properly a Flock is a company of Sheep gathered together into one pasture. A Flock presupposeth a Shepherd, a Sheepfold, and the Sheep themselves. The Shepherd is God: the Sheepfold is the Church: the Sheep Are the faithful.
as his portion and possession, and in the account of him, his chiefe jewels, and principall substance, Cant. 1.7. Joh. 10.14. Heb. 13.20. many other testimonies doe follow after. The reasons are plaine.
as his portion and possession, and in the account of him, his chief Jewels, and principal substance, Cant 1.7. John 10.14. Hebrew 13.20. many other testimonies do follow After. The Reasons Are plain.
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First, Christ Iesus paid a deare price, and gave his life for them, for it cost him much to redeeme the same, as Act. 20. He purchased the Flocke with his precious blood:
First, christ Iesus paid a deer price, and gave his life for them, for it cost him much to Redeem the same, as Act. 20. He purchased the Flock with his precious blood:
so it is with men, yea even the Elect and such as are called, in which respect the Apostle Peter saith, Ye are as Sheepe going astray through ignorance of the doctrine of salvation,
so it is with men, yea even the Elect and such as Are called, in which respect the Apostle Peter Says, You Are as Sheep going astray through ignorance of the Doctrine of salvation,
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and goe after that which is lost, till he finde it? Such a Sheepe was Manasseh, that filled Ierusalem with innocent blood, and did much evill in the sight of the Lord to provoke him to anger:
and go After that which is lost, till he find it? Such a Sheep was Manasses, that filled Ierusalem with innocent blood, and did much evil in the sighed of the Lord to provoke him to anger:
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and of a persecuter became a Preacher, because he did it ignorantly, through unbeleefe. Such were the hearers of Peter, Act. 3. who denied the holy One and just,
and of a Persecutor became a Preacher, Because he did it ignorantly, through unbelief. Such were the hearers of Peter, Act. 3. who denied the holy One and just,
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so men Elect in the Church, when they have had the voice of their Shepheard sounding in their eares rightly circumcised, they know it and discerne it, and they follow him, who before their regeneration were as wild beasts and savage creatures.
so men Elect in the Church, when they have had the voice of their Shepherd sounding in their ears rightly circumcised, they know it and discern it, and they follow him, who before their regeneration were as wild beasts and savage creatures.
forasmuch as by nature we are no better then others, but the children of wrath as well as others, we are rather of our selves wolves, living in malice and envy, hatefull and hating one another, Tit. 3.3.
forasmuch as by nature we Are no better then Others, but the children of wrath as well as Others, we Are rather of our selves wolves, living in malice and envy, hateful and hating one Another, Tit. 3.3.
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Lastly, the resemblance stādeth in meeknesse, gentlenesse, simplicity, innocency, harmelesnesse, being profitable to many, hurtfull to none, subject to the injuries of other creatures to be rent and torne in pieces of them,
Lastly, the resemblance Stands in meekness, gentleness, simplicity, innocency, harmelesnesse, being profitable to many, hurtful to none, Subject to the injuries of other creatures to be rend and torn in Pieces of them,
so the faithfull in the Church, are a people innocent, and harmelesse, 2 Sam. 24. These Sheepe what have they done? they profit such as hurt them, they doe good to those that doe them evill, they forgive their enemies, they pray for their persecuters, they lie open to open wrongs,
so the faithful in the Church, Are a people innocent, and harmless, 2 Sam. 24. These Sheep what have they done? they profit such as hurt them, they do good to those that do them evil, they forgive their enemies, they pray for their persecuters, they lie open to open wrongs,
Neverthelesse, the Sheepe of Christ must be in such sort simple as Doves, that they be also wise and prudent as serpents, in taking heed of the wiles of their enemies, who can abide neither Shepheard, nor Sheepe, nor Sheepfold.
Nevertheless, the Sheep of christ must be in such sort simple as Dove, that they be also wise and prudent as Serpents, in taking heed of the wiles of their enemies, who can abide neither Shepherd, nor Sheep, nor Sheepfold.
True it is, the care of such as have the oversight of such Flockes, hath beene great day and night, Gen. 31. Luk. 2. But what is this to the love of Christ the Arch-pastor of his Sheepe, who guideth them to eternall life,
True it is, the care of such as have the oversight of such Flocks, hath been great day and night, Gen. 31. Luk. 2. But what is this to the love of christ the Archpastor of his Sheep, who guideth them to Eternal life,
and suffereth no man to doe them harme, but often rebuketh Princes and people for their sakes? Howsoever therefore no creature lyeth open to more dangers and disadvantages then they doe,
and suffers no man to do them harm, but often Rebuketh Princes and people for their sakes? Howsoever Therefore no creature lies open to more dangers and disadvantages then they do,
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yet Christ is their guide and governour that will judge betweene the Lambes and the Goates, As the Shepheard seeketh out his Flocke in the day that he is among his Sheepe that are scattered,
yet christ is their guide and governor that will judge between the Lambs and the Goats, As the Shepherd seeks out his Flock in the day that he is among his Sheep that Are scattered,
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and so will our Shepheard take his Sheepe out of the jawes of our adversary the Devill, who goeth about like a roaring Lyon, seeking whom he may devoure:
and so will our Shepherd take his Sheep out of the Jaws of our adversary the devil, who Goes about like a roaring lion, seeking whom he may devour:
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some sicke, and some driven away, Ezek. 34. But here is matter of much comfort, he will seeke that which is lost, he will binde up that which is broken, hee will strengthen that which is weake, he will bring againe that which is driven away,
Some sick, and Some driven away, Ezekiel 34. But Here is matter of much Comfort, he will seek that which is lost, he will bind up that which is broken, he will strengthen that which is weak, he will bring again that which is driven away,
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This wee see in Paul, whiles as a ravening Wolfe he preied upon the poore Sheep, the Shepheard cryed out unto him from Heaven, Saul, Saul, why persecutest thou me? All such therefore as are the enemies of this Flocke must understand, that they have to doe, not onely with the Sheepe that may bee massacred,
This we see in Paul, while as a ravening Wolf he preyed upon the poor Sheep, the Shepherd cried out unto him from Heaven, Saul, Saul, why Persecutest thou me? All such Therefore as Are the enemies of this Flock must understand, that they have to do, not only with the Sheep that may be massacred,
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The Apostles were sent out as Sheepe in the middest of Wolves, Matth. 10.16. yet neverthelesse they prospered and prevailed in the worke whereunto they are employed:
The Apostles were sent out as Sheep in the midst of Wolves, Matthew 10.16. yet nevertheless they prospered and prevailed in the work whereunto they Are employed:
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and when the faithfull, that beleeved through their word, were carryed as Sheepe to the slaughter, they multiplied and encreased even under the crosse,
and when the faithful, that believed through their word, were carried as Sheep to the slaughter, they multiplied and increased even under the cross,
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Secondly, they are profitable to many, they doe every way what good they can, as Gal. 6.10. As wee have opportunity, let us doe good to all men, especially unto them who are of the Houshold of Faith.
Secondly, they Are profitable to many, they do every Way what good they can, as Gal. 6.10. As we have opportunity, let us do good to all men, especially unto them who Are of the Household of Faith.
Thirdly, we must be patient in bearing wrongs, we must not be desirous of revenge. This was in the Shepheard of the Sheepe himselfe, 1 Pet. 2.23. When he was reviled, he reviled not againe:
Thirdly, we must be patient in bearing wrongs, we must not be desirous of revenge. This was in the Shepherd of the Sheep himself, 1 Pet. 2.23. When he was reviled, he reviled not again:
And if wee will try and prove our selves, and examine others by these badges of Christian profession, we shall finde many jetting up and downe like Sheepe, who challenge to themselves the name,
And if we will try and prove our selves, and examine Others by these badges of Christian profession, we shall find many jetting up and down like Sheep, who challenge to themselves the name,
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what will they answer? shall they not be taken speechlesse? Few can put up the least injury and disgrace, every one of us is ready to breathe out threatnings,
what will they answer? shall they not be taken speechless? Few can put up the least injury and disgrace, every one of us is ready to breathe out threatenings,
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or to dissemble our malice untill we may revenge, as we see in Esau, Gen. 27.41. and in Absalom, 1 Sam. We are taught another lesson of our Lord and Master, to be meeke and gentle, and lowly in heart, that we may finde rest to our soules.
or to dissemble our malice until we may revenge, as we see in Esau, Gen. 27.41. and in Absalom, 1 Sam. We Are taught Another Lesson of our Lord and Master, to be meek and gentle, and lowly in heart, that we may find rest to our Souls.
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and filled up the wells, which they with great labour and industry had found and digged, Gen. 26. How often did the unthankfull Israelites murmure against Moses, and sought sometimes to stone him to death, yet was hee the meekest man upon the face of the earth? Hee never desired fire to come downe upon the heads of his enemies to destroy them, but oftentimes prayed for them.
and filled up the wells, which they with great labour and industry had found and dug, Gen. 26. How often did the unthankful Israelites murmur against Moses, and sought sometime to stone him to death, yet was he the Meekest man upon the face of the earth? He never desired fire to come down upon the Heads of his enemies to destroy them, but oftentimes prayed for them.
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How rare also are they, almost as blacke Swannes, that will forbeare, forgive, and forget the wrongs that are offered, as Christ forgiveth them that offend him? but if any of us have a quarrell against another, we are ready to pursue it with all greedinesse,
How rare also Are they, almost as black Swans, that will forbear, forgive, and forget the wrongs that Are offered, as christ forgiveth them that offend him? but if any of us have a quarrel against Another, we Are ready to pursue it with all greediness,
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and watch all occasions of advantage many yeeres sometimes, as wee see in the example of Absalom, 2 Sam. 13.22, 23. and yet they would be accounted the Sheepe of Christ.
and watch all occasions of advantage many Years sometime, as we see in the Exampl of Absalom, 2 Sam. 13.22, 23. and yet they would be accounted the Sheep of christ.
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because they were moe in number then any people, For they were the fewest of all people, Deut. 7.7. Is it for their strength, might, and power they have? No, he found them weake and wallowing in their blood, none eye pittied them to have compassion upon them;
Because they were more in number then any people, For they were the fewest of all people, Deuteronomy 7.7. Is it for their strength, might, and power they have? No, he found them weak and wallowing in their blood, none eye pitied them to have compassion upon them;
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What then? is it because we are more righteous? The Israelites are charged not to speake so in their hearts, Deut. 9.4, 5. because It was not for their righteousnesse or uprightnesse of heart that they entred to possesse the Land, but for the wickednesse of those Nations which were driven out before them.
What then? is it Because we Are more righteous? The Israelites Are charged not to speak so in their hearts, Deuteronomy 9.4, 5. Because It was not for their righteousness or uprightness of heart that they entered to possess the Land, but for the wickedness of those nations which were driven out before them.
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even to the ground? howbeit the foundation remaineth sure, and hath this seale, The Lord knoweth who are his, and hee will not cast off the care of them for ever.
even to the ground? howbeit the Foundation remains sure, and hath this seal, The Lord Knoweth who Are his, and he will not cast off the care of them for ever.
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Fourthly, here is matter offered unto us to stirre our hearts to thanksgiving, considering the infinite mercy of God toward us, who hath vouchsafed to make choise of us to be his Sheepe, passing by so many thousands in the world.
Fourthly, Here is matter offered unto us to stir our hearts to thanksgiving, considering the infinite mercy of God towards us, who hath vouchsafed to make choice of us to be his Sheep, passing by so many thousands in the world.
What followeth? he maketh this use thereupon, Enter into his Gates with thankesgiving, and into his Courts with praise, be thankefull unto him, and blesse his Name.
What follows? he makes this use thereupon, Enter into his Gates with thanksgiving, and into his Courts with praise, be thankful unto him, and bless his Name.
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and wild Beasts, and what not? Is not his love (who loved us first) worth our love to him againe? If it be a great blessing, that we are made to bee reasonable men,
and wild Beasts, and what not? Is not his love (who loved us First) worth our love to him again? If it be a great blessing, that we Are made to be reasonable men,
how much greater is it to be received and regarded as his owne inheritance, then which nothing is dearer to him, nothing ought to be better to us? The unfaithfull are the worke of God by naturall generation,
how much greater is it to be received and regarded as his own inheritance, then which nothing is Dearer to him, nothing ought to be better to us? The unfaithful Are the work of God by natural generation,
Lastly, he calleth us to the assembly of his Saints, which he nameth the Court and presence of God, which was the place appointed for his publike service and worship.
Lastly, he calls us to the assembly of his Saints, which he names the Court and presence of God, which was the place appointed for his public service and worship.
Gods Sheepe and servants must shew themselves in the publike Assemblies, being publikely thankefull for publike benefits received at his mercifull hands, considering that one day in (a) his Courts is better then a thousandelsewhere.
God's Sheep and Servants must show themselves in the public Assemblies, being publicly thankful for public benefits received At his merciful hands, considering that one day in (a) his Courts is better then a thousandelsewhere.
They are Vnder-shepheards, as it were Christs Vicars or Curates: hee is the great Shepheard of our soules, to whom the rest must be subject, for the Sheepe are his.
They Are Under-shepherds, as it were Christ Vicars or Curates: he is the great Shepherd of our Souls, to whom the rest must be Subject, for the Sheep Are his.
so Peter having received so earnest a charge himselfe, is carefull to deliver the same to others, himselfe an Elder, to the Elders, 1 Pet. 5. Feed the Flocke of God which is among you, taking the oversight thereof, not by constraint, but willingly:
so Peter having received so earnest a charge himself, is careful to deliver the same to Others, himself an Elder, to the Elders, 1 Pet. 5. Feed the Flock of God which is among you, taking the oversight thereof, not by constraint, but willingly:
not for filthy lucre, but of a ready minde, &c. And that we may performe this the better, we must consider that we are sundry wayes provoked to our duties by this title.
not for filthy lucre, but of a ready mind, etc. And that we may perform this the better, we must Consider that we Are sundry ways provoked to our duties by this title.
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For as wee have shewed that the people must resemble the Sheep, so we must remember that spirituall Pastors and Teachers must be like to other Shepheards, bestowing great labour and paines among the sheepe,
For as we have showed that the people must resemble the Sheep, so we must Remember that spiritual Pastors and Teachers must be like to other Shepherds, bestowing great labour and pains among the sheep,
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Thirdly, wee see that as the Shepheard feedeth the flocke, so it feedeth him againe, whereby the Minister of the Word hath warrant to live of the Gospell, as he preacheth the Gospel.
Thirdly, we see that as the Shepherd feeds the flock, so it feeds him again, whereby the Minister of the Word hath warrant to live of the Gospel, as he Preacheth the Gospel.
This similitude is pressed by the Apostle, 1 Cor. 9. Who goeth a warfare any time at his owne charges? who planteth a vineyard, and eateth not the fruit thereof? or who feedeth a flocke,
This similitude is pressed by the Apostle, 1 Cor. 9. Who Goes a warfare any time At his own charges? who plants a vineyard, and Eateth not the fruit thereof? or who feeds a flock,
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and eateth not of the milke of the flocke? If we feed the flocke, we have warrant to be fed therewith? but we have no power and authority given us from God to eate thereof, if we labour not.
and Eateth not of the milk of the flock? If we feed the flock, we have warrant to be fed therewith? but we have no power and Authority given us from God to eat thereof, if we labour not.
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so the Minister of God must receive the weake, restore such as are fallen, warne them that are unruly, comfort the feeble-minded, support the tender-hearted,
so the Minister of God must receive the weak, restore such as Are fallen, warn them that Are unruly, Comfort the feeble-minded, support the tender-hearted,
and be patient toward all men, proving if God at any time will give them repentance, that they may come out of the snares of the Devill, of whom they are holden captive to doe his will.
and be patient towards all men, proving if God At any time will give them Repentance, that they may come out of the snares of the devil, of whom they Are held captive to do his will.
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Fiftly, as the Shepheard preserveth the sheepe from the violence and invasion of the Lyon and the Beare, of the Wolfe and the Fox, that would prey upon both the sheepe and lambes;
Fifty, as the Shepherd Preserveth the sheep from the violence and invasion of the lion and the Bear, of the Wolf and the Fox, that would prey upon both the sheep and Lambs;
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so must the Minister keepe his hearers from the infection and contagion of seducers and false teachers, who oftentimes come in sheepes clothing, but inwardly are either crafty Foxes, or ravening Wolves.
so must the Minister keep his hearers from the infection and contagion of seducers and false Teachers, who oftentimes come in Sheep clothing, but inwardly Are either crafty Foxes, or ravening Wolves.
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and therefore woe unto us if we preach not the Gospell, because a necessity is laid upon us, 1 Cor. 9. Eze. 34. Thus saith the Lord God unto the Shepheards, Woe bee to the Shepheards of Israel that doe feed themselves, should not the Sheepheards feed the flockes? On the other side,
and Therefore woe unto us if we preach not the Gospel, Because a necessity is laid upon us, 1 Cor. 9. Ezekiel 34. Thus Says the Lord God unto the Shepherds, Woe be to the Shepherds of Israel that do feed themselves, should not the Shepherds feed the flocks? On the other side,
if wee feed the flocke willingly, and readily, wee shall receive a crowne of glory that fadeth not away, when the chiefe Shepheard shall appeare in glory.
if we feed the flock willingly, and readily, we shall receive a crown of glory that fades not away, when the chief Shepherd shall appear in glory.
The title given to the faithfull, that they are Christs Sheepe belonging to their All-sufficient Shepheard, serveth to assure them of his never-failing care toward them.
The title given to the faithful, that they Are Christ Sheep belonging to their All-sufficient Shepherd, serves to assure them of his never-failing care towards them.
How then can they bee forgotten of him that knoweth them all by their names? Thus David reasoneth, Psal. 23.1. The Lord is my Shepheard, I shall not want.
How then can they be forgotten of him that Knoweth them all by their names? Thus David reasoneth, Psalm 23.1. The Lord is my Shepherd, I shall not want.
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For what, I pray you, can they want, who have God to be their Shepheard? Hence it is, that hee saith elsewhere, I am poore and needy, yet the Lord thinketh upon me.
For what, I pray you, can they want, who have God to be their Shepherd? Hence it is, that he Says elsewhere, I am poor and needy, yet the Lord Thinketh upon me.
and an heape of many miseries? to be driven from house and home, and to wander from place to place? and doth not the Scripture teach us as much? 2 Cor. 11.27. Heb. 11.37. I answer, God feedeth his in such extremities as these, another way:
and an heap of many misery's? to be driven from house and home, and to wander from place to place? and does not the Scripture teach us as much? 2 Cor. 11.27. Hebrew 11.37. I answer, God feeds his in such extremities as these, Another Way:
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First, the soule is of more excelelnt price then the body by many degrees, Matth. 16.26. and draweth neerer to the nature of God, because it is a Spirit immortall, and invisible.
First, the soul is of more excelelnt price then the body by many Degrees, Matthew 16.26. and draws nearer to the nature of God, Because it is a Spirit immortal, and invisible.
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Lastly, spirituall blessings once received shall never bee taken away from us, because his owne, whom he loved in the world, he loveth to the end, his gifts and graces are without repentance; and their faith shall never faile;
Lastly, spiritual blessings once received shall never be taken away from us, Because his own, whom he loved in the world, he loves to the end, his Gifts and graces Are without Repentance; and their faith shall never fail;
These two points last remembred, are concluded out of the words of Christ himselfe, Luk. 10. touching the necessity and perpetuity of spirituall graces;
These two points last remembered, Are concluded out of the words of christ himself, Luk. 10. touching the necessity and perpetuity of spiritual graces;
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They onely have the promise, that they shall not want, and therefore they have the truest title and tenure whereby they hold them, as Esay 65.13. This made the Prophet say, Psal. 37.25.
They only have the promise, that they shall not want, and Therefore they have the Truest title and tenure whereby they hold them, as Isaiah 65.13. This made the Prophet say, Psalm 37.25.
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For where hath hee given to them any such promise? or how can they shew us their charter? nay, they and their children have a contrary judgement wayting upon them, Let his children bee continually vagabonds and begge, Psal. 109. Such as will not hearken unto the voice of the Lord to observe all his Commandements, shall be cursed in the City and in the Field, in their basket and store, in all their fruit and increase, Deut. 28. 2 Sam. 3.29.
For where hath he given to them any such promise? or how can they show us their charter? nay, they and their children have a contrary judgement waiting upon them, Let his children be continually vagabonds and beg, Psalm 109. Such as will not harken unto the voice of the Lord to observe all his commandments, shall be cursed in the city and in the Field, in their basket and store, in all their fruit and increase, Deuteronomy 28. 2 Sam. 3.29.
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then to usurpe that which is not their owne, as the theefe doth the true mans purse? All that the godly man hath, is his freehold touching the Conscience, as themselves are made free by the Sonne, and as his service is perfect freedome:
then to usurp that which is not their own, as the thief does the true men purse? All that the godly man hath, is his freehold touching the Conscience, as themselves Are made free by the Son, and as his service is perfect freedom:
It is not so with the ungodly, who are in bondage to sinne, to Satan, to their owne lusts and corruptions, which bringeth all that they possesse into bondage with them.
It is not so with the ungodly, who Are in bondage to sin, to Satan, to their own Lustiest and corruptions, which brings all that they possess into bondage with them.
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but what is all this to their right and claime from God, and to a sound sanctified use of them before him? For the bondage of their persons bringeth with it the bondage of their possessions.
but what is all this to their right and claim from God, and to a found sanctified use of them before him? For the bondage of their Persons brings with it the bondage of their possessions.
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Howsoever such are ready to cry out with the Iewes, Wee were never in bondage to any, yet while they take themselves to bee the freest men upon the earth,
Howsoever such Are ready to cry out with the Iewes, we were never in bondage to any, yet while they take themselves to be the Freest men upon the earth,
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True it is, there are many sheepe, yet they make but one flocke or sheepfold. This teacheth us, that the Church of Christ is onely one, and not divers.
True it is, there Are many sheep, yet they make but one flock or sheepfold. This Teaches us, that the Church of christ is only one, and not diverse.
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Thus also the Apostle speaketh, 1 Cor. 12. There be many members, yet but one body. This we finde often repeated in him in many places, he purposed to gather together in one all things both which are in Heaven and in earth, Ephes. 1.10. we being many, are one body in Christ, Rom. 12.5. Ye are all one in Christ Jesus, Gal. 3.28. Wee being many are on bread and one body, 1 Cor. 10.17.
Thus also the Apostle speaks, 1 Cor. 12. There be many members, yet but one body. This we find often repeated in him in many places, he purposed to gather together in one all things both which Are in Heaven and in earth, Ephesians 1.10. we being many, Are one body in christ, Rom. 12.5. You Are all one in christ jesus, Gal. 3.28. we being many Are on bred and one body, 1 Cor. 10.17.
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This also Salomon setteth downe, Cant. 6. My Dove, my undefiled is but one, she is the onely one of her Mother, she is the chiefe one of her that bare her.
This also Solomon sets down, Cant 6. My Dove, my undefiled is but one, she is the only one of her Mother, she is the chief one of her that bore her.
The tr•th hereof better appeareth, if wee consider the titles given to the Church. It is called the City of God, Psal. 87.2. The City of the great King, and the joy of the whole world, Psal. 48 2. The body of Christ, Ephes. 1.22, 23. & 5.23. 1 Cor. 12.27. Col. 1.18. The spouse of Christ, Cant. 4.9. The Mountaine of the Lord, Esay 2.2. The Temple of God, 1 Cor. 6.19. The house of God, Numb. 12.7. Heb. 3.2. The piller and ground of the Truth, 1 Tim. 3.15. The vineyard of the Lord of Hosts. Esay 5.7. The whole family in Heaven and Earth, Eph. 3.15. A garden inclosed, Cant. 4.12. as Christ also oftentimes in that Booke calleth it his Sister, his Love, his Dove, his Vndefiled, chap. 5.2. The heavenly Jerusalem, the mother of us all, Gal. 4.26. and many other such like titles, all singular signifying one, none plurall as pointing out many.
