THat ancient Character of this Book (quot verba tot Sacramenta) as many mysteries as words, like that flaming Sword in the 3d. of Genesis which stopt the way to the tree of life, may here seeme to stoppe the way to this Tree of Knowledge.
THat ancient Character of this Book (quot verba tot Sacraments) as many Mysteres as words, like that flaming Sword in the 3d. of Genesis which stopped the Way to the tree of life, may Here seem to stop the Way to this Tree of Knowledge.
about such (waving all Quaeries concerning the Prophecy) I intend (Honourable and Beloved) through the assistance of Christ and your Christian patience, to speake at this time, not unsutably (I hope) to this great presence and solemne occasion.
about such (waving all Queries Concerning the Prophecy) I intend (Honourable and beloved) through the assistance of christ and your Christian patience, to speak At this time, not unsuitably (I hope) to this great presence and solemn occasion.
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Integris igitur Ecclesias haec scribuntur, saith Paraeus, and whatsoever things were written aforetime, were writen for our learning, saith the Apostle.
Integris igitur Ecclesiastes haec scribuntur, Says Pareus, and whatsoever things were written aforetime, were written for our learning, Says the Apostle.
Secondly, Christ observes and approves a double Specification of these workes, or what these workes were. 1. The removall of those who were apparantly naught, Thou canst not beare them which are evill.
Secondly, christ observes and approves a double Specification of these works, or what these works were. 1. The removal of those who were apparently nought, Thou Canst not bear them which Are evil.
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Thirdly, Christ observes and approves a double qualification of these workes. 1. The sincerity and uprightnesse of them, Thou hast borne and hast patience and hast laboured.
Thirdly, christ observes and approves a double qualification of these works. 1. The sincerity and uprightness of them, Thou hast born and hast patience and haste laboured.
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Why? not to make thy self great, or thy name glorious, but, for my names sake. 2. The Constancy, courage and unweariednesse of them, thou hast done all this,
Why? not to make thy self great, or thy name glorious, but, for my names sake. 2. The Constancy, courage and unweariedness of them, thou hast done all this,
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I begin with the Observation which Christ takes of their works in generall, I know thy workes. To whom this (I) relates we may read in the former verse.
I begin with the Observation which christ Takes of their works in general, I know thy works. To whom this (I) relates we may read in the former verse.
and some evill, the decay of their first love, and the consequent of it, falling from their first workes in the two following, where he is plaine with them, I have somewhat against thee;
and Some evil, the decay of their First love, and the consequent of it, falling from their First works in the two following, where he is plain with them, I have somewhat against thee;
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That all the workes of men lie open to the sight of Christ who is God and Man. Be they good or evill, be they actions, words or thoughts, be they abstinences from evill,
That all the works of men lie open to the sighed of christ who is God and Man. Be they good or evil, be they actions, words or thoughts, be they abstinences from evil,
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The hundred thirty nine Psalme is but a continued Paraphrase upon this point, v. 1. O Lord thou hast searched me and known me, Men often search men and yet cannot know them.
The hundred thirty nine Psalm is but a continued paraphrase upon this point, v. 1. Oh Lord thou hast searched me and known me, Men often search men and yet cannot know them.
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What man knoweth the things of man, save the spirit of man which is in him? But the Spirit of Christ knoweth what is in any man, better then any mans own spirit.
What man Knoweth the things of man, save the Spirit of man which is in him? But the Spirit of christ Knoweth what is in any man, better then any men own Spirit.
He hath a thred which will lead him into all, and thorough all the Labirynths and turnings of the most Matchavilian spirit. He hath a light which will discover in man the very depths of Satan, v. 24. Thou hast searched and knowne me, Me, not only Me naturall (of which hee speakes, vers. 15, 16. My substance was not hid from thee,
He hath a thread which will led him into all, and through all the Labirynths and turnings of the most Matchavilian Spirit. He hath a Light which will discover in man the very depths of Satan, v. 24. Thou hast searched and known me, Me, not only Me natural (of which he speaks, vers. 15, 16. My substance was not hid from thee,
when I was made in secret, thine eyes did see my substance yet being imperfect and in thy Booke were all my members written) but also Mee civill and Mee morall,
when I was made in secret, thine eyes did see my substance yet being imperfect and in thy Book were all my members written) but also Me civil and Me moral,
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as it is expounded, verse 2, 3. Thou knowest my downe sitting and my uprising (thou art at both ends of all my workes) thou compassest or winnowest my path (if there bee any chaffe or trash thou wilt make it fly) and art acquainted with all my waies.
as it is expounded, verse 2, 3. Thou Knowest my down sitting and my uprising (thou art At both ends of all my works) thou compassest or winnowest my path (if there be any chaff or trash thou wilt make it fly) and art acquainted with all my ways.
