Division divided, or, Ruines fore-runner discovered and decyphered in a sermon before the right honourable and right worshipfull the Lord Major and Aldermen of the city of London, preached on the Lords-day, September 20, 1646, in Pauls Church, London / by one that wisheth well unto and daily prayeth for unity and uniformity in these three kingdomes.
and every City or house divided against it self shall not stand, Mat. 12.25. THis is such a piece of Gods truth, as being spoken by Christ himselfe, ought much to be regarded, the occasion thereof very easily gathered out of the Context;
and every city or house divided against it self shall not stand, Mathew 12.25. THis is such a piece of God's truth, as being spoken by christ himself, ought much to be regarded, the occasion thereof very Easily gathered out of the Context;
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and as to that, or to the Text, with reference to the Context, I shall have nothing to say, I shall looke on the Text with reference to our times rather,
and as to that, or to the Text, with Referente to the Context, I shall have nothing to say, I shall look on the Text with Referente to our times rather,
Origen once being to preach on that place of the Psalmist, Vnto the wicked God saith, What hast thou to do to take my Name into thy mouth, &c. seeing thou hatest to be reformed;
Origen once being to preach on that place of the Psalmist, Unto the wicked God Says, What hast thou to do to take my Name into thy Mouth, etc. seeing thou Hatest to be reformed;
our disunions, disjoyntings, disaffections and dissensions are very great, very unreasonable, very unseasonable, tongue-disagreement, and pen-disagreement;
our disunions, disjoyntings, disaffections and dissensions Are very great, very unreasonable, very unseasonable, tongue-disagreement, and pen-disagreement;
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I would not have that said of Christians, which had wont to bee said of Chronologers, the Chronologers agree like clocks, scarce two of one minde throughout.
I would not have that said of Christians, which had wont to be said of Chronologers, the Chronologers agree like clocks, scarce two of one mind throughout.
God, because he is Ens simplicissimum, a most simple and undivided being, is therefore Ens fortissimum & inexpugnabile, a most strong and impregnable being;
God, Because he is Ens simplicissimum, a most simple and undivided being, is Therefore Ens fortissimum & inexpugnabile, a most strong and impregnable being;
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Besides that glorious light shining forth of Gods Word, whereunto they doe well that take heed as to a light shining in a darke place, such as that, Rom. 16.17. I beseech you brethren marke them which cause division (NONLATINALPHABET:) and that 1 Cor. 3.3. For yee are yet carnall;
Beside that glorious Light shining forth of God's Word, whereunto they do well that take heed as to a Light shining in a dark place, such as that, Rom. 16.17. I beseech you brothers mark them which cause division (:) and that 1 Cor. 3.3. For ye Are yet carnal;
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Aristotle in his fift Booke of a Common-wealth, and sixt Chapter, layes down this as an infallible rule, Imbellum est quod discordat, that which disagrees with it selfe, and is disconcordant, must needs be weake.
Aristotle in his fift Book of a Commonwealth, and sixt Chapter, lays down this as an infallible Rule, Imbellum est quod discordat, that which disagrees with it self, and is disconcordant, must needs be weak.
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Secondly, the adjunct which serves to expresse our Lords meaning, and the Doctrines concernment, which is (every) Kingdome, City, House, it is true in all that our Lord saith of any.
Secondly, the adjunct which serves to express our lords meaning, and the Doctrines concernment, which is (every) Kingdom, city, House, it is true in all that our Lord Says of any.
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why (saith hee) if for nothing else, yet herein it will advantage him, that when hee comes to the Theater, hee shall sit not like one stone upon another.
why (Says he) if for nothing Else, yet herein it will advantage him, that when he comes to the Theater, he shall fit not like one stone upon Another.
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If this Doctrine will serve for nothing else, yet this it will serve for to warne you yee Senators of London, that yee be not such of whom mine Author sayes, they had rather perish in a common calamity, then in a private misery, that their destruction may be hidden in the publique ruine.
If this Doctrine will serve for nothing Else, yet this it will serve for to warn you ye Senators of London, that ye be not such of whom mine Author Says, they had rather perish in a Common calamity, then in a private misery, that their destruction may be hidden in the public ruin.
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If any such shall say unto me, what is this to mee? I doe not trouble mine head with your divisions, preach mee Jesus Christ, I take no care for any thing else. I Answer.
If any such shall say unto me, what is this to me? I do not trouble mine head with your divisions, preach me jesus christ, I take no care for any thing Else. I Answer.
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and shee speakes this so loud and so long, till at length in the next verse God sayes to her, Therefore shall her plagues come in one day, death and sorrow, &c. Therefore,
and she speaks this so loud and so long, till At length in the next verse God Says to her, Therefore shall her plagues come in one day, death and sorrow, etc. Therefore,
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when a scourge shall run over and passe through the Land, then shall yee bee trod downe thereby, Esa. 28.18. That word of Paul comes like thunder from Heaven, and it is such language, as I desire to speake to such men:
when a scourge shall run over and pass through the Land, then shall ye be trod down thereby, Isaiah 28.18. That word of Paul comes like thunder from Heaven, and it is such language, as I desire to speak to such men:
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Bountifulnesse towards thee if thou continue in Gods bountifulnesse, or else even thou also shall be cut off, Rom. 11.22. I would have the Citizens of London doe, as the Citizens of Nineveh did at such a message, Jonah 3.6.
Bountifulness towards thee if thou continue in God's bountifulness, or Else even thou also shall be Cut off, Rom. 11.22. I would have the Citizens of London do, as the Citizens of Nineveh did At such a message, Jonah 3.6.
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that Governour presently breakes out into this expression, O Lord, what shall I say when Israel turne their backs before their enemies? The Kingdome, City,
that Governor presently breaks out into this expression, Oh Lord, what shall I say when Israel turn their backs before their enemies? The Kingdom, city,
2. But then the greater, they shall bee desolate, bee as Germany, where there hath been neither earing nor seed-time this Twenty yeares and upwards, for body nor for soule.
2. But then the greater, they shall be desolate, be as Germany, where there hath been neither earing nor seedtime this Twenty Years and upward, for body nor for soul.
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When Christ foretells the ruine of Jerusalem, it is in such termes as these, Verily, I say unto you, there shall not bee here left a stone upon a stone which shall not bee cast downe, Mat. 24.2. such, such a desolation it will be, that followes division hard at heeles.
When christ foretells the ruin of Jerusalem, it is in such terms as these, Verily, I say unto you, there shall not be Here left a stone upon a stone which shall not be cast down, Mathew 24.2. such, such a desolation it will be, that follows division hard At heals.
if another thing, if any thing, if thou bee divided against thy selfe, thou shalt not stand, thou shalt bee brought to desolation, For a double-minded man is unstable in all his wayes, I am. 1.8.
if Another thing, if any thing, if thou be divided against thy self, thou shalt not stand, thou shalt be brought to desolation, For a double-minded man is unstable in all his ways, I am. 1.8.
1. Implicitly, if a Kingdome, City, or house bee divided against others, there may bee misery enough, the sword will soone pierce unto the heart, Jerem. 4.10. Then the horseman lifteth the bright sword, and the glittering speare, a multitude is slaine;
1. Implicitly, if a Kingdom, city, or house be divided against Others, there may be misery enough, the sword will soon pierce unto the heart, Jeremiah 4.10. Then the horseman lifts the bright sword, and the glittering spear, a multitude is slain;
yea, the dead bodies are many, and they stumble at their corpses, Nahum 3.3. England can now tell, and Ireland too sad stories, and then wee were divided against others onely, against men, which though they were amongst us, were not of us. But
yea, the dead bodies Are many, and they Stumble At their corpses, Nahum 3.3. England can now tell, and Ireland too sad stories, and then we were divided against Others only, against men, which though they were among us, were not of us. But
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This same word ( selfe ) The Kingdome divided against it selfe, the City and the house against it self, occasions us to inquire further for a further exposition,
This same word (self) The Kingdom divided against it self, the city and the house against it self, occasions us to inquire further for a further exposition,
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First, generally, thus, by Deut. 4. •, 6. Behold I have taught you Ordinances and Lawes, as the Lord my God commanded mee, that yee should doe even so, within the Land whither yee goe to possesse it:
First, generally, thus, by Deuteronomy 4. •, 6. Behold I have taught you Ordinances and Laws, as the Lord my God commanded me, that ye should do even so, within the Land whither ye go to possess it:
Keepe them therefore, and doe them, for that is your wisdome and your understanding, &c. Or by that of Solomon, Eccles. 12.13. Feare God, and keepe his Commandenients.
Keep them Therefore, and do them, for that is your Wisdom and your understanding, etc. Or by that of Solomon, Eccles. 12.13. fear God, and keep his Commandenients.
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Secondly, but particularly: 1. The Selfe of a Kingdome, is the Religion of that Kingdome, from which whosoever is divided, he is separate from God, and God from him;
Secondly, but particularly: 1. The Self of a Kingdom, is the Religion of that Kingdom, from which whosoever is divided, he is separate from God, and God from him;
and every man did that which was right in his owne eyes, Judg. 20.25. Now a Kingdome or Common-wealth divided against this Selfe also, will bee desolate.
and every man did that which was right in his own eyes, Judges 20.25. Now a Kingdom or Commonwealth divided against this Self also, will be desolate.
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Remember Jesus Christ of the seed of David, how hee was crucified according to my Gospel, 2 Tim. 2.8. This is that foundation other than which no man can lay, 1 Cor. 3.11. the doctrine of the Prophets and Apostles whereon wee must be built, whilst Iesus Christ himselfe is laid for the cheif corner Stone.
remember jesus christ of the seed of David, how he was Crucified according to my Gospel, 2 Tim. 2.8. This is that Foundation other than which no man can lay, 1 Cor. 3.11. the Doctrine of the prophets and Apostles whereon we must be built, while Iesus christ himself is laid for the chief corner Stone.
then they visite their Habitation and doe not sinne, Iob. 5.24. and the mutuall peace betweene the severall members thereof maintained by commanding and obeying, the man dwels with his wife and family like a man of knowledge, 1 Pet. 3.7.
then they visit their Habitation and do not sin, Job 5.24. and the mutual peace between the several members thereof maintained by commanding and obeying, the man dwells with his wife and family like a man of knowledge, 1 Pet. 3.7.
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such a Conscience as the godly Minister writes of, saying, O what deaths would not a man first choose? what punishment would not a man (a godly man) undergoe,
such a Conscience as the godly Minister writes of, saying, Oh what death's would not a man First choose? what punishment would not a man (a godly man) undergo,
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If that Nation against whom I have pronounced, turn from their evill, I will repent of the evill that I thought to doe unto them. The other is Prov. 28.13. Hee that hideth his sinne shall not prosper, but hee that confesseth and forsaketh shall have mercy.
If that nation against whom I have pronounced, turn from their evil, I will Repent of the evil that I Thought to do unto them. The other is Curae 28.13. He that Hideth his sin shall not prosper, but he that Confesses and Forsaketh shall have mercy.
but especially the sea men, & had therefore a name given them, Ventisopii: That storme of sad division hanging over our heads, His hand surely must be in the calming thereof, of whom it was said, that both the winde and waters did obey him, Mat. 8.27.
but especially the sea men, & had Therefore a name given them, Ventisopii: That storm of sad division hanging over our Heads, His hand surely must be in the calming thereof, of whom it was said, that both the wind and waters did obey him, Mathew 8.27.
First, of Kingdom division, you may read the History of Rehoboam, 1 King. 12. and of the rending away of 10. Tribes of 12 from him? Here now is the ruine,
First, of Kingdom division, you may read the History of Rehoboam, 1 King. 12. and of the rending away of 10. Tribes of 12 from him? Here now is the ruin,
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and Counsell is the very selfe of a King and Kingdome too, v. 14. it is said, that the King spake unto them after the counsell of the young Men saying, My Father made your yoke heavy,
and Counsel is the very self of a King and Kingdom too, v. 14. it is said, that the King spoke unto them After the counsel of the young Men saying, My Father made your yoke heavy,
Secondly, For a City division, you may read that History, Acts 14.4. But the multitude of the City was divided, and part held with the Jews, and part with the Apostles.