The tr•th hereof better appears, if we Consider the titles given to the Church. It is called the city of God, Psalm 87.2. The city of the great King, and the joy of the Whole world, Psalm 48 2. The body of christ, Ephesians 1.22, 23. & 5.23. 1 Cor. 12.27. Col. 1.18. The spouse of christ, Cant 4.9. The Mountain of the Lord, Isaiah 2.2. The Temple of God, 1 Cor. 6.19. The house of God, Numb. 12.7. Hebrew 3.2. The pillar and ground of the Truth, 1 Tim. 3.15. The vineyard of the Lord of Hosts. Isaiah 5.7. The Whole family in Heaven and Earth, Ephesians 3.15. A garden enclosed, Cant 4.12. as christ also oftentimes in that Book calls it his Sister, his Love, his Dove, his Undefiled, chap. 5.2. The heavenly Jerusalem, the mother of us all, Gal. 4.26. and many other such like titles, all singular signifying one, none plural as pointing out many.
for albeit there bee many Citizens in this City, many subjects in this Kingdome, many members in this Body, many dwellers in this House, many plants in this Vineyard, many Sonnes and Daughters in this Family, many trees in this Garden, and many children of this Mother, yet the milke they sucke, the meat they eate, the garments they put on are one and the same,
for albeit there be many Citizens in this city, many subject's in this Kingdom, many members in this Body, many dwellers in this House, many plants in this Vineyard, many Sons and Daughters in this Family, many trees in this Garden, and many children of this Mother, yet the milk they suck, the meat they eat, the garments they put on Are one and the same,
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as Ephes. 4.4, There is one God, one Head, one Saviour, one Redeemer, one Sanctifier, one Husband, one Hope, one Heaven, one Way, one Doore, one Lord, one Baptisme, one Supper, one Faith,
as Ephesians 4.4, There is one God, one Head, one Saviour, one Redeemer, one Sanctifier, one Husband, one Hope, one Heaven, one Way, one Door, one Lord, one Baptism, one Supper, one Faith,
Here are many unities, which make the Church fitly joyned together, and compacted by that which every joynt supplieth, according to the effectuall working in the measure of every part, &c.
Here Are many unities, which make the Church fitly joined together, and compacted by that which every joint supplieth, according to the effectual working in the measure of every part, etc.
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Likewise of the seven Churches of Asia, Revel. 1.4, 13. as also of the Churches of the Romanes, Corinthians, Galatians, &c. I answer, These are onely severall parts of the Church militant, which is the company of Elect or faithfull living under the Crosse, desiring to be dissolved and removed hence, to be with Christ.
Likewise of the seven Churches of Asia, Revel. 1.4, 13. as also of the Churches of the Romans, Corinthians, Galatians, etc. I answer, These Are only several parts of the Church militant, which is the company of Elect or faithful living under the Cross, desiring to be dissolved and removed hence, to be with christ.
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so it is with the body of the Church it selfe, as the Prophet teacheth, that Jerusalem is builded as a City that is compact together in it selfe, Psal. 122.3. Acknowledge from hence a difference betweene the true Church, and all other false conventicles and synagogues of Satan, not worthy to bee called by the names of Churches.
so it is with the body of the Church it self, as the Prophet Teaches, that Jerusalem is built as a city that is compact together in it self, Psalm 122.3. Acknowledge from hence a difference between the true Church, and all other false conventicles and Synagogues of Satan, not worthy to be called by the names of Churches.
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these are at enmity with God, with the truth, with the true Church, and one with another, as the swords of the Midianites were drawne out against the Midianites their owne fellowes.
these Are At enmity with God, with the truth, with the true Church, and one with Another, as the swords of the midianites were drawn out against the midianites their own Fellows.
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As if it were said, There are indeed multitudes of other assemblies in the world, which seeme to bee in more favour with God then the true Church, by reason of their multitudes, by reason of their pomp and glory, by reason of their flourishing estate,
As if it were said, There Are indeed Multitudes of other assemblies in the world, which seem to be in more favour with God then the true Church, by reason of their Multitudes, by reason of their pomp and glory, by reason of their flourishing estate,
and risen up against the Lord, and against his Anoynted, breaking the bonds, and casting away the cords of doctrine and discipline, who in the end shall be broken to shivers with a rod of Iron, and dashed in pieces like a Potters vessell.
and risen up against the Lord, and against his Anointed, breaking the bonds, and casting away the cords of Doctrine and discipline, who in the end shall be broken to shivers with a rod of Iron, and dashed in Pieces like a Potters vessel.
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Such are the congregations of the Papists, the meetings of the Arrians, Anabaptists, Libertines, Familists, Antinomies, Tritheits, Samosatenians, Swinkfieldians, all which are false Churches, some like the Israelites or ten tribes,
Such Are the congregations of the Papists, the meetings of the Arians, Anabaptists, Libertines, Familists, Antinomies, Tritheists, Samosatenians, Swinkfieldians, all which Are false Churches, Some like the Israelites or ten tribes,
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after they were fallen from the house of David, and others worse: all of them no true Churches of God, but multitudes of horrible Infidels, detestable Idolaters,
After they were fallen from the house of David, and Others Worse: all of them no true Churches of God, but Multitudes of horrible Infidels, detestable Idolaters,
A man will not willingly goe into an infectious house, but these assemblies are a rout and receptacle of pestilent and prophane persons, who have made shipwracke of faith and of a good conscience.
A man will not willingly go into an infectious house, but these assemblies Are a rout and receptacle of pestilent and profane Persons, who have made shipwreck of faith and of a good conscience.
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Therefore hee calleth these evill companies flockes, because they are many in number, and not that one flocke, which hath Christ Iesus to be the onely Master, the onely Shepheard, the onely Teacher of the true service of God.
Therefore he calls these evil companies flocks, Because they Are many in number, and not that one flock, which hath christ Iesus to be the only Master, the only Shepherd, the only Teacher of the true service of God.
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as there is no condemnation to them that are of the Church, and consequently every one that looketh to bee saved by Christ, must necessarily range himselfe in that number, that so he may become a member and Citizen of this one Catholike Church.
as there is no condemnation to them that Are of the Church, and consequently every one that looks to be saved by christ, must necessarily range himself in that number, that so he may become a member and Citizen of this one Catholic Church.
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Secondly, out of the Church who ruleth as King, but the prince of the aire, and god of this world, that ruleth in the hearts of the children of disobedience? and therefore such as are justly cast out of the Church by the censure of excommunication,
Secondly, out of the Church who Ruleth as King, but the Prince of the air, and god of this world, that Ruleth in the hearts of the children of disobedience? and Therefore such as Are justly cast out of the Church by the censure of excommunication,
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and cut off by that spirituall sword of discipline, are said to be delivered to Satan, that they might learne not to blaspheme, 1 Cor. 5.5. 1 Tim. 1.20. This reason may be thus framed.
and Cut off by that spiritual sword of discipline, Are said to be Delivered to Satan, that they might Learn not to Blaspheme, 1 Cor. 5.5. 1 Tim. 1.20. This reason may be thus framed.
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But out of the bosome of the Church there is no sound preaching of the Word, no true beleeving in Christ, no devout calling upon God, no right partaking of the Sacraments, no sincere holinesse of life, no brotherly communion of Saints, no pure worshipping of God according to his Word.
But out of the bosom of the Church there is no found preaching of the Word, no true believing in christ, no devout calling upon God, no right partaking of the Sacraments, no sincere holiness of life, no brotherly communion of Saints, no pure worshipping of God according to his Word.
Christ prayeth not for the world, as hee doth for the Church, and for all the parts and members of it, John 17.9, 14. the whole world lyeth in wickednesse, onely the Church is an holy company, which followeth the waies,
christ Prayeth not for the world, as he does for the Church, and for all the parts and members of it, John 17.9, 14. the Whole world lies in wickedness, only the Church is an holy company, which follows the ways,
Wee beleeve this in our hearts, and wee must practise it in our lives, Tit. 3.5. Hereby we make our election and calling sure, 2 Pet. 1.10. Matth. 5.16. No sanctification, no salvation.
we believe this in our hearts, and we must practise it in our lives, Tit. 3.5. Hereby we make our election and calling sure, 2 Pet. 1.10. Matthew 5.16. No sanctification, no salvation.
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Thirdly, the holinesse of Christ and his righteousnesse is imputed unto them, being washed and bathed in his blood, Heb. 10.10. These rely wholy upon his merits for their righteousnesse and salvation, not upon themselves.
Thirdly, the holiness of christ and his righteousness is imputed unto them, being washed and bathed in his blood, Hebrew 10.10. These rely wholly upon his merits for their righteousness and salvation, not upon themselves.
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Fourthly, they cleave unto such as feare God, and worke righteousnesse with unchangeable affections, as the onely people in the world, with whom they become one body, Rom. 12.5.
Fourthly, they cleave unto such as Fear God, and work righteousness with unchangeable affections, as the only people in the world, with whom they become one body, Rom. 12.5.
as fellow servants of the same family, as fellow berthren of the same Father, and as fellow Citizens of the same City, with all meeknesse, patience, gentlenesse, lowlinesse, long-suffering, love, concord, and unity.
as fellow Servants of the same family, as fellow berthren of the same Father, and as fellow Citizens of the same city, with all meekness, patience, gentleness, lowliness, long-suffering, love, concord, and unity.
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and disgrace the Church our Mother, Ephes. 1.4. Lastly, wee must acknowledge our selves to be Pilgrims and strangers in this world, as the Patriarkes and holy men of God did.
and disgrace the Church our Mother, Ephesians 1.4. Lastly, we must acknowledge our selves to be Pilgrim's and Strangers in this world, as the Patriarchs and holy men of God did.
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and albeit we live on the earth, yet we must not be earthly-minded, but have our conversation in Heaven, and from thence looke for our Saviour, to change our vile bodies,
and albeit we live on the earth, yet we must not be earthly-minded, but have our Conversation in Heaven, and from thence look for our Saviour, to change our vile bodies,
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And thus being members of the Church militant in this life, wee shall be parts of the Church triumphant in the life to come, there to remaine with Christ Iesus our Head for ever.
And thus being members of the Church militant in this life, we shall be parts of the Church triumphant in the life to come, there to remain with christ Iesus our Head for ever.
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Touching the errors on both hands, as well on the right hand as on the left, some goe about to shrinke up the sinewes of this little flocke, and so contract it into a lesser roome then Christ himselfe hath folded it into.
Touching the errors on both hands, as well on the right hand as on the left, Some go about to shrink up the sinews of this little flock, and so contract it into a lesser room then christ himself hath folded it into.
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They falsely perswaded themselves, that the promises concerning the Messiah pertained to themselves alone, because they heard in the Scriptures that they were called the peculiar people to whom pertained the adoption, the covenants, the giving of the Law,
They falsely persuaded themselves, that the promises Concerning the Messiah pertained to themselves alone, Because they herd in the Scriptures that they were called the peculiar people to whom pertained the adoption, the Covenants, the giving of the Law,
Thus also did the Donatists shut up the Church into a corner of the world onely, to wit, in Africk, as if it had beene utterly perished out of the whole earth besides.
Thus also did the Donatists shut up the Church into a corner of the world only, to wit, in Africa, as if it had been utterly perished out of the Whole earth beside.
and brand them to bee no better then damnable Heretikes, who doe not acknowledge their lord god the Pope to be the Vicar of Christ, the head of the Church,
and brand them to be no better then damnable Heretics, who do not acknowledge their lord god the Pope to be the Vicar of christ, the head of the Church,
Now they stretch it too wide, and extend it too farre, who will have all men saved in their religion (whatsoever it bee, true or false) so that they bee zealous,
Now they stretch it too wide, and extend it too Far, who will have all men saved in their Religion (whatsoever it be, true or false) so that they be zealous,
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and desire both to serve God, and to bee saved by him, therefore they hold that their error and ignorance shall be no hindrance or impeachment unto them.
and desire both to serve God, and to be saved by him, Therefore they hold that their error and ignorance shall be no hindrance or impeachment unto them.
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This perverse and peevish opinion is very plausible, and well-pleasing to flesh and blood, and to the politicke wise men of the world, and therefore findeth many followers:
This perverse and peevish opinion is very plausible, and Well-pleasing to Flesh and blood, and to the politic wise men of the world, and Therefore finds many followers:
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whereby he represseth the vaine boasting of the Iewes, who presumed that they were the Children of Abraham, and that the promises of salvation belonged to themselves alone.
whereby he represseth the vain boasting of the Iewes, who presumed that they were the Children of Abraham, and that the promises of salvation belonged to themselves alone.
For how unreasonable is it once to imagine, that God will be pleased with good intents, that saith by the Prophet, Who required these things at your hands? or as though the Church were a kennell of Dogs,
For how unreasonable is it once to imagine, that God will be pleased with good intents, that Says by the Prophet, Who required these things At your hands? or as though the Church were a kennel of Dogs,
The Christian religion is the onely true religion, there is no name under Heaven whereby wee can bee saved, but by Christ Iesus, the Lambe slaine from the beginning of the world, neither is there salvation by any other then through him alone.
The Christian Religion is the only true Religion, there is no name under Heaven whereby we can be saved, but by christ Iesus, the Lamb slain from the beginning of the world, neither is there salvation by any other then through him alone.
For he sheweth in this place, to whom he maketh this dehortation, even to his little flocke: whereby he may seeme rather to discourage them, then to encourage them;
For he shows in this place, to whom he makes this dehortation, even to his little flock: whereby he may seem rather to discourage them, then to encourage them;
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and your Enemies are many, therefore feare not their feare, neither be yee discouraged, what comfort could bee gathered by such reasoning? But God useth not reasons according to mans reason;
and your Enemies Are many, Therefore Fear not their Fear, neither be ye discouraged, what Comfort could be gathered by such reasoning? But God uses not Reasons according to men reason;
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So Davids afflictions were medicines and blessings unto him, and as a precious balme, Psal. 119.67, 71. Againe, wee many times suppose those to be no threatnings,
So Davids afflictions were medicines and blessings unto him, and as a precious balm, Psalm 119.67, 71. Again, we many times suppose those to be no threatenings,
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nor punishments at all, which neverthelesse are deepe and grievous judgements, as Hos. 4.14. I will not punish your daughters, when they commit whoredome.
nor punishments At all, which nevertheless Are deep and grievous Judgments, as Hos. 4.14. I will not Punish your daughters, when they commit whoredom.
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Where he threatneth to let them alone, so that he will not punish them, but suffer them to run on without punishment, that thereby hee may punish them the more sharpely and irrecoverably.
Where he threatens to let them alone, so that he will not Punish them, but suffer them to run on without punishment, that thereby he may Punish them the more sharply and irrecoverably.
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howbeit such shall know and feele in the end to their eternall woe and destruction, that it had beene a thousand times better, they had lyen under the rod,
howbeit such shall know and feel in the end to their Eternal woe and destruction, that it had been a thousand times better, they had lyen under the rod,
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and beene chastened of the Lord all the day long For as it is said of an earthly Father, Hee which loveth his child, chasteneth him betimes, Prov. 13.24. and 19.18. so it is with God, those whom he loveth, he also chasteneth betimes, Heb. 12. which made David say, It is good for me that I have bene afflicted, that I might learne thy Statutes:
and been chastened of the Lord all the day long For as it is said of an earthly Father, He which loves his child, Chasteneth him betimes, Curae 13.24. and 19.18. so it is with God, those whom he loves, he also Chasteneth betimes, Hebrew 12. which made David say, It is good for me that I have be afflicted, that I might Learn thy Statutes:
but rather conclude the contrary, therefore feare. Wee would rather argue on this manner; as they did in the Prophet, Wee are many, therefore feare not, Ezek. 33.24. Wee are wealthy, therefore feare not.
but rather conclude the contrary, Therefore Fear. we would rather argue on this manner; as they did in the Prophet, we Are many, Therefore Fear not, Ezekiel 33.24. we Are wealthy, Therefore Fear not.
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We have many friends, therefore feare not. Wee have houses and lands, therefore feare not. Wee have much laid up for many yeeres, and wee want nothing, therefore feare not.
We have many Friends, Therefore Fear not. we have houses and Lands, Therefore Fear not. we have much laid up for many Years, and we want nothing, Therefore Fear not.
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But the reason standeth otherwise with God. He will draw faith from the consideration of our frailty; hope out of despaire; and strength out of weaknesse;
But the reason Stands otherwise with God. He will draw faith from the consideration of our frailty; hope out of despair; and strength out of weakness;
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therefore ye shall be the more regarded of me, my power shall be perfected in your weakenesse, and the more yee lye open to the wide world, the more ye shall be under my protection,
Therefore you shall be the more regarded of me, my power shall be perfected in your weakness, and the more ye lie open to the wide world, the more you shall be under my protection,
Now to come to the words themselves, we have shewed before in what sence the flocke of God is called little. The first consideration is in regard of the number;
Now to come to the words themselves, we have showed before in what sense the flock of God is called little. The First consideration is in regard of the number;
When the flood came, the house of Noah onely (whom hee saw righteous in that generation) consisting of eight persons was saved, whiles all the rest were miserably drowned in the waters.
When the flood Come, the house of Noah only (whom he saw righteous in that generation) consisting of eight Persons was saved, while all the rest were miserably drowned in the waters.
howbeit if we consider their often provocations, disc•••entments, murmurings, and open rebellious against God, we shall easily discerne that the fewest number did truely beleeve,
howbeit if we Consider their often provocations, disc•••entments, murmurings, and open rebellious against God, we shall Easily discern that the fewest number did truly believe,
and soundly cleave to God, and entred into the heavenly Canaan, as Iude 5. The Lord having saved the people out of the Land of Egypt, afterward destroyed them that obeyed not.
and soundly cleave to God, and entered into the heavenly Canaan, as Iude 5. The Lord having saved the people out of the Land of Egypt, afterwards destroyed them that obeyed not.
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Those whom God reserveth as a portion to himselfe, are called a tenth: they are compared to the shaking of an Olive tree, Two or three berries are in the top of the utmost boughes,
Those whom God reserveth as a portion to himself, Are called a tenth: they Are compared to the shaking of an Olive tree, Two or three berries Are in the top of the utmost boughs,
When Abraham made intercession for Sodom, if ten righteous persons had beene found in it, the whole City had bene spared for their sakes; See more, Jer. 5.5. Matth. 7.13. Luk. 13.24. Rom. 11.3, 4. compared with 1 King. 19.14.
When Abraham made Intercession for Sodom, if ten righteous Persons had been found in it, the Whole city had be spared for their sakes; See more, Jer. 5.5. Matthew 7.13. Luk. 13.24. Rom. 11.3, 4. compared with 1 King. 19.14.
or as a little flocke driven into a corner of the world? Againe, to leave out the rabble of those that are without, experience teacheth that where the face of a Church is setled and established,
or as a little flock driven into a corner of the world? Again, to leave out the rabble of those that Are without, experience Teaches that where the face of a Church is settled and established,
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and Christ Iesus is professed, if you take away such as are open enemies, Libertines, Epicures, luke-warme Professors, prophane men, Atheists, Newters, Halters, carnal Gospellers, ignorant persons, hypocrites, Antichristians, Anabaptists, false-brethren, meere civill men, that trouble not themselves with God or godlinesse,
and christ Iesus is professed, if you take away such as Are open enemies, Libertines, Epicureans, lukewarm Professors, profane men, Atheists, Newters, Halters, carnal Evangelists, ignorant Persons, Hypocrites, Antichristians, Anabaptists, false-brethren, mere civil men, that trouble not themselves with God or godliness,
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but shutteth him up within the close bounds of the Word of God, which telleth him that he must suffer persecution, deny himselfe, mortifie and crucifie the old man, and all the affections of the flesh, which is as irksome and unpleasant to the flesh,
but shutteth him up within the close bounds of the Word of God, which Telleth him that he must suffer persecution, deny himself, mortify and crucify the old man, and all the affections of the Flesh, which is as irksome and unpleasant to the Flesh,
Secondly, such as are faithfull and feare God, live for the most part in contempt and disgrace of the world, which hateth and contemneth them, mocketh and scoffeth at them,
Secondly, such as Are faithful and Fear God, live for the most part in contempt and disgrace of the world, which hates and contemneth them, mocks and scoffeth At them,
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as Ismael did at Isaac, so doe they that are borne after the flesh, persecute them that are borne after the Spirit, and therefore they must take up their Crosse, and follow after their Master.
as Ishmael did At Isaac, so do they that Are born After the Flesh, persecute them that Are born After the Spirit, and Therefore they must take up their Cross, and follow After their Master.
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Hence it is, that few embrace it and entertaine it any further then standeth with their owne pleasures, honours, humors, profits, preferments, or corruptions.
Hence it is, that few embrace it and entertain it any further then Stands with their own pleasures, honours, humours, profits, preferments, or corruptions.
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whereas wee should bee willing to leave and lose all, when the Lord calleth and commandeth us, as Abraham did, Gen. 22.4. rather then forsake him and the Gospell.
whereas we should be willing to leave and loose all, when the Lord calls and commands us, as Abraham did, Gen. 22.4. rather then forsake him and the Gospel.
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Lastly, few carry about them the markes of Christs sheepe before spoken off, which are, to heare the voice of the Shepheard, to obey him and follow him, to account themselves never better then when they feed in his greene pastures, to delight in the Word above all things, to bee patient in adversities,
Lastly, few carry about them the marks of Christ sheep before spoken off, which Are, to hear the voice of the Shepherd, to obey him and follow him, to account themselves never better then when they feed in his green pastures, to delight in the Word above all things, to be patient in adversities,
so when wee are in any distresse and calamity, or want of earthly things, we must shew our selves the sheepe of Christ by calling to our great Shepheard:
so when we Are in any distress and calamity, or want of earthly things, we must show our selves the sheep of christ by calling to our great Shepherd:
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If it be objected, that many are said to bee redeemed by Christ, Matth. 26. and that an infinite number not to be reckoned, are sealed up for the Lords servants, Revel. 7. Now many are not few:
If it be objected, that many Are said to be redeemed by christ, Matthew 26. and that an infinite number not to be reckoned, Are sealed up for the lords Servants, Revel. 7. Now many Are not few:
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First, this serveth for reproofe of the Church of Rome, which standeth upon outward pompe and glory, upon universality and multitudes of men, all which are no sure and certaine markes of the Church of Christ, but rather badges of the synagogue of Satan and his eldest sonne Antichrist.
First, this serves for reproof of the Church of Rome, which Stands upon outward pomp and glory, upon universality and Multitudes of men, all which Are no sure and certain marks of the Church of christ, but rather badges of the synagogue of Satan and his eldest son Antichrist.
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For why may not Turkes and Infidels boast of this, as well as the Romanists? In all societies for the most part the least number is the best, the greatest number is the worst.
For why may not Turks and Infidels boast of this, as well as the Romanists? In all societies for the most part the least number is the best, the greatest number is the worst.
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for in the dayes of his flesh, few followed him and his doctrine, Hee came to his owne, and his owne received him not, but for the most part rejected him,
for in the days of his Flesh, few followed him and his Doctrine, He Come to his own, and his own received him not, but for the most part rejected him,
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and those in greatest authority? was it Herod, or Pilate, or the Scribes, and Pharises, the Rabbies and great Doctors of the Law? No, no, these above all others were his deadly enemies,
and those in greatest Authority? was it Herod, or Pilate, or the Scribes, and Pharisees, the Rabbies and great Doctors of the Law? No, no, these above all Others were his deadly enemies,
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Thirdly, they are reprooved, which are troubled and disquieted at the great company and prosperity of the ungodly, whereat the faith of the Elect hath oftentimes staggered and started backe, never remembring that God is ever good to Israel, even to the pure in heart, though they be very few in number,
Thirdly, they Are reproved, which Are troubled and disquieted At the great company and Prosperity of the ungodly, whereat the faith of the Elect hath oftentimes staggered and started back, never remembering that God is ever good to Israel, even to the pure in heart, though they be very few in number,
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as Psal 73.12, 13. and Jer. 5.1, 2. Wherefore doth the way of the wicked prosper? wherfore are all they happy that deale very treacherously? So Hab. 1.13.
as Psalm 73.12, 13. and Jer. 5.1, 2. Wherefore does the Way of the wicked prosper? Wherefore Are all they happy that deal very treacherously? So Hab. 1.13.
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he soweth the seed as the spirituall Husbandman, but he cannot make it grow, as also he washeth the body, but cannot baptize with the holy Ghost, & clense the soule.
he Soweth the seed as the spiritual Husbandman, but he cannot make it grow, as also he washes the body, but cannot baptise with the holy Ghost, & cleanse the soul.
If these would never buy or sell, untill all men be agreed of the due price and just value, they should never have any doings or dealings in the world, that now overburden themselves with the world.