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His knowledge staieth not here in the porch or lobbies, but passeth into the presence, yea into the privy chamber, v. 2 thou understandest my thoughts, and not only thoughts present, but those which are in posse and to come, thou knowest my thoughts, NONLATINALPHABET, afarre off, that is before I thought them.
His knowledge stayeth not Here in the porch or lobbies, but passes into the presence, yea into the privy chamber, v. 2 thou Understandest my thoughts, and not only thoughts present, but those which Are in posse and to come, thou Knowest my thoughts,, afar off, that is before I Thought them.
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Who knows (saith Solomon, Pr. 27. 1.) what a day may bring forth? man knows not what is in the womb of the next day, we cannot see (unerringly) an houre before us. But Christ knows what lies in the Wombe of eternity, he knowes what all ages shall bring forth, he can see thousands of years before him.
Who knows (Says Solomon, Pr 27. 1.) what a day may bring forth? man knows not what is in the womb of the next day, we cannot see (unerringly) an hour before us. But christ knows what lies in the Womb of eternity, he knows what all ages shall bring forth, he can see thousands of Years before him.
All things, saith the Apostle (whether past, present, or to come) are naked and open to the eyes of him with whom we have to doe, NONLATINALPHABET, both elegant Metaphors and implying thus much, that as the outward proportion and lineaments of the body are distinctly seene.
All things, Says the Apostle (whither past, present, or to come) Are naked and open to the eyes of him with whom we have to do,, both elegant Metaphors and implying thus much, that as the outward proportion and lineaments of the body Are distinctly seen.
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That Sea of Glasse like Chrystall (Revel. 4. 6.) standing before the Throne is well expounded to represent the whole world with the confluence and series of all things therin:
That Sea of Glass like Crystal (Revel. 4. 6.) standing before the Throne is well expounded to represent the Whole world with the confluence and series of all things therein:
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but it is called a Sea of Glasse like chrystall, to note that Christ doth not onely looke upon it, but through it, it is to him, corpus diaphanum, a cleare and transparent body.
but it is called a Sea of Glass like crystal, to note that christ does not only look upon it, but through it, it is to him, corpus Diaphanum, a clear and transparent body.
There are foure motions very necessary to be made in regard of this daies dutie, Prayer and Fasting; the Doctrine in hand joynes strongly with me in the making of them all.
There Are foure motions very necessary to be made in regard of this days duty, Prayer and Fasting; the Doctrine in hand joins strongly with me in the making of them all.
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First, the duty of this day moves us to Selfe-searching and Selfe examination. The voyce of this dutie, sounds like that voyce of the Prophet Ieremy, Let us search and try our wayes:
First, the duty of this day moves us to Self-searching and Self examination. The voice of this duty, sounds like that voice of the Prophet Ieremy, Let us search and try our ways:
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Like that voyce of the Prophet Zephany, Gather your selves together, or as others render it, Fanne your selves, yea Fanne your selves ô Nation not desired.
Like that voice of the Prophet Zephany, Gather your selves together, or as Others render it, Fan your selves, yea Fan your selves o nation not desired.
and shall our hearts be terra incognita unto us? Shal we be strangers at home? A sinne of Ignorance is lesse then a sinne of Knowledge, but to be ignorant of those sinnes we may know,
and shall our hearts be terra incognita unto us? Shall we be Strangers At home? A sin of Ignorance is less then a sin of Knowledge, but to be ignorant of those Sins we may know,
Secondly, The duty of this day moves us to the free, full and sincere confession of sinne, vvhich is the putting of our selves into the hands of Iustice, in hope of mercy.
Secondly, The duty of this day moves us to the free, full and sincere Confessi of sin, which is the putting of our selves into the hands of justice, in hope of mercy.
This is one of the essentials in a Fast, and vve finde a fourth part of the day allovved to it in the 9. of Nehemiah. The Doctrine moves as strongly for confession as this daies duty can.