Secondly, For a city division, you may read that History, Acts 14.4. But the multitude of the city was divided, and part held with the jews, and part with the Apostles.
Here now is a City division, you see part siding against part, and tending (as all divisions doe) to tumult and trouble, for v. 5. There was an assault made both of the Gentiles and also of the Jews with their rulers, to use them despightfully,
Here now is a city division, you see part siding against part, and tending (as all divisions do) to tumult and trouble, for v. 5. There was an assault made both of the Gentiles and also of the jews with their Rulers, to use them despitefully,
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and shee lookes on and despiseth him in her heart, v. 16, shee saith, How glorious was the King to day, who uncovered himselfe to day in the eyes of the Handmaids of his servants? v. 20. as one of the vaine fellows openly uncovereth himselfe.
and she looks on and despises him in her heart, v. 16, she Says, How glorious was the King to day, who uncovered himself to day in the eyes of the Handmaids of his Servants? v. 20. as one of the vain Fellows openly uncovereth himself.
wee see among the Papists sometimes what a worke they have in their dispossessings, and yet Satan doth but cast out Satan, if the worke bee done: wee read also Act. 19.13. that certain of the vagabond Jewes exorcists tooke upon them to call over them which had evill spirits, the Name of the Lord Jesus, saying, Wee adjure you by Jesus whom Paul preacheth. To omit much that might be said to this particular, I say onely this:
we see among the Papists sometime what a work they have in their dispossessings, and yet Satan does but cast out Satan, if the work be done: we read also Act. 19.13. that certain of the vagabond Jews exorcists took upon them to call over them which had evil spirits, the Name of the Lord jesus, saying, we adjure you by jesus whom Paul Preacheth. To omit much that might be said to this particular, I say only this:
3. Another Argument our Saviour drawes from his office, as if hee should say, you would hardly stumble at my casting out Devills, did you but know this, that Jesus Christ came to destroy the works of the Devill, 1 Joh. 3.8. Sixthly, a cleare difference is here held forth, and ought to bee marked, betweene some differences and others:
3. another Argument our Saviour draws from his office, as if he should say, you would hardly Stumble At my casting out Devils, did you but know this, that jesus christ Come to destroy the works of the devil, 1 John 3.8. Sixthly, a clear difference is Here held forth, and ought to be marked, between Some differences and Others:
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and make it burne in, yea, burne up the Congregation: Of such a division wee read, Josh. 22.16. Thus saith the whole Congregation of the Lord, VVhat trespasse is this that yee have committed against the God of Israel, to turne away this day from following the Lord, in that you have builded you an Altar that yee might rebell this day against the Lord? To be divided from them that seeme to divide from the Lord, is a good division.
and make it burn in, yea, burn up the Congregation: Of such a division we read, Josh. 22.16. Thus Says the Whole Congregation of the Lord, What trespass is this that ye have committed against the God of Israel, to turn away this day from following the Lord, in that you have built you an Altar that ye might rebel this day against the Lord? To be divided from them that seem to divide from the Lord, is a good division.
Here is a division you see, though bloody, yet blessed, a piece of Justice acceptably done upon the ring-leaders into Idolatry, one of Gods wonderfull punishments, as just as secret.
Here is a division you see, though bloody, yet blessed, a piece of justice acceptably done upon the ringleaders into Idolatry, one of God's wonderful punishments, as just as secret.
so we read, 1 King. 12.15. The King hearkened not unto the people, for the cause was from the Lord, that he might performe his saying, which the Lord spake by Ahijah the Shilonite, unto Jeroboam the son of Nebat:
so we read, 1 King. 12.15. The King harkened not unto the people, for the cause was from the Lord, that he might perform his saying, which the Lord spoke by Ahijah the Shilonite, unto Jeroboam the son of Nebat:
Ferasmuch as this is done of thee, and thou hast not kept my Covenant and my Statutes which I have commanded thee, I will surely rend the Kingdome from thee,
Ferasmuch as this is done of thee, and thou hast not kept my Covenant and my Statutes which I have commanded thee, I will surely rend the Kingdom from thee,
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and of the joints and marrow, and is a discerner of the thoughts and intents of the heart, Heb. 4.12. 5. The Ministers duty, is it not rightly to divide the word of truth? 2 Tim. 2.15. Hee must divide the precious from the vile, Lev. 10.10.
and of the Joints and marrow, and is a discerner of the thoughts and intents of the heart, Hebrew 4.12. 5. The Ministers duty, is it not rightly to divide the word of truth? 2 Tim. 2.15. He must divide the precious from the vile, Lev. 10.10.
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or surely they will aske of Abel, and so make an end; it is a reference unto Deut. 20.10. When thou c•mmes• unto a City to fight against it, then thou shalt proclaime peace unto it:
or surely they will ask of Abel, and so make an end; it is a Referente unto Deuteronomy 20.10. When thou c•mmes• unto a city to fight against it, then thou shalt proclaim peace unto it:
Eightly, this Text must also bee looked upon in the harmony, three Evangelists have it, Matthew, Mark, and Luke, out of all which the termes must be very carefully expounded in their severall orders: As 1. Shall be desolate.
Eighth, this Text must also be looked upon in the harmony, three Evangelists have it, Matthew, Mark, and Lycia, out of all which the terms must be very carefully expounded in their several order: As 1. Shall be desolate.
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I would aske here what is desolation? and make answer to this question by that place, Gen. 47.19. Wherefore shall wee die before thine eyes? &c. give us seed that wee may live and not die, that the land bee not desolate, that is, that the land be not untilled;
I would ask Here what is desolation? and make answer to this question by that place, Gen. 47.19. Wherefore shall we die before thine eyes? etc. give us seed that we may live and not die, that the land be not desolate, that is, that the land be not untilled;
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an unhusbanded land is a desolate land, and divisions in a Kingdome, City, or house will make them to bee unhusbanded both in heavenly and earthly sense. 2. Shall not stand.
an unhusbanded land is a desolate land, and divisions in a Kingdom, city, or house will make them to be unhusbanded both in heavenly and earthly sense. 2. Shall not stand.
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Standing in Scripture is taken diversly, as to stand in grace, that is, to be certaine and sure of grace, Rom. 5.2. By whom wee have accesse by faith into this grace wherein wee stand, and rejoice in hope of the glory of God:
Standing in Scripture is taken diversely, as to stand in grace, that is, to be certain and sure of grace, Rom. 5.2. By whom we have access by faith into this grace wherein we stand, and rejoice in hope of the glory of God:
This way also divisions in a Kingdome, City, or House weaken much, for when men divide and side it one against another, they are turbulent, not waiting on God with meeknesse of spirit.
This Way also divisions in a Kingdom, city, or House weaken much, for when men divide and side it one against Another, they Are turbulent, not waiting on God with meekness of Spirit.
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Standing againe in holy Scripture, noteth standing fast, contrary to going away or falling from somewhat, or being carryed away; so Gal. 5.1. Stand fast in the liberty wherewith Christ hath made us free, and bee not intangled againe with the yoake of bondage.
Standing again in holy Scripture, notes standing fast, contrary to going away or falling from somewhat, or being carried away; so Gal. 5.1. Stand fast in the liberty wherewith christ hath made us free, and be not entangled again with the yoke of bondage.
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for in these tongue and pen-divisions, most of our people are either lost and become Atheists, looking after no Religion at all, on else are become children tossed to and fro,
for in these tongue and pen-divisions, most of our people Are either lost and become Atheists, looking After no Religion At all, on Else Are become children tossed to and from,
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so saith the Apostle, Ephes. 4.14. 3. House falleth upon house, Luke 11.17. an excellent expression, I expound it by that of Jotham, Judg. 9.20. Let fire come out from Abimelech and devoure the men of Shechem and the house of Millo;
so Says the Apostle, Ephesians 4.14. 3. House falls upon house, Lycia 11.17. an excellent expression, I expound it by that of Jotham, Judges 9.20. Let fire come out from Abimelech and devour the men of Shechem and the house of Millo;
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Not without cause is it that the Holy Ghost, reckoning up the fruits of the flesh, places them thus in the catalogue, seditions, heresies, envyings, murthers, to teach us what division will come to,
Not without cause is it that the Holy Ghost, reckoning up the fruits of the Flesh, places them thus in the catalogue, seditions, heresies, envyings, murders, to teach us what division will come to,
if God doe not restrain it, Gal. 5.20, 2•. 4. If Satan cast out Satan, that is, if they bee against one anonother, which should be together, there will bee nothing but casting out.
if God do not restrain it, Gal. 5.20, 2•. 4. If Satan cast out Satan, that is, if they be against one anonother, which should be together, there will be nothing but casting out.
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The first Use that I have to give in, it is an Use of Caution, of caution to take heed, such a take heed befits this Auditory, as is written, 2 Chron. 19.6, 7. Take heed what yee doe,
The First Use that I have to give in, it is an Use of Caution, of caution to take heed, such a take heed befits this Auditory, as is written, 2 Chronicles 19.6, 7. Take heed what ye do,
3. Mentium, self-denyall in the mind, the very mind which the men of the world have, the same minde is in them, which was also in Christ Iesus, Phil. 2.5. Who made himself of no reputation, but tooke upon him the forme of a servant.
3. Mentium, self-denial in the mind, the very mind which the men of the world have, the same mind is in them, which was also in christ Iesus, Philip 2.5. Who made himself of no reputation, but took upon him the Form of a servant.
Such a sweet temper of heart, such an aptnesse and readinesse to deny and forsake what's most deare unto us for Iesus Christ, and for his Gospels sake;
Such a sweet temper of heart, such an aptness and readiness to deny and forsake what's most deer unto us for Iesus christ, and for his Gospels sake;
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First, I would intreat your to looke unto your selfe mysticall; that is, I pray you looke to your Religion, NONLATINALPHABET, God is the best of beings,
First, I would entreat your to look unto your self mystical; that is, I pray you look to your Religion,, God is the best of beings,
and another shall subscribe with his hand unto the Lord, and surname himselfe by the name of Israel, Esa. 44.5. your subscribed Religion with your hands lifted up to the most High:
and Another shall subscribe with his hand unto the Lord, and surname himself by the name of Israel, Isaiah 44.5. your subscribed Religion with your hands lifted up to the most High:
I presse Religion under Pauls notion, Acts 10.35. To feare God, and worke righteousnesse; and under the description of St. James, Jam. 1.27. To visit the fatherlesse and widow in their affliction, piety and charity going hand in hand.
I press Religion under Paul's notion, Acts 10.35. To Fear God, and work righteousness; and under the description of Saint James, Jam. 1.27. To visit the fatherless and widow in their affliction, piety and charity going hand in hand.
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betweene Heaven and Hell, there's this difference in Heaven, there's Light without Heat, but in Hell there's Heat without Light, take heed of such religion.
between Heaven and Hell, there's this difference in Heaven, there's Light without Heat, but in Hell there's Heat without Light, take heed of such Religion.
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Reprehensio i•ipit à modestia cum minoritis, Reformatione vero à Majestate cum majoritis, Modesty shewes it selfe well in the reprehension of the Minorites,
Reprehensio i•ipit à Modesty cum Minorities, Reformation vero à Majestate cum Majorities, Modesty shows it self well in the reprehension of the Minorites,
and 2. The appointer of our Worship; it is said, Revel. 9.20. That they worshipped Divels, not because they served them, but because they followed their suggestions in the devised way of serving God.
and 2. The appointer of our Worship; it is said, Revel. 9.20. That they worshipped Devils, not Because they served them, but Because they followed their suggestions in the devised Way of serving God.
yet if either Custome commend, or Authority command things that are such indeed, wise, godly, and peaceable men should hold themselves (even therefore) the more bound unto them.
yet if either Custom commend, or authority command things that Are such indeed, wise, godly, and peaceable men should hold themselves (even Therefore) the more bound unto them.