If these would never buy or fell, until all men be agreed of the due price and just valve, they should never have any doings or dealings in the world, that now overburden themselves with the world.
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nor never will be a generall concord in any thing under the Sunne? If then there will never be a full agreement, no, not in temporall things, wherein notwithstanding the sences of carnall and worldly men are expert and wholly exercised:
nor never will be a general concord in any thing under the Sun? If then there will never be a full agreement, no, not in temporal things, wherein notwithstanding the Senses of carnal and worldly men Are expert and wholly exercised:
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and cannot bee conceived of meere naturall men? I may therefore say unto such, according as our Saviour reasoneth, Ioh. 3. If I have told you earthly things, and yee beleeve not;
and cannot be conceived of mere natural men? I may Therefore say unto such, according as our Saviour reasoneth, John 3. If I have told you earthly things, and ye believe not;
some, of a truth hee is a Prophet; some, this is the Christ; but others, nay, for he deceiveth the people, so that there was a murmuring, and a division among them because of him;
Some, of a truth he is a Prophet; Some, this is the christ; but Others, nay, for he deceives the people, so that there was a murmuring, and a division among them Because of him;
But how many among them, thinke you, were damned for this device, albeit they had fully as much to plead for themselves as these men have? And if Noah had never set upon the Arke to build it,
But how many among them, think you, were damned for this device, albeit they had Fully as much to plead for themselves as these men have? And if Noah had never Set upon the Ark to built it,
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What good thing ever was there, that all men allowed and approved? Lastly, another sort (the worst of all the rest) are here reprooved, who make a scoffe and derision at these Words of Christ,
What good thing ever was there, that all men allowed and approved? Lastly, Another sort (the worst of all the rest) Are Here reproved, who make a scoff and derision At these Words of christ,
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as Pilate did, when Christ Iesus shewed, that he came for this cause into the world, that he might beare witnesse unto the truth, he said, What is truth? So doe prophane persons upbraid the faithfull servants of God with this title as with a taunt, O, you are of the godly ones!
as Pilate did, when christ Iesus showed, that he Come for this cause into the world, that he might bear witness unto the truth, he said, What is truth? So do profane Persons upbraid the faithful Servants of God with this title as with a taunt, Oh, you Are of the godly ones!
thereby scorning and deriding such as honour the Word, and frequent the hearing of it; nay mocking at the preaching of Christ, and bringing the Word it selfe into contempt,
thereby scorning and deriding such as honour the Word, and frequent the hearing of it; nay mocking At the preaching of christ, and bringing the Word it self into contempt,
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For this differeth not from open blasphemy, nor these from wretched blasphemers, who make scoffes and jests at Gods Word, whereby they shall be judged,
For this differeth not from open blasphemy, nor these from wretched blasphemers, who make scoffs and jests At God's Word, whereby they shall be judged,
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but even sitting downe in the seat of the scornefull, whereby they fill up the measure of their sinne, that God may fill to them the full viall of his fierce wrath and indignation.
but even sitting down in the seat of the scornful, whereby they fill up the measure of their sin, that God may fill to them the full vial of his fierce wrath and Indignation.
These doe notoriously belch out their owne shame, and manifestly renounce their owne salvation, and prove with their owne mouthes, that they looke for no other,
These do notoriously belch out their own shame, and manifestly renounce their own salvation, and prove with their own mouths, that they look for no other,
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To conclude, I will speak to them in the words of the Prophet, Draw neere hither, ye sonnes of the Sorceresse, the seed of the Adulterer and the Whore, against whom doe yee sport your selves? against whom make yee a wide mouth? and draw out the tongue? are ye not children of transgression, a seed of falsehood?
To conclude, I will speak to them in the words of the Prophet, Draw near hither, you Sons of the Sorceress, the seed of the Adulterer and the Whore, against whom do ye sport your selves? against whom make ye a wide Mouth? and draw out the tongue? Are you not children of Transgression, a seed of falsehood?
yet let us not be discouraged, but remember that the Lords portion hath beene but as the tenth, that is, in comparison of the multitude in all ages the least part, as it were an handfull.
yet let us not be discouraged, but Remember that the lords portion hath been but as the tenth, that is, in comparison of the multitude in all ages the least part, as it were an handful.
and made conscience of nothing that is good or pleasing to God, and now have learned better things by the direction of the Word, to refraine from every evill way, to have respect to all the Commandements of God,
and made conscience of nothing that is good or pleasing to God, and now have learned better things by the direction of the Word, to refrain from every evil Way, to have respect to all the commandments of God,
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and walke in a rugged and untrodden path like Jonathan and his Armour-bearer, having few to follow us, or to accompany us, many to disswade and discourage us,
and walk in a rugged and untrodden path like Johnathan and his Armor-bearer, having few to follow us, or to accompany us, many to dissuade and discourage us,
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Thirdly, learne that the number of the wicked and reprobate is exceeding great, and the way to Hell hath many people and passengers that thrust and throng by heapes that way.
Thirdly, Learn that the number of the wicked and Reprobate is exceeding great, and the Way to Hell hath many people and passengers that thrust and throng by heaps that Way.
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The way is broad, and the gate wide that leadeth to destruction, and many there be that enter in thereat, Matth. 7. We are ready to follow a multitude to evill,
The Way is broad, and the gate wide that leads to destruction, and many there be that enter in thereat, Matthew 7. We Are ready to follow a multitude to evil,
Hence it is, that the Apostle teacheth, 1 Cor. 1. Not many wise after the flesh, not many mighty, not many noble are called, but the foolish things, weake,
Hence it is, that the Apostle Teaches, 1 Cor. 1. Not many wise After the Flesh, not many mighty, not many noble Are called, but the foolish things, weak,
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There were foure hundred and fifty false prophets standing to plead Baals cause, when one onely Elias stood for the honour and glory of the true God of Israel.
There were foure hundred and fifty false Prophets standing to plead Baal's cause, when one only Elias stood for the honour and glory of the true God of Israel.
because they have many fellowes that are followers of their folly, and multitudes of companions in throngs and heapes, partakers of their evil courses.
Because they have many Fellows that Are followers of their folly, and Multitudes of Sodales in throngs and heaps, partakers of their evil courses.
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What store of carcasses perished in the waters, and what heapes went to Hell among them? and at the last Day the Lord will give iudgement against all men, and rebuke all the ungodly among them, of all their wicked deeds which they have ungodlily committed,
What store of carcases perished in the waters, and what heaps went to Hell among them? and At the last Day the Lord will give judgement against all men, and rebuke all the ungodly among them, of all their wicked Deeds which they have ungodlily committed,
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Hee hath evermore plagued multitudes as well as a few persons, with whom it is easie to doe execution, inasmuch as he commeth with thousands of his Saints and Angels, Jude 14. The worst waies have evermore found the greatest applause, consent, and countenance of the world.
He hath evermore plagued Multitudes as well as a few Persons, with whom it is easy to do execution, inasmuch as he comes with thousands of his Saints and Angels, U^de 14. The worst ways have evermore found the greatest applause, consent, and countenance of the world.
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When it was agreed to compasse Lots house, they assembled together both young and old, all the people from every quarter, Gen. 19. When the golden calfe was to be made, all the people brake off the golden earings which were in their eares, Exod. 32. When Pilate demanded what should be done with Christ, they all cryed out, Let him bee crucified, Matth. 27. So in maintenance of Idolatry, the zeale was so great, that all with one voyce cryed out, Great is Diana of the Ephesians.
When it was agreed to compass Lots house, they assembled together both young and old, all the people from every quarter, Gen. 19. When the golden calf was to be made, all the people brake off the golden earings which were in their ears, Exod 32. When Pilate demanded what should be done with christ, they all cried out, Let him be Crucified, Matthew 27. So in maintenance of Idolatry, the zeal was so great, that all with one voice cried out, Great is Diana of the Ephesians.
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and such as never so little oppose against it, make themselves a prey. Who seeth not what plenty is every where of Atheists, unbeleevers, ignorant persons, disobedient, swearers, blasphemers, prophane, breakers of the Sabbath, contemners of the Gospell,
and such as never so little oppose against it, make themselves a prey. Who sees not what plenty is every where of Atheists, unbelievers, ignorant Persons, disobedient, swearers, blasphemers, profane, breakers of the Sabbath, contemners of the Gospel,
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Lastly, it is our duty to seeke, nay, to strive to enter in at the straight gate, that we may finde our selves among the little flocke, and joyne with those few that live well.
Lastly, it is our duty to seek, nay, to strive to enter in At the straight gate, that we may find our selves among the little flock, and join with those few that live well.
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If multitudes were not of this minde, they would not spend all their dayes in vanity, in pleasures and pastimes, in chambering and wantonnesse, in playing, in gaming and rioting, in eating and drinking, in surfeting and drunkennesse,
If Multitudes were not of this mind, they would not spend all their days in vanity, in pleasures and pastimes, in chambering and wantonness, in playing, in gaming and rioting, in eating and drinking, in surfeiting and Drunkenness,
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What then, I beseech you, is become of the Words and warning of Christ? is his counsell and wisedome any way disprooved? what is now become of the narrow way? where is the straight gate that we have given us in charge to search after? is the way now growne at last to be wide and broad, when there are a few onely that tread in it? Doubtlesse, either it is so,
What then, I beseech you, is become of the Words and warning of christ? is his counsel and Wisdom any Way disproved? what is now become of the narrow Way? where is the straight gate that we have given us in charge to search After? is the Way now grown At last to be wide and broad, when there Are a few only that tread in it? Doubtless, either it is so,
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this cannot be done without taking up of the Crosse, without denying of our selves, without mortifying of the old man, without laying aside the sinne that doth so easily beset us, without using violence to shake off the hinderances that stand in the way:
this cannot be done without taking up of the Cross, without denying of our selves, without mortifying of the old man, without laying aside the sin that does so Easily beset us, without using violence to shake off the hindrances that stand in the Way:
For when the Apostle speaketh of it as it is by the ordinance of God, he calleth it the power of God, and the wisedome of God, Verse 24. but when hee speaketh of it as it is in the corrupt account of the sinfull world, he calleth it a stumbling blocke and foolishnesse, Verse 23. and the foolishnesse of preaching, Verse 21. the foolishnesse of God, and the weakenesse of God, Verse 25. What then? is the publishing of the Gospell in it selfe either a stumbling blocke,
For when the Apostle speaks of it as it is by the Ordinance of God, he calls it the power of God, and the Wisdom of God, Verse 24. but when he speaks of it as it is in the corrupt account of the sinful world, he calls it a stumbling block and foolishness, Verse 23. and the foolishness of preaching, Verse 21. the foolishness of God, and the weakness of God, Verse 25. What then? is the publishing of the Gospel in it self either a stumbling block,
Thus the Prophet David complaineth concerning himselfe, Psal. 22. I am as a worme, and a wonder among many, a reproach of men, and despised of the people.
Thus the Prophet David Complaineth Concerning himself, Psalm 22. I am as a worm, and a wonder among many, a reproach of men, and despised of the people.
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Thus also speaketh the Prophet Esay, Chap. 8. Behold, I and the children whom the Lord hath given me, are for signes and for wonders in Israel, from the Lord of Hosts which dwelleth in mount Sion.
Thus also speaks the Prophet Isaiah, Chap. 8. Behold, I and the children whom the Lord hath given me, Are for Signs and for wonders in Israel, from the Lord of Hosts which dwells in mount Sion.
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So the Prophet Zachary complaineth, speaking of the Priests and Levites that were earnest to lay open the sinnes of the people before God, Thou and thy fellowes are men wondred at, or they are accounted as monsters among men.
So the Prophet Zachary Complaineth, speaking of the Priests and Levites that were earnest to lay open the Sins of the people before God, Thou and thy Fellows Are men wondered At, or they Are accounted as monsters among men.
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Thus Christ speaketh, They shall put you out of their synagogue, yea the time commeth, that whosoever killeth you, will thinke that he doth God service.
Thus christ speaks, They shall put you out of their synagogue, yea the time comes, that whosoever kills you, will think that he does God service.
and therefore how can it be otherwise? The Prophet saith, Psal. 38. They that hate me wrongfully, are multiplied, they also that render evill for good, are mine adversaries,
and Therefore how can it be otherwise? The Prophet Says, Psalm 38. They that hate me wrongfully, Are multiplied, they also that render evil for good, Are mine Adversaries,
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Secondly, they refuse to follow wicked men in the workes of the flesh, so that they thinke it strange that they runne not with them into all excesse of riot, and they speake evill,
Secondly, they refuse to follow wicked men in the works of the Flesh, so that they think it strange that they run not with them into all excess of riot, and they speak evil,
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but they shall give an account to him that is ready to judge the quicke and the dead, 1 Pet. 4. If wee were of the world, the world would love his owne,
but they shall give an account to him that is ready to judge the quick and the dead, 1 Pet. 4. If we were of the world, the world would love his own,
Thirdly, the servant is not greater then his Lord, nor the Disciple then his Master, neither hee that is sent, greater then him that sent him, John 13.16. & 15.20.
Thirdly, the servant is not greater then his Lord, nor the Disciple then his Master, neither he that is sent, greater then him that sent him, John 13.16. & 15.20.
How much more shall they call them of his household? And if they doe these things to the greene tree, what shall bee done to the dry and barren? Luke 23.32. and if they have persecuted him, they will also persecute them that belong unto him.
How much more shall they call them of his household? And if they do these things to the green tree, what shall be done to the dry and barren? Lycia 23.32. and if they have persecuted him, they will also persecute them that belong unto him.
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Fourthly, they know not the Father, neither his Sonne Iesus Christ, and therefore no marvaile if he will not know them, no marvaile if they doe not know his Children.
Fourthly, they know not the Father, neither his Son Iesus christ, and Therefore no marvel if he will not know them, no marvel if they do not know his Children.
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neither their love toward the Father, because they know not the Father himselfe, Joh. 15.21. & 1 Joh. 3.1. God is not their Father, neither they his children, and therefore his children are strange to them.
neither their love towards the Father, Because they know not the Father himself, John 15.21. & 1 John 3.1. God is not their Father, neither they his children, and Therefore his children Are strange to them.
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and thou shalt bruise his heele. To this purpose Salomon speaketh, Prov. 29.27. & 28.4. An uniust man is an abomination to the iust, and he that is upright in the way, is abomination to the wicked.
and thou shalt bruise his heel. To this purpose Solomon speaks, Curae 29.27. & 28.4. an unjust man is an abomination to the just, and he that is upright in the Way, is abomination to the wicked.
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Wee must love them that are enemies to our persons, but not those that are enemies (so farre as they are enemies) to our profession, and for the profession sake.
we must love them that Are enemies to our Persons, but not those that Are enemies (so Far as they Are enemies) to our profession, and for the profession sake.
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It will be objected further, Are we not bound to love every creature of God, seeing hee saw them all to be very good? and are we not charged to love all men as they are men? and not onely to embrace brotherly kindnesse, but love in generall? I answer, It is true, we are commanded to love all men as men,
It will be objected further, are we not bound to love every creature of God, seeing he saw them all to be very good? and Are we not charged to love all men as they Are men? and not only to embrace brotherly kindness, but love in general? I answer, It is true, we Are commanded to love all men as men,
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God himselfe hateth the wicked with a perfect hatred, Rom. 9. Mal. 1. Now we are entred into a covenant with God, to have the same friends, and the same enemies:
God himself hates the wicked with a perfect hatred, Rom. 9. Malachi 1. Now we Are entered into a Covenant with God, to have the same Friends, and the same enemies:
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This made the Prophet say, Doe not I hate them, O Lord, that hate thee? and am I not grieved with those that rise up against thee? I hate them with perfect hatred, I account them mine enemies, Psal. 139. Wee must therefore be at peace with them that are at peace with him,
This made the Prophet say, Do not I hate them, Oh Lord, that hate thee? and am I not grieved with those that rise up against thee? I hate them with perfect hatred, I account them mine enemies, Psalm 139. we must Therefore be At peace with them that Are At peace with him,
and wee must have continuall warre with them that are at warre with him, even as the Lord himselfe professeth to Abraham, that he will blesse them that blesse him,
and we must have continual war with them that Are At war with him, even as the Lord himself Professes to Abraham, that he will bless them that bless him,
For wherefore are they said to behold the face of God, but because they stand about the Throne of God as their King, waiting his appointment to doe his will,
For Wherefore Are they said to behold the face of God, but Because they stand about the Throne of God as their King, waiting his appointment to do his will,
and to send them to safegard his servants that are so smally set by of the world? Secondly, the Sonne of man came to save them, therefore wee may not condemne them;
and to send them to safeguard his Servants that Are so smally Set by of the world? Secondly, the Son of man Come to save them, Therefore we may not condemn them;
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he loved them with perfect love, therefore we may not hate them with perfect hatred, Mat. 18.11. It is God that justifieth? who shall dare to condemne? Thirdly, such as receive them, doe receive him; and contrariwise, such as hate them, doe hate him:
he loved them with perfect love, Therefore we may not hate them with perfect hatred, Mathew 18.11. It is God that Justifieth? who shall Dare to condemn? Thirdly, such as receive them, do receive him; and contrariwise, such as hate them, do hate him:
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Fourthly, woe to such as any way offend these, though they bee little ones, it were better that a milstone were hung about their necke, and that they were drowned in the depth of the Sea. An offence is sometimes taken, and sometimes given.
Fourthly, woe to such as any Way offend these, though they be little ones, it were better that a millstone were hung about their neck, and that they were drowned in the depth of the Sea. an offence is sometime taken, and sometime given.
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Christ himselfe and his Gospel were a rocke of offence, and a stone to stumble at, Esay 8.14, 15. Rom. 9.32, &c. Offence was taken sometimes at the meannesse of his person,
christ himself and his Gospel were a rock of offence, and a stone to Stumble At, Isaiah 8.14, 15. Rom. 9.32, etc. Offence was taken sometime At the meanness of his person,
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This is a sinne against God and man, which becommeth so much the greater, when it is both offered and accepted, of which Paul giveth a charge, 1 Cor. 10. Give none offence, neither to the Jewes,
This is a sin against God and man, which becomes so much the greater, when it is both offered and accepted, of which Paul gives a charge, 1 Cor. 10. Give none offence, neither to the Jews,
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But doth the offence given, excuse those from all fault, to whom it is given? or doth it give them freedome from guilt and punishment, being drawne away,
But does the offence given, excuse those from all fault, to whom it is given? or does it give them freedom from guilt and punishment, being drawn away,
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then all the evill examples of men to corrupt us, and hinder us from it, that so wee may shew our selves to be the Sonnes of God in the middest of a froward and crooked generation, among whom we must shine as lights in the world, Phil. 2.15.
then all the evil Examples of men to corrupt us, and hinder us from it, that so we may show our selves to be the Sons of God in the midst of a froward and crooked generation, among whom we must shine as lights in the world, Philip 2.15.
but rather let us rejoyce, inasmuch as wee are partakers of Christs sufferings, that when his glory shall be revealed, we may be glad also with exceeding joy, 1 Pet. 1.13.
but rather let us rejoice, inasmuch as we Are partakers of Christ sufferings, that when his glory shall be revealed, we may be glad also with exceeding joy, 1 Pet. 1.13.
and therefore when wee begin to be evill spoken off for righteousnesse sake, and heare slanders and reproaches on every side, we take the matter so heavily and hainously,
and Therefore when we begin to be evil spoken off for righteousness sake, and hear slanders and Reproaches on every side, we take the matter so heavily and heinously,
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How have wee forgotten, that all the servants of God from righteous Abel to these present times have suffered tribulation? and therefore it may not bee thought any novelty, forasmuch as they have done this to the Prophets and people that were before us.
How have we forgotten, that all the Servants of God from righteous Abel to these present times have suffered tribulation? and Therefore it may not be Thought any novelty, forasmuch as they have done this to the prophets and people that were before us.
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Wee have forgotten that the beleeving Hebrewes suffered with ioy the spoyling of their goods, knowing that they had a better inheritance reserved for them in the Heavens,
we have forgotten that the believing Hebrews suffered with joy the spoiling of their goods, knowing that they had a better inheritance reserved for them in the Heavens,
The Apostle warneth us to cut off occasions from them that seeke occasions, 2. Cor. 11. And hee warneth young women to guide their houses, and to give no occasion to the adversary to speake reproachfully, 1 Tim. 5. These are they that watch for our halting and slipping,
The Apostle warneth us to Cut off occasions from them that seek occasions, 2. Cor. 11. And he warneth young women to guide their houses, and to give no occasion to the adversary to speak reproachfully, 1 Tim. 5. These Are they that watch for our halting and slipping,
but rather of rejoycing, resting in the testimony of a good conscience, and the approbation of Gods Spirit, who shall bring forth thy righteousnesse as the light,
but rather of rejoicing, resting in the testimony of a good conscience, and the approbation of God's Spirit, who shall bring forth thy righteousness as the Light,
Thus wee see in the faithfull, Psal. 44. Thou hast given us like sheepe appointed for me•t, thou makest us a reproach to our neighbours, a scorne and derision to them that are round about us;
Thus we see in the faithful, Psalm 44. Thou hast given us like sheep appointed for me•t, thou Makest us a reproach to our neighbours, a scorn and derision to them that Are round about us;
Fourthly, let us from the hatred and harsh entertainment we finde in the world, be perswaded to knit our selves more closely to the rest of the faithfull, that are brethren of the same Father, servants of the same Master,
Fourthly, let us from the hatred and harsh entertainment we find in the world, be persuaded to knit our selves more closely to the rest of the faithful, that Are brothers of the same Father, Servants of the same Master,
Hence it is that Christ saith, I have declared unto them thy Name, and will declare it, that the love wherewith thou hast loved me, may be in them, and I in them.
Hence it is that christ Says, I have declared unto them thy Name, and will declare it, that the love wherewith thou hast loved me, may be in them, and I in them.
Touching this brotherly kindnesse, observe these three circumstances, the manner, the time, and the persons. The manner of it must bee earnestly, fervently, constantly, and in truth:
Touching this brotherly kindness, observe these three Circumstances, the manner, the time, and the Persons. The manner of it must be earnestly, fervently, constantly, and in truth:
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but chiefely and especially in adversity, in time of dearth, and famine, which is the time of the triall of our love, as Pro. 17.17. & 18.24. A friend loveth at all times, and a brother is borne for adversity.
but chiefly and especially in adversity, in time of dearth, and famine, which is the time of the trial of our love, as Pro 17.17. & 18.24. A friend loves At all times, and a brother is born for adversity.
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but the least, the lowest, the meanest, the poorest, among them especially, whom the Lord hath chosen to be rich in faith, and heires of the Kingdome of Heaven.
but the least, the lowest, the Meanest, the Poorest, among them especially, whom the Lord hath chosen to be rich in faith, and Heirs of the Kingdom of Heaven.
Now, to effect this brotherly love the better, and to worke it the sooner in our hearts, wee must consider sundry motives to move us thereunto, laid before us in holy Scripture.
Now, to Effect this brotherly love the better, and to work it the sooner in our hearts, we must Consider sundry motives to move us thereunto, laid before us in holy Scripture.
Nay we are like the Devill himselfe, who was a murtherer from the beginning, Joh. 8. When the Prophet told Hazael of his barbarous and horrible cruelty that hee should shew against the children of Israel, he seemed to scorne it,
Nay we Are like the devil himself, who was a murderer from the beginning, John 8. When the Prophet told hazael of his barbarous and horrible cruelty that he should show against the children of Israel, he seemed to scorn it,
and to startle at it, as at an hideous matter, Is thy servant a dog, that he should doe this great thing? but what availed this? or was he one inch the further from it,
and to startle At it, as At an hideous matter, Is thy servant a dog, that he should do this great thing? but what availed this? or was he one inch the further from it,
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whē in the meane season they nourish malice and mischiefe in their sinfull hearts? Fourthly, hereby we know that we are of the truth, and shall assure our hearts before him, by the opposition of the world, 1 Joh. 3.19.
when in the mean season they nourish malice and mischief in their sinful hearts? Fourthly, hereby we know that we Are of the truth, and shall assure our hearts before him, by the opposition of the world, 1 John 3.19.