This is one of the essentials in a Fast, and we find a fourth part of the day allowed to it in the 9. of Nehemiah. The Doctrine moves as strongly for Confessi as this days duty can.
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God cals for confession, but not for information. Why doe we make such long Narratives in Prayer? Why doe we tell the story of our sinfull lives in the eares of God? What, is it to teach or instruct the Almighty? O no, God knowes our sinnes enough to punish them, though we doe not confesse them:
God calls for Confessi, but not for information. Why do we make such long Narratives in Prayer? Why do we tell the story of our sinful lives in the ears of God? What, is it to teach or instruct the Almighty? O no, God knows our Sins enough to Punish them, though we do not confess them:
Take then that excellent counsell of the Ancient, Fac confitendo propitium, quem tacendo non facis nescium, make him willing to pardon thy sinne by confessing, whom thou doest not make unknowing of thy sinne by concealing:
Take then that excellent counsel of the Ancient, Fac confitendo propitium, Whom tacendo non facis nescium, make him willing to pardon thy sin by confessing, whom thou dost not make unknowing of thy sin by concealing:
and blush to lift up my face to thee. So Daniel in his Fast, O Lord to us belongeth confusion of face; that is, (as I conceive) we have great reason to be ashamed and blush:
and blush to lift up my face to thee. So daniel in his Fast, Oh Lord to us belongeth confusion of face; that is, (as I conceive) we have great reason to be ashamed and blush:
For those naturall tinctures of the face, the white and the red are so confounded in a blush, that while it lasts no man can distinguish the Complexion.
For those natural tinctures of the face, the white and the read Are so confounded in a blush, that while it lasts no man can distinguish the Complexion.
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Shame ariseth two wayes, first from the doing of somewhat against common light, and ordinary Principles. Secondly from an apprehension that what we have done, is knowne. The very sight of a man, who (to our knowledge) knowes such a thing by us, fetches a blush from bare ingenuity.
Shame arises two ways, First from the doing of somewhat against Common Light, and ordinary Principles. Secondly from an apprehension that what we have done, is known. The very sighed of a man, who (to our knowledge) knows such a thing by us, Fetches a blush from bore ingenuity.
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O let not the shew of our countenance witnesse against us (as it did against those Jewes) that we have this day declared our sinne as Sodome. If we be not ashamed, it will;
O let not the show of our countenance witness against us (as it did against those Jews) that we have this day declared our sin as Sodom. If we be not ashamed, it will;
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O let the shew of our countenance witnesse for us, that we have this day declared our sinnes as Sion, as the mourners in Sion. Let us be ashamed, that we may never be ashamed.
O let the show of our countenance witness for us, that we have this day declared our Sins as Sion, as the mourners in Sion. Let us be ashamed, that we may never be ashamed.
When we come to be humbled for all our old sinnes, we had need take heed we doe not renew our sinnes, and make debts while we come to get discharges. Our miscarriages in this duty may be such as will provoke God, while we come to pacific him, and fasten those judgements upon the Kingdomes, which we are seeking to remove. As therefore we are called to the duty of fasting,
When we come to be humbled for all our old Sins, we had need take heed we do not renew our Sins, and make debts while we come to get discharges. Our miscarriages in this duty may be such as will provoke God, while we come to pacific him, and fasten those Judgments upon the Kingdoms, which we Are seeking to remove. As Therefore we Are called to the duty of fasting,
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In the two and twentieth of Matthew it is said, That the King came in to the Feast to see the guests. And there quickly espyed out a man, a single person (though but one, he could not escape in the throng unseen) that had not on a wedding garment.
In the two and twentieth of Matthew it is said, That the King Come in to the Feast to see the guests. And there quickly espied out a man, a single person (though but one, he could not escape in the throng unseen) that had not on a wedding garment.
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So in the 58. Chapter of Esay, he discovers it to be none of his Fast by their failing in the manner, Is it such a Fast that I have chosen? He knowes when we are but as a people that seeke,
So in the 58. Chapter of Isaiah, he discovers it to be none of his Fast by their failing in the manner, Is it such a Fast that I have chosen? He knows when we Are but as a people that seek,
He knowes when we make a worke of Fasting, and when but onely a talke of Fasting. But when is Fasting a worke? you may learne that in the Fast of Niniveh: In the close of which it is said, that the Lord saw their works. And what were their Fast-works? It is added by way of exposition in the next words, The Lord saw their workes, that they turned from their evill wayes.