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4. Church-religion, and Chamber-religion towards God he regards not, if it be not accompanied in the house and streetes with loving kindnesse and mercy, and all goodnesse towards men.
4. Church-religion, and Chamber-religion towards God he regards not, if it be not accompanied in the house and streets with loving kindness and mercy, and all Goodness towards men.
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5. Some weare Religion for ornament onely, that's naught, and of them that have it for use, some are led by custome, some by admiration of some persons, passion guides some, appearance others:
5. some wear Religion for ornament only, that's nought, and of them that have it for use, Some Are led by custom, Some by admiration of Some Persons, passion guides Some, appearance Others:
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without due examination men had best, 1. not leave Religion lightly, 2. Not further in any particular then we needs must. 3. Not at all, in the things which God hath blessed to our spirituall good.
without due examination men had best, 1. not leave Religion lightly, 2. Not further in any particular then we needs must. 3. Not At all, in the things which God hath blessed to our spiritual good.
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7. To love differences with any about Religion is a hatefull thing, wantonnesse, affectation of singularity, contempt, ostentation of wit, envie at superiours, gratifying men with things not meet to be done;
7. To love differences with any about Religion is a hateful thing, wantonness, affectation of singularity, contempt, ostentation of wit, envy At superiors, gratifying men with things not meet to be done;
1. The feeble, such as Nicodemus, with whom yet how our Saviour dealt is to be seene, Joh. 3.3. 2. The inconstant, such as would know every thing, but are unsteady and wavering, Eph. 4.14.
1. The feeble, such as Nicodemus, with whom yet how our Saviour dealt is to be seen, John 3.3. 2. The inconstant, such as would know every thing, but Are unsteady and wavering, Ephesians 4.14.
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Read them, where? even in their execution, there they are best read. When God wrote Lawes, his order was to write a Ceremoniall Law for sinnes expiation,
Read them, where? even in their execution, there they Are best read. When God wrote Laws, his order was to write a Ceremonial Law for Sins expiation,
a good man, every such a man should be a Law unto himselfe, and I know that of Seneca well, Inestimabile bonum est suum esse, it is a royall thing to be really a man's owne;
a good man, every such a man should be a Law unto himself, and I know that of Senecca well, Inestimabile bonum est suum esse, it is a royal thing to be really a Man's own;
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now say I, But how shall this man be directed without a rule, and that rule is the Law Divine, in things of the soule, therefore David, Psalme 119.126. It is time for thee Lord to lay to thine hand, for they have made void thy Law:
now say I, But how shall this man be directed without a Rule, and that Rule is the Law Divine, in things of the soul, Therefore David, Psalm 119.126. It is time for thee Lord to lay to thine hand, for they have made void thy Law:
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for he is the Minister of God, a revenger, to execute wrath upon him that doth evill. Rom. 13.4. 2. To the proficient for a rule, Psal. 119.105. Thy Word is a lampe unto my feet, and a light unto my path.
for he is the Minister of God, a revenger, to execute wrath upon him that does evil. Rom. 13.4. 2. To the proficient for a Rule, Psalm 119.105. Thy Word is a lamp unto my feet, and a Light unto my path.
3. To the perfect for a reward, The Commandment is not grievous to us, 1 Jo. 5.3. Such men say with David, Oh how I love thy Law, 3 Perfectioribus in selatium. Psal. 119.97. that is, O Lord, judge thou how I love it by this, it is my meditation day and night:
3. To the perfect for a reward, The Commandment is not grievous to us, 1 John 5.3. Such men say with David, O how I love thy Law, 3 Perfectioribus in selatium. Psalm 119.97. that is, Oh Lord, judge thou how I love it by this, it is my meditation day and night:
nay, give me leave to say, our Kingdom, our City, our very Houses are nothing else but Islands of dreames, Non ad rationem, sed ad similitudinem vivimus, saith he well, Reason is not the rule of our lives,
nay, give me leave to say, our Kingdom, our city, our very Houses Are nothing Else but Islands of dreams, Non ad rationem, sed ad similitudinem vivimus, Says he well, Reason is not the Rule of our lives,
When Luther began the great worke of Reformation, Albertus Crancius a Bishop, (a man friend enough to Luther, but hopeless• of a successe in that businesse) said these words unto him:
When Luther began the great work of Reformation, Albert Crancius a Bishop, (a man friend enough to Luther, but hopeless• of a success in that business) said these words unto him:
but courage, Right Honourable, and you yee Senators too, I say to you as heretofore the Father said on that place, 2 Sam. 6.21, 22. Here's good sport indeed;
but courage, Right Honourable, and you ye Senators too, I say to you as heretofore the Father said on that place, 2 Sam. 6.21, 22. Here's good sport indeed;
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To conclude this point therefore, I finde an Edict of Justinian which goes thus, If a Manichee be taken in any place of Rome let his head be chopt off;
To conclude this point Therefore, I find an Edict of Justinian which Goes thus, If a Manichee be taken in any place of Room let his head be chopped off;
I give answer, Three Emperours together made a Law, That it should not be lawfull for any of the Clergy to receive Tithes, Rents, &c. Saint - Jerome writing to Nepotian, saith thus of it, It grieves not me, saith he, that the Emperours made such a Law,
I give answer, Three emperors together made a Law, That it should not be lawful for any of the Clergy to receive Tithes, Rends, etc. Saint - Jerome writing to Nepotian, Says thus of it, It grieves not me, Says he, that the emperors made such a Law,
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3. Heed must also be taken unto our selfe-Ecclesiasticall, that is, Doctrine and Discipline, and those two they are like the Corne and the Hedge, both needfull;
3. Heed must also be taken unto our selfe-Ecclesiasticall, that is, Doctrine and Discipline, and those two they Are like the Corn and the Hedge, both needful;
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some Doctrine is that which the Apostle calls for, and fore-tells that The time will come (we may say, The times are come) when they will not endure it,
Some Doctrine is that which the Apostle calls for, and foretells that The time will come (we may say, The times Are come) when they will not endure it,
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but after their owne lusts shall they heape to themselves teachers, having itching eares, 2 Tim. 4.3. and for Discipline, our Lord hath left Keyes in some-bodies power, at some-bodies Girdle, that Scripture holds cleerely forth such a thing, Matth. 18.16, 17. Now those within are to be judged, 1 Cor. 5.12.
but After their own Lustiest shall they heap to themselves Teachers, having itching ears, 2 Tim. 4.3. and for Discipline, our Lord hath left Keys in somebodies power, At somebodies Girdle, that Scripture holds clearly forth such a thing, Matthew 18.16, 17. Now those within Are to be judged, 1 Cor. 5.12.
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Et jus excommunicandi non est penes quemvis privatum, sed hoc jus pertinet ad totam ecclesiam? is the rule among Divines, there is a power of Excommunicating,
Et jus excommunicandi non est penes quemvis privatum, sed hoc jus pertinet ad Whole Church? is the Rule among Divines, there is a power of Excommunicating,
3. He that is to be cast out Communi Presbyterorum consensu, thus by a common consent of the Presbytrie, is to be cast out in the name of the whole Church,
3. He that is to be cast out Communi Presbyterorum consensu, thus by a Common consent of the Presbytery, is to be cast out in the name of the Whole Church,
but rather reprove them, yea, they ought to excommunicate them negatively, who should be, but are not, excommunicate positively, Virga dominationis, & virga discretionis, Ruper. l. 8. in Mat. 10. I have some Counsells here.
but rather reprove them, yea, they ought to excommunicate them negatively, who should be, but Are not, excommunicate positively, Virga dominationis, & virga discretionis, Rupert. l. 8. in Mathew 10. I have Some Counsels Here.
as namely, whether the Fathers, being visible professors, have right to the second, as well as their children (under the notion of the children of such) have right to the first Sacrament? And why any man should be suspended from any one, not being before excommunicated from all Ordinances? what infection is caught,
as namely, whither the Father's, being visible professors, have right to the second, as well as their children (under the notion of the children of such) have right to the First Sacrament? And why any man should be suspended from any one, not being before excommunicated from all Ordinances? what infection is caught,
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2. That our notions and distinctions used in preaching, be not made use of to vaile but reveale truths, least instead of distinguishing, we come to extinguishing at last, as we have already done.
2. That our notions and Distinctions used in preaching, be not made use of to veil but reveal truths, lest instead of distinguishing, we come to extinguishing At last, as we have already done.
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when the Gods were entertained in the old mans cottage, and he was bid aske what he would, Nothing at all (saith he) but this, That my cottage may be a Temple,
when the God's were entertained in the old men cottage, and he was bid ask what he would, Nothing At all (Says he) but this, That my cottage may be a Temple,
3. I do not thinke, nor ever yet could be brought to do, that there is any new light to be looked for, there may be a better managing of the old, prophecies indeed are now accomplished, which heretofore were not,
3. I do not think, nor ever yet could be brought to do, that there is any new Light to be looked for, there may be a better managing of the old, prophecies indeed Are now accomplished, which heretofore were not,
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that of Salomon I thinke would be expounded, Eccles. 1.9. No new thing under the Sun, and that propounded to men in these times, Psal. 39.6. Man walketh in a vaine shadow, they are disquieted, and disquiet in vaine, the people might be more profitably taught, to walke in their old than wait for new light.
that of Solomon I think would be expounded, Eccles. 1.9. No new thing under the Sun, and that propounded to men in these times, Psalm 39.6. Man walks in a vain shadow, they Are disquieted, and disquiet in vain, the people might be more profitably taught, to walk in their old than wait for new Light.
4. Self-deniall, self-submitting, much meeknesse, a spirit like Davids, O let not that precious balme breake mine head, a frame of heart like those that heard Peter, with readinesse to do whatsoever is commanded, Acts 10.33. were worth all;
4. Self-denial, self-submitting, much meekness, a Spirit like Davids, Oh let not that precious balm break mine head, a frame of heart like those that herd Peter, with readiness to do whatsoever is commanded, Acts 10.33. were worth all;
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It is thus reconciled, Heaven and grace are both the most easie and the most hard that can be, they are most easie to the soule which will be taught of God,
It is thus reconciled, Heaven and grace Are both the most easy and the most hard that can be, they Are most easy to the soul which will be taught of God,
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and was discontented at him for publishing his bookes, Be content, Sir, saith he, my bookes are published, and not published, none are ere the wiser for them,
and was discontented At him for publishing his books, Be content, Sir, Says he, my books Are published, and not published, none Are ere the Wiser for them,
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4. Care must be taken also of the self-Oecanonicall, or family selfe, that is to be regarged, the house is, Quotidiana societas, our quotidian company, our every day guests are th•••, elsewhere we are but as strangers,
4. Care must be taken also of the self-Oecanonicall, or family self, that is to be regarged, the house is, Quotidian Societas, our quotidian company, our every day guests Are th•••, elsewhere we Are but as Strangers,
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Austine of his time saith thus, Is there any that yet mock at Jesus Christ, I would there were (saith he) but one, O that there were but two, O that they could be numbred.
Augustine of his time Says thus, Is there any that yet mock At jesus christ, I would there were (Says he) but one, Oh that there were but two, Oh that they could be numbered.
Here when Masters, Parents, Servants, children, keepe house together in the feare of God, walking in waies of heaven, hereafter also they come to keepe house together in the House of many houses eternally.
Here when Masters, Parents, Servants, children, keep house together in the Fear of God, walking in ways of heaven, hereafter also they come to keep house together in the House of many houses eternally.
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yet Abrahams christianity was hereby characterized, For I know him, that he will command his children and his houshold after him, Gen. 18.19. Moses gave it in charge, Deut. 6.6, 7. The Psalmist practiseth it, Come children, hearken to me, I will teach you the feare of the Lord, Psal. 34.11.
yet Abrahams christianity was hereby characterized, For I know him, that he will command his children and his household After him, Gen. 18.19. Moses gave it in charge, Deuteronomy 6.6, 7. The Psalmist Practiseth it, Come children, harken to me, I will teach you the Fear of the Lord, Psalm 34.11.