Is not this love of his toward his enemies strong enough, to worke love againe in us toward our brethren? O what a little feeling have we in our hearts of the love of the Father,
Is not this love of his towards his enemies strong enough, to work love again in us towards our brothers? O what a little feeling have we in our hearts of the love of the Father,
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if it cannot worke thus much in us, to cause us for his sake to love his children? The bright beames of the love of the Sunne of righteousnesse did never shine upon us to quicken us,
if it cannot work thus much in us, to cause us for his sake to love his children? The bright beams of the love of the Sun of righteousness did never shine upon us to quicken us,
if wee doe not also warme his Sonnes with the comfortable heate thereof. Seventhly, we have boldnesse to lift up our heads in the Day of Judgement, because as hee is,
if we do not also warm his Sons with the comfortable heat thereof. Seventhly, we have boldness to lift up our Heads in the Day of Judgement, Because as he is,
Lastly, if we say we love God (as who will not say it, and how many ready to sweare it) and yet hate our brother, we are lyers, and speake not the truth:
Lastly, if we say we love God (as who will not say it, and how many ready to swear it) and yet hate our brother, we Are liars, and speak not the truth:
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for he that loveth not his brother whom he hath seene, how can hee love God whom he hath not seene? forasmuch as every one which loveth him that begate, loveth him also that is begotten of him, 1 Joh. 5.1.
for he that loves not his brother whom he hath seen, how can he love God whom he hath not seen? forasmuch as every one which loves him that begat, loves him also that is begotten of him, 1 John 5.1.
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but hated of all men, except we possesse our soules with patience against the contempt, which all for Christs sake are subject unto in this present world? We are commonly esteemed as the reffuse and off all of all others,
but hated of all men, except we possess our Souls with patience against the contempt, which all for Christ sake Are Subject unto in this present world? We Are commonly esteemed as the refuse and off all of all Others,
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for He is the Head over all things to the Church, which is his body, the fulnesse of him that filleth all in all, Eph. 1.23. where the Apostle sheweth, that his body is his fulnesse.
for He is the Head over all things to the Church, which is his body, the fullness of him that fills all in all, Ephesians 1.23. where the Apostle shows, that his body is his fullness.
Is it not a blemish and deformity in the naturall body, wherein one member onely (if it bee but a little finger) is wanting? so Christ Iesus should be unperfect,
Is it not a blemish and deformity in the natural body, wherein one member only (if it be but a little finger) is wanting? so christ Iesus should be unperfect,
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So should it be with us concerning the matter in hand, we ought to digest the disgraces and reproaches of the world more easily and with all patience, considering the mighty God and Christ his Sonne and our Saviour have us in such estimation.
So should it be with us Concerning the matter in hand, we ought to digest the disgraces and Reproaches of the world more Easily and with all patience, considering the mighty God and christ his Son and our Saviour have us in such estimation.
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For if God bee on our side, who shall be against us? Wee commonly affirme, A friend in the Court is as good as a penny in the purse, and we finde it so.
For if God be on our side, who shall be against us? we commonly affirm, A friend in the Court is as good as a penny in the purse, and we find it so.
or to recompence and requite like for like, but we must love our enemies, Matth. 5.44. and forgive them, Luke 17.3.2 Cor. 2.10. and pray for them, Acts 7.59.
or to recompense and requite like for like, but we must love our enemies, Matthew 5.44. and forgive them, Lycia 17.3.2 Cor. 2.10. and pray for them, Acts 7.59.
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Hence it is that the Apostle teacheth, Rom. 12.19. Avenge not your selves, but rather give place unto wrath, for it is written, Vengeance is mine, I will repay, saith the Lord.
Hence it is that the Apostle Teaches, Rom. 12.19. Avenge not your selves, but rather give place unto wrath, for it is written, Vengeance is mine, I will repay, Says the Lord.
whereas if we be avengers of our owne private injuries, wee make our selves Iudges of the earth, we take upon us the perfect knowledge of all things, we make our selves searchers of the heart, wee wrest the sword of justice from the Magistrate,
whereas if we be avengers of our own private injuries, we make our selves Judges of the earth, we take upon us the perfect knowledge of all things, we make our selves searchers of the heart, we wrest the sword of Justice from the Magistrate,
Little flocke.) The last observation taken from the limitation added to the flocke of Christ that it is little, and arising from the former interpretation, is, that it is said to bee little, in respect of the opinion that these poore sheepe have of themselves.
Little flock.) The last observation taken from the limitation added to the flock of christ that it is little, and arising from the former Interpretation, is, that it is said to be little, in respect of the opinion that these poor sheep have of themselves.
Jacob an holy Patriarke saith of himselfe, Gen. 32.10. I am not worthy of the least of all the mercies, and of all the truth which thou hast shewed to thy servant.
Jacob an holy Patriarch Says of himself, Gen. 32.10. I am not worthy of the least of all the Mercies, and of all the truth which thou hast showed to thy servant.
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Thus doth Abraham the Father of the faithfull confesse in his prayer, I have taken upon me to speake to my Lord, which am but dust and ashes, Gen. 18. Ezra the learned Scribe of God was ashamed and blushed to lift up his face to God, Ezra 9.6.
Thus does Abraham the Father of the faithful confess in his prayer, I have taken upon me to speak to my Lord, which am but dust and Ashes, Gen. 18. Ezra the learned Scribe of God was ashamed and blushed to lift up his face to God, Ezra 9.6.
Job a just and upright man, one that feared God, and eschewed evill, who had none like to him in the earth, answered the Lord and said, I am vile, what shall I answer? I will lay mine hand upon my mouth, once have I spoken,
Job a just and upright man, one that feared God, and Eschewed evil, who had none like to him in the earth, answered the Lord and said, I am vile, what shall I answer? I will lay mine hand upon my Mouth, once have I spoken,
The Prophet Esay cryeth out, Woe is me, for I am undone, because I am a man of uncleane lips, Chap. 6.6. The like we might say of Moses, Exod. 4.10, 13. of Jeremy, chap. 1.6. and of Daniel, chap. 9.8.
The Prophet Isaiah Cries out, Woe is me, for I am undone, Because I am a man of unclean lips, Chap. 6.6. The like we might say of Moses, Exod 4.10, 13. of Jeremiah, chap. 1.6. and of daniel, chap. 9.8.
not onely the least of the Apostles, 1 Cor. 15.8. but the least of all the Saints, Ephes. 3.8. and the greatest of all sinners, 1 Tim. 1.15. The reasons are many and waighty.
not only the least of the Apostles, 1 Cor. 15.8. but the least of all the Saints, Ephesians 3.8. and the greatest of all Sinners, 1 Tim. 1.15. The Reasons Are many and weighty.
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their iniquities are increased over their heads, and their transgressions are gone up to the Heavens, Ezra 9.6. so that it is his mercy, that they are not utterly consumed.
their iniquities Are increased over their Heads, and their transgressions Are gone up to the Heavens, Ezra 9.6. so that it is his mercy, that they Are not utterly consumed.
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They know they stand in need to pray to God to clense them from their secret faults. They know they must begge of him, to keepe his servants from presumptuous sinnes, that they may not have dominion over them.
They know they stand in need to pray to God to cleanse them from their secret Faults. They know they must beg of him, to keep his Servants from presumptuous Sins, that they may not have dominion over them.
Thirdly, Christ Iesus hath left himselfe as a patterne and president unto us, for he is meeke and lowly in heart, Matth. 11.29. who being in the forme of God, and thinking it no robbery to bee equall with God, tooke upon him the shape of a servant, and made himselfe of no reputation.
Thirdly, christ Iesus hath left himself as a pattern and president unto us, for he is meek and lowly in heart, Matthew 11.29. who being in the Form of God, and thinking it no robbery to be equal with God, took upon him the shape of a servant, and made himself of no reputation.
Thus he that was both God and Man, the Lord of Heaven and earth, the eternall Sonne of the Father, the brightnesse of his glory, the expresse Image of his person, the Heire of all things, upholding them by the Word of his power, the King and Priest of his Church, did stoope downe and abase himselfe for us,
Thus he that was both God and Man, the Lord of Heaven and earth, the Eternal Son of the Father, the brightness of his glory, the express Image of his person, the Heir of all things, upholding them by the Word of his power, the King and Priest of his Church, did stoop down and abase himself for us,
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Is not the basenesse of the matter out of which we were formed, and into which wee shall bee resolved, argument waighty enough to pull downe every high conceit of our selves,
Is not the baseness of the matter out of which we were formed, and into which we shall be resolved, argument weighty enough to pull down every high conceit of our selves,
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as Jacob, after he had wrastled with God, had his thigh out of joynt, and he halted of it all the dayes of his life afterward, Gen. 32. So had the holy and blessed Apostle Paul asplinter in the flesh, the messenger of Satan to buffet him,
as Jacob, After he had wrestled with God, had his thigh out of joint, and he halted of it all the days of his life afterwards, Gen. 32. So had the holy and blessed Apostle Paul asplinter in the Flesh, the Messenger of Satan to buffet him,
It giveth a checke to all Iusticiaries and Merit-mungers, who, like Pharises, being ignorant of Gods righteousnesse, and going about to establish their owne righteousnesse, have not submitted themselves to the righteousnesse of God.
It gives a check to all Justiciaries and Merit-mongers, who, like Pharisees, being ignorant of God's righteousness, and going about to establish their own righteousness, have not submitted themselves to the righteousness of God.
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Such men swelling very bigge with the winde of their owne workes, are farre from the humility and humblenesse of minde which we read to have beene in all the Saints of God from the beginning.
Such men swelling very big with the wind of their own works, Are Far from the humility and humbleness of mind which we read to have been in all the Saints of God from the beginning.
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The continuall song and saying that hath beene evermore in the mouthes of all the godly, of the Patriarkes, of the Princes, of the Kings, of the Captaines, of the Priests, of the Prophets, of the Apostles,
The continual song and saying that hath been evermore in the mouths of all the godly, of the Patriarchs, of the Princes, of the Kings, of the Captains, of the Priests, of the prophets, of the Apostles,
Secondly, all such as are boasters and proud persons, heady, high-minded, and there are not a few of those, whose practices cannot stand with true humility.
Secondly, all such as Are boaster's and proud Persons, heady, High-minded, and there Are not a few of those, whose practices cannot stand with true humility.
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This boasting of his sincerity was a notable discovering of his hypocrisie. Some are boasters of perfection, as if they had gone as farre as God prescribed,
This boasting of his sincerity was a notable discovering of his hypocrisy. some Are boaster's of perfection, as if they had gone as Far as God prescribed,
Such was the yong man in the Gospell, that professed hee had kept the whole Law from his youth, which notwithstanding is not possible through the flesh;
Such was the young man in the Gospel, that professed he had kept the Whole Law from his youth, which notwithstanding is not possible through the Flesh;
These make themselves over-iust, and are indeed over-unjust. Some boast of their sinne and wickednesse, in filthinesse and prophanenesse, in whoredome, in drunkennesse,
These make themselves overjust, and Are indeed over-unjust. some boast of their sin and wickedness, in filthiness and profaneness, in whoredom, in Drunkenness,
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Some boast of their felicity and prosperity, some of their riches, some of their honour and nobility, all which the Apostle esteemed as dung in comparison of the righteousnesse of Christ, that hee might win him:
some boast of their felicity and Prosperity, Some of their riches, Some of their honour and Nobilt, all which the Apostle esteemed as dung in comparison of the righteousness of christ, that he might win him:
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We have sundry exhortations and admonitions in holy Scriptures to this purpase, as Rom. 12.2, 16. Minde not high things, but condescend to men of low estate, be not wise in your owne conceits.
We have sundry exhortations and admonitions in holy Scriptures to this purpase, as Rom. 12.2, 16. Mind not high things, but condescend to men of low estate, be not wise in your own conceits.
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and let him not think more highly of himselfe then he ought to thinke. So likewise, Prov. 3.7. Be not wise in thine owne eyes, feare the Lord, and depart from evill.
and let him not think more highly of himself then he ought to think. So likewise, Curae 3.7. Be not wise in thine own eyes, Fear the Lord, and depart from evil.
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nay, is so weake in judgement, that he thinketh his blemishes to bee ornaments, and his vices to be vertues in himselfe. Therefore Salomon saith, Prov. 26.12. Seest thou a man wise in his owne conceit? there is more hope of a foole then of him.
nay, is so weak in judgement, that he Thinketh his blemishes to be Ornament, and his vices to be Virtues in himself. Therefore Solomon Says, Curae 26.12. See thou a man wise in his own conceit? there is more hope of a fool then of him.
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First, if we be poore in Spirit, knowing and evermore meditating upon our infirmities, insufficiences, weaknesses, imperfections, defects and faults, labouring thereby to understand them better,
First, if we be poor in Spirit, knowing and evermore meditating upon our infirmities, insufficiences, Weaknesses, imperfections, defects and Faults, labouring thereby to understand them better,
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Naaman a Master and great Captaine, and honourable, thought it no disparagement to himselfe and his high place, to follow the aduice first of his poore Maid-servant,
Naaman a Master and great Captain, and honourable, Thought it no disparagement to himself and his high place, to follow the Advice First of his poor Maidservant,
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David, a mighty man of warre, and anoynted to be King, disdained not the wise counsell of Abigail a woman, and therefore kept himselfe from sheading of blood, and blessed God for it.
David, a mighty man of war, and anointed to be King, disdained not the wise counsel of Abigail a woman, and Therefore kept himself from shedding of blood, and blessed God for it.
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Apollos was an eloquent man, fervent in the Spirit, and mighty in the Scriptures, who watered where the Apostle planted; yet Aquila and Priscilla tooke him unto them,
Apollos was an eloquent man, fervent in the Spirit, and mighty in the Scriptures, who watered where the Apostle planted; yet Aquila and Priscilla took him unto them,
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This submitting and subjecting of our selves, maketh simple men become wise, yong men to be wiser then their Elders, and such as have beene taught, wiser then their Teachers, and such as have enemies, to goe beyond all their deepe policies,
This submitting and subjecting of our selves, makes simple men become wise, young men to be Wiser then their Elders, and such as have been taught, Wiser then their Teachers, and such as have enemies, to go beyond all their deep policies,
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and a light unto our pathes, there is no true wisedome at all in us, Jer. 8.9. The Word is able to make us wise to salvation, 1 Tim. 3.15. which is the greatest wisedome that can be.
and a Light unto our paths, there is no true Wisdom At all in us, Jer. 8.9. The Word is able to make us wise to salvation, 1 Tim. 3.15. which is the greatest Wisdom that can be.
let him be never so wise and wary for the body, and let him have never so great reputation for a wise man in the world, yet is his wisedome disprooved.
let him be never so wise and wary for the body, and let him have never so great reputation for a wise man in the world, yet is his Wisdom disproved.
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This is the direction of the Apostle Peter, Humble yourselves under the mighty hand of God, that hee may exalt you in due time, and cloathe yourselves with humility, 1 Pet. 5.5, 6. And we have sundry motives to stirre us up unto it.
This is the direction of the Apostle Peter, Humble yourselves under the mighty hand of God, that he may exalt you in due time, and cloth yourselves with humility, 1 Pet. 5.5, 6. And we have sundry motives to stir us up unto it.
Our natur is stained and defiled with all manner of sinne, and a pronenesse to all sorts of sinnes from our birth, nay, from our conception, which hath over-spred us as a filthy leprosie.
Our Nature is stained and defiled with all manner of sin, and a proneness to all sorts of Sins from our birth, nay, from our conception, which hath overspread us as a filthy leprosy.
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The minde and understanding, the will and affections, the memory and conscience, the whole soule and body are infected, so that the naturall man understandeth not the things of God, for they are foolishnesse unto him, and are spiritually discerned.
The mind and understanding, the will and affections, the memory and conscience, the Whole soul and body Are infected, so that the natural man understands not the things of God, for they Are foolishness unto him, and Are spiritually discerned.
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but as it were the foundation or beginning of a great building, or the seed of grace sowne in our hearts, rather then grace it selfe, being compared with perfection.
but as it were the Foundation or beginning of a great building, or the seed of grace sown in our hearts, rather then grace it self, being compared with perfection.
Our faith is little, and soone shaken with many doubtings, and with much unbeleefe. Lastly, such onely as are humble, shall be exalted and lifted up in due time.
Our faith is little, and soon shaken with many doubtings, and with much unbelief. Lastly, such only as Are humble, shall be exalted and lifted up in due time.
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For what is this world, without respect and reference to the World to come? or what is all the glory of this life, without the glory of the next Life? or what is an earthly Kingdome, without the Kingdome of Heaven? Now touching the force and strength of this reason, see afterward in the last branch.
For what is this world, without respect and Referente to the World to come? or what is all the glory of this life, without the glory of the next Life? or what is an earthly Kingdom, without the Kingdom of Heaven? Now touching the force and strength of this reason, see afterwards in the last branch.
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This promise, which is a promise of promises, or the perfection of all promises, as a spring or fountaine, hath many streames or chanels issuing out of it,
This promise, which is a promise of promises, or the perfection of all promises, as a spring or fountain, hath many streams or channels issuing out of it,
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And to the intent this promise might take the deeper root in our hearts, Christ I•sus doth not call him the mighty Lord, the righteous Iudge, the God of revenge,
And to the intent this promise might take the Deeper root in our hearts, christ I•sus does not call him the mighty Lord, the righteous Judge, the God of revenge,
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Personally, when it is restrained to one of the Persons, as to the first Person in the holy and blessed Trinity, to wit, God the Father begetting the Sonne,
Personally, when it is restrained to one of the Persons, as to the First Person in the holy and blessed Trinity, to wit, God the Father begetting the Son,
Thus likewise it is taken, when it is limited to the second Person in Trinity, to wit, God the Sonne, begotten of the Father before all worlds, as Esay 9.6. Vnto us a Childe is borne, unto us a Sonne is given, his Name shall be called Wonderfull, Counseller, the mighty God, the everlasting Father.
Thus likewise it is taken, when it is limited to the second Person in Trinity, to wit, God the Son, begotten of the Father before all world's, as Isaiah 9.6. Unto us a Child is born, unto us a Son is given, his Name shall be called Wonderful, Counsellor, the mighty God, the everlasting Father.
And in this sence, the holy Ghost the third Person proceeding from the Father and the Sonne, may also be called Father, because he together with the Father and the Sonne giveth being to all things.
And in this sense, the holy Ghost the third Person proceeding from the Father and the Son, may also be called Father, Because he together with the Father and the Son gives being to all things.
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and is extended to all the three Persons, as Deut. 32.6. Doe yee so reward the Lord, O yee foolish people? is not he thy Father that hath bought thee? and Mal. 2.10.
and is extended to all the three Persons, as Deuteronomy 32.6. Do ye so reward the Lord, Oh ye foolish people? is not he thy Father that hath bought thee? and Malachi 2.10.
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What the love of Parents is toward their Children, the Scripture setteth downe by sundry examples, 1 King. 3.26. 2 Sam. 18, 23. they rejoice at their good, Prov. 101. they moutne for their trouble and evill that befalleth them, Zach. 12.10. they comfort them in sorrow and anguish, Esay 66.13. they procure them what good and preferment they can, 2 Sam. 19.37. Gen. 17.18. they provide for the time present and to come, Gen. 49.1. they tender them in sicknesse and in health, 1 King. 14.2. they prevent dangers that doe hang over their heads, and may befall them, Gen. 27.43. & 28.2.
What the love of Parents is towards their Children, the Scripture sets down by sundry Examples, 1 King. 3.26. 2 Sam. 18, 23. they rejoice At their good, Curae 101. they moutne for their trouble and evil that befalls them, Zach 12.10. they Comfort them in sorrow and anguish, Isaiah 66.13. they procure them what good and preferment they can, 2 Sam. 19.37. Gen. 17.18. they provide for the time present and to come, Gen. 49.1. they tender them in sickness and in health, 1 King. 14.2. they prevent dangers that do hang over their Heads, and may befall them, Gen. 27.43. & 28.2.
and as the Heaven is high above the earth, so great is his mercy toward them that feare him. And 68.5. A Father of the Fatherlesse, and a Judge of the Widdowes is God in his holy habitation. So Esay 63.16. Doubtlesse thou art our Father, our Redeemer, thy Name is from everlasting. And 64.8. Thou, O Lord, art our Father, we are the clay, and thou our Potter, and wee all are the worke of thine hand.
and as the Heaven is high above the earth, so great is his mercy towards them that Fear him. And 68.5. A Father of the Fatherless, and a Judge of the Widow's is God in his holy habitation. So Isaiah 63.16. Doubtless thou art our Father, our Redeemer, thy Name is from everlasting. And 64.8. Thou, Oh Lord, art our Father, we Are the clay, and thou our Potter, and we all Are the work of thine hand.
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Thus the Apostle, 2 Thes. 2.6. The Lord Iesus, and God even the Father which hath loved us, and hath given us everlasting consolation, comfort your hearts.
Thus the Apostle, 2 Thebes 2.6. The Lord Iesus, and God even the Father which hath loved us, and hath given us everlasting consolation, Comfort your hearts.
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that albeit there be that are called Fathers, as indeed there be many upon the earth, Magistrates, Ministers, Masters, naturall Parents, and all Superiours, Exod. 20.12.
that albeit there be that Are called Father's, as indeed there be many upon the earth, Magistrates, Ministers, Masters, natural Parents, and all Superiors, Exod 20.12.
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Yet to us, as there is but one God, and one Lord, so there is but one Father (as we heard before out of the Prophet) to whom this name is properly and peculiarly belonging.
Yet to us, as there is but one God, and one Lord, so there is but one Father (as we herd before out of the Prophet) to whom this name is properly and peculiarly belonging.
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neither be yee called Masters, for one is your Master, even Christ But is it unlawfull to call any Father? the Apostle calleth himselfe the Father of the Corinthians, 1 Cor. 9. Though yee have ten thousand Instructours,
neither be ye called Masters, for one is your Master, even christ But is it unlawful to call any Father? the Apostle calls himself the Father of the Corinthians, 1 Cor. 9. Though ye have ten thousand Instructors,
I answer, He doth not simply forbid the appellation, but restraine them from ambition: neither condemneth he properly the title, but absolutely the affecting of the title.
I answer, He does not simply forbid the appellation, but restrain them from ambition: neither Condemneth he properly the title, but absolutely the affecting of the title.
but his purpose is to forbid these names, in such sort as the Pharises were called by them, who loved or desired to be called Rabbies, Fathers, and Masters, and challenged the names as proper and peculiar to themselves.
but his purpose is to forbid these names, in such sort as the Pharisees were called by them, who loved or desired to be called Rabbies, Father's, and Masters, and challenged the names as proper and peculiar to themselves.
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Againe, so to be called Rabbi, Father, or Master, that the people of the Lord should wholly and absolutely depend upon their mouthes, to become servants of men, and rest slavishly in their opinions and traditions,
Again, so to be called Rabbi, Father, or Master, that the people of the Lord should wholly and absolutely depend upon their mouths, to become Servants of men, and rest slavishly in their opinions and traditions,
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Secondly, God hath set his whole delight on his, to love them above all other people, and doth great things for them that hee hath not done for the whole world beside.
Secondly, God hath Set his Whole delight on his, to love them above all other people, and does great things for them that he hath not done for the Whole world beside.
From hence flow all spirituall and eternall blessings, as reconciliation, and atonement, sanctification, and likewise our justification consisting in the forgivenesse of sinnes,
From hence flow all spiritual and Eternal blessings, as reconciliation, and atonement, sanctification, and likewise our justification consisting in the forgiveness of Sins,
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though all the earth be his, Exod. 19 5. sometimes his Sonnes and Daughters, begotten of him to a lively hope of an inheritance unspeakable and glorious, 1 Joh. 3.1. sometimes the Spouse of Christ, Hos. 2. sometimes his Jewels, Mal. 3. and sometimes also his friends labouring to doe whatsoever he commandeth them, Joh. 15.14. All these titles and testimonies teach us, how dearely hee loveth, and accounteth of his people.
though all the earth be his, Exod 19 5. sometime his Sons and Daughters, begotten of him to a lively hope of an inheritance unspeakable and glorious, 1 John 3.1. sometime the Spouse of christ, Hos. 2. sometime his Jewels, Malachi 3. and sometime also his Friends labouring to do whatsoever he commands them, John 15.14. All these titles and testimonies teach us, how dearly he loves, and accounteth of his people.
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we must consider, that from hence wee have boldnesse and confidence in prayer to approach neere to the Throne of Grace, that he will give us whatsoever we aske according to his will.
we must Consider, that from hence we have boldness and confidence in prayer to approach near to the Throne of Grace, that he will give us whatsoever we ask according to his will.