He knows when we make a work of Fasting, and when but only a talk of Fasting. But when is Fasting a work? you may Learn that in the Fast of Nineveh: In the close of which it is said, that the Lord saw their works. And what were their Fast-works? It is added by Way of exposition in the next words, The Lord saw their works, that they turned from their evil ways.
Abstinence, Prayer, Preaching, Hearing, Covenanting, Mourning, must all be resolved into turning from our evill wayes, Without this God sees no worke in Fasting,
Abstinence, Prayer, Preaching, Hearing, Covenanting, Mourning, must all be resolved into turning from our evil ways, Without this God sees no work in Fasting,
Some while they doe things not fit to be seen, would willingly perswade themselves, they are not seen in doing them. Thus the proud, subtle, mercilesse oppressor is described in the tenth Psalme.
some while they do things not fit to be seen, would willingly persuade themselves, they Are not seen in doing them. Thus the proud, subtle, merciless oppressor is described in the tenth Psalm.
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yet they say (v. 7.) the Lord shall not see, neither shall the God of Iacob regard it. Others perhaps have not made out this heart securing conclusion;
yet they say (v. 7.) the Lord shall not see, neither shall the God of Iacob regard it. Others perhaps have not made out this heart securing conclusion;
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Vnderstand ye brutish among the people, and ye fooles when will ye be wise? He that planted the eare, shall not he heare? He that formed the eye, shall not he see? He that teacheth man knowledge, shall not he know? The Lord knoweth the thoughts of man that they are vaine;
Understand you brutish among the people, and you Fools when will you be wise? He that planted the ear, shall not he hear? He that formed the eye, shall not he see? He that Teaches man knowledge, shall not he know? The Lord Knoweth the thoughts of man that they Are vain;
No man needs a window in his breast (as 'tis said the Heathen Momus wish) for God to looke in at, every man before God is all Window. There is no darknesse (faith Elihu) nor shadow of death, where the workers of wickednesse may hide themselves. No naturall darknesse, no artificiall darknesse, no dust raised,
No man needs a window in his breast (as it's said the Heathen Momus wish) for God to look in At, every man before God is all Window. There is no darkness (faith Elihu) nor shadow of death, where the workers of wickedness may hide themselves. No natural darkness, no artificial darkness, no dust raised,
The eyes of Christ are as a flame of fire; and the Schoole of Nature teacheth us, that the fiery eye needs no outward light, that sees (extra mittendo) by sending out a ray,
The eyes of christ Are as a flame of fire; and the School of Nature Teaches us, that the fiery eye needs no outward Light, that sees (extra mittendo) by sending out a ray,
It was an advise of the Moralist to his Schollers, that they should ever carry in their eye a conceived representation of some severe Cato, or Criticall Aristarch, as the Overseer and censurer of all their actions.
It was an Advice of the Moralist to his Scholars, that they should ever carry in their eye a conceived representation of Some severe Cato, or Critical Aristarch, as the Overseer and censurer of all their actions.
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so especially those who are actively concerned in works of Iustice. In these, as Christ hath a more speciall Interest (all power being put into his hand,
so especially those who Are actively concerned in works of Justice In these, as christ hath a more special Interest (all power being put into his hand,
and from him communicated unto man) so upon these he hath a more speciall Eye. God standeth in the Congregation of the mighty, he judgeth among the gods;
and from him communicated unto man) so upon these he hath a more special Eye. God Stands in the Congregation of the mighty, he Judgeth among the God's;
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Woe to them that seeke deepe to hide their counsell from the Lord, and their works are in the darke, and they say, who seeth us? and who knoweth us? And why woe to these? The Psalmist tels us why, arguing the certainty of revenges upon this ground:
Woe to them that seek deep to hide their counsel from the Lord, and their works Are in the dark, and they say, who sees us? and who Knoweth us? And why woe to these? The Psalmist tells us why, arguing the certainty of revenges upon this ground:
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And therefore though no hand of man or Angell requite it, yet thou wilt requite it with thy hand. Surely I have seen yesterday the bloud of Naboth (Murder ever bleeds fresh in the eye of God, to him many yeares,
And Therefore though no hand of man or Angel requite it, yet thou wilt requite it with thy hand. Surely I have seen yesterday the blood of Naboth (Murder ever bleeds fresh in the eye of God, to him many Years,
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And why? the reason is intimated in the beginning of the 7th. verse, God is not mocked; you cannot cozen him with tares, and Cockle in stead of Wheate; All our workes done are as seed under ground, such as we cast in such will the crop be at harvest: Never better for the kind:
And why? the reason is intimated in the beginning of the 7th. verse, God is not mocked; you cannot cozen him with tares, and Cockle in stead of Wheat; All our works done Are as seed under ground, such as we cast in such will the crop be At harvest: Never better for the kind:
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First, if God knowes them, then they shall not be lost in the darknesse of Secrecy. The counsell of Christ is, when thou doest thine almes, doe not sound a Trumpet, when thou prayest enter into thy closet,
First, if God knows them, then they shall not be lost in the darkness of Secrecy. The counsel of christ is, when thou dost thine alms, do not found a Trumpet, when thou Prayest enter into thy closet,
It is too usuall to write the faults of others in brasse, and their noblest undertakings and successes in the water or on the sand: Such is mans unrighteousnesse.