When our Lord spake unto Peter, that John 21.19. Simon, lovest thou me? three times over, at length the command is given, and what is it, Feed my sheep, feed my lambs, to signifie unto us, that lambs also belong to the sheepfold of Jesus Christ.
When our Lord spoke unto Peter, that John 21.19. Simon, Lovest thou me? three times over, At length the command is given, and what is it, Feed my sheep, feed my Lambs, to signify unto us, that Lambs also belong to the sheepfold of jesus christ.
namely, to take a wife for his Masters Sonne, and he begins his worke with prayer, ver. 12. Lord God of my Master Abraham, send me good speed, and he ends it with prayer, ver. 27. Blessed be the Lord God of my Master Abraham.
namely, to take a wife for his Masters Son, and he begins his work with prayer, ver. 12. Lord God of my Master Abraham, send me good speed, and he ends it with prayer, ver. 27. Blessed be the Lord God of my Master Abraham.
Out of what family came this servant, but out of Abrahams? out of a catechised family, see ver. 63. and you shall finde a Sonne out of the same family, going into the fields to meditate, observe it then, That Sonnes and servants out of catechized families, go about their businesse meditating and praying;
Out of what family Come this servant, but out of Abrahams? out of a catechised family, see for. 63. and you shall find a Son out of the same family, going into the fields to meditate, observe it then, That Sons and Servants out of Catechized families, go about their business meditating and praying;
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Now two places are in Scripture to this purpose, 1 Pet. 3.7. to dwell with the wife, according to knowledge, and not like a sot, a foole, and 1 Tim. 4.12.
Now two places Are in Scripture to this purpose, 1 Pet. 3.7. to dwell with the wife, according to knowledge, and not like a sot, a fool, and 1 Tim. 4.12.
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and redemption, 1 Cor. 1.30. 2. Knowledge in the properties, pure, peaceable, gentle, easie to be intreated, full of mercy and good fruits, Jam. 3.17. 3. Knowledge in the Schoole thereof,
and redemption, 1 Cor. 1.30. 2. Knowledge in the properties, pure, peaceable, gentle, easy to be entreated, full of mercy and good fruits, Jam. 3.17. 3. Knowledge in the School thereof,
but have no depth, so are they which trouble the whole world with their garrulity, that unruly evill, The tongue, James saith, is full of deadly poyson, James 3.1. Some counsels I give here to our talking ones.
but have no depth, so Are they which trouble the Whole world with their garrulity, that unruly evil, The tongue, James Says, is full of deadly poison, James 3.1. some Counsels I give Here to our talking ones.
1. Too much good tongue is in other things vanity, in divers things prophanation, Pauls speech was not with enticing words of mans wisdome, 1 Cor. 2.3.
1. Too much good tongue is in other things vanity, in diverse things profanation, Paul's speech was not with enticing words of men Wisdom, 1 Cor. 2.3.
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and the latter suffer it, a wise man followes reason, and not passion, Rom. 14.5. 3. The more low people are (commonly) the more loose their tongues are, therefore see and be wise in quietnesse and confidence, ( silentio & spe ) shall be your strength, Esay 30.15. 5. Heed must be taken to the selfe of selves, our consciences I meane:
and the latter suffer it, a wise man follows reason, and not passion, Rom. 14.5. 3. The more low people Are (commonly) the more lose their tongues Are, Therefore see and be wise in quietness and confidence, (silentio & See) shall be your strength, Isaiah 30.15. 5. Heed must be taken to the self of selves, our Consciences I mean:
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And herein do I exercise my selfe, to have alwaies a conscience void of offence toward God and toward men, Acts 24.15, 16. this, this is it that is the Index judex carnifex, of which the Apostle saith, If our heart condemne us not,
And herein do I exercise my self, to have always a conscience void of offence towards God and towards men, Acts 24.15, 16. this, this is it that is the Index Judge carnifex, of which the Apostle Says, If our heart condemn us not,
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This, O this, is the continuall feast, Prov. 15.15. this is the Booke, Rev. 20.12. I saw the dead, small and great, stand before God, and the bookes were opened.
This, Oh this, is the continual feast, Curae 15.15. this is the Book, Rev. 20.12. I saw the dead, small and great, stand before God, and the books were opened.
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the Queene is so, and sends Letters privately to the King Elect, that if hee le gratifie her, shee'le take a course the childe shall never crouble him, for which he gives her thankes,
the Queen is so, and sends Letters privately to the King Elect, that if he le gratify her, shee'le take a course the child shall never crouble him, for which he gives her thanks,
The science (men tell me) in the daies we live in, is exceeding great, the good wine kept till now, the Gospell glimpses were never so lovely, the Temple is full of the smoake of the glory of God, old men dreame dreames, young men see visions, &c. All this I rejoyce in, and will rejoyce;
The science (men tell me) in the days we live in, is exceeding great, the good wine kept till now, the Gospel glimpses were never so lovely, the Temple is full of the smoke of the glory of God, old men dream dreams, young men see visions, etc. All this I rejoice in, and will rejoice;
But what meaneth then this bleating of the sheep, in mine eares? and the lowing of the oxen which I heare? I come no where almost, where I finde not complaints,
But what means then this bleating of the sheep, in mine ears? and the lowing of the oxen which I hear? I come no where almost, where I find not complaints,
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for want of conscience, let me therefore say a word or two to this auditory, in behalfe thereof, conscience is too sullen to be among such as cannot endure to be sorrowfull for sinne, conscience is it selfe a booke, whereof all other bookes are but Expositions, our knowledge in them serves onely to informe us in this,
for want of conscience, let me Therefore say a word or two to this auditory, in behalf thereof, conscience is too sullen to be among such as cannot endure to be sorrowful for sin, conscience is it self a book, whereof all other books Are but Expositions, our knowledge in them serves only to inform us in this,
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conscience is the comfort of faith, truth and uprightnesse, and the ship wherein we carry that great venture of the Mystery of godlinesse. One word more.
conscience is the Comfort of faith, truth and uprightness, and the ship wherein we carry that great venture of the Mystery of godliness. One word more.
when God comes neere a man thus, For it is fearefull not to forget that God remembers all my sins, Hos. 7.2. 2. He that would punish an evill conscience, let him but only leave it to it selfe, Mat. 27.3. Judas himselfe is Judas his accuser;
when God comes near a man thus, For it is fearful not to forget that God remembers all my Sins, Hos. 7.2. 2. He that would Punish an evil conscience, let him but only leave it to it self, Mathew 27.3. Judas himself is Judas his accuser;
if they would cry to God and Jesus, yet none would heare, none would pitty; and they gnash their teeth, against whom? themselves the acters, the divells the inticers,
if they would cry to God and jesus, yet none would hear, none would pity; and they gnash their teeth, against whom? themselves the actors, the Devils thee entices,
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3. He that hath no conscience, or at least no use thereof, what shall be said to him? when Joseph was intised, his answer was, Gen. 39.9. How shall I do this great wickednesse, and sinne against the Lord? Here is to see the workings of a tender conscience;
3. He that hath no conscience, or At least not use thereof, what shall be said to him? when Joseph was enticed, his answer was, Gen. 39.9. How shall I do this great wickedness, and sin against the Lord? Here is to see the workings of a tender conscience;
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on the contrary, where there is none or a seared conscience, see the effect, Luke 16.14. the Pharisees who were covetuous heard all these things, and they derided him.
on the contrary, where there is none or a seared conscience, see the Effect, Lycia 16.14. the Pharisees who were covetous herd all these things, and they derided him.
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Paul saith to the Hebrewes, Heb. 13.18. Pray for us, and marke the reason, for we trust we have a good conscience in all things, willing to live honestly.
Paul Says to the Hebrews, Hebrew 13.18. Pray for us, and mark the reason, for we trust we have a good conscience in all things, willing to live honestly.
and the continuall danger in execution thereof, ingage him to require these things, why then would he have it? I am a man that desire, yea, deserve prayers from you;
and the continual danger in execution thereof, engage him to require these things, why then would he have it? I am a man that desire, yea, deserve Prayers from you;
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few make conscience of all things, lesser, greater, how therefore shall this appeare? he is willing to live honestly, not compelled so to do, by feare, gaine, &c. and willing to live so in all things,
few make conscience of all things, lesser, greater, how Therefore shall this appear? he is willing to live honestly, not compelled so to do, by Fear, gain, etc. and willing to live so in all things,
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Theodoricus, one of the Emperours of Rome was an Arrian, and one of his Courtiers desiring to ingratiate himself with his Master, forthwith became an Arrian also, leaving his former way of Religion? the Emperour hearing of it, strait commands his head to be chopt off,
Theodoricus, one of the emperors of Room was an Arrian, and one of his Courtiers desiring to ingratiate himself with his Master, forthwith became an Arrian also, leaving his former Way of Religion? the Emperor hearing of it, strait commands his head to be chopped off,
And so would I for my selfe and our times, and it should be such a one as this I have chosen, Take heed of being divided amongst your selves, or against your selves.
And so would I for my self and our times, and it should be such a one as this I have chosen, Take heed of being divided among your selves, or against your selves.
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2. In Principles, for the Fundamentalls are destroyed, and Conversion, Repentance, Charity, Duty neglected, in stead whereof, Notion and nothingnesse. 3. In Assumptions.
2. In Principles, for the Fundamentals Are destroyed, and Conversion, Repentance, Charity, Duty neglected, in stead whereof, Notion and nothingness. 3. In Assumptions.
Paul saith of them himselfe, This is not to eat the Lords Supper, 1 Cor. 11.20. There is a Prophesie, Esay 3.5. The people shall be oppressed every one by another, and every one by his neighbour;
Paul Says of them himself, This is not to eat the lords Supper, 1 Cor. 11.20. There is a Prophesy, Isaiah 3.5. The people shall be oppressed every one by Another, and every one by his neighbour;
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the Childe shall behave himselfe proudly against the ancient, and the base against the Honourable; and what then, verse 8. Jerusalem is ruined, and Judah is fallen:
the Child shall behave himself proudly against the ancient, and the base against the Honourable; and what then, verse 8. Jerusalem is ruined, and Judah is fallen:
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the observation the ancient made thereupon was Erexit Altare, versus altare; now there's Altar against Altar in Israel, Is there so in England too? Pulpit against Pulpit, Preacher against Preacher, it is an ill signe, Am•• 6.11. God hath smitten the great house with breaches, and the lesse house with clefts;
the observation the ancient made thereupon was Erexit Altar, versus altar; now there's Altar against Altar in Israel, Is there so in England too? Pulpit against Pulpit, Preacher against Preacher, it is an ill Signen, Am•• 6.11. God hath smitten the great house with Breaches, and the less house with clefts;
and he shall spoile their Images, for now they shall say, We have no King because we feared not the Lord, what then should a King doe to us, Hos. 10.2, 3. We have spirits amongst us, the good Lord calme them;
and he shall spoil their Images, for now they shall say, We have no King Because we feared not the Lord, what then should a King do to us, Hos. 10.2, 3. We have spirits among us, the good Lord Cam them;
we said in the beginning of these Warres, and we said truly, That the former and the latter could not be preserved unlesse the other, the Kings Right and Prerogative were pared a little, that it might not prove too redundant and burthensome:
we said in the beginning of these Wars, and we said truly, That the former and the latter could not be preserved unless the other, the Kings Right and Prerogative were pared a little, that it might not prove too redundant and burdensome:
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and the Presbyterian, they that sit at Helme are able to Judge whether the two latter had not both need to be cut, that the former may grow the better.
and the Presbyterian, they that fit At Helm Are able to Judge whither the two latter had not both need to be Cut, that the former may grow the better.
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Here is a Survey of our Divisions, taken by the skill of the Master-builder himselfe, wherein as in a Map may be seene what it is that troubles our Israel, and yet makes us afraid.
Here is a Survey of our Divisions, taken by the skill of the Master-builder himself, wherein as in a Map may be seen what it is that Troubles our Israel, and yet makes us afraid.