Hence it is, that in the Lords prayer, we are willed and warranted to begge the sanctifying of his Name, the comming of his Kingdome, &c. and whatsoever serveth for his glory,
Hence it is, that in the lords prayer, we Are willed and warranted to beg the sanctifying of his Name, the coming of his Kingdom, etc. and whatsoever serves for his glory,
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And these two must be compounded and mingled together, boldnesse with reverence, and reverence with boldnesse, that we may pray and make supplication to him with a reverent boldnesse,
And these two must be compounded and mingled together, boldness with Reverence, and Reverence with boldness, that we may pray and make supplication to him with a reverend boldness,
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lest boldnesse severed from reverence, breed basenesse and contempt, and reverence severed from boldnesse turne into a slavish and superstitious feare.
lest boldness severed from Reverence, breed baseness and contempt, and Reverence severed from boldness turn into a slavish and superstitious Fear.
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To strike in us reverence, it propoundeth sundry threatnings and admonitions, which we ought to call to minde so often as we goe to praier, to prepare us thereunto.
To strike in us Reverence, it propoundeth sundry threatenings and admonitions, which we ought to call to mind so often as we go to prayer, to prepare us thereunto.
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First, we must acquaint our selves with the gracious promises of God which he hath made to us in his holy Word, that our dull and dead spirits may thereby be quickned,
First, we must acquaint our selves with the gracious promises of God which he hath made to us in his holy Word, that our dull and dead spirits may thereby be quickened,
then He will heare in Heaven, and be mercifull unto our sins, 2 Chron. 7. If we seek him, He will be found of us, 2 Chron. 15. Before we call, he will answer,
then He will hear in Heaven, and be merciful unto our Sins, 2 Chronicles 7. If we seek him, He will be found of us, 2 Chronicles 15. Before we call, he will answer,
and while we speake, he will heare, Esay 65. If we which are evill can give good gifts to our children, how much more will our heavenly Father give the holy Ghost to them that desire him, Luke 11? He that is Lord of all, is rich unto all that call upon him, Rom. 10. Draw neere to God,
and while we speak, he will hear, Isaiah 65. If we which Are evil can give good Gifts to our children, how much more will our heavenly Father give the holy Ghost to them that desire him, Lycia 11? He that is Lord of all, is rich unto all that call upon him, Rom. 10. Draw near to God,
Againe, on the other side we must consider, that the Scripture withall giveth us sundry advertisements and threatnings to admonish us to come to him with feare and reverence.
Again, on the other side we must Consider, that the Scripture withal gives us sundry advertisements and threatenings to admonish us to come to him with Fear and Reverence.
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Let us therefore have before us these and such like meditations, If I regard wickednesse in my heart, the Lord will not heare me, Psal. 66.18. & 26.6. and often in the Proverbs, They shall call upon me, but I will not answer:
Let us Therefore have before us these and such like meditations, If I regard wickedness in my heart, the Lord will not hear me, Psalm 66.18. & 26.6. and often in the Proverbs, They shall call upon me, but I will not answer:
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Secondly, hence proceed sundry instructions to sundry duties, which we may referre to these heads, some belonging to God, some to our selves, and some to our brethren.
Secondly, hence proceed sundry instructions to sundry duties, which we may refer to these Heads, Some belonging to God, Some to our selves, and Some to our brothers.
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as Children doe their earthly Parents, Ephes. 6.1, 2. This the Prophet Malachi teacheth, Chap. 1. A Sonne honoureth his Father, and a Servant his Master;
as Children do their earthly Parents, Ephesians 6.1, 2. This the Prophet Malachi Teaches, Chap. 1. A Son Honoureth his Father, and a Servant his Master;
If then I be a Father, where is mine honour? and if I be a Master, where is my feare, saith the Lord of Hosts? And if wee take his name in our mouthes,
If then I be a Father, where is mine honour? and if I be a Master, where is my Fear, Says the Lord of Hosts? And if we take his name in our mouths,
he that doth the will of the Devill, is the childe of the Devill, Ioh. 8. For know ye not, that to whomsoever yee give your selves as servants to obey, his servants yee are to whom yee obey, whether it bee of sinne unto death,
he that does the will of the devil, is the child of the devil, John 8. For know you not, that to whomsoever ye give your selves as Servants to obey, his Servants ye Are to whom ye obey, whither it be of sin unto death,
But doe we thinke that this charge lyeth heavy upon them alone, or that they onely may justly bee upbraided with this reproach? Nay doubtlesse, all such as follow their steps, must be content to beare and borrow the same name.
But doe we think that this charge lies heavy upon them alone, or that they only may justly be upbraided with this reproach? Nay doubtless, all such as follow their steps, must be content to bear and borrow the same name.
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when will he set up the rest of the building? Hence it is that Christ saith, Ioh. 13.17. If yee know these things, happy are ye, if yee doe them. The Sonne and Heire will search and know the Will and Testament of his earthly Father, that he may not be ignorant what is left unto him.
when will he Set up the rest of the building? Hence it is that christ Says, John 13.17. If ye know these things, happy Are you, if ye do them. The Son and Heir will search and know the Will and Testament of his earthly Father, that he may not be ignorant what is left unto him.
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If wee regard his will in some things, but displease and despise him, and dispence with our selves in the rest, he hath no respect to us, neither to our obedience.
If we regard his will in Some things, but displease and despise him, and dispense with our selves in the rest, he hath no respect to us, neither to our Obedience.
Wicked men oftentimes feare to offend, but it is onely or chiefely for feare of punishment, which proceedeth from the spirit of bondage that ingendreth feare, not from the Spirit of adoption, whereby we cry, Abba, Father, Rom. 8.15. The godly feare to offend, because they love God and his Lawes, and they know hee loveth them againe:
Wicked men oftentimes Fear to offend, but it is only or chiefly for Fear of punishment, which Proceedeth from the Spirit of bondage that engendereth Fear, not from the Spirit of adoption, whereby we cry, Abba, Father, Rom. 8.15. The godly Fear to offend, Because they love God and his Laws, and they know he loves them again:
as the Apostle teacheth both by precept, 1 Tim. 5.20. and by example, Gal. 2.14. Can a good Childe, that loveth his Father, heare him in his presence reviled, traduced,
as the Apostle Teaches both by precept, 1 Tim. 5.20. and by Exampl, Gal. 2.14. Can a good Child, that loves his Father, hear him in his presence reviled, traduced,
and make himselfe partaker of those evils, as it were a party, and joyne himselfe to his Fathers enemy? Or will a good Servant heare his Master disgraced before him,
and make himself partaker of those evils, as it were a party, and join himself to his Father's enemy? Or will a good Servant hear his Master disgraced before him,
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when our mouthes are quite shut up and stopped at his disgraces? or how shall we looke to have him confesse us before his Father, and the elect Angels in Heaven,
when our mouths Are quite shut up and stopped At his disgraces? or how shall we look to have him confess us before his Father, and the elect Angels in Heaven,
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how jealous are wee of our owne names? and upon what nice and tender points of saving credit and reputation doe we stand, to maintaine them? And ought not the Name of God to be much more deare and precious unto us? Either let us cease once to take the name of a Father in our mouthes,
how jealous Are we of our own names? and upon what Nicaenae and tender points of Saving credit and reputation do we stand, to maintain them? And ought not the Name of God to be much more deer and precious unto us? Either let us cease once to take the name of a Father in our mouths,
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were not he a very unnaturall childe, that tasting abundantly of his Fathers kindnesse, recompenceth it with unkindnesse, stubbornenesse, unthankfulnesse,
were not he a very unnatural child, that tasting abundantly of his Father's kindness, recompenseth it with unkindness, stubbornenesse, unthankfulness,
And so much the rather, because he chasteneth in love toward us, and if we endure chastisement, God offereth himselfe to us as unto children, Heb. 12.7. especially considering hee doth it evermore for our good.
And so much the rather, Because he Chasteneth in love towards us, and if we endure chastisement, God Offereth himself to us as unto children, Hebrew 12.7. especially considering he does it evermore for our good.
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And if his chastisements proceed from love, why should they not worke the same in them that are chastened? we have had the fathers of our bodies which corrected us oftentimes for their pleasure,
And if his chastisements proceed from love, why should they not work the same in them that Are chastened? we have had the Father's of our bodies which corrected us oftentimes for their pleasure,
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shall wee not then much rather be in subjection to the Father of spirits, and live, who chasteneth us for our profit, that we might be partakers of his holinesse? Lastly, wee must come out from the society and company of evill men,
shall we not then much rather be in subjection to the Father of spirits, and live, who Chasteneth us for our profit, that we might be partakers of his holiness? Lastly, we must come out from the society and company of evil men,
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and we shall bee his Sonnes and Daughters, concludeth, Be not therefore unequally yoaked with Infidels? what fellowship is there betweene righteousnesse and unrighteousnesse, betweene Christ and Belial? wherefore come out from among them,
and we shall be his Sons and Daughters, Concludeth, Be not Therefore unequally yoked with Infidels? what fellowship is there between righteousness and unrighteousness, between christ and Belial? Wherefore come out from among them,
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as it was in the Apostles times? for we are all Christians, we have beene all baptized, we meet in the House of prayer, we come freely to the Lords Table,
as it was in the Apostles times? for we Are all Christians, we have been all baptised, we meet in the House of prayer, we come freely to the lords Table,
and yet to cleave to our sinnes? to looke for salvation from Christ, and never labour for true sanctification of the Spirit? For if he be made to us justification, he must also be made to us sanctification:
and yet to cleave to our Sins? to look for salvation from christ, and never labour for true sanctification of the Spirit? For if he be made to us justification, he must also be made to us sanctification:
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even Iew from Iew, the holy from the prophane, the cleane from the uncleane, and one of Abrahams seed from another, they could not be the people of God.
even Iew from Iew, the holy from the profane, the clean from the unclean, and one of Abrahams seed from Another, they could not be the people of God.
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For hence also we must learne to beware of excessive cares for earthly things, and to have our conversation without covetousnesse, which is the maine scope of Christ our Sauiour in all these words, that we should not feare want, because God is our Father.
For hence also we must Learn to beware of excessive Cares for earthly things, and to have our Conversation without covetousness, which is the main scope of christ our Saviour in all these words, that we should not Fear want, Because God is our Father.
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And doubtlesse if we had hearts to beleeve, and could haue this comfortable assurance, that he is indeed our Father and we his children, we need no more, we could not but rest in his care and providence over us, and provision for us.
And doubtless if we had hearts to believe, and could have this comfortable assurance, that he is indeed our Father and we his children, we need no more, we could not but rest in his care and providence over us, and provision for us.
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and clotheth the Lillies of the field, which is the doctrine here deliuered, he draweth this exhortation from thence, Be not carefull for your life, what ye shall eate,
and clotheth the Lilies of the field, which is the Doctrine Here Delivered, he draws this exhortation from thence, Be not careful for your life, what you shall eat,
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First, it is a sinne alive, when other seeme mortified, as appeareth in the example of Judas, and by lamentable experience of many Professours wholly addicted to the world.
First, it is a sin alive, when other seem mortified, as appears in the Exampl of Judas, and by lamentable experience of many Professors wholly addicted to the world.
For where shall you have a rich man, though covetous in the highest degree, that will acknowledge himselfe to be covetous? The rich man that had many possessions, came to Christ,
For where shall you have a rich man, though covetous in the highest degree, that will acknowledge himself to be covetous? The rich man that had many possessions, Come to christ,
some adulterers, and incestuous, Gen. 19. 2 Sam. 12. 2 Cor. 2. some murtherers, 2 Sam. 12.9. Act. 3.13.19. some drunkards, Gen 9.21. Some Idolaters, sorcerers, enchanters, witches, and wizards, 2 Chron. 33.6, 12. Some envious, and murmurers, Numb. 12.1. Some cursers, swearers, and denyers of Christ, Math. 26.75. Some persecuters, blasphemers, and oppressours, 1 Tim. 1.13. Some stubborne and disobedient to Parents, Matth. 21.29. Some theeves and injurious persons, that robbe other men of their goods, Luke 23.40. Philem. 14. but among all these, very few that are covetous, enter into the Kingdome of God, who blesse themselves when God abhorreth them.
Some Adulterers, and incestuous, Gen. 19. 2 Sam. 12. 2 Cor. 2. Some murderers, 2 Sam. 12.9. Act. 3.13.19. Some drunkards, Gen 9.21. some Idolaters, sorcerers, enchanter's, Witches, and wizards, 2 Chronicles 33.6, 12. some envious, and murmurers, Numb. 12.1. some cursers, swearers, and Denyers of christ, Math. 26.75. some persecuters, blasphemers, and Oppressors's, 1 Tim. 1.13. some stubborn and disobedient to Parents, Matthew 21.29. some thieves and injurious Persons, that rob other men of their goods, Lycia 23.40. Philemon 14. but among all these, very few that Are covetous, enter into the Kingdom of God, who bless themselves when God abhorreth them.
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For when, or where almost shall you haue a covetous person repent, and confesse with his owne mouth, I haue beene covetous? And how can they repent of their sinne, who doe acknowledge themselves to be sinners? we may therefore say of such,
For when, or where almost shall you have a covetous person Repent, and confess with his own Mouth, I have been covetous? And how can they Repent of their sin, who do acknowledge themselves to be Sinners? we may Therefore say of such,
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as Christ speaketh of the High-priests and the Elders, Verily I say unto you, that the Harlots goe before you into the Kingdome of heauen, Math. 21.31.
as christ speaks of the High priests and the Elders, Verily I say unto you, that the Harlots go before you into the Kingdom of heaven, Math. 21.31.
and therefore they regard them as the Pharises did Christ himselfe, who being couetous, heard all these things, and they derided him. Thirdly, these men,
and Therefore they regard them as the Pharisees did christ himself, who being covetous, herd all these things, and they derided him. Thirdly, these men,
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and put their trust in their treasure, and so make to themselues a strange God, and commit Idolatry unto it, worshipping it as an Image, Marke 10.24. Ephes. 5.5. Touching the second, it keepeth the heart so inthralled to the World, that they have no leisure to intend the worship of God.
and put their trust in their treasure, and so make to themselves a strange God, and commit Idolatry unto it, worshipping it as an Image, Mark 10.24. Ephesians 5.5. Touching the second, it Keepeth the heart so enthralled to the World, that they have no leisure to intend the worship of God.
they imagine that it is urged too strictly, being ready to ioyne with those in the Prophet, When will the Sabbath be gone, that we may set forth wheat,
they imagine that it is urged too strictly, being ready to join with those in the Prophet, When will the Sabbath be gone, that we may Set forth wheat,
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or handy-crafts and occupations, (as the Turkish Emperours doe,) what a reproch would wee thinke it to their high calling? God hath made his children Kings,
or handicrafts and occupations, (as the Turkish emperors do,) what a reproach would we think it to their high calling? God hath made his children Kings,
shall we therefore be so base & bad-minded, as to follow after this world, and forget the things of the World to come? The sixt Commandement is pulled vp by the rootes,
shall we Therefore be so base & bad-minded, as to follow After this world, and forget the things of the World to come? The sixt Commandment is pulled up by the roots,
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as we see in Ahab and in Judas. When a man is once couetous, it cannot be but he shall giue himselfe to hatred, malice, cruelty, violence, rage, and reuenge.
as we see in Ahab and in Judas. When a man is once covetous, it cannot be but he shall give himself to hatred, malice, cruelty, violence, rage, and revenge.
for when whoredome hath taken away the heart of many, to maintaine their unbridled lusts, they oftentimes oppresse rich and poore, small and great without difference,
for when whoredom hath taken away the heart of many, to maintain their unbridled Lustiest, they oftentimes oppress rich and poor, small and great without difference,
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so that sometimes whoredome is the cause of covetousnesse, and sometimes covetousnesse of whoredome. The eigth Commandement is principally broken by this sinne aboue the rest.
so that sometime whoredom is the cause of covetousness, and sometime covetousness of whoredom. The Eighth Commandment is principally broken by this sin above the rest.
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They rush against the ninth Commandement, because they are faithfull to no man, they are voyd of all true dealing, they sticke not to lye and beare false witnesse,
They rush against the ninth Commandment, Because they Are faithful to no man, they Are void of all true dealing, they stick not to lie and bear false witness,
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The tenth Commandement striketh at the root of all these evils, and forbiddeth the couetousnesse of the heart before consent, which is throughly setled therein.
The tenth Commandment striketh At the root of all these evils, and forbiddeth the covetousness of the heart before consent, which is thoroughly settled therein.
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and yet live as the Gentiles, Infidels, and Pagans? as Christ himselfe speaketh, Matthew 6.32. After all these things doe the Gentiles seeke, whereas our heauenly Father knoweth that wee haue need of all these things.
and yet live as the Gentiles, Infidels, and Pagans? as christ himself speaks, Matthew 6.32. After all these things do the Gentiles seek, whereas our heavenly Father Knoweth that we have need of all these things.
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and practices, reaching and ouer-reaching day and night for the things of this world, it argueth plainely, that they take God no longer for their Father,
and practices, reaching and overreaching day and night for the things of this world, it argue plainly, that they take God no longer for their Father,
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first, in loving them that hate us, and in doing good to them that persecute us, Math. 5. That thereby we may shew our selves to be the Children of our heavenly Father.
First, in loving them that hate us, and in doing good to them that persecute us, Math. 5. That thereby we may show our selves to be the Children of our heavenly Father.
and consequently Heires of the King of Kings, the eternall God. This Christ our Saviour sheweth, Joh. 1.12. As many as received him, to them he gave prerogative to be the Sonnes of God.
and consequently Heirs of the King of Kings, the Eternal God. This christ our Saviour shows, John 1.12. As many as received him, to them he gave prerogative to be the Sons of God.
So the Apostle saith, and speaketh it with admiration, Behold what love the Father hath shewed to us, that we should be called the Children of God! This preeminence ought so much the more to be magnified,
So the Apostle Says, and speaks it with admiration, Behold what love the Father hath showed to us, that we should be called the Children of God! This preeminence ought so much the more to be magnified,
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and fellow-heires with him, and not much inferiour to the very Angels in Heaven, Psal. 8. Secondly, in that God professeth himselfe a Father of all the faithfull, observe that with him there is no accepting of persons. The poore man hath as great right and interest in Gods Kingdome,
and fellow-heirs with him, and not much inferior to the very Angels in Heaven, Psalm 8. Secondly, in that God Professes himself a Father of all the faithful, observe that with him there is no accepting of Persons. The poor man hath as great right and Interest in God's Kingdom,
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as well as he was to Abraham, to Isaac, to Jacob, to David, to Peter, or to Paul. As all the Faithfull have obtained like precious faith, so have all of them a like or equall right in this Father-hood, the low as well as high, the poore as well as rich, the simple as well as wise, the bond as well as free are allowed and warranted to speak to him as to a Father,
as well as he was to Abraham, to Isaac, to Jacob, to David, to Peter, or to Paul. As all the Faithful have obtained like precious faith, so have all of them a like or equal right in this Fatherhood, the low as well as high, the poor as well as rich, the simple as well as wise, the bound as well as free Are allowed and warranted to speak to him as to a Father,
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and albeit we faile and offend many waies in our obedience, yet when he seeth a ready and willing minde, and an unfained desire in us to doe our duty, he accepteth us according to that we have,
and albeit we fail and offend many ways in our Obedience, yet when he sees a ready and willing mind, and an unfeigned desire in us to do our duty, he Accepteth us according to that we have,
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Doth the Father accept of nothing but that which is on every side perfect, and every way absolute? Yes, he commendeth the heart, when the foot halteth:
Does the Father accept of nothing but that which is on every side perfect, and every Way absolute? Yes, he commends the heart, when the foot halteth:
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Christ Iesus contenteth not himselfe to say, It is the Fathers pleasure, but your Fathers, as when we pray, we are taught to say, Our Father. Neither doth the reason run in this manner:
christ Iesus contents not himself to say, It is the Father's pleasure, but your Father's, as when we pray, we Are taught to say, Our Father. Neither does the reason run in this manner:
This teacheth that it is a duty belonging to the faithfull, to apply the promises of God to themselves particularly, as Ier. 3.19. Thou shalt call me, My Father, and shalt not turne away from me.
This Teaches that it is a duty belonging to the faithful, to apply the promises of God to themselves particularly, as Jeremiah 3.19. Thou shalt call me, My Father, and shalt not turn away from me.
Christ also sendeth Mary to his Brethren to say unto them, I ascend unto my Father and to your Father, to my God and to your God, Ioh. 20. This was the confession and application of Thomas, My Lord and my God.
christ also sends Marry to his Brothers to say unto them, I ascend unto my Father and to your Father, to my God and to your God, John 20. This was the Confessi and application of Thomas, My Lord and my God.
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This was the faith of the blessed Virgin, My spirit reioyceth in God my Saviour. Even so the Apostle, Gal. 2.20. The Sonne of God, who liveth in me, loved me, and gave himselfe for me.
This was the faith of the blessed Virgae, My Spirit rejoices in God my Saviour. Even so the Apostle, Gal. 2.20. The Son of God, who lives in me, loved me, and gave himself for me.
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but as it was with the Church to say as it is, Cant. 2.16. My well-beloved is mine, and I am his, as Christ himselfe saith, I know mine, and am knowne of mine. See the like, Ruth 1.16. Jer. 31.33. Ezra 25.9. The reasons are evident.
but as it was with the Church to say as it is, Cant 2.16. My well-beloved is mine, and I am his, as christ himself Says, I know mine, and am known of mine. See the like, Ruth 1.16. Jer. 31.33. Ezra 25.9. The Reasons Are evident.
The temporary, to beleeve in Christ in a confused manner for a time, like the man that having a glimmering light, saw men walking like trees; to bring forth some fruits, and the fruits may seeme faire and beautifull in their owne and other mens eyes,
The temporary, to believe in christ in a confused manner for a time, like the man that having a glimmering Light, saw men walking like trees; to bring forth Some fruits, and the fruits may seem fair and beautiful in their own and other men's eyes,
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Among all these, the Devils have onely the historicall faith, to beleeve all in the Scripture to be most true, wherein notwithstanding they goe beyond many men.
Among all these, the Devils have only the historical faith, to believe all in the Scripture to be most true, wherein notwithstanding they go beyond many men.
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They want the temporary faith, because as the tree is wholly evill, so they can bring forth no good fruits, they have no taste of the good Word of God,
They want the temporary faith, Because as the tree is wholly evil, so they can bring forth no good fruits, they have no taste of the good Word of God,
so that their faith faileth in this particular, which is more then they can doe, to make particular application of Christ and his promises, to say, Christ is mine, and I am his; his promises are mine; and belong to me;
so that their faith Faileth in this particular, which is more then they can do, to make particular application of christ and his promises, to say, christ is mine, and I am his; his promises Are mine; and belong to me;
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and they taught them this lesson, Behold, I bring you glad tidings of great ioy which shall be to all people, that to you is borne a Saviour, Luke 2. They doe not onely tell them, they brought good tidings, good tidings to others,
and they taught them this Lesson, Behold, I bring you glad tidings of great joy which shall be to all people, that to you is born a Saviour, Lycia 2. They do not only tell them, they brought good tidings, good tidings to Others,
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but good tidings to them: and not onely that Christ was borne, but that he was borne to them; as the Prophet had done long before, Vnto us a Childe is borne,
but good tidings to them: and not only that christ was born, but that he was born to them; as the Prophet had done long before, Unto us a Child is born,
As in a Pardon or Proclamation, though it be delivered in generall, yet the matter contained in it, is that which belongeth to every person in particular,
As in a Pardon or Proclamation, though it be Delivered in general, yet the matter contained in it, is that which belongeth to every person in particular,
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Thirdly, there must be particular application, because God hath given unto us his Sacraments, to bee Seales of the Righteousnesse that is by faith, Rom. 4. Now as God hath established them in the Church,
Thirdly, there must be particular application, Because God hath given unto us his Sacraments, to be Seals of the Righteousness that is by faith, Rom. 4. Now as God hath established them in the Church,
To this purpose, I pray you, consider briefely what is the faith of the Deuils, and what is the faith of true beleevers touching the Articles of the Creed.
To this purpose, I pray you, Consider briefly what is the faith of the Devils, and what is the faith of true believers touching the Articles of the Creed.