It is too usual to write the Faults of Others in brass, and their Noblest undertakings and Successes in the water or on the sand: Such is men unrighteousness.
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Yea or many workes (in despight of envy) he saith (as of the womans anointing him.) Wheresoever this Gospell shall be preached in the whole world, there shall also this that you have done be told for a memoriall of her.
Yea or many works (in despite of envy) he Says (as of the woman's anointing him.) Wheresoever this Gospel shall be preached in the Whole world, there shall also this that you have done be told for a memorial of her.
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He hath and will answer the Prayer of every Nehemiah, Remember me, O my God, concerning this, and wipe not out my good deeds that I have done for the house of my God,
He hath and will answer the Prayer of every Nehemiah, remember me, Oh my God, Concerning this, and wipe not out my good Deeds that I have done for the house of my God,
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so (in a sence) good workes of ignorance) or if we our selves should not remember the good which we doe knowingly (as the Apostle speaks of himselfe, I forget that which is behind) yet the Lord will at the last redeeme our workes out of this darknesse,
so (in a sense) good works of ignorance) or if we our selves should not Remember the good which we do knowingly (as the Apostle speaks of himself, I forget that which is behind) yet the Lord will At the last Redeem our works out of this darkness,
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There was never any great thing done in the world, but it fell under misconstruction. And often such glosses are given as doe corrupt the Contexture of sincerest workes:
There was never any great thing done in the world, but it fell under misconstruction. And often such Glosses Are given as doe corrupt the Contexture of Sincerest works:
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How often are works of holinesse interpreted hypocrisie? and the works of zeale vaine-glory? How often is contending for the faith mis-called faction? and contending against superstition, humour? In the midst of all these clamours and loades of slander, this may beare up our hearts, God knowes our workes.
How often Are works of holiness interpreted hypocrisy? and the works of zeal vainglory? How often is contending for the faith miscalled faction? and contending against Superstition, humour? In the midst of all these clamours and loads of slander, this may bear up our hearts, God knows our works.
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And though now ignorance and malice sit upon and censure our workes, yet God will put them forth (at one time or other) with the Comment of our owne honest meanings upon them:
And though now ignorance and malice fit upon and censure our works, yet God will put them forth (At one time or other) with the Comment of our own honest meanings upon them:
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It is one of the vanities which Solomon observed under the Sunne (and it is a vexing vanity) That for every good worke a man is envied of his neighbour.
It is one of the vanities which Solomon observed under the Sun (and it is a vexing vanity) That for every good work a man is envied of his neighbour.
But will it not ballance this vanity, that for every right worke a man shall be honoured and rewarded of his God? Those workes which the world entertaines with Scorne,
But will it not balance this vanity, that for every right work a man shall be honoured and rewarded of his God? Those works which the world entertains with Scorn,
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and besmeares with Calumny, Christ who knowes them will entertaine with an Euge, and reward with Glory, Well done good and faithfull servant, enter into thy Masters joy.
and besmears with Calumny, christ who knows them will entertain with an Euge, and reward with Glory, Well done good and faithful servant, enter into thy Masters joy.
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Blow not a Trumpet (saith Christ) your Father sees in secret; And observe what is three times inferred upon that, Your Father which sees in secret, himselfe will reward you openly; himselfe will doe it, he will not send his Steward.