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yet men are divided in their opinions about this, and doe not know what to say or think. One of the Civilians, in my hearing, once in his Speech at a Visitation said, envying against the conscientious Non-conformists, Some of these Doggs must be tyed up,
yet men Are divided in their opinions about this, and do not know what to say or think. One of the Civilians, in my hearing, once in his Speech At a Visitation said, envying against the conscientious nonconformists, some of these Dogs must be tied up,
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and served their owne gods, the men of Babylon made one god, and the men of Cuth another, verse 30. We have two waies of Praying, Marrying, Preaching, Baptizing;
and served their own God's, the men of Babylon made one god, and the men of Cuth Another, verse 30. We have two ways of Praying, Marrying, Preaching, Baptizing;
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But 'tis no matter, say many, the Clerkes of London (most of them of the right stampe) finde out Curates enow to doe the Worke which came lately from Oxford.
But it's no matter, say many, the Clerks of London (most of them of the right stamp) find out Curates enough to do the Work which Come lately from Oxford.
3. Our people say now as heretofore they in Jud. 21.16. How shall we doe for Benjamin our brother? If a man aske them, Why would you have them pittied;
3. Our people say now as heretofore they in Jud. 21.16. How shall we do for Benjamin our brother? If a man ask them, Why would you have them pitied;
twenty City discentions, and differences, what are they? Famous Cities of old had these things, which they made much of, their Husbandry, Artificers, Militia, Merchandize, their Priest-hood, and their Judicature;
twenty city dissensions, and differences, what Are they? Famous Cities of old had these things, which they made much of, their Husbandry, Artificers, Militia, Merchandise, their Priesthood, and their Judicature;
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your Artificers begin now a little to hold up their heads, your Militia hath been the Gallantry and envie of England, this very day remembers me of Nubury Battell,
your Artificers begin now a little to hold up their Heads, your Militia hath been the Gallantry and envy of England, this very day remembers me of Nubury Battle,
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For the transgression of Jacob is all this, and for the sinnes of the house of Israel, Micah 1.5. All this, all which? see verse 4. the Mountaines are molten, and the Vallies cleft;
For the Transgression of Jacob is all this, and for the Sins of the house of Israel, micah 1.5. All this, all which? see verse 4. thee Mountains Are melted, and the Valleys cleft;
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What is the transgression of Jacob, is it not Samaria? And what are the high places of Judah, are they not Jerusalem? A strange kinde of speaking, Samaria and Jerusalem are the great places, the great sinnes;
What is the Transgression of Jacob, is it not Samaria? And what Are the high places of Judah, Are they not Jerusalem? A strange kind of speaking, Samaria and Jerusalem Are the great places, the great Sins;
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Austin saies, There were three great sinnes, Idolatry, Exod. 32. punished with the Sword, the burning of the Roll, Jerem. 36.23. punished with Captivity, but Division, Numb. 16. in Corah, Dathan, and Abiram, punished with the Earths dividing and swallowing them up.
Austin Says, There were three great Sins, Idolatry, Exod 32. punished with the Sword, the burning of the Roll, Jeremiah 36.23. punished with Captivity, but Division, Numb. 16. in Corah, Dathan, and Abiram, punished with the Earth's dividing and swallowing them up.
and Luther hath another very blunt, but very true, Nunquam periclitater religio infiniter reverendissimus, Religion never comes into greater danger than among the right Reverend;
and Luther hath Another very blunt, but very true, Never periclitater Religio infiniter reverendissimus, Religion never comes into greater danger than among the right Reverend;
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so from man injoyned to preach all our errours, without partiality Truth-ward, all our Heresies whatsoever Hell-ward, all our own sheepe (if we have any) to Repentance, Obedience, & Duty-ward;
so from man enjoined to preach all our errors, without partiality Truth-ward, all our Heresies whatsoever Hellward, all our own sheep (if we have any) to Repentance, obedience, & Duty-ward;
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I meet him so almost in every place, in not a few Pulpits great mistakes, and fundamentall, never more Hay, Stubble and Straw built upon the foundation than now; this must be amended also.
I meet him so almost in every place, in not a few Pulpits great mistakes, and fundamental, never more Hay, Stubble and Straw built upon the Foundation than now; this must be amended also.
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He said to the purpose, That Optima Respublica quae maxime legis, minimè rhetores audit, If it be the best Common-wealth that obeyes rather than disputes, I think it will be found also the best Church that doth so.
He said to the purpose, That Optima Respublica Quae maxim Legis, minimè Rhetores audit, If it be the best Commonwealth that obeys rather than disputes, I think it will be found also the best Church that does so.
behold, he is in the secret Chambers, I will not beleeve it, Matth. 24.26. I will even resolve to seeke him where I have found him, and that is even walking in such publike Ordinances as these in the midst of the seven golden Candlesticks, Rev. 1.13.
behold, he is in the secret Chambers, I will not believe it, Matthew 24.26. I will even resolve to seek him where I have found him, and that is even walking in such public Ordinances as these in the midst of the seven golden Candlesticks, Rev. 1.13.
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for every sin is a divell, and every Minister is or ought to be a man indeavouring i• the strength of Jesus Christ to cast out these Divels out of himse••• others,
for every since is a Devil, and every Minister is or ought to be a man endeavouring i• the strength of jesus christ to cast out these Devils out of himse••• Others,
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he asketh, By whom did your children cast him out? and I aske, By whom did our Fathers cast him out? Paul excellently, F•• though you have ten thousand instructers in Christ,
he asks, By whom did your children cast him out? and I ask, By whom did our Father's cast him out? Paul excellently, F•• though you have ten thousand instructers in christ,
and resolve to say with Bernard, Nitius me privares amaro mors, vitae meae usu quam fructu, it were better to lose life it selfe than the purpose to which God intended it.
and resolve to say with Bernard, Nitius me privares amaro mors, vitae meae usu quam fructu, it were better to loose life it self than the purpose to which God intended it.
Whence came this Doctrine forth? Are these indeed the words of truth and sobernesse? Heretofore good Christians have found benefit by the old way of duty,
Whence Come this Doctrine forth? are these indeed the words of truth and soberness? Heretofore good Christians have found benefit by the old Way of duty,
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2. Increase of sinne must be acted against, increase of all sin, but especially of such kinde of sinne and wickednesse as becomes a man's sinnes, that they are also Gods punishments;
2. Increase of sin must be acted against, increase of all since, but especially of such kind of sin and wickedness as becomes a Man's Sins, that they Are also God's punishments;
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because they beleeved not the Gospell, because they received not the love thereof, God gave them up to beleeve a •ye, 2 Thess. 2.11. If any man shall doe his will, he shall know of the Doctrine whether it be of God or no, Jo. 7.17. These two sins increase mightily amongst us, the want of love and truth, and the want of practice thereof;
Because they believed not the Gospel, Because they received not the love thereof, God gave them up to believe a •ye, 2 Thess 2.11. If any man shall do his will, he shall know of the Doctrine whither it be of God or no, John 7.17. These two Sins increase mightily among us, the want of love and truth, and the want of practice thereof;
Some have said, and thought, That the causes of all the errours of our times have been such as these, mis-application, fallacy, credulity, supine carelesnesse,
some have said, and Thought, That the Causes of all the errors of our times have been such as these, misapplication, fallacy, credulity, supine carelessness,
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and the cleaving unto antiquity, and authority over-much, without such disquisitions as become those that would Try all things, and hold fast that which is good.
and the cleaving unto antiquity, and Authority overmuch, without such disquisitions as become those that would Try all things, and hold fast that which is good.
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or if they seeme to doe or say something, it is but as the King of Navarre said to Beza, That he would goe no further to Sea than he might sleepe ashore, when pleased him;
or if they seem to do or say something, it is but as the King of Navarre said to Beza, That he would go no further to Sea than he might sleep ashore, when pleased him;
But this is that which undoes our times and people, they have false selves, and they have false Glasses whereinto they looke themselves, and a false Glasse will not easily shew a true face; marke then these false-selves-following.
But this is that which undoes our times and people, they have false selves, and they have false Glasses whereinto they look themselves, and a false Glass will not Easily show a true face; mark then these false-selves-following.
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but these are great sensualists, a Generation of men and women, concerning whom our Apostle is very plaine, They speake evill of the things they know not, 2 Pet. 2.12, That place of the Author to the Hebrewes is to be marked diligently, its designe,
but these Are great sensualists, a Generation of men and women, Concerning whom our Apostle is very plain, They speak evil of the things they know not, 2 Pet. 2.12, That place of the Author to the Hebrews is to be marked diligently, its Design,
who therefore destroyes Reformation, destroyes one of Gods designes: speake not against Reformation. And here now for our Booke of Common Prayer, men are divided strangely. For:
who Therefore Destroys Reformation, Destroys one of God's designs: speak not against Reformation. And Here now for our Book of Common Prayer, men Are divided strangely. For:
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1. Some aske, Shall we have none of this, and complaine that for want of formes of Baptizing &c. for the Country, their Ministers make but halfe Marriage,
1. some ask, Shall we have none of this, and complain that for want of forms of Baptizing etc. for the Country, their Ministers make but half Marriage,
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and commit such whole absurdities in the Baptizing of Infants, Administration of the Lords Supper, &c. That it grieves some, causeth others to jeere ▪ and shames the Ordinance,
and commit such Whole absurdities in the Baptizing of Infants, Administration of the lords Supper, etc. That it grieves Some, Causes Others to jeer ▪ and shames the Ordinance,
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The Slavonians seeking to Pope Formosus, that they might have Service in their owne Mother Tongue, it was debated in a Counsell, wherein a voyce was heard from Heaven, saying, Let every Spirit praise the Lord, and all Tongues confesse him:
The Slavonians seeking to Pope Formosus, that they might have Service in their own Mother Tongue, it was debated in a Counsel, wherein a voice was herd from Heaven, saying, Let every Spirit praise the Lord, and all Tongues confess him:
as he pretended, to imbrace Christianity, as he went to be baptized, and had the one of his feet in the water, he demanded of the Bishops, Whether all his fore-fathers were damned? the Bishops answered, more rashly then wisely, That they were all damned, whereupon the Duke pulled back his feet againe, saying, Then will I also be damned with them.
as he pretended, to embrace Christianity, as he went to be baptised, and had the one of his feet in the water, he demanded of the Bishops, Whither all his Forefathers were damned? the Bishops answered, more rashly then wisely, That they were all damned, whereupon the Duke pulled back his feet again, saying, Then will I also be damned with them.
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This division of ours, which every foot gives out a crack of discontent, which makes a loud noise among our people, I take not upon me to determine any thing in, Who am I, that I should guide our guiders? onely this I say, That were it but considered, in how many places every Lords day, something is done this way in not a few parishes,
This division of ours, which every foot gives out a Crac of discontent, which makes a loud noise among our people, I take not upon me to determine any thing in, Who am I, that I should guide our guiders? only this I say, That were it but considered, in how many places every lords day, something is done this Way in not a few Parishes,
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and that not without railing against the Parliament, and the perswading the people that they live under tyranny and persecution, because this is withdrawne;
and that not without railing against the Parliament, and the persuading the people that they live under tyranny and persecution, Because this is withdrawn;
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how much better were it, either to let us every day be drawing neerer unto covenanted Uniformity? or else to give satisfaction, that what is done this way, is done by a granted connivency? I must needs confesse, I finde this a very heavy burden to many,
how much better were it, either to let us every day be drawing nearer unto covenanted Uniformity? or Else to give satisfaction, that what is done this Way, is done by a granted connivency? I must needs confess, I find this a very heavy burden to many,
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even the Sonne of God hath made us free, such a freedome, and under such a purchase at that (on a right and well grounded perswasion of it) a man would willingly rather loose himselfe,
even the Son of God hath made us free, such a freedom, and under such a purchase At that (on a right and well grounded persuasion of it) a man would willingly rather lose himself,
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theres a Religion indeed, say some, and they are scandalized, they sit them downe, and say, Is this it I have fought for, saith the Souldier? is this it I have preached for, saith the Divine? Sure I was greatly mistaken, I wrote preached,
theres a Religion indeed, say Some, and they Are scandalized, they fit them down, and say, Is this it I have fought for, Says the Soldier? is this it I have preached for, Says the Divine? Sure I was greatly mistaken, I wrote preached,
every way the reines were too loose afore, and to throw them now quite into mens necks, what will become of this? Gods people are chidden for sparing any of the Heathen, Jud. 2.3. Must we tolerate all and mingle with them. 2. Liberty in nothing!
every Way the reins were too lose afore, and to throw them now quite into men's necks, what will become of this? God's people Are chidden for sparing any of the Heathen, Jud. 2.3. Must we tolerate all and mingle with them. 2. Liberty in nothing!