But as Christ telleth his Disciples, Except your righteousnesse exceed the righteousnesse of the Scribes and Pharises, ye cannot enter into the Kingdome of heauen:
But as christ Telleth his Disciples, Except your righteousness exceed the righteousness of the Scribes and Pharisees, you cannot enter into the Kingdom of heaven:
and to shew that there must be of necessity an application. But the Romanists alledge against these things, that in the Gospell all runneth in generall,
and to show that there must be of necessity an application. But the Romanists allege against these things, that in the Gospel all Runneth in general,
I answer, whereas they confesse there is a generall in the Gospell, we conclude, that therefore there is of necessity a particular included in the generall;
I answer, whereas they confess there is a general in the Gospel, we conclude, that Therefore there is of necessity a particular included in the general;
therefore there is this particular, Peter, Paul, Cornelius, and the rest did beleeve and repent: therefore certainely they are saved by this their application.
Therefore there is this particular, Peter, Paul, Cornelius, and the rest did believe and Repent: Therefore Certainly they Are saved by this their application.
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how doe you know this? is my name written in so many letters and syllables in the Scripture? But doubtlesse Paul and Silas would have shaped him this answere, This is as true and certaine by the generall rules,
how do you know this? is my name written in so many letters and syllables in the Scripture? But doubtless Paul and Silas would have shaped him this answer, This is as true and certain by the general rules,
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So then, if a man should demand by what authority they absolve? or who gaue them this authority? they thinke they have answered fully, that they are the successors of the Apostles,
So then, if a man should demand by what Authority they absolve? or who gave them this Authority? they think they have answered Fully, that they Are the Successors of the Apostles,
What then? May not we apply to our selves and to our comfort and salvation, that which they doe to others for gaine and for money? Lastly, this objection overthroweth all piety and Religion.
What then? May not we apply to our selves and to our Comfort and salvation, that which they do to Others for gain and for money? Lastly, this objection Overthroweth all piety and Religion.
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What if a franticke man should boast and bragge abroad, that all the wares which are landed in such a Port, are his, wil the right owner be thereby discouraged,
What if a frantic man should boast and brag abroad, that all the wares which Are landed in such a Port, Are his, will the right owner be thereby discouraged,
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or what if Satan have deluded such with the spirit of error? what though dogs and whelpes lay claime to the childrens bread? shall we therefore suffer our selves also to be mocked,
or what if Satan have deluded such with the Spirit of error? what though Dogs and whelps lay claim to the Children's bred? shall we Therefore suffer our selves also to be mocked,
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and brought to thinke we are deceived, and that wee have no faith or confidence in particular to our selves? So then to conclude, we affirme that the Devils, who are reserved in everlasting chaines under darknesse unto the judgement of the great Day, have notwithstanding as much faith as the Romanists,
and brought to think we Are deceived, and that we have no faith or confidence in particular to our selves? So then to conclude, we affirm that the Devils, who Are reserved in everlasting chains under darkness unto the judgement of the great Day, have notwithstanding as much faith as the Romanists,
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whiles in the meane season he had no part of it, but was in danger to perish for hunger? or for the foure Lepers to know there was plenty enough in the Host of the Syrians,
while in the mean season he had no part of it, but was in danger to perish for hunger? or for the foure Lepers to know there was plenty enough in the Host of the Syrians,
Now, for as much as we must be brought unto this try all, as it were into the field, it is to be feared, that it will descry and discover a great measure of infidelity to be in the world.
Now, for as much as we must be brought unto this try all, as it were into the field, it is to be feared, that it will descry and discover a great measure of infidelity to be in the world.
But all this while there is no talke of speciall faith, nor of particular application. Their case must needs be lamentable, and they in a damnable condition.
But all this while there is no talk of special faith, nor of particular application. Their case must needs be lamentable, and they in a damnable condition.
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and all the promises of mercy and salvation to our selves, we are in the high and broad way to destruction, his judgements follow us at the heeles, and shall overtake us.
and all the promises of mercy and salvation to our selves, we Are in the high and broad Way to destruction, his Judgments follow us At the heals, and shall overtake us.
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or not? because the heart of man is evill, and deceitfull above all things, and the secret corners of it hard to finde out? Jer. 17.10. I answer, We shall know it by these few notes.
or not? Because the heart of man is evil, and deceitful above all things, and the secret corners of it hard to find out? Jer. 17.10. I answer, We shall know it by these few notes.
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and strive with us in the matter of our assurance, as hee did with Michael about the body of Moses, Jude 9. Wee are therefore seriously to examine our selves,
and strive with us in the matter of our assurance, as he did with Michael about the body of Moses, U^de 9. we Are Therefore seriously to examine our selves,
whether we finde any doubts or distrust, and whether we have not many questions arising in our hearts, which are ready to call our faith into question, suggesting unto us, that we have no faith at all, thereby shaking the very foundation of the house.
whither we find any doubts or distrust, and whither we have not many questions arising in our hearts, which Are ready to call our faith into question, suggesting unto us, that we have no faith At all, thereby shaking the very Foundation of the house.
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If we finde these wrastlings and struglings in us, as Rebecca did of the twinnes that were in her wombe, it is an argument wee have a true faith conceived in us.
If we find these wrestlings and strugglings in us, as Rebecca did of the twins that were in her womb, it is an argument we have a true faith conceived in us.
If then we finde and feele these assaults, these tentations, these buffettings, it is a plaine proofe that we have received faith, which maketh the Devill so earnest and diligent to interrupt us and intercept us.
If then we find and feel these assaults, these tentations, these buffetings, it is a plain proof that we have received faith, which makes the devil so earnest and diligent to interrupt us and intercept us.
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and this rule is taken out of the words of Peter, Hee put no difference betweene Jewes and Gentiles, purifying their hearts by faith, Acts 15. which worketh by love, Gal. 5. Thirdly, Christ giveth himselfe to the beleever,
and this Rule is taken out of the words of Peter, He put no difference between Jews and Gentiles, purifying their hearts by faith, Acts 15. which works by love, Gal. 5. Thirdly, christ gives himself to the believer,
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Never any husband could endow his wife with such a dowry, to say as Christ Iesus doth, I will betroth them to me for ever in righteousnesse, in faithfulnesse, in judgement, in loving kindnesse, and in mercy.
Never any husband could endow his wife with such a dowry, to say as christ Iesus does, I will betrothed them to me for ever in righteousness, in faithfulness, in judgement, in loving kindness, and in mercy.
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neither was there ever any that embraced him, but he likewise by and by tooke hold of him, His left hand is under his head, and his right hand doth embrace him.
neither was there ever any that embraced him, but he likewise by and by took hold of him, His left hand is under his head, and his right hand does embrace him.
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I doubt not to pronounce of all such without any doubting at all, they never knew what faith meaneth, it is an evident demonstration of great and grosse infidelity.
I doubt not to pronounce of all such without any doubting At all, they never knew what faith means, it is an evident demonstration of great and gross infidelity.
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Againe, if sinne be living in us, that there be no mortification at all, no cleansing of our selves from the filthinesse of the flesh and spirit, we can have no true faith.
Again, if sin be living in us, that there be no mortification At all, not cleansing of our selves from the filthiness of the Flesh and Spirit, we can have no true faith.
and the Rocke powreth out rivers of oyle, shall we call this a true faith? The faith of the Elect, to make shew of many good things in us so long onely,
and the Rock poureth out Rivers of oil, shall we call this a true faith? The faith of the Elect, to make show of many good things in us so long only,
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and to rent him in pieces, like mad Dogs that flie in their Masters face? This rule ariseth from Satans false measuring of the practice of Job, Chap. 2.5. Put forth thine hand now, and touch his bone and his flesh, and he will curse thee to thy face.
and to rend him in Pieces, like mad Dogs that fly in their Masters face? This Rule arises from Satan false measuring of the practice of Job, Chap. 2.5. Put forth thine hand now, and touch his bone and his Flesh, and he will curse thee to thy face.
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This is contrary to the application of Gods servants, who when he doth afflict them, and his hand is most heavy upon them, even then they sticke fastest unto him,
This is contrary to the application of God's Servants, who when he does afflict them, and his hand is most heavy upon them, even then they stick fastest unto him,
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so we say in this case of faith, for a man to say by particular application, Christ is mine, is better then to say in generall, Christ is ours, or others:
so we say in this case of faith, for a man to say by particular application, christ is mine, is better then to say in general, christ is ours, or Others:
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they are without the feares, and terrours, and tremblings, that Gods Children doe often, even in their best meditations finde in themselves, whom Satan will not suffer to be quiet.
they Are without the fears, and terrors, and tremblings, that God's Children do often, even in their best meditations find in themselves, whom Satan will not suffer to be quiet.
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and the unbeleevers no way so much distressed? may not the state of these seeme to be much better then of the other? I answer, This ariseth from sundry considerations.
and the unbelievers no Way so much distressed? may not the state of these seem to be much better then of the other? I answer, This arises from sundry considerations.
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Sometimes, the heart of man, too full of corruption, will cast forth doubts, as the Furnace doth sparkles, concerning his faith, seeking as it were to throw mire and dirt in the face of his faith:
Sometime, the heart of man, too full of corruption, will cast forth doubts, as the Furnace does sparkles, Concerning his faith, seeking as it were to throw mire and dirt in the face of his faith:
Then the Sunne hideth his face in a cloud: then we are full of wavering. Notwithstanding, this may bee no matter of discouragement, but rather of much comfort and encouragement,
Then the Sun Hideth his face in a cloud: then we Are full of wavering. Notwithstanding, this may be no matter of discouragement, but rather of much Comfort and encouragement,
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This is called in holy Scripture, His grace, his mercy, his love, his kindnesse, his purpose, his will, the purpose of his will, the good pleasure of his will,
This is called in holy Scripture, His grace, his mercy, his love, his kindness, his purpose, his will, the purpose of his will, the good pleasure of his will,
and redeemed them out of the house of bondmen, and from the hand of Pharaoh, was because he loved them. This is the saying of the Angels after the birth of Christ, Luk. 2. Glory to God in the highest, on earth peace, good will toward men.
and redeemed them out of the house of bondmen, and from the hand of Pharaoh, was Because he loved them. This is the saying of the Angels After the birth of christ, Luk. 2. Glory to God in the highest, on earth peace, good will towards men.
For our whole salvation proceedeth from the grace of God, as election, Christ himselfe, vocation, faith, justification, regeneration, love, good workes, conversion of sinners, the finall perseverance of the Saints, and eternall glorification.
For our Whole salvation Proceedeth from the grace of God, as election, christ himself, vocation, faith, justification, regeneration, love, good works, conversion of Sinners, the final perseverance of the Saints, and Eternal glorification.
For the Kingdome is not given but to such, for whom it is prepared, Matth. 25.34. & 20.23. but this is done according to the good pleasure of his will, Ephes. 1.4. No man could be saved, except Christ Iesus had come, and had satisfied the wrath of his Father for the sinnes of the world:
For the Kingdom is not given but to such, for whom it is prepared, Matthew 25.34. & 20.23. but this is done according to the good pleasure of his will, Ephesians 1.4. No man could be saved, except christ Iesus had come, and had satisfied the wrath of his Father for the Sins of the world:
But this benefit proceedeth from the grace of God, and his everlasting love toward us, Ioh. 3.16. For God so loved the world, that he gave his onely begotten Sonne for all that beleeve in him.
But this benefit Proceedeth from the grace of God, and his everlasting love towards us, John 3.16. For God so loved the world, that he gave his only begotten Son for all that believe in him.
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but whence commeth this but from his grace? for he hath called us with an holy calling, according to his owne purpose, which was given us in Christ Iesus,
but whence comes this but from his grace? for he hath called us with an holy calling, according to his own purpose, which was given us in christ Iesus,
before the world began, 2 Tim. 1.9. No man is saved except he have faith, and beleeve in Christ, for the Just shall live by his faith, and without it, It is unpossible to please God:
before the world began, 2 Tim. 1.9. No man is saved except he have faith, and believe in christ, for the Just shall live by his faith, and without it, It is unpossible to please God:
No man can be saved, except also he be justified, for the eyes of the Lord are over the iust, but the face of the Lord is upon the evill, to root out the remembrance of them from the earth, Psal. 34. Now whence is this,
No man can be saved, except also he be justified, for the eyes of the Lord Are over the just, but the face of the Lord is upon the evil, to root out the remembrance of them from the earth, Psalm 34. Now whence is this,
but from his free grace, Rom. 3.24? We are iustified freely by his grace. No man can bee saved, except he be regenerated and sanctified by the holy Spirit:
but from his free grace, Rom. 3.24? We Are justified freely by his grace. No man can be saved, except he be regenerated and sanctified by the holy Spirit:
But whence is this also but from grace, that we should be holy, and without blame before him, Ephes. 1.4, 5. Tit. 2.11, 12? No man can bee saved without love toward God and our neighbour. 1 Cor. 16.14.
But whence is this also but from grace, that we should be holy, and without blame before him, Ephesians 1.4, 5. Tit. 2.11, 12? No man can be saved without love towards God and our neighbour. 1 Cor. 16.14.
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No man can bee saved without bringing forth good workes, and walking in them, for wee are his workmanship, created in Christ Jesus unto good workes, which God hath ordained, that we should walke in them:
No man can be saved without bringing forth good works, and walking in them, for we Are his workmanship, created in christ jesus unto good works, which God hath ordained, that we should walk in them:
but when the righteous turneth away from his righteousnesse, and committeth iniquity, all his righteousnesse that he hath done, shall not bee mentioned,
but when the righteous turns away from his righteousness, and Committeth iniquity, all his righteousness that he hath done, shall not be mentioned,
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Now whence is this, that we stand fast? Is it from our selves? No, it is from his grace, who will give them an heart to feare him for ever, that they shall not depart from him, Jer. 32.39, 40. Phil. 1.6, Lastly, no man can be saved without eternall life,
Now whence is this, that we stand fast? Is it from our selves? No, it is from his grace, who will give them an heart to Fear him for ever, that they shall not depart from him, Jer. 32.39, 40. Philip 1.6, Lastly, no man can be saved without Eternal life,
But if our salvation were any way of our selves, that we did part stakes with him in the grace, there were reason wee should also share with him in the glory.
But if our salvation were any Way of our selves, that we did part stakes with him in the grace, there were reason we should also share with him in the glory.
but of our owne good pleasure. For grace is not grace, except it be every way gracious or free, Rom. 11.6. If it bee of grace, then it is no more of workes, otherwise grace were no more grace:
but of our own good pleasure. For grace is not grace, except it be every Way gracious or free, Rom. 11.6. If it be of grace, then it is no more of works, otherwise grace were no more grace:
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Hee may doe with his owne what he please, and who shall say unto him, What doest thou? Shall the thing formed say to him that formed it, Why hast thou made me thus? Shall the clay say to him that fashioned it, What makest thou? Shall the Sonne say to the Father, What begettest thou? or to the Woman, What hast thou brought forth? Shall the Axe boast it selfe against him that heweth therewith? Or shall the Saw magnifie it selfe against him that shaketh it? As if the Rod should shake it selfe against them that lift it up? or as if the Staffe should lift up it selfe,
He may do with his own what he please, and who shall say unto him, What dost thou? Shall the thing formed say to him that formed it, Why hast thou made me thus? Shall the clay say to him that fashioned it, What Makest thou? Shall the Son say to the Father, What begettest thou? or to the Woman, What hast thou brought forth? Shall the Axe boast it self against him that heweth therewith? Or shall the Saw magnify it self against him that shakes it? As if the Rod should shake it self against them that lift it up? or as if the Staff should lift up it self,
Wherefore albeit he shewed no mercy on Cain, Esau, Saul, Ahab, Judas, and sundry others, yet is he not herein unjust, for hee was indebted unto them nothing at all.
Wherefore albeit he showed no mercy on Cain, Esau, Saul, Ahab, Judas, and sundry Others, yet is he not herein unjust, for he was indebted unto them nothing At all.
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and if wee bee drawne, wee runne after him. What then, may some say? Are we stockes and stones without will, without life, without motion? I answer, Not so:
and if we be drawn, we run After him. What then, may Some say? are we stocks and stones without will, without life, without motion? I answer, Not so:
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But to any thing that is simply good, and well-pleasing to God, before he make us willing, that are unwilling, wee are worse then stocks, I meane, to doe good in a good, holy, and sanctified manner.
But to any thing that is simply good, and Well-pleasing to God, before he make us willing, that Are unwilling, we Are Worse then stocks, I mean, to do good in a good, holy, and sanctified manner.
For not onely wee have stony hearts, but also we rebell against God, and lift up our selves against him, which stockes and stones never doe against their Maker:
For not only we have stony hearts, but also we rebel against God, and lift up our selves against him, which stocks and stones never do against their Maker:
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and among other Sectaries (and who is ignorant of it?) about the matter of free will? Were he not a fond man, who being fast bound in chaines and irons, would talke of nothing but of his present freedome and liberty? Yet this is the case with us;
and among other Sectaries (and who is ignorant of it?) about the matter of free will? Were he not a found man, who being fast bound in chains and irons, would talk of nothing but of his present freedom and liberty? Yet this is the case with us;
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And if both the deed and will it selfe be Gods gifts, I would gladly know, what good gift we have left unto us in nature? or what we can rightly challenge to our selves? God is Alpha and Omega, the first and the last, the beginning and the ending,
And if both the deed and will it self be God's Gifts, I would gladly know, what good gift we have left unto us in nature? or what we can rightly challenge to our selves? God is Alpha and Omega, the First and the last, the beginning and the ending,
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The new Sectaries teach that Election resteth and dependeth upon the foreknowledge of faith, and that it is made for faith foreseene, which the sounder sort of Papists begin to be ashamed of,
The new Sectaries teach that Election rests and dependeth upon the foreknowledge of faith, and that it is made for faith foreseen, which the sounder sort of Papists begin to be ashamed of,
as appeareth in Bellarmine. The Apostle teacheth plainely, that all spirituall blessings whatsoever are given us according to Election, before the foundation of the world, Ephes. 1.3, 4. and therefore Election must of necessity bee before those blessings.
as appears in Bellarmine. The Apostle Teaches plainly, that all spiritual blessings whatsoever Are given us according to Election, before the Foundation of the world, Ephesians 1.3, 4. and Therefore Election must of necessity be before those blessings.
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Againe, we are elected, that we should be holy, and without blame: he saith to holinesse, not for any holinesse, and consequently to faith, not for faith.
Again, we Are elected, that we should be holy, and without blame: he Says to holiness, not for any holiness, and consequently to faith, not for faith.
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Wherefore then hath God chosen us and refused others? made us vessels to honour, and left others to be vessels to dishonour? why hath hee taken away the hardnesse of our stony hearts,
Wherefore then hath God chosen us and refused Others? made us vessels to honour, and left Others to be vessels to dishonour? why hath he taken away the hardness of our stony hearts,
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as the fire doth upon the fuell? It was not greatnes of wealth, noblenesse of birth, highnesse of estate, worthinesse of condition, multitude of friends, that hee respected, who respecteth no mans person:
as the fire does upon the fuel? It was not greatness of wealth, nobleness of birth, highness of estate, worthiness of condition, multitude of Friends, that he respected, who respecteth no men person:
so that when we consider what we are of our selves, and how graciously God hath dealt toward us, we should cry out with the Apostle, O the depth of the riches both of the wisedome and knowledge of God,
so that when we Consider what we Are of our selves, and how graciously God hath dealt towards us, we should cry out with the Apostle, Oh the depth of the riches both of the Wisdom and knowledge of God,
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Lastly, seeing it is of Gods good pleasure that he saveth us, and not any thing that is in our selves that moued him, this ought to stirre us up to thankefulnesse,
Lastly, seeing it is of God's good pleasure that he Saveth us, and not any thing that is in our selves that moved him, this ought to stir us up to thankfulness,
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Hence it is, that the Apostle saith, What is it that thou hast not received? Wee are so farre from comming to our iournyes end without his direction, that we cannot set one foot forward in the right way.
Hence it is, that the Apostle Says, What is it that thou hast not received? we Are so Far from coming to our journeys end without his direction, that we cannot Set one foot forward in the right Way.
Wee are so farre from being able to practise any thing that is good, that wee haue no power to prepare our selves to it, forasmuch as it is he that prepareth the heart, Psal. 10.17.
we Are so Far from being able to practise any thing that is good, that we have no power to prepare our selves to it, forasmuch as it is he that Prepareth the heart, Psalm 10.17.
Some things are said to be given, when a sufficient recompence is tendred and offered withall, as Gen. 23.9. Give me the cave for as much money as it is worth: and 1. King 12.2. Give me thy Vineyard, and I will give thee for it a better Vineyard then it.
some things Are said to be given, when a sufficient recompense is tendered and offered withal, as Gen. 23.9. Give me the cave for as much money as it is worth: and 1. King 12.2. Give me thy Vineyard, and I will give thee for it a better Vineyard then it.
True it is our Salvation and Redemption were purchased by Christ, who paid a deare price to bring us to God, (because his Iustice required it,) yet was this also of meere grace.
True it is our Salvation and Redemption were purchased by christ, who paid a deer price to bring us to God, (Because his justice required it,) yet was this also of mere grace.
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yet neither the whole worke, nor any part or parcell thereof was purchased in regard of our selves, who are made partakers thereof through Gods speciall grace.
yet neither the Whole work, nor any part or parcel thereof was purchased in regard of our selves, who Are made partakers thereof through God's special grace.
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Wee cannot gratifie Christ Iesus againe in any matter or measure, who trode the wine-presse of the wrath of the Father alone for us, and hath paid the utmost farthing that could be required of us,
we cannot gratify christ Iesus again in any matter or measure, who trodden the winepress of the wrath of the Father alone for us, and hath paid the utmost farthing that could be required of us,
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This the Apostle teacheth, Rom. 3.24. Being justified freely by his grace, through the Redemption that is in Christ, and Chap. 6.23. The gift of God is eternall life through Jesus Christ our Lord.
This the Apostle Teaches, Rom. 3.24. Being justified freely by his grace, through the Redemption that is in christ, and Chap. 6.23. The gift of God is Eternal life through jesus christ our Lord.
And Peter speaketh to the same purpose, According to his divine power hee hath given us all things that pertaine unto life and godlinesse, 2. Pet. 1.3.
And Peter speaks to the same purpose, According to his divine power he hath given us all things that pertain unto life and godliness, 2. Pet. 1.3.
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This doctrine overthroweth all Iustification by our owne workes and merits, whether done before grace, or in the state of grace. The Apostle saith, Rom. 3.20. By the deeds of the Law shall no flesh bee iustified in his sight, for by the Law is the knowledge of sinne.
This Doctrine Overthroweth all Justification by our own works and merits, whither done before grace, or in the state of grace. The Apostle Says, Rom. 3.20. By the Deeds of the Law shall no Flesh be justified in his sighed, for by the Law is the knowledge of sin.
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And Tit. 3. The kindnesse and love of God appeared, not by workes of righteousnesse which we have done, but according to his mercy hee saved us: and againe, 2. Tim. 1.9.
And Tit. 3. The kindness and love of God appeared, not by works of righteousness which we have done, but according to his mercy he saved us: and again, 2. Tim. 1.9.
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and our righteousnesse should be by unrighteousnesse, if we should bee justified by these or any such workes? Neither can workes of righteousnesse done in faith,
and our righteousness should be by unrighteousness, if we should be justified by these or any such works? Neither can works of righteousness done in faith,
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even the best and the holiest of them, that we cannot challenge righteousnesse by them, but must with the Prophet cry out, Lord, enter not into judgement with thy servant,
even the best and the Holiest of them, that we cannot challenge righteousness by them, but must with the Prophet cry out, Lord, enter not into judgement with thy servant,
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And againe to like purpose, If thou, Lord, shouldst marke iniquities, O Lord, who shall stand? but there is forgivenesse with thee, that thou maist be feared.
And again to like purpose, If thou, Lord, Shouldst mark iniquities, Oh Lord, who shall stand? but there is forgiveness with thee, that thou Mayest be feared.