Blow not a Trumpet (Says christ) your Father sees in secret; And observe what is three times inferred upon that, Your Father which sees in secret, himself will reward you openly; himself will do it, he will not send his Steward.
I, so watchfull is Christ over the least graine of good we doe, that he hath protested a cup of cold water (almost an indiscernable charity) given to a Disciple of his, in his name, shall in no wise (there is a double negative for it) lose a reward.
I, so watchful is christ over the least grain of good we do, that he hath protested a cup of cold water (almost an indiscernible charity) given to a Disciple of his, in his name, shall in no wise (there is a double negative for it) loose a reward.
And if workes of Love which cost us nothing shall be thus rewarded, what shall we be repayed for those, in which (like Araunab to David) As Kings we give unto the King? When we are royall and magnificent for Christ,
And if works of Love which cost us nothing shall be thus rewarded, what shall we be repaid for those, in which (like Araunab to David) As Kings we give unto the King? When we Are royal and magnificent for christ,
If we shal be rewarded thus for cold water from the spring, which can hardly be called ours, what shall we be for warm water, frō our browes & bodies given to a disciple in Christs name.
If we shall be rewarded thus for cold water from the spring, which can hardly be called ours, what shall we be for warm water, from our brows & bodies given to a disciple in Christ name.
When to Christ and to his people in his name, we give our time, and our strength, our sleep and our meats, our comforts and recreations, our credit and our estates, our liberties and our lives.
When to christ and to his people in his name, we give our time, and our strength, our sleep and our Meats, our comforts and recreations, our credit and our estates, our Liberties and our lives.
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and when he meets with any that have done or spoken aright for him, he enquires what honour, what dignity hath been done for this man? If none hath been done, he will doe it himselfe,
and when he meets with any that have done or spoken aright for him, he enquires what honour, what dignity hath been done for this man? If none hath been done, he will do it himself,
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He that honours me I will honour. Who would not worke for thee O King of Nations? Who would not worke for thee O King of Saints? None shall lose a word, no nor a thought for Christ.
He that honours me I will honour. Who would not work for thee Oh King of nations? Who would not work for thee Oh King of Saints? None shall loose a word, no nor a Thought for christ.
Wherefore (as the Apostle concludes, so shall I this first Doctrine) My Beloved Brethren, be ye stedfast, unmoveable, alwayes abounding in the worke of the Lord,
Wherefore (as the Apostle concludes, so shall I this First Doctrine) My beloved Brothers, be you steadfast, Unmovable, always abounding in the work of the Lord,
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And this leades me on to the first part of the Gradation, observed and approved by Christ in their works, The laboriousnesse of them, I know thy worke, and thy labour.
And this leads me on to the First part of the Gradation, observed and approved by christ in their works, The laboriousness of them, I know thy work, and thy labour.
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Shall we thinke any labour too great for him? Christ by his own labour in your cause (when your foules lay a bleeding) hath out-bid all the labour you have or can bestow in his cause,
Shall we think any labour too great for him? christ by his own labour in your cause (when your fowls lay a bleeding) hath outbid all the labour you have or can bestow in his cause,
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I know (Honourable and Beloved) you have often dined upon businesse: so did Christ, My meat is to doe the will of him that sent me, and to finish his worke.
I know (Honourable and beloved) you have often dined upon business: so did christ, My meat is to do the will of him that sent me, and to finish his work.
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Whensoever Christ lookes upon a beleeving, repenting soule, he sees in that the travell of his soule. There goes my worke (saith Christ) and this satisfies him.
Whensoever christ looks upon a believing, repenting soul, he sees in that the travel of his soul. There Goes my work (Says christ) and this Satisfies him.
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When any shall see a faithfull Minister, a shining Light, put into any Candlesticke, and can say, I see of the travell of my soule in putting of him there.
When any shall see a faithful Minister, a shining Light, put into any Candlestick, and can say, I see of the travel of my soul in putting of him there.
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and can say indeed, I see in all these the travell of my soule: I will not much be troubled how to satisfie such for their paines, I am sure this sight will doe it,
and can say indeed, I see in all these the travel of my soul: I will not much be troubled how to satisfy such for their pains, I am sure this sighed will do it,
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when you see the travell of your soules, namely, the fruits and blessed effects of it, you will be satisfied. Blessed is he that feares the Lord for he shall eat the labour of his hands, ye and of his heart and head, and tongue.
when you see the travel of your Souls, namely, the fruits and blessed effects of it, you will be satisfied. Blessed is he that fears the Lord for he shall eat the labour of his hands, you and of his heart and head, and tongue.