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Here's a government indeed, tyranny and pesecution this is, and no lesse, and here I heare men railing at and envying against the Parliament and Assembly,
Here's a government indeed, tyranny and persecution this is, and no less, and Here I hear men railing At and envying against the Parliament and Assembly,
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and one Doctrine I met withall the other day, pressed strongly, and I thought applied as strongly, the Doctrine was this, That it was Gods new Testament designe, that his new Testament Saints should patiently suffer under old Testament counsells and persecutions.
and one Doctrine I met withal the other day, pressed strongly, and I Thought applied as strongly, the Doctrine was this, That it was God's new Testament Design, that his new Testament Saints should patiently suffer under old Testament Counsels and persecutions.
Our liberty celestiall is expressed, Rom. 8.21. the creature it selfe also shall be delivered from the bondage of cor•uption, into the glorious liberty of the children of God.
Our liberty celestial is expressed, Rom. 8.21. the creature it self also shall be Delivered from the bondage of cor•uption, into the glorious liberty of the children of God.
I thinke there is no more but Liberty-carnall, of which a man shall need to reade nothing but what he sees some men take liberty to sweare, to drinke, to serve God when they will,
I think there is no more but Liberty-carnall, of which a man shall need to read nothing but what he sees Some men take liberty to swear, to drink, to serve God when they will,
and much, insisted on, a point about which so much division is, and not a little of it (it may be) such as wherein men fight with shadowes rather than adversaries. That the liberty be:
and much, insisted on, a point about which so much division is, and not a little of it (it may be) such as wherein men fight with shadows rather than Adversaries. That the liberty be:
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1. Soundly deliberated, by whom? how? why? when? in any cases, to any persons to be granted, questions fit to be left unto some exactly learned Casuist in matter of Divinity,
1. Soundly deliberated, by whom? how? why? when? in any cases, to any Persons to be granted, questions fit to be left unto Some exactly learned Casuist in matter of Divinity,
pleasing things, a Gospell utterly without the Law, no chastisement, all of love, nothing of feare, constraint is very unGospell like, men thinke and say so too, Meliores amor flectit, sed plures timor, Love bends many,
pleasing things, a Gospel utterly without the Law, no chastisement, all of love, nothing of Fear, constraint is very unGospell like, men think and say so too, Meliores amor flectit, sed plures timor, Love bends many,
and the Gentry filthy, the Clergy flattering, and the Communalty so exceedingly overwhelmed with prophanenesse, that they would willingly go downe into the pit, and not be troubled;
and the Gentry filthy, the Clergy flattering, and the Communality so exceedingly overwhelmed with profaneness, that they would willingly go down into the pit, and not be troubled;
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as if it were an ease to go to hell easily, or as if the spirit of Satan were got into the sons of men, that they said to all the meanes of saving them,
as if it were an ease to go to hell Easily, or as if the Spirit of Satan were god into the Sons of men, that they said to all the means of Saving them,
They were brave dayes our people thinke, when 1. The greater sort in their Adulteries. Whoredomes, &c. were all above, quite above the reach of any discipline;
They were brave days our people think, when 1. The greater sort in their Adulteries. Whoredoms, etc. were all above, quite above the reach of any discipline;
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the Courtiers durst say to the Preachers as hee to the Prophet, prophecy no more at Bethell, for it is the Kings Chappell, and the Kings Court. Amos 7.13. Impiety increasing with mighty increases, and no reason, but because his old friend Impunity clapt him on the back with incouragement, such as we read, Ps. 12.4.
the Courtiers durst say to the Preachers as he to the Prophet, prophecy no more At Bethell, for it is the Kings Chapel, and the Kings Court. Amos 7.13. Impiety increasing with mighty increases, and no reason, but Because his old friend Impunity clapped him on the back with encouragement, such as we read, Ps. 12.4.
2. The other sort, none of them were under the lash, if able to turne white sheets into white shillings, they were comutacioners, changes very sad, we chang'd our glory into our shame,
2. The other sort, none of them were under the lash, if able to turn white sheets into white shillings, they were comutacioners, changes very sad, we changed our glory into our shame,
He that washeth not himself in the water of penitentiall teares here, must lye hereafter in flames of fire to indure, paines unutterable, and without end.
He that washes not himself in the water of penitential tears Here, must lie hereafter in flames of fire to endure, pains unutterable, and without end.
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Of great experience doubtlesse, of Gods dealings, and soule refreshings was that weeping prophet, who in the Churches name delivered that, Lam. 3.27. it is good for a man that hee beare the yoke in his youth:
Of great experience doubtless, of God's dealings, and soul refreshings was that weeping Prophet, who in the Churches name Delivered that, Lam. 3.27. it is good for a man that he bear the yoke in his youth:
over-reaching our brethren in bargaining is now counted a vertue, indeed a matter of ostentation, but why is it? even because the word of God must needs be true.
overreaching our brothers in bargaining is now counted a virtue, indeed a matter of ostentation, but why is it? even Because the word of God must needs be true.
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I have strongly engaged my selfe, not to be satisfied with meane things from God; noble minded Basil gave the Emperour Valentius this peremptory, but gallant answer. Haec pueris non Christianis offer.
I have strongly engaged my self, not to be satisfied with mean things from God; noble minded Basil gave the Emperor Valentius this peremptory, but gallant answer. Haec pueris non Christianis offer.
Sir, you should offer these to children, and not to Christians, Bernard, sicut mea non sibi place•t, &c. As what I give thee, cannot be pleasing to thee without my selfe,
Sir, you should offer these to children, and not to Christians, Bernard, sicut mea non sibi place•t, etc. As what I give thee, cannot be pleasing to thee without my self,
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and the reason that he gives is very precious, Habet enim vera sapientia sui generis superbians, for true wisedome hath its kinde of spiritually wise pride,
and the reason that he gives is very precious, Habet enim vera sapientia sui Generis superbians, for true Wisdom hath its kind of spiritually wise pride,
the more rich and plentifull God makes men, the more humble harmelesse, and heaven providing to be, laying up for themselves a good foundation, good works they are not lost,
the more rich and plentiful God makes men, the more humble harmless, and heaven providing to be, laying up for themselves a good Foundation, good works they Are not lost,
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With that Luke 12. where Christ befooles the men that are only worldly wise, and no more ex rosis, non ex stellis, plures epicuri quum astronomi, the wise man said,
With that Lycia 12. where christ befools the men that Are only worldly wise, and no more ex rosis, non ex Stellis, plures Epicure Whom astronomi, the wise man said,
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and indeed, how much better is it to be broken with afflictions unto salvation, then to be preserved by prosperity unto evils, which God will not pardon, 2 Reg. 24.4.
and indeed, how much better is it to be broken with afflictions unto salvation, then to be preserved by Prosperity unto evils, which God will not pardon, 2 Reg. 24.4.
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namely, they thanke God they were never troubled in all their lives, ubi non hoc bellum, ibi pax diabolica, saith Saint Austin. Where there is not this warre, there's a devilish peace.
namely, they thank God they were never troubled in all their lives, ubi non hoc bellum, There pax Diabolica, Says Saint Austin. Where there is not this war, there's a devilish peace.
How happy was Paul in his smiting to the ground, his blindnesse, distresse of Conscience, prayer and the like? you know the story, Act 9. the excellency of godly sorrow,
How happy was Paul in his smiting to the ground, his blindness, distress of Conscience, prayer and the like? you know the story, Act 9. the excellency of godly sorrow,
1. Some zealous man for God, must doe as heretofore, Chrysostome did when he was to preach to the Athenians, it seems they were a people much given to swearing,
1. some zealous man for God, must do as heretofore, Chrysostom did when he was to preach to the Athenians, it seems they were a people much given to swearing,
Depart from mee all yee that worke iniquity, profession without practise; the mistaking of the meanes of grace and holinesse, for grace and holinesse it selfe.
Depart from me all ye that work iniquity, profession without practice; the mistaking of the means of grace and holiness, for grace and holiness it self.
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Verily, verily, I say unto thee, except thou be regenerate and borne againe, thou canst not enter into the Kingdome of Heaven, Iohn 3. Such texts I say as these are, they must be preach'd, opened and applied.
Verily, verily, I say unto thee, except thou be regenerate and born again, thou Canst not enter into the Kingdom of Heaven, John 3. Such texts I say as these Are, they must be preached, opened and applied.
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Well the Scripture speakes of a good conscience, Acts 23.1. of a cleare conscience, Acts 29.16. of a pure conscience 1 Tim. 3.9. of a purged conscience, Heb. 9.14. of an evill conscience Heb. 10.22. of a weake conscience, 1 Cor. 8.12. and of a seared conscience, 1 Cor. 4.2. which of these now is thy conscience, it behoveth thee to take notice of.
Well the Scripture speaks of a good conscience, Acts 23.1. of a clear conscience, Acts 29.16. of a pure conscience 1 Tim. 3.9. of a purged conscience, Hebrew 9.14. of an evil conscience Hebrew 10.22. of a weak conscience, 1 Cor. 8.12. and of a seared conscience, 1 Cor. 4.2. which of these now is thy conscience, it behooveth thee to take notice of.
I never heard a description of vertue that pleased me better then that Brevis et vera definitio virtutis est, ordo amoris, Aug. vertue is nothing else,
I never herd a description of virtue that pleased me better then that Brevis et vera definitio virtue est, ordo amoris, Aug. virtue is nothing Else,
a work, which is sometimes, as immediately going before conversion, as the morning before the day, as in those Act. 2.37. they were pricked in their hearts, and they said, men and brethren what shall we doe to be saved? and in all the such like instances wheresoever.
a work, which is sometime, as immediately going before conversion, as the morning before the day, as in those Act. 2.37. they were pricked in their hearts, and they said, men and brothers what shall we do to be saved? and in all the such like instances wheresoever.
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1. There were Philosophers, Prophets, or Poets, and Orators and Wisemen, of whom what vice was it which was not brought into disgrace? what vertue was unperswaded? that a man may safely say of some of them, that they left unto posterity more clearnesse,
1. There were Philosophers, prophets, or Poets, and Orators and Wise men, of whom what vice was it which was not brought into disgrace? what virtue was unpersuaded? that a man may safely say of Some of them, that they left unto posterity more clearness,
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2. They had their proverbs, and voyces of men, publickly against them, as that against the Cretians was a proverb, Tit. 1.12. The Cretians are alwayes liars, slow-bellies, and evill beasts;
2. They had their proverbs, and voices of men, publicly against them, as that against the Cretians was a proverb, Tit. 1.12. The Cretians Are always liars, slow-bellies, and evil beasts;
As raine and fruitefull seasons, Act. 14.17. Nay, they had yet more, the naturall knowledge whereby they knew the Law, Rom. 1.32. and the naturall conscience whereby they did by nature the things contained in the Law, Rom. 2.14.
As rain and fruitful seasons, Act. 14.17. Nay, they had yet more, the natural knowledge whereby they knew the Law, Rom. 1.32. and the natural conscience whereby they did by nature the things contained in the Law, Rom. 2.14.
and that publickly, shewing by the Scriptures, that Jesus was the Christ, Act. 18.25, 28. Such ingredients as these goe to the making up of this spirituall medicine,
and that publicly, showing by the Scriptures, that jesus was the christ, Act. 18.25, 28. Such ingredients as these go to the making up of this spiritual medicine,
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as to convince by answering, to silence by answering, Job 32.12. to convince by reproving, 2 Tim. 3.16. to convince by preaching, Tit. 1.9. to convince by chiding, rebuke them sharpely Tit. 1.13. to convince by correcting with all authority, Tit. 2.15. to convince every way, to convince any way that is lawfull, and by the word warranted.
as to convince by answering, to silence by answering, Job 32.12. to convince by reproving, 2 Tim. 3.16. to convince by preaching, Tit. 1.9. to convince by chiding, rebuke them sharply Tit. 1.13. to convince by correcting with all Authority, Tit. 2.15. to convince every Way, to convince any Way that is lawful, and by the word warranted.