This is our justification to obtaine remission of our sinnes, Psal. 32. The Servants of God doe not in the pride of their hearts advance themselves against God through their owne righteousnesse,
This is our justification to obtain remission of our Sins, Psalm 32. The Servants of God do not in the pride of their hearts advance themselves against God through their own righteousness,
and complaine that this word is fraudulently foysted, and cunningly thrust into this Question, as an Addition of our owne, whereupon notwithstanding the chiefe state of the Controversie betweene us and them dependeth.
and complain that this word is fraudulently foisted, and cunningly thrust into this Question, as an Addition of our own, whereupon notwithstanding the chief state of the Controversy between us and them dependeth.
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but rather an exposition, or explication, as wee see the like case in Christ our Saviour, Luke 4.8. compareth with Deut. 6.13. who addeth that word without any correction, or corruption, or without any violence to the Text. Againe, the Scripture teacheth, that we are justified without workes, not by the workes of the Law.
but rather an exposition, or explication, as we see the like case in christ our Saviour, Lycia 4.8. compareth with Deuteronomy 6.13. who adds that word without any correction, or corruption, or without any violence to the Text. Again, the Scripture Teaches, that we Are justified without works, not by the works of the Law.
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If then works be excluded, what can be included? or what is there established but faith? what can have place in our justification beside the same? For to say that a man is justified by faith onely,
If then works be excluded, what can be included? or what is there established but faith? what can have place in our justification beside the same? For to say that a man is justified by faith only,
Even as he that saith, The husband ought to be master of the house, and not the wife, saith in effect that the husband onely ought to be master, especially when the Question ariseth,
Even as he that Says, The husband ought to be master of the house, and not the wife, Says in Effect that the husband only ought to be master, especially when the Question arises,
I answer, As though the Churches of God after their embracing the Gospell, and walking many yeeres in the wayes of godlinesse, were so simple and so foolish,
I answer, As though the Churches of God After their embracing the Gospel, and walking many Years in the ways of godliness, were so simple and so foolish,
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Observe farther for the clearing of this point, that he, in all his treatises of justification which are many and large, never exhorteth us to be justified, no more then he doth to be elected.
Observe farther for the clearing of this point, that he, in all his treatises of justification which Are many and large, never exhorteth us to be justified, no more then he does to be elected.
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but a grace of God, whereby he absolveth sinners in beholding his Sonne, as in Civill Courts, Iustification is an Act of the Iudge, not a vertue in him that is to be judged.
but a grace of God, whereby he absolveth Sinners in beholding his Son, as in Civil Courts, Justification is an Act of the Judge, not a virtue in him that is to be judged.
besides they are expressely distinguished else-where, 1 Cor. 1.30. Againe, the same Apostle concluding, that a man is justified by faith without the workes of the Law, must be understood to understand the Morall Law, to wit, the same Law, by which he teacheth that those which have sinned shall be judged.
beside they Are expressly distinguished elsewhere, 1 Cor. 1.30. Again, the same Apostle concluding, that a man is justified by faith without the works of the Law, must be understood to understand the Moral Law, to wit, the same Law, by which he Teaches that those which have sinned shall be judged.
And againe, chapter 4. when he insisteth upon the example of Abraham, that he was not justified by workes, it had beene in vaine to goe about to prove, that he was not justified by the workes of the Ceremoniall Law.
And again, chapter 4. when he insisteth upon the Exampl of Abraham, that he was not justified by works, it had been in vain to go about to prove, that he was not justified by the works of the Ceremonial Law.
neither was established, untill foure hundred yeeres afterward? The like I might shew out of the Epistle to the Galatians; For when he teacheth, that a man is not justified by the workes of the Law, he excludeth the works not onely of the Ceremoniall Law,
neither was established, until foure hundred Years afterwards? The like I might show out of the Epistle to the Galatians; For when he Teaches, that a man is not justified by the works of the Law, he excludeth the works not only of the Ceremonial Law,
And that we are not enemies to good workes, neither reject them as superfluous, let Bellarmine himselfe as a witnesse no way partiall to us, speake for us, lib. 4. de Justif. cap. 7. Adversarij in eo conveniunt, &c. ut opera bona fieri debeant,
And that we Are not enemies to good works, neither reject them as superfluous, let Bellarmine himself as a witness no Way partial to us, speak for us, lib. 4. de Justif cap. 7. Adversarij in eo conveniunt, etc. ut opera Bona fieri debeant,
yet I say after all this, hee witnesseth and confesseth thus much in his owne words, Justificamur à Deo gratis, id est, ex mera ejus liberalitate, quantum ad nostra merita, nullo enim nostro opere meremur justificari, that is, We are justified of God freely, that is, of his meere liberality,
yet I say After all this, he Witnesseth and Confesses thus much in his own words, Justificamur à God gratis, id est, ex Mera His liberalitate, quantum ad nostra Merita, nullo enim nostro Opere meremur justificari, that is, We Are justified of God freely, that is, of his mere liberality,
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as I have shewed elsewhere, that for the uncertainty of our righteousnesse, and the danger of vaine glory, it is a most safe thing to put our whole trust in the mercy and bountifulnesse of God onely.
as I have showed elsewhere, that for the uncertainty of our righteousness, and the danger of vain glory, it is a most safe thing to put our Whole trust in the mercy and bountifulness of God only.
And immediatly after, Nemoabs { que } revelatione certò scire potest habere vera merita, aut in eis ad finem usque perseveraturum, that is, No man can without a revelation know certainely, that he hath any true merits,
And immediately After, Nemoabs { que } Revelation certò Scire potest habere vera Merita, Or in eis ad finem usque perseveraturum, that is, No man can without a Revelation know Certainly, that he hath any true merits,
and how they dare take upon them to dispense the over-plus of their merits, when they avouch, that no man knoweth himselfe whether hee have any true merits? doe they know the merits of other better then of themselves? or can they dispense that whereof the Saints themselves are ignorant? and what doe they then meane to boast so much,
and how they Dare take upon them to dispense the overplus of their merits, when they avouch, that no man Knoweth himself whither he have any true merits? do they know the merits of other better then of themselves? or can they dispense that whereof the Saints themselves Are ignorant? and what do they then mean to boast so much,
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and that it is therefore the safest course for all men to rely upon the mercy of God onely? Thus they say and unsay, they affirme and deny, they binde and loose, they blow hot and cold at their owne pleasure.
and that it is Therefore the Safest course for all men to rely upon the mercy of God only? Thus they say and unsay, they affirm and deny, they bind and lose, they blow hight and cold At their own pleasure.
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This truth the Apostle teacheth, pointing out the steps whereby we attaine to salvation, as it were to the top of a mountaine, he taketh the beginning of all at God, who sendeth out Pastors for the worke of the ministery, and the edification of the body of Christ.
This truth the Apostle Teaches, pointing out the steps whereby we attain to salvation, as it were to the top of a mountain, he Takes the beginning of all At God, who sends out Pastors for the work of the Ministry, and the edification of the body of christ.
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what was the cause that they were gathered together? Christ Iesus had compassion upon them, Matth. 9. The Apostle had a vision, A man of Macedonia stood by him, and prayed him to come among them:
what was the cause that they were gathered together? christ Iesus had compassion upon them, Matthew 9. The Apostle had a vision, A man of Macedonia stood by him, and prayed him to come among them:
we have hearts, indeed, but we cannot understand, untill God open them, as he did the hearts of the two Disciples that were going to Emaus, who said, Did not our hearts burne within us, while he talked with us by the way,
we have hearts, indeed, but we cannot understand, until God open them, as he did the hearts of the two Disciples that were going to Emaus, who said, Did not our hearts burn within us, while he talked with us by the Way,
and while he opened to us the Scriptures? And likewise of those that heard Peter, who were pricked in their hearts, and said to the Apostles, Men and brethren, what shall we doe? Wee have eyes indeed,
and while he opened to us the Scriptures? And likewise of those that herd Peter, who were pricked in their hearts, and said to the Apostles, Men and brothers, what shall we do? we have eyes indeed,
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but wee are starke blinde, untill hee open them, who came into the world, that they which see not, might see, Ioh. 9. and he sent the Apostle to open the eyes of the Gentiles,
but we Are stark blind, until he open them, who Come into the world, that they which see not, might see, John 9. and he sent the Apostle to open the eyes of the Gentiles,
Thus the Prophet prayeth oftentimes to God, to give him understanding. Fourthly, it is our dutie to come into the house of God, the Schoole of all spirituall wisedome.
Thus the Prophet Prayeth oftentimes to God, to give him understanding. Fourthly, it is our duty to come into the house of God, the School of all spiritual Wisdom.
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This is the House of prayer and preaching, the place where his honour dwelleth. This is Mount Sion, wherein he pleaseth to reside, and hath promised to dwell.
This is the House of prayer and preaching, the place where his honour dwells. This is Mount Sion, wherein he Pleases to reside, and hath promised to dwell.
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But how can we looke to have his graces bestowed upon us, if we resort not to his gate where they are distributed? Fiftly, hearken and attend to the things taught and delivered with all diligence, lest they slip from us, as wholsome liquor out of a rent or riven and broken vessell, Heb. 2. Lastly, the greater that the meanes are which are offered, the greater is his mercy toward us:
But how can we look to have his graces bestowed upon us, if we resort not to his gate where they Are distributed? Fifty, harken and attend to the things taught and Delivered with all diligence, lest they slip from us, as wholesome liquour out of a rend or riven and broken vessel, Hebrew 2. Lastly, the greater that the means Are which Are offered, the greater is his mercy towards us:
Secondly, God offereth and propoundeth his gifts to such as have nothing to give, and pronounceth the poore in spirit to be blessed, so that our buying of him is without any money:
Secondly, God Offereth and propoundeth his Gifts to such as have nothing to give, and pronounceth the poor in Spirit to be blessed, so that our buying of him is without any money:
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nay, the offering of him money, and tendering any paiment to him, is like Simons offering money to buy the gifts of the holy Ghost, which is such a barre lying in our way, that we may be sure never to attaine unto them.
nay, the offering of him money, and tendering any payment to him, is like Simons offering money to buy the Gifts of the holy Ghost, which is such a bar lying in our Way, that we may be sure never to attain unto them.
and thorowly recompence them, what profit should wee have thereby? Thirdly, his grace is set forth and magnified by our want and weaknesse, 2 Cor. 12. and where sinne aboundeth, his grace much more aboundeth, Rom. 6. Fourthly, we must bee humble in our owne eyes, considering that wee have nothing which we have not received:
and thoroughly recompense them, what profit should we have thereby? Thirdly, his grace is Set forth and magnified by our want and weakness, 2 Cor. 12. and where sin Aboundeth, his grace much more Aboundeth, Rom. 6. Fourthly, we must be humble in our own eyes, considering that we have nothing which we have not received:
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but what shall this helpe or further us, if we doe not duely and daily make suit and supplication unto him? The graces of God are offered and bestowed:
but what shall this help or further us, if we do not duly and daily make suit and supplication unto him? The graces of God Are offered and bestowed:
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as if wee cared not whether we obtaine them or not? If wee did in that manner crave any thing at the hands of mortall men, we should teach them to deny us that which we crave.
as if we cared not whither we obtain them or not? If we did in that manner crave any thing At the hands of Mortal men, we should teach them to deny us that which we crave.
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and therefore Christ saith to the seventy Disciples returning from preaching and praying, I beheld Satan as lightning fall downe from Heaven, as the Amalekites at the prayer of Moses were discomfited.
and Therefore christ Says to the seventy Disciples returning from preaching and praying, I beheld Satan as lightning fallen down from Heaven, as the Amalekites At the prayer of Moses were discomfited.
As then the former use directeth us to aske such things as we want, so this teacheth us to returne praise and glory when they are obtained, forasmuch as he that offereth praise, glorifyeth him:
As then the former use directeth us to ask such things as we want, so this Teaches us to return praise and glory when they Are obtained, forasmuch as he that Offereth praise, glorifyeth him:
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and salvation, but they breake out into the praises of God, Esay 12.1, 2. Gal. 1.5. Ephes. 3.21. Revel. 1.5, 6. 1 Tim. 1.15, 16, 17. It is a fearefull signe of little or no grace received or regarded, that we are so cold and seldome in thanks-giving:
and salvation, but they break out into the praises of God, Isaiah 12.1, 2. Gal. 1.5. Ephesians 3.21. Revel. 1.5, 6. 1 Tim. 1.15, 16, 17. It is a fearful Signen of little or no grace received or regarded, that we Are so cold and seldom in thanksgiving:
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so soone as we have obtained our suit, (like the unthankefull Lepers) and should render thankes to him for them, we are unworthy either to receive any new blessings,
so soon as we have obtained our suit, (like the unthankful Lepers) and should render thanks to him for them, we Are unworthy either to receive any new blessings,
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Wherein observe, that our Saviour saith not, The Father will give to all men the Kingdome without any limitation or exception, without any difference or distinction.
Wherein observe, that our Saviour Says not, The Father will give to all men the Kingdom without any limitation or exception, without any difference or distinction.
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All indeed shall arise, but all shall not arise to everlasting life, but some onely. And Revel. 21.27. There shall in no wise enter into it any thing that defileth, neither whatsoever worketh abomination, &c. So Christ speaketh John 20.28. My Sheepe heare my voyce, and I know them, and they follow me, and I give unto them eternall life, and they shall never perish, and Chap. 17. Christ praying for all that shall beleeve in him, saith, The glory which thou gavest me, I have given them, that they may be one as we are one.
All indeed shall arise, but all shall not arise to everlasting life, but Some only. And Revel. 21.27. There shall in no wise enter into it any thing that Defileth, neither whatsoever works abomination, etc. So christ speaks John 20.28. My Sheep hear my voice, and I know them, and they follow me, and I give unto them Eternal life, and they shall never perish, and Chap. 17. christ praying for all that shall believe in him, Says, The glory which thou Gavest me, I have given them, that they may be one as we Are one.
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And afterward, Father, I will, that they also whom thou hast given me, be with me where I am, that they may behold my glory which thou hast given me. And Matth. •5. 46. They which doe not cloath.
And afterwards, Father, I will, that they also whom thou hast given me, be with me where I am, that they may behold my glory which thou hast given me. And Matthew •5. 46. They which do not cloth.
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nor feed, nor visit poore distressed Christians, shall goe into everlasting punishment, but the righteous into life eternall. See more, 1 John 3.2. Colos. 3.3. 2 Tim. 2.19.
nor feed, nor visit poor distressed Christians, shall go into everlasting punishment, but the righteous into life Eternal. See more, 1 John 3.2. Colos 3.3. 2 Tim. 2.19.
For when the Sheepe shall be set on the right hand of Christ, he shall say to them, Come yee blessed of my Father, inherit the Kingdome prepared for you before the foundation of the world.
For when the Sheep shall be Set on the right hand of christ, he shall say to them, Come ye blessed of my Father, inherit the Kingdom prepared for you before the Foundation of the world.
Secondly, such as are Goats, shall be set on the left hand, and then shall Christ their Iudge say unto them, Depart from me, ye cursed, into everlasting fire prepared for the Devill and his angels, Matth. 25. Seeing therefore everlasting destruction is prepared for all the Reprobate, it cannot be that the Kingdome of heaven should be given unto all men.
Secondly, such as Are Goats, shall be Set on the left hand, and then shall christ their Judge say unto them, Depart from me, you cursed, into everlasting fire prepared for the devil and his Angels, Matthew 25. Seeing Therefore everlasting destruction is prepared for all the Reprobate, it cannot be that the Kingdom of heaven should be given unto all men.
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But all men have not the grace of faith, 2. Thess. 3. He would have the Thessalonians pray, that he might be delivered from unreasonable and wicked men, because all men have not faith.
But all men have not the grace of faith, 2. Thess 3. He would have the Thessalonians pray, that he might be Delivered from unreasonable and wicked men, Because all men have not faith.
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And if we cannot please God without it, doubtlesse we cannot be saved without it. Fourthly, onely such are saved, as have the mystery of the Kingdome revealed unto them.
And if we cannot please God without it, doubtless we cannot be saved without it. Fourthly, only such Are saved, as have the mystery of the Kingdom revealed unto them.
as is whole composed of mercy, would he not be laughed to scorne? and bring both himselfe and the Common-wealth to ruine? We may not therefore so extend the mercy of God at large, that wee shrinke up the sinewes,
as is Whole composed of mercy, would he not be laughed to scorn? and bring both himself and the Commonwealth to ruin? We may not Therefore so extend the mercy of God At large, that we shrink up the sinews,
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and cut short the cordes of his Iustice. Heaven is commonly presumed by these, to be as a common Inne, in which all shall stay and rest that list, without difference or exception:
and Cut short the cords of his Justice Heaven is commonly presumed by these, to be as a Common Inn, in which all shall stay and rest that list, without difference or exception:
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If he can once bring his disciples and followers to this folly, nay impiety, nay the top of all impiety, to perswade them that they may doe what they will,
If he can once bring his Disciples and followers to this folly, nay impiety, nay the top of all impiety, to persuade them that they may do what they will,
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he hath gotten full possession of them, they are become his owne, hee hath them fast bound to him in chaines and fetters, that they cannot breake away from him.
he hath got full possession of them, they Are become his own, he hath them fast bound to him in chains and fetters, that they cannot break away from him.
For who will regard godlinesse of life, that is perswaded that all men must be saved? as if the punishment of hell so often threatned in the holy Scriptures, were old wives fables, to make men merry,
For who will regard godliness of life, that is persuaded that all men must be saved? as if the punishment of hell so often threatened in the holy Scriptures, were old wives fables, to make men merry,
he submitted himselfe to the condition of all, both Iewes, and Gentiles, yea, he became all things to all men, that he might by all meanes save (not all,
he submitted himself to the condition of all, both Iewes, and Gentiles, yea, he became all things to all men, that he might by all means save (not all,
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how much more to be cast forth of the City which hath foundations, whose builder and maker is God, Heb. 11? It is a sore punishment to have judgement to bee burned, notwithstanding that the fire quickely consumeth the body to dust and ashes:
how much more to be cast forth of the city which hath foundations, whose builder and maker is God, Hebrew 11? It is a soar punishment to have judgement to be burned, notwithstanding that the fire quickly consumeth the body to dust and Ashes:
how much more to be cast into the fire that never goeth out? Who knoweth not what a fearefull judgement it was to be cast into the Denne of Lions, as Daniel was? how much more to be cast into the darke Dungeon and Den of the Devils, which are Lions alwaies roaring after their prey? A sore judgement to be committed to perpetuall imprisonment,
how much more to be cast into the fire that never Goes out? Who Knoweth not what a fearful judgement it was to be cast into the Den of Lions, as daniel was? how much more to be cast into the dark Dungeon and Den of the Devils, which Are Lions always roaring After their prey? A soar judgement to be committed to perpetual imprisonment,
if they could be put together, what are they but as painted fires, painted dennes, painted prisons, painted paines, in comparison of the everlasting punishment in hell,
if they could be put together, what Are they but as painted fires, painted dens, painted prisons, painted pains, in comparison of the everlasting punishment in hell,
and those unspeakable torments? It is a grieuous punishment to be thrust out of the visible Church in this life, as Cain was out of the house of Adam, as Hagar with her sonne Ishmael out of the house of Abraham: but a thousand times more fearefull to be thrust out of the house of God in heaven, from the glorious presence of God and his Angels? Alas, what benefit or comfort shall these have, to know that God hath prepared a Kingdome and an Inheritance, immortall,
and those unspeakable torments? It is a grievous punishment to be thrust out of the visible Church in this life, as Cain was out of the house of Adam, as Hagar with her son Ishmael out of the house of Abraham: but a thousand times more fearful to be thrust out of the house of God in heaven, from the glorious presence of God and his Angels? Alas, what benefit or Comfort shall these have, to know that God hath prepared a Kingdom and an Inheritance, immortal,
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nay, a terrour of all terrours, to consider that God hath appointed a certaine day, in which he will iudge the world in righteousnesse, Act. 17. He will rebuke the ungodly of all their wicked deedes, which they have ungodly committed.
nay, a terror of all terrors, to Consider that God hath appointed a certain day, in which he will judge the world in righteousness, Act. 17. He will rebuke the ungodly of all their wicked Deeds, which they have ungodly committed.
This terrour will be acknowledged the greater for these causes. First, they shall heare the dreadfull thunder of Christs fearefull voice summoning them to Iudgement.
This terror will be acknowledged the greater for these Causes. First, they shall hear the dreadful thunder of Christ fearful voice summoning them to Judgement.
Secondly, they shall be all compelled, though sore against their wills, to appeare before the Iudgement Seate of Christ, being gathered and assembled from the foure winds of heaven.
Secondly, they shall be all compelled, though soar against their wills, to appear before the Judgement Seat of christ, being gathered and assembled from the foure winds of heaven.
how much more will the Reprobate strive and struggle, to keep themselves (if it might be,) from the presence of him that sitteth upon the Throne? and rather say to the mountaines, Fall upon us; and to the hills, Cover us? Thirdly, they shall stand as poore caitiffes at the left hand of Christ,
how much more will the Reprobate strive and struggle, to keep themselves (if it might be,) from the presence of him that Sitteth upon the Throne? and rather say to the Mountains, Fallen upon us; and to the hills, Cover us? Thirdly, they shall stand as poor caitiffs At the left hand of christ,
as a signe of miserable disgrace, especially when they shall behold the Righteous on his right hand, in token of their honour and advancement, whom they in their life time have despised.
as a Signen of miserable disgrace, especially when they shall behold the Righteous on his right hand, in token of their honour and advancement, whom they in their life time have despised.
Fourthly, a fire shall devoure before him, and it shall bee tempestuous round about him, Psal. 50. So it was at the giving of the Law in mount Sinai, which was altogether on a smoke, because the Lord descended upon it in fire,
Fourthly, a fire shall devour before him, and it shall be tempestuous round about him, Psalm 50. So it was At the giving of the Law in mount Sinai, which was altogether on a smoke, Because the Lord descended upon it in fire,
Fiftly, they shall have shame and perpetuall contempt powred upon them, so that they shall be shamed for ever before many witnesses before men and Angels,
Fifty, they shall have shame and perpetual contempt poured upon them, so that they shall be shamed for ever before many Witnesses before men and Angels,
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but what are they to the torments of hell? For as all the comforts and pleasutes of this life, are nothing in comparison of the joyes of heaven, the eye hath not seene them, the care hath not heard them, the heart cannot comprehend them:
but what Are they to the torments of hell? For as all the comforts and pleasutes of this life, Are nothing in comparison of the Joys of heaven, the eye hath not seen them, the care hath not herd them, the heart cannot comprehend them:
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David complaineth of it, as of a great misery, and a woe much to be bewailed and lamented, that he did soiourne in Mesech, and dwell in the Tents of Kedar:
David Complaineth of it, as of a great misery, and a woe much to be bewailed and lamented, that he did sojourn in Mesech, and dwell in the Tents of Kedar:
not in Mesech or Kedar, but in the house of darkenesse, with the Devill the Prince of darkenesse, where they shall be cast into utter darkenesse; there shall bee weeping and gnashing of teeth.
not in Mesech or Kedar, but in the house of darkness, with the devil the Prince of darkness, where they shall be cast into utter darkness; there shall be weeping and gnashing of teeth.
Why may wee not therefore cry out with the Prophet, Lord, what is man, that thou takest knowledge of him? or the sonne of man, that thou makest account of him? who is like to vanity,
Why may we not Therefore cry out with the Prophet, Lord, what is man, that thou Takest knowledge of him? or the son of man, that thou Makest account of him? who is like to vanity,
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If God must have praise for the least of his blessings, how much more for this, that is the greatest of all, wherein the Lord hath enlarged his love towards us? and without which, our faith had beene in vaine,
If God must have praise for the least of his blessings, how much more for this, that is the greatest of all, wherein the Lord hath enlarged his love towards us? and without which, our faith had been in vain,
And in this word we have the substance of the reason used by Christ our Saviour, to keepe us from feare of falling away from him, for feare of future wants:
And in this word we have the substance of the reason used by christ our Saviour, to keep us from Fear of falling away from him, for Fear of future Wants:
as it were medicines applied to the diseases, but among them all, there is none more forcible and effectuall then this promise in this place, which is the accomplishment of all promises, to wit, the Kingdome of Heaven.
as it were medicines applied to the diseases, but among them all, there is none more forcible and effectual then this promise in this place, which is the accomplishment of all promises, to wit, the Kingdom of Heaven.