Wee learn from all this that hath been said, that men are exceeding hard to be brought to any thing of God, they must be convinced, the naturall thunder is the voice of God,
we Learn from all this that hath been said, that men Are exceeding hard to be brought to any thing of God, they must be convinced, the natural thunder is the voice of God,
so is the spirituall too, that is exceeding subtle, so is this, it divideth between the marrow and the bones, the naturall thunder breaks a peeces, what resists it onely,
so is the spiritual too, that is exceeding subtle, so is this, it divides between the marrow and the bones, the natural thunder breaks a Pieces, what resists it only,
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and the wisdome by which he spake, O then the word of God and those which handle it, come off like David from Goliah, with the head of the champion in his hand.
and the Wisdom by which he spoke, Oh then the word of God and those which handle it, come off like David from Goliath, with the head of the champion in his hand.
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The Herodians Court-flatterers, a sycophanticall generation, see how convincingly our Saviour deales with them, Matth. 22.21, 22. Render to Caesar the things which are Caesars,
The Herodians Court flatterers, a sycophantical generation, see how convincingly our Saviour deals with them, Matthew 22.21, 22. Render to Caesar the things which Are Caesars,
so then when we can say with the Apostle, Where is the wise? where is the Scribe? where is the disputer o• this world? Hath not God made foolish the wisdome of this world, 1 Cor. 1.20.
so then when we can say with the Apostle, Where is the wise? where is the Scribe? where is the disputer o• this world? Hath not God made foolish the Wisdom of this world, 1 Cor. 1.20.
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He taketh all opportunities to do good, by his Doctrine and Miracles, and hereby convinceth them, it shameth them amongst us, who at such a time can bend their tongues like bows,
He Takes all opportunities to do good, by his Doctrine and Miracles, and hereby Convinces them, it shameth them among us, who At such a time can bend their tongues like bows,
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so did Samuel, 1 Sam. 12.5. and so did Joshuah also, Josh. 34.22. so ought we to doe, and it serves to chide them, who jangle about words to no purpose, the least truth laid home to the conscience would doe more good.
so did Samuel, 1 Sam. 12.5. and so did Joshua also, Josh. 34.22. so ought we to do, and it serves to chide them, who jangle about words to no purpose, the least truth laid home to the conscience would do more good.
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4. Our Lord retorts upon his enemies, their owne arguments, fights with them, with their own weapons, he casts out devils as their children doe, this is that convinceth,
4. Our Lord retorts upon his enemies, their own Arguments, fights with them, with their own weapons, he Cast out Devils as their children do, this is that Convinces,
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if the Master-builders of Israel would observe, it may be there were arguments enough to be found in our adversaries to overthrow both them and their cause, so some have done Popery.
if the Master-builders of Israel would observe, it may be there were Arguments enough to be found in our Adversaries to overthrow both them and their cause, so Some have done Popery.
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If once yee be convinced, and no more, behold the glasse of these men, in which I intreat you look your faces, the glasse I say which Iesus Christ hath opened you to look in.
If once ye be convinced, and no more, behold the glass of these men, in which I entreat you look your faces, the glass I say which Iesus christ hath opened you to look in.
if you weepe for sinne once, and laugh, and to it againe, you will fall into extreames of sinfull courses, your later end will be worse then your beginning, you'le beginne in the Spirit and end in the flesh wofull and everlastingly,
if you weep for sin once, and laugh, and to it again, you will fallen into extremes of sinful courses, your later end will be Worse then your beginning, You'll begin in the Spirit and end in the Flesh woeful and everlastingly,
and one of our evils to be the reward of another, it was these peoples case, see ver. 30.31. they fall into a scattering where Christ gathereth, and from thence the next steppe is into the sinne against the holy Ghost, a blasphemy not to be forgiven.
and one of our evils to be the reward of Another, it was these peoples case, see for. 30.31. they fallen into a scattering where christ gathereth, and from thence the next step is into the sin against the holy Ghost, a blasphemy not to be forgiven.
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2. Love not cavilling scornes, nor jeering scoffs, they are unbecomming, Iesus Christ is but a fellow with these fellows, vers. 24. I do not know what sinne a proud spirit is not fit to fall into.
2. Love not caviling scorns, nor jeering scoffs, they Are unbecoming, Iesus christ is but a fellow with these Fellows, vers. 24. I do not know what sin a proud Spirit is not fit to fallen into.
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7. The seventh and last use, gives us in a word or two of the danger in case all this be not disgested, touched by our Lord in all those expressions, shall be desolate, shall not stand,
7. The seventh and last use, gives us in a word or two of the danger in case all this be not digested, touched by our Lord in all those expressions, shall be desolate, shall not stand,
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these doubtlesse are all added to this purpose that we might be more cautelous, for if ruine, desolation and such things will not ingage us to take heed of divisions, nothing at all will. 1. Desolation will come;
these doubtless Are all added to this purpose that we might be more cautelous, for if ruin, desolation and such things will not engage us to take heed of divisions, nothing At all will. 1. Desolation will come;
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Then saith hee unto his Disciples, The harvest truly is plentious, but the labourers are few, Pray yee therefore the Lord of the harvest, who to by pittied.
Then Says he unto his Disciples, The harvest truly is plenteous, but the labourers Are few, Pray ye Therefore the Lord of the harvest, who to by pitied.
that he will send forth labourers into his harvest, Matth 9.9.36 37. 38. The field of God is untilled and desolate, the gardens indeed of the Congregationall, the Church way, these are dressed, trimmed and fine, these are weeded, rowled, digged, dunged, what not, not any thing amisse;
that he will send forth labourers into his harvest, Matthew 9.9.36 37. 38. The field of God is untilled and desolate, the gardens indeed of the Congregational, the Church Way, these Are dressed, trimmed and fine, these Are weeded, rolled, dug, dunged, what not, not any thing amiss;
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I am confident there are not in any place in the kingdome of England so rude, heathenish and ignorant a people as are to be found in the suburbs of London, and the adjacent places thereabouts, no greater people nor living more inconsiderable:
I am confident there Are not in any place in the Kingdom of England so rude, Heathenish and ignorant a people as Are to be found in the suburbs of London, and the adjacent places thereabouts, no greater people nor living more inconsiderable:
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I would have these fields tilled, and some of that feed which here falls in the high way and in the stony places, cast there abroad, who knowes but that it may there (some of it) fructify by the blessing of God,
I would have these fields tilled, and Some of that feed which Here falls in the high Way and in the stony places, cast there abroad, who knows but that it may there (Some of it) fructify by the blessing of God,
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2 They that draw their people on to the carnall admiring of their parts and persons, teach them a lesson which lames cries out against, the having of the faith of our Lord Iesus Christ with respect of persons, I am.
2 They that draw their people on to the carnal admiring of their parts and Persons, teach them a Lesson which lames cries out against, the having of the faith of our Lord Iesus christ with respect of Persons, I am.
3. Let not be forsaken the maine truths of God, and the channell of wholesom doctrin to run into some od muddy creek of our invention for feare wee loose our peace, with seeking to get the peoples praise.
3. Let not be forsaken the main truths of God, and the channel of wholesome Doctrine to run into Some odd muddy creek of our invention for Fear we lose our peace, with seeking to get the peoples praise.
then change the subject, and presse originall sinne; preach Selfe-denyall, Mortification, the New creature, taking up the Crosse, Preparation for death, &c. The second unto the people of this City.
then change the Subject, and press original sin; preach Self-denial, Mortification, the New creature, taking up the Cross, Preparation for death, etc. The second unto the people of this city.
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nor according to the infirmities that are in him, but as the dispencer of the mystery of Christ, that will best prepare thy spirit God being intreated) that thou mayest be like one of Peters hearers, willing to hear whatsoever is commanded.
nor according to the infirmities that Are in him, but as the dispenser of the mystery of christ, that will best prepare thy Spirit God being entreated) that thou Mayest be like one of Peter's hearers, willing to hear whatsoever is commanded.
1. A difference that fell among the Private houses and Families, concerning the spies, Numb. 13.31.32. Some said one thing concerning the land, some another.
1. A difference that fell among the Private houses and Families, Concerning the spies, Numb. 13.31.32. some said one thing Concerning the land, Some Another.
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3. A difference about the Sacrament grew, the poore were dispised by the rich, and one separated from another, 1 Cor. 11. but were at length reconciled by a good God, whose instrument was a carefull Ministery,
3. A difference about the Sacrament grew, the poor were despised by the rich, and one separated from Another, 1 Cor. 11. but were At length reconciled by a good God, whose Instrument was a careful Ministry,
As for the second difference, It was easily blowne over with a faire discovery, which mended all when their mindes were once knowne, a course which we hope will bee taken in Gods time by our good brethren, that jealousies may all bee blowne away, and unity shine forth.
As for the second difference, It was Easily blown over with a fair discovery, which mended all when their minds were once known, a course which we hope will be taken in God's time by our good brothers, that jealousies may all be blown away, and unity shine forth.
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1. I dare not but beleeve, that the God which brought the Parliament out of the greater will also (if our sinnes hinder not) bring them out of the lesser difference, that wee may once say with Paul, He hath delivered us,
1. I Dare not but believe, that the God which brought the Parliament out of the greater will also (if our Sins hinder not) bring them out of the lesser difference, that we may once say with Paul, He hath Delivered us,
and of which ordinary men are not able to give an accompt) with our want of discretion, prudence, piety, prayer, things wherein if wee bee obediently and waitingly conversant, we act where wee should doe,
and of which ordinary men Are not able to give an account) with our want of discretion, prudence, piety, prayer, things wherein if we be obediently and waitingly conversant, we act where we should do,
or after it was setled, or last of all at such time when God for sin of King and people, quite took away the Law-giver from between Iudahs feet, that he might make away for the birth of the King of kings, according to the prophecies of truth, which went before of the Lord the Messiah.
or After it was settled, or last of all At such time when God for since of King and people, quite took away the Lawgiver from between Judas feet, that he might make away for the birth of the King of Kings, according to the prophecies of truth, which went before of the Lord the Messiah.
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Nothing I see is herein necessary for our marking and some profit, but 1. the cause of all these stirres and civill dissensions which I find to be, 1. The sinne of the people, whom how easily it is to bee perswaded they are not well governed, woefull experience tells us,
Nothing I see is herein necessary for our marking and Some profit, but 1. the cause of all these stirs and civil dissensions which I find to be, 1. The sin of the people, whom how Easily it is to be persuaded they Are not well governed, woeful experience tells us,
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The sin of the Governours too, For if men lifted up to such a top of preferment, 2. Then are indeed as Nazianzen phrases it instar Funambulorum, like dancers upon ropes, all whose safety is in their uprightnesse,
The since of the Governors too, For if men lifted up to such a top of preferment, 2. Then Are indeed as Nazianzen phrases it instar Funambulorum, like dancers upon ropes, all whose safety is in their uprightness,
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as the Prophets say that speak in his sinne and with divisions, then God smote the great house with breaches and the little house with clefts Amos. 6.11.
as the prophets say that speak in his sin and with divisions, then God smote the great house with Breaches and the little house with clefts Amos. 6.11.
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3. Blood, the sinne of, Manasses, he filled Ierusalem with innocent blood, and the catalogue of his offences stands recorded for posterity to looke upon and dread, 2. Chron. 33. Such an affliction God sent this King, so sanctified as that he washed away the eternall guilt of blood from his soule;
3. Blood, the sin of, Manasses, he filled Ierusalem with innocent blood, and the catalogue of his offences Stands recorded for posterity to look upon and dread, 2. Chronicles 33. Such an affliction God sent this King, so sanctified as that he washed away the Eternal guilt of blood from his soul;
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If in these glasses then we see any glimpse of the face of our housepolitick, help with your prayers I pray you, you that see the danger, that it may be prevented.