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or persecution, or famine, or nakednesse, or perill, or sword? or to be separated from the love of God and his Sonne Iesus Christ? or to be oppressed and overburdened with wearinesse and painfulnesse, with hunger and thirst, with fastings, with cold, with watchings, with poverty, with reproaches, with feare of death,
or persecution, or famine, or nakedness, or peril, or sword? or to be separated from the love of God and his Son Iesus christ? or to be oppressed and overburdened with weariness and painfulness, with hunger and thirst, with Fastings, with cold, with watchings, with poverty, with Reproaches, with Fear of death,
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and remember that wee have the reversion of a Kingdome promised unto us by him that did never falsify his Word, in regard whereof, we are more then Conquerers through him that loved us, whereby we may easily see an issue out of the former tentations.
and Remember that we have the reversion of a Kingdom promised unto us by him that did never falsify his Word, in regard whereof, we Are more then Conquerors through him that loved us, whereby we may Easily see an issue out of the former tentations.
Hence it is that Abraham, Moses, and all the Prophets, in the middest of all their afflictions wherewith they were afflicted, did comfort themselves hereby, they had respect to the great reward they knew to be laid up for them in the Heavens.
Hence it is that Abraham, Moses, and all the prophets, in the midst of all their afflictions wherewith they were afflicted, did Comfort themselves hereby, they had respect to the great reward they knew to be laid up for them in the Heavens.
but then he would wipe them away from their eyes, that they should shead them no more, Revel. 7.17. & 21.4. Here is their time of weeping, but then shall be the time of their rejoycing:
but then he would wipe them away from their eyes, that they should shed them no more, Revel. 7.17. & 21.4. Here is their time of weeping, but then shall be the time of their rejoicing:
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neither sorrow, nor crying, neither shall there be any more paine, for the former things are passed away, Revel. 21.4. the sorrow of the Saints shall bee turned into joy, and their joy shall no man take from them. The reasons follow.
neither sorrow, nor crying, neither shall there be any more pain, for the former things Are passed away, Revel. 21.4. the sorrow of the Saints shall be turned into joy, and their joy shall no man take from them. The Reasons follow.
No man, having a promise of a greater benefit from an honest man that he knoweth hath ever beene wont to bee as good as his word, can or will make any doubt of his performance of the lesser:
No man, having a promise of a greater benefit from an honest man that he Knoweth hath ever been wont to be as good as his word, can or will make any doubt of his performance of the lesser:
so ought wee to learne to strengthen our faith against the feare of earthly wants, by consideration of the heavenly promises that are found in the Word of God, none of which did ever fall to the ground, as the Apostle teacheth, Rom. 8. He that spared not his owne Sonne,
so ought we to Learn to strengthen our faith against the Fear of earthly Wants, by consideration of the heavenly promises that Are found in the Word of God, none of which did ever fallen to the ground, as the Apostle Teaches, Rom. 8. He that spared not his own Son,
Secondly, all the sufferings of this present time are not worthy to be compared with the glory which shall be revealed, Rom. 8. Let the meditation of this glory be once thorowly laid up as a treasure in our hearts,
Secondly, all the sufferings of this present time Are not worthy to be compared with the glory which shall be revealed, Rom. 8. Let the meditation of this glory be once thoroughly laid up as a treasure in our hearts,
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whereas such as are daunted and distressed with every blast or bruit of danger, like men that are at their wits end, it is plaine they were never well grounded in the Article of everlasting life.
whereas such as Are daunted and distressed with every blast or bruit of danger, like men that Are At their wits end, it is plain they were never well grounded in the Article of everlasting life.
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but it is unchangeable, incorruptible, and everlasting, as the Apostle sheweth, 2 Cor. 4. Our light affliction, which is but for a moment, worketh in us a farre more exceeding and eternall waight of glory,
but it is unchangeable, incorruptible, and everlasting, as the Apostle shows, 2 Cor. 4. Our Light affliction, which is but for a moment, works in us a Far more exceeding and Eternal weight of glory,
for then this mortall shall put on immortality, and death the last enemy shall bee destroyed and swallowed up in victory. The Traveller that hath a great way to goe,
for then this Mortal shall put on immortality, and death the last enemy shall be destroyed and swallowed up in victory. The Traveller that hath a great Way to go,
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and to passe thorow many troubles, not without much labour and sweating, oftentimes comforteth himselfe with the remembrance of the end of all his journey.
and to pass thorough many Troubles, not without much labour and sweating, oftentimes comforts himself with the remembrance of the end of all his journey.
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Wee should make this reckoning and account, that our life, from our birth day to our dying day, is nothing else but as a pilgrimage thorow the wildernesse to the Land of Canaan, that is, our journey and passage toward Heaven.
we should make this reckoning and account, that our life, from our birth day to our dying day, is nothing Else but as a pilgrimage thorough the Wilderness to the Land of Canaan, that is, our journey and passage towards Heaven.
For wee have a sure Word of Christ, surer then the Heavens, because they shall passe away as a scrowle, and the elements shall melt with heat, but his Word shall never passe,
For we have a sure Word of christ, Surer then the Heavens, Because they shall pass away as a scroll, and the elements shall melt with heat, but his Word shall never pass,
and knowing whereof we stand most in need, hath provided this as an effectuall remedy against all distracting thoughts and troubles that arise in the world.
and knowing whereof we stand most in need, hath provided this as an effectual remedy against all distracting thoughts and Troubles that arise in the world.
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He knoweth what tentations arise in our mindes touching worldly wants, he sendeth us not therefore naked and unarmed into the field, to buckle and wrastle with enemies that would be too strong for us.
He Knoweth what tentations arise in our minds touching worldly Wants, he sends us not Therefore naked and unarmed into the field, to buckle and wrestle with enemies that would be too strong for us.
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For whereas he might have ministred unto us a thousand other comforts, he singleth this out as armour of proofe, which is able to withstand all the fiery darts of the Devill.
For whereas he might have ministered unto us a thousand other comforts, he singleth this out as armour of proof, which is able to withstand all the fiery darts of the devil.
and to have our faith battered by the engines of our spirituall adversary, reacheth how to resist him by keeping this in remembrance, that it is our Fathers good pleasure to give unto us the Kingdome.
and to have our faith battered by the Engines of our spiritual adversary, reaches how to resist him by keeping this in remembrance, that it is our Father's good pleasure to give unto us the Kingdom.
and to get grace in our hearts then this, as Heb. 12. Wherefore, we receiving a Kingdome which cannot bee moved, let us have grace, whereby we may serve God acceptably with reverence and godly feare.
and to get grace in our hearts then this, as Hebrew 12. Wherefore, we receiving a Kingdom which cannot be moved, let us have grace, whereby we may serve God acceptably with Reverence and godly Fear.
if the consideration of this promise of a Kingdome to banish feare of want from us, cannot doe it? If an earthly Prince should thus comfort any of his people, Feare not poverty, I will promote thee to honour and glory,
if the consideration of this promise of a Kingdom to banish Fear of want from us, cannot do it? If an earthly Prince should thus Comfort any of his people, fear not poverty, I will promote thee to honour and glory,
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how would it refresh his soule? how would it revive his spirits? and how would it provoke him to doe him the best service he could? Take an example hereof in David toward Mephibosheth the sonne of Jonathan. When the King,
how would it refresh his soul? how would it revive his spirits? and how would it provoke him to do him the best service he could? Take an Exampl hereof in David towards Mephibosheth the son of Johnathan. When the King,
and said, Feare not, for I will shew thee kindnesse for thy Fathers sake, and will restore thee all the Land of Saul thy Father, and thou shalt eate bread at my Table continually:
and said, fear not, for I will show thee kindness for thy Father's sake, and will restore thee all the Land of Saul thy Father, and thou shalt eat bred At my Table continually:
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Thus ought it to be with every one of us, when we consider what promise of honour and advancement we have received, we should in all humility cast down our selves,
Thus ought it to be with every one of us, when we Consider what promise of honour and advancement we have received, we should in all humility cast down our selves,
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For seeing we are armed and strengthned against feare of wanting worldly wealth by the consideration of a Kingdome to come, where there is no want, wee are taught in all waves and stormes of this life, to put our trust in God,
For seeing we Are armed and strengthened against Fear of wanting worldly wealth by the consideration of a Kingdom to come, where there is no want, we Are taught in all waves and storms of this life, to put our trust in God,
neverthelesse, the way to it is hedged with thornes, and we must through manifold tribulations enter into the Kingdome of heaven, and wait with patience the Lords leisure, till we may enioy it:
nevertheless, the Way to it is hedged with thorns, and we must through manifold tribulations enter into the Kingdom of heaven, and wait with patience the lords leisure, till we may enjoy it:
and they shall never perish, neither shall any plucke them out of my hands. This is an Article of our Christian faith, set downe indeed in the last place,
and they shall never perish, neither shall any pluck them out of my hands. This is an Article of our Christian faith, Set down indeed in the last place,
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for here they are troubled, and the ungodly are exalted, as 2. Thess. 1. It is a righteous thing with God to recompence tribulation to them that trouble you:
for Here they Are troubled, and the ungodly Are exalted, as 2. Thess 1. It is a righteous thing with God to recompense tribulation to them that trouble you:
for whereas the other enjoy the profits and pleasures of this present life, and suffer not hatred, banishment, persecution and martyrdome for Religion,
for whereas the other enjoy the profits and pleasures of this present life, and suffer not hatred, banishment, persecution and martyrdom for Religion,
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these are hated of all men for Christs sake, and live in continuall disgrace and affliction, wayting patiently for the hope of reward to come, laid up for them.
these Are hated of all men for Christ sake, and live in continual disgrace and affliction, waiting patiently for the hope of reward to come, laid up for them.
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And he beginneth their salvation, and entreth them after a sort into the Kingdome, partly by giving them a lively taste and joyfull feeling of that heavenly glory, wherewith they are ravished,
And he begins their salvation, and entereth them After a sort into the Kingdom, partly by giving them a lively taste and joyful feeling of that heavenly glory, wherewith they Are ravished,
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and partly while hee blesseth them with such spirituall blessings in heavenly things as accompany salvation, which are as a pawne, or earnest-penny to assure them of his true mind and meaning toward them.
and partly while he Blesses them with such spiritual blessings in heavenly things as accompany salvation, which Are as a pawn, or earnest-penny to assure them of his true mind and meaning towards them.
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If then wee have the more noble assured unto us, how can wee, without great infidelity and impiety, doubt of the performance of the lesser and baser? For what are all the blessings of this transitory life better then trifles, being valued and prized with immortality? Let us therefore evermore have before our eyes this promise, It is your Fathers good pleasure to give unto you the Kingdome:
If then we have the more noble assured unto us, how can we, without great infidelity and impiety, doubt of the performance of the lesser and baser? For what Are all the blessings of this transitory life better then trifles, being valued and prized with immortality? Let us Therefore evermore have before our eyes this promise, It is your Father's good pleasure to give unto you the Kingdom:
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Let us call to remembrance what the Prophet speaketh to Amaziah King of Iudah, when he had hired a great Army of Israel to helpe him against the Edomites,
Let us call to remembrance what the Prophet speaks to Amaziah King of Iudah, when he had hired a great Army of Israel to help him against the Edomites,
and given them an hundred talents of silver, when he was charged to dismisse them, and was in danger to lose the money which they had received for their pay:
and given them an hundred Talents of silver, when he was charged to dismiss them, and was in danger to loose the money which they had received for their pay:
and make us recompence to the full, as we see in the example of Iob. For as hee submitted himselfe to His good pleasure in all his crosses, and said, The Lord hath given, the Lord hath taken away, blessed be the Name of the Lord, and sinned not against him with his lips:
and make us recompense to the full, as we see in the Exampl of Job For as he submitted himself to His good pleasure in all his Crosses, and said, The Lord hath given, the Lord hath taken away, blessed be the Name of the Lord, and sinned not against him with his lips:
then to consider that God hath laid up for us treasure in Heaven, and will bestow upon us a Kingdome? If then at any time wee be carried into strange thoughts and cares for the things of this life, it is certaine wee were never well grounded in the doctrine of everlasting life.
then to Consider that God hath laid up for us treasure in Heaven, and will bestow upon us a Kingdom? If then At any time we be carried into strange thoughts and Cares for the things of this life, it is certain we were never well grounded in the Doctrine of everlasting life.
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or to our selves to doe, it is certaine, wee deceive both our selves and others also, to thinke that we rely upon him wholy for the greater and better things,
or to our selves to do, it is certain, we deceive both our selves and Others also, to think that we rely upon him wholly for the greater and better things,
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when we rest not upon him for the slightest and smallest matters. Secondly, use the meanes carefully that may further us in our journey toward this Kingdome.
when we rest not upon him for the slightest and Smallest matters. Secondly, use the means carefully that may further us in our journey towards this Kingdom.
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and the breath of his lips, Esay 11.4. 2 Thes. 2.8. The Gospell of the Kingdome, Matth. 9.35. and the Scepter of righteousnesse, Heb. 1.8. Christ is the King of his Church, to rule it, and give Lawes unto it:
and the breath of his lips, Isaiah 11.4. 2 Thebes 2.8. The Gospel of the Kingdom, Matthew 9.35. and the Sceptre of righteousness, Hebrew 1.8. christ is the King of his Church, to Rule it, and give Laws unto it:
and contempt have so possessed the greatest part, that they are a small remnant that make conscience to seeke knowledge, to use diligence, and to performe obedience.
and contempt have so possessed the greatest part, that they Are a small remnant that make conscience to seek knowledge, to use diligence, and to perform Obedience.
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After all our hearing and learning, after so many yeeres teaching and preaching, the greatest part know not the principles of the doctrine of Christian Religion.
After all our hearing and learning, After so many Years teaching and preaching, the greatest part know not the principles of the Doctrine of Christian Religion.
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so except they which be rude, be well and thorowly grounded in the Rudiments and first Principles, as it were the first milke that they sucke from their Mothers brests, that they may grow thereby, they are not yet in the way to the Kingdome, they have not set one step forward to Heaven.
so except they which be rude, be well and thoroughly grounded in the Rudiments and First Principles, as it were the First milk that they suck from their Mother's breasts, that they may grow thereby, they Are not yet in the Way to the Kingdom, they have not Set one step forward to Heaven.
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even of such as are of yeeres of discretion, would be found faulty and guilty, that they know not so much as every Christian must know that shall be saved,
even of such as Are of Years of discretion, would be found faulty and guilty, that they know not so much as every Christian must know that shall be saved,
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and beene admitted to the Lords Supper? what though yee have beene long hearers of the Word? I beseech you by the mercies and patience of God toward you, deceive not your selves:
and been admitted to the lords Supper? what though ye have been long hearers of the Word? I beseech you by the Mercies and patience of God towards you, deceive not your selves:
so is it with such as are sloathfull in the Lords worke, and in their owne duty, they are companions and brethren with such as are open and obstinate contemners of the Word,
so is it with such as Are slothful in the lords work, and in their own duty, they Are Sodales and brothers with such as Are open and obstinate contemners of the Word,
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some for that they would not be accounted Papists, because the State fauoureth them not: some lest they should bee esteemed Atheists, and so be pointed at with the finger:
Some for that they would not be accounted Papists, Because the State favours them not: Some lest they should be esteemed Atheists, and so be pointed At with the finger:
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If such retchlesse men were left to themselves without any bridle of Law, or feare of Superiour and authority (of whom we spake before,) and suffered to doe what they pleased without any checke or controlment, we should have our thinne Assemblies a great deale thinner,
If such retchless men were left to themselves without any bridle of Law, or Fear of Superior and Authority (of whom we spoke before,) and suffered to do what they pleased without any check or controlment, we should have our thin Assemblies a great deal thinner,
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And this may appeare hereby, that notwithstanding we have Lawes, and Magistrates, and Officers, and good examples of the chiefest and principall among us,
And this may appear hereby, that notwithstanding we have Laws, and Magistrates, and Officers, and good Examples of the chiefest and principal among us,
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though all set light by the Word, and runne after their owne wayes, like the guests in the Gospell that were bidden to the wedding, and to the great Supper.
though all Set Light by the Word, and run After their own ways, like the guests in the Gospel that were bidden to the wedding, and to the great Supper.
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of all which the Prophet speaketh, Cursed is he that doth the worke of the Lord negligently or deceitfully. All these stand under this heauy curse of the Lord,
of all which the Prophet speaks, Cursed is he that does the work of the Lord negligently or deceitfully. All these stand under this heavy curse of the Lord,
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and that many have filled the measure of their sinnes till it be full, that the cry of them is come up to heaven? If any aske the cause, I answer, Our great negligence and generall coldnesse have brought this evill upon us,
and that many have filled the measure of their Sins till it be full, that the cry of them is come up to heaven? If any ask the cause, I answer, Our great negligence and general coldness have brought this evil upon us,
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nor transformed into the obedience of it, yet it hath held them in some awe: but now in these our dayes, loosenesse, and licenciousnesse have generally prevailed in every place,
nor transformed into the Obedience of it, yet it hath held them in Some awe: but now in these our days, looseness, and licentiousness have generally prevailed in every place,
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It is well knowne to those that are but little conversant in History, how the Christians are taunted and reviled, that live among the Turkes and Sarazins,
It is well known to those that Are but little conversant in History, how the Christians Are taunted and reviled, that live among the Turkes and Sarazins,
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But is it much better thinke you, with many poore Christian soules, though they live among their owne people? if they be any whit zealous in the Truth,
But is it much better think you, with many poor Christian Souls, though they live among their own people? if they be any whit zealous in the Truth,
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if they will once fall to reprove sinne in others, what is this reckoned but flat or ranke Puritanisme? and such are no lesse hated and persecuted, no lesse taunted and traduced,
if they will once fallen to reprove sin in Others, what is this reckoned but flat or rank Puritanism? and such Are no less hated and persecuted, no less taunted and traduced,
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neither walked they worthy of his calling and chusing of them before other Nations; and therefore worthily deserved to be forsaken of God, who had first forsaken him:
neither walked they worthy of his calling and choosing of them before other nations; and Therefore worthily deserved to be forsaken of God, who had First forsaken him:
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and hearts to bewaile them betimes, which now are hidden from them, before the time of Iudgement come, which doubtlesse cannot bee farre off from every one of them!
and hearts to bewail them betimes, which now Are hidden from them, before the time of Judgement come, which doubtless cannot be Far off from every one of them!
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Such as will have true comfort in this life, must learne to looke beyond this life, that he may see him that is invisible, as the Scripture speaketh of Moses, Heb. 11. For albeit a man flow in wealth so much as heart can wish,
Such as will have true Comfort in this life, must Learn to look beyond this life, that he may see him that is invisible, as the Scripture speaks of Moses, Hebrew 11. For albeit a man flow in wealth so much as heart can wish,
This is the prayer and request of all the Saints, Come Lord Jesus. The Kingdome is as yet come onely in part, we see not all things put under his feete: sinne and Satan are not yet subdued, many oppositions are made against it;
This is the prayer and request of all the Saints, Come Lord jesus. The Kingdom is as yet come only in part, we see not all things put under his feet: sin and Satan Are not yet subdued, many oppositions Are made against it;
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and which it shall please God to lay upon us, and to try us withall, considering that they are no way comparable to the glory that shall be revealed to the sonnes of God.
and which it shall please God to lay upon us, and to try us withal, considering that they Are no Way comparable to the glory that shall be revealed to the Sons of God.
Many defects and many sinnes doe yet hang about us, many wants and workes of darknesse compasse us on every side, all these together with the remnants of sorrowes shall quickly be done away in the great Day of the Lord,
Many defects and many Sins do yet hang about us, many Wants and works of darkness compass us on every side, all these together with the remnants of sorrows shall quickly be done away in the great Day of the Lord,
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so ought we to rejoyce the more, and to lift up our heads the higher, that as we have said in our trouble, Thou hast brought us into the dust of death;
so ought we to rejoice the more, and to lift up our Heads the higher, that as we have said in our trouble, Thou hast brought us into the dust of death;
so we may say againe, with joy of Spirit, Thou, Lord, hast drawne us out of many waters, His right hand hath done great things for us, for which we reioyce.
so we may say again, with joy of Spirit, Thou, Lord, hast drawn us out of many waters, His right hand hath done great things for us, for which we rejoice.
Lastly, it is our duty to walke worthy of such a Kingdome, and to live godly in Christ Iesus, that so wee may have comfort in that Day. Such as looke and hope hereafter to be made like unto Christ, must wash their hands, and clense their hearts,
Lastly, it is our duty to walk worthy of such a Kingdom, and to live godly in christ Iesus, that so we may have Comfort in that Day. Such as look and hope hereafter to be made like unto christ, must wash their hands, and cleanse their hearts,
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Besides, then is not the time of mercy, but of justice to the impenitent. For as death leaveth us, so shall the Iudgement Day finde us, Rom. 2.5. Wee must all appeare before the Judgement Seat of Christ.
Beside, then is not the time of mercy, but of Justice to the impenitent. For as death Leaveth us, so shall the Judgement Day find us, Rom. 2.5. we must all appear before the Judgement Seat of christ.
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The foolish Virgins cried, Lord, Lord, open unto us, but the doore was shut, and they received this uncomfortable answer, Verily, I say unto you, I know you not:
The foolish Virgins cried, Lord, Lord, open unto us, but the door was shut, and they received this uncomfortable answer, Verily, I say unto you, I know you not:
Thirdly, we must watch and pray alwayes, that wee may bee found so doing, when the Lord commeth, Luke 11. and be accounted worthy to escape all these things that shall come to passe,
Thirdly, we must watch and pray always, that we may be found so doing, when the Lord comes, Lycia 11. and be accounted worthy to escape all these things that shall come to pass,
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But if the evill servant say in his heart, My master deferreth and delayeth his comming, and shall begin to beate his fellow servants, and to eate and drinke, and to bee drunken:
But if the evil servant say in his heart, My master deferreth and delayeth his coming, and shall begin to beat his fellow Servants, and to eat and drink, and to be drunken:
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Happy will that Day be, and joyfull to them that have fed, and clothed, and visited Christ in his members, that have come to such as have beene sicke and in prison;
Happy will that Day be, and joyful to them that have fed, and clothed, and visited christ in his members, that have come to such as have been sick and in prison;
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But woe shall it be to such as shall have this charged upon them by Christ himselfe the Iudge of quicke and dead, I was an hungred, and ye gave me no meate:
But woe shall it be to such as shall have this charged upon them by christ himself the Judge of quick and dead, I was an hungered, and you gave me no meat:
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naked, and ye clothed me not: sicke, and in prison, and ye visited me not. Neither will it serve their turne to excuse their want of charity, to say, Lord,
naked, and you clothed me not: sick, and in prison, and you visited me not. Neither will it serve their turn to excuse their want of charity, to say, Lord,
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or in prison, and did not minister unto thee? For then it shall be answered them, Verily I say unto you, in as much as ye did it not to one of the least of these, ye did it not to me.
or in prison, and did not minister unto thee? For then it shall be answered them, Verily I say unto you, in as much as you did it not to one of the least of these, you did it not to me.
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a Plaut. Aulid. act. 4. sc. 10. Factum est, fieri infectum non potest, deos credo voluisse, nam ni vellent, non fieret, scio. Terent. in Eumuch. Act. 5. sc. 2. Quid. si hoc quispiam Coluit deus.
a Plautus. Aulis. act. 4. sc. 10. Factum est, fieri infectum non potest, Gods credo Voluisse, nam ni vellent, non fieret, scio. Terent in Eumuch. Act. 5. sc. 2. Quid. si hoc quispiam Coluit deus.
Iussus fuit pradicare aliquid amplius quam hic dicitur. colligo ex cap. 1.4.2. Io. Drusiij Lection. in cap. 1. Iona. Strabo. lib. 5. Geograph. Dio. Siculus. lib. 3. cap. 1. Herod, in Euterpe.
Iussus fuit pradicare Aliquid Amplius quam hic dicitur. colligo ex cap. 1.4.2. Io. Drusiij Lection. in cap. 1. Iona. Strabo. lib. 5. Geograph. Dio. Siculus. lib. 3. cap. 1. Herod, in Euterpe.
Non potest alios continere qui se ipsū non continet: ne { que } severus esse in judicando, qui alios in se severos esse Iudices non vult. Cicer. de lege Manil. Math. 7.4. Rom. 2.1.3.21.23.
Non potest Alioth continere qui se ipsū non Continet: ne { que } severus esse in judicando, qui Alioth in se severos esse Judges non vult. Cicer. de lege Manil. Math. 7.4. Rom. 2.1.3.21.23.