If in these glasses then we see any glimpse of the face of our housepolitick, help with your Prayers I pray you, you that see the danger, that it may be prevented.
Quisquis vel quod potest, arguendo corrigit, vel quod corrigere non potest, salvo pacis vinculo excludit, vel quod salvo pacis vinculo excludere non potest equitate improbat, firmitate supportat, hic est pacificus & ab isto maledicto immunis.
Quisquis vel quod potest, arguendo corrigit, vel quod corrigere non potest, salvo pacis Vinculo excludit, vel quod salvo pacis Vinculo excludere non potest equitate improbat, firmitate supportat, hic est Pacificus & ab isto maledicto Immunis.
and some Spirits make no more of clashing even against the greatest of authority, than he did of fighting, which said, let the young men arise and play before us, 2. Sem. 2.14. onely here is the difference;
and Some Spirits make no more of clashing even against the greatest of Authority, than he did of fighting, which said, let the young men arise and play before us, 2. Sem. 2.14. only Here is the difference;
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that in the battell there, there was a name, Helkath-Hazzuzim, the field of strong men, vers 16. But all these clashings, conceits, invectives, alarms, araignments &c. they get no name among wise men,
that in the battle there, there was a name, Helkath-Hazzuzim, the field of strong men, vers 16. But all these clashings, conceits, invectives, alarms, araignments etc. they get no name among wise men,
Canones multi facti fuere in favorem Canonum — Concilia per Canones ij vero per semetipsos — Ignorantes admirantur, Doctirident, Superest una litura, that is, Many Canons were made in favour of the Canons, the Councels were guided by the Canons, and they by themselves;
Canonas multi facti fuere in favorem Canons — Concilia per Canonas ij vero per semetipsos — ignorance admirantur, Doctirident, Superest una litura, that is, Many Canonas were made in favour of the Canonas, the Counsels were guided by the Canonas, and they by themselves;
the one more private, whereby every Christian is bound to forbear the familiar conversing with such as are openly wicked and scandalous in doctrine or life.
the one more private, whereby every Christian is bound to forbear the familiar conversing with such as Are openly wicked and scandalous in Doctrine or life.
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and the latter cutting off from the body of Christ, which is nothing else, but that fearfull Anathema and curse pronounced by the Church against him who is discerned to have sinned the sinne against the Holy Ghost;
and the latter cutting off from the body of christ, which is nothing Else, but that fearful Anathema and curse pronounced by the Church against him who is discerned to have sinned the sin against the Holy Ghost;
the former of these two is called a casting out, a rejecting, Tit. 3.10. a casting or thrusting out of the Synagogue, Iohn. 9.22. the Churches censure, and that which Hereticks and others are subject unto.
the former of these two is called a casting out, a rejecting, Tit. 3.10. a casting or thrusting out of the Synagogue, John. 9.22. the Churches censure, and that which Heretics and Others Are Subject unto.
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2. More especially, 2 Thes. 3.6. withdraw your selves from every one — with such a one no not to eat. 1. Cor. 5.11. receive him not into your house, neither bid him God speed. 2. Epist. Iohn. 10.
2. More especially, 2 Thebes 3.6. withdraw your selves from every one — with such a one no not to eat. 1. Cor. 5.11. receive him not into your house, neither bid him God speed. 2. Epistle John. 10.
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2. This censure looseth not the bond of common humanity, but that every thing must bee administered to such a one as is necessary for the preserving of his life, Romanes 12.20. If thine enemy hunger, feede him, If hee thirst give him drink.
2. This censure loses not the bound of Common humanity, but that every thing must be administered to such a one as is necessary for the preserving of his life, Romans 12.20. If thine enemy hunger, feed him, If he thirst give him drink.
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secondly, pray for him, though not with him: thirdly, admonish and rebuke him still: fourthly, upon his repentance, receive him like a brother, as before. The censure then
secondly, pray for him, though not with him: Thirdly, admonish and rebuke him still: fourthly, upon his Repentance, receive him like a brother, as before. The censure then
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and indeed renders him as a dog or swine, for whom these holy things are unmeet, Math. 6.7. 2 Taketh a man off from converse, so farre as necessarily we are not bound to them;
and indeed renders him as a dog or Swine, for whom these holy things Are unmeet, Math. 6.7. 2 Takes a man off from converse, so Far as necessarily we Are not bound to them;
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I answer, it is the indulgence of the Church only, for in the Primitive times it was not Ambrose kept Theodosius the Emperour being excommunicate quite out of the Church of Millaine.
I answer, it is the indulgence of the Church only, for in the Primitive times it was not Ambrose kept Theodosius the Emperor being excommunicate quite out of the Church of Milan.
before wee well knew who wee had in, and amongst us, I heare many men say that the very assaying of the Presbyterian Government too too ridgidly hath not made a few Independents, neuters, raylers, &c.
before we well knew who we had in, and among us, I hear many men say that the very assaying of the Presbyterian Government too too ridgidly hath not made a few Independents, neuters, railers, etc.
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Wee had done well I beleeve, had wee given our adversaries leave to have beene blemished with all the innovations, exorbitancies in writing, separations, precipices, petitions, petulancies, &c.
we had done well I believe, had we given our Adversaries leave to have been blemished with all the innovations, Extravagancies in writing, separations, precipices, petitions, petulancies, etc.
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If care were had to abstaine from all curious questions, and practicall and profitable things, preached and pressed, wee should I am perswaded agree sooner,
If care were had to abstain from all curious questions, and practical and profitable things, preached and pressed, we should I am persuaded agree sooner,
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I meane first, That by the authority of the Church, neither Man nor Doctrine bee rashly condemned, that difference bee wisely made between the points of Faith, which are necessary to bee beleeved, and certaine, and things controversall;
I mean First, That by the Authority of the Church, neither Man nor Doctrine be rashly condemned, that difference be wisely made between the points of Faith, which Are necessary to be believed, and certain, and things controversal;
Secondly, That the authority of the Magistrate be also very venerable, the Hangman not called in to be a Moderator or Umpire in controversie of Religion;
Secondly, That the Authority of the Magistrate be also very venerable, the Hangman not called in to be a Moderator or Umpire in controversy of Religion;
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the Magistrate not made an instrument to execute every foole and knaves lust and madnesse; nor in cases of errour, and humane lapse, recantations injoyned for feare of punishments.
the Magistrate not made an Instrument to execute every fool and knaves lust and madness; nor in cases of error, and humane lapse, recantations enjoined for Fear of punishments.
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Surely the way to preserve purity of doctrine, is carefully to cleave unto the very words and phrases of holy scripture, quietly to give leave unto the modest and moderate use of any mans gifts, publick peace preserved;
Surely the Way to preserve purity of Doctrine, is carefully to cleave unto the very words and phrases of holy scripture, quietly to give leave unto the modest and moderate use of any men Gifts, public peace preserved;
Fiftly, Because dissembled sanctity is double iniquity, therefore it would bee observed that some men maintayn their own name no better any way than by detracting from all mens else,
Fifty, Because dissembled sanctity is double iniquity, Therefore it would be observed that Some men maintain their own name no better any Way than by detracting from all men's Else,
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then they come to trust their own wit, parts, and labour, more than God; and if there bee not the more mercy, fall to sinning against knowledge, and conscience:
then they come to trust their own wit, parts, and labour, more than God; and if there be not the more mercy, fallen to sinning against knowledge, and conscience:
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Seventhly, How Satan labours that neither truth might enter, nor errour bee cast out, let that bee observed, Hee now layes his ax to the root of the Ordinance of the Ministery, that there may bee none to teach;
Seventhly, How Satan labours that neither truth might enter, nor error be cast out, let that be observed, He now lays his ax to the root of the Ordinance of the Ministry, that there may be none to teach;
and looks a great deale higher unto that, Hee that winneth soules is wise, Hee that turneth many to righteousnesse shall shine as the Stars in the firmament:
and looks a great deal higher unto that, He that wins Souls is wise, He that turns many to righteousness shall shine as the Stars in the firmament:
and such a Creed, or Symbole of faith, I think were good as might bee definition-wise, wherein nothing might bee deficient or redundant, onely such things being therein contained as are necessary to bee known to salvation.
and such a Creed, or Symbol of faith, I think were good as might be definition-wise, wherein nothing might be deficient or redundant, only such things being therein contained as Are necessary to be known to salvation.
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Hee often transformes himselfe into an Angel of light, and puts on shewes of holinesse and sanctitie, with which h•e oftentimes so deceives good men, that unawares they lend him in his businesse,
He often transforms himself into an Angel of Light, and puts on shows of holiness and sanctity, with which h•e oftentimes so deceives good men, that unawares they lend him in his business,
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and hee is not wanting to seeke his advantages every where, to that purpose, his great engine that hee useth to doe mischiefe, which is the sowing of strifes, discords,
and he is not wanting to seek his advantages every where, to that purpose, his great engine that he uses to do mischief, which is the sowing of strifes, discords,
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When the Senators conspired against Caesar to kill him in the Senate house, Antemidorus delivered him a paper entring in, wherein all the Plot might have been discovered, which Caesar (then busied with complements) wrapt u• amongst other Papers and Petitions,
When the Senators conspired against Caesar to kill him in the Senate house, Antemidorus Delivered him a paper entering in, wherein all the Plot might have been discovered, which Caesar (then busied with compliments) wrapped u• among other Papers and Petitions,
what an opportunity was here lost? Wee beseech you in Christ his stead to be reconciled, let it not then bee said of this and such other messages, who hath beleeved our report? FINIS.
what an opportunity was Here lost? we beseech you in christ his stead to be reconciled, let it not then be said of this and such other messages, who hath believed our report? FINIS.
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Quas non opertet mortes praecligere, quod non suppliciwn potius ferre? imo in quam profundam inferni abyssum introire, quam contra conserentiam attestari? Zuing. Epist. 3.
Quas non Opertet mortes praecligere, quod non suppliciwn potius Far? imo in quam profundam inferni Abyssum introire, quam contra conserentiam attestari? Zwingli Epistle 3.
Distinctionibus utendum est, non ad velandum sed revelandum ut ubi obsourior loquendo, ibi distioguendo clarior & apertior fuit veritas, aliter non distinguiter sed extinguiter.
Distinctionibus utendum est, non ad velandum sed revelandum ut ubi obsourior Loquendo, There distioguendo Clarior & apertior fuit veritas, aliter non distinguiter sed extinguiter.
Memento semper quod padisi colonum de possessione sua, Mulier ejecerit. Hieron. ad Nepot. Ambr. ep. l. 5.33. Maximè observate vos, &c. ab uxoris concitationibus, &c. per hanc in ultimo supplamare Job, visne est diab•lus. Orig. in Iob lib. 2.
Memento semper quod padisi colonum de possession sua, Mulier ejecerit. Hieron. ad Nepotism. Ambrose Epistle. l. 5.33. Maximè observate vos, etc. ab uxoris concitationibus, etc. per hanc in ultimo supplamare Job, visne est diab•lus. Origin in Job lib. 2.
Our publike concerning Duties, our Fasts faile, Ale-houses and Tavernes about London take more money on those daies then they doe till such daies come againe almost, some of them have bragged so. Cui bonites sive De•, ui Deus si•• Christo. Tert. Sins merese.
Our public Concerning Duties, our Fasts fail, Alehouses and Taverns about London take more money on those days then they do till such days come again almost, Some of them have bragged so. Cui bonites sive De•, ui Deus si•• Christ. Tert Sins merese.
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Quod Gillias possidebat, omnium quasi commune patrimonium erat. Fitipsius precordia liberalitatis habuit, et domus eius quasi quaedam muni ficentiae officina.
Quod Gillias possidebat, omnium quasi commune patrimonium erat. Fitipsius precordia liberalitatis Habuit, et domus eius quasi quaedam muni ficentiae officina.