It came to passe, saith Moses, at the end of the 430 yeares, even the self-same day it came to passe, that all the Hoasts of the Lord came out from the Land of Egypt.
It Come to pass, Says Moses, At the end of the 430 Years, even the selfsame day it Come to pass, that all the Hosts of the Lord Come out from the Land of Egypt.
So Belshazzar was slaine in the night, In that night, &c. And why in that night? because then exactly the 70. yeares of the Jewes captivity in Babylon were ended;
So Belshazzar was slain in the night, In that night, etc. And why in that night? Because then exactly the 70. Years of the Jews captivity in Babylon were ended;
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This and the remedy are put together in the second of Habbakuk, where the vision is said to tarry, and not to tarry. It tarries not in reference to the time fixed by Christ,
This and the remedy Are put together in the second of Habakkuk, where the vision is said to tarry, and not to tarry. It tarries not in Referente to the time fixed by christ,
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but it tarries in reference to the time supposed by us. What must we doe in this case? if it tarry, wait for it, there is no remedy but patience. Lengthen patience,
but it tarries in Referente to the time supposed by us. What must we do in this case? if it tarry, wait for it, there is no remedy but patience. Lengthen patience,
and then the Physitian must have the patience to heare from his Patient, you will kill me. When Moses was labouring to deliver the Israelites from their hard bondage, reade their opinion of him.
and then the physician must have the patience to hear from his Patient, you will kill me. When Moses was labouring to deliver the Israelites from their hard bondage, read their opinion of him.
and iudge, because ye have made our savour to be abhorred in the eyes of Pharaoh, and in the eyes of his servants, to put a sword into their hands to slay us.
and judge, Because you have made our savour to be abhorred in the eyes of Pharaoh, and in the eyes of his Servants, to put a sword into their hands to slay us.
They said unto Moses, because there were no graves in Egypt, hast thou taken us away to dye in the wildernesse? wherefore hast thou dealt thus with us, to carry us out of Egypt? Is not this the word that we did tell thee in Egypt, saying, Let us alone that we may serve the Egyptians? For it had been better for us that we should serve the Egyptians, then that we should dye in the Wildernesse.
They said unto Moses, Because there were no graves in Egypt, hast thou taken us away to die in the Wilderness? Wherefore hast thou dealt thus with us, to carry us out of Egypt? Is not this the word that we did tell thee in Egypt, saying, Let us alone that we may serve the egyptians? For it had been better for us that we should serve the egyptians, then that we should die in the Wilderness.
and put this miracle of mercy among, yea below their greatest afflictions? What patience almost could beare this? but who could beare it without patience?
and put this miracle of mercy among, yea below their greatest afflictions? What patience almost could bear this? but who could bear it without patience?
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What do these feeble Iewes? Will they fortifie themselves? will they sacrifice? will they make an end in a day? Will they revive the stones out of the heapes of rubbish that are burnt? Even that which they build if a Fox goe up, he will even breake down their stone-wall.
What do these feeble Iewes? Will they fortify themselves? will they sacrifice? will they make an end in a day? Will they revive the stones out of the heaps of rubbish that Are burned? Even that which they built if a Fox go up, he will even break down their stonewall.
What, raising of Parties, What hiring of Councellors, What Letters to the Court, What bribing of Nehemiah's near friends to take them off, could doe, was done, in opposition of his designe.
What, raising of Parties, What hiring of Councillors, What Letters to the Court, What bribing of Nehemiah's near Friends to take them off, could do, was done, in opposition of his Design.
and the Devill such temptations in his hand, the like will be done againe And if so, O Patience, Patience! who can doe any thing for Christ without thee?
and the devil such temptations in his hand, the like will be done again And if so, Oh Patience, Patience! who can do any thing for christ without thee?
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Wherefore let patience have a perfect worke, otherwise you can never bring your workes to perfection. In patience possesse your soules. As faith gives us the possession of Christ,
Wherefore let patience have a perfect work, otherwise you can never bring your works to perfection. In patience possess your Souls. As faith gives us the possession of christ,
For the Lord is a God of Iudgement, blessed are all they that wait for him. You will say, there might be blessednesse indeed, in vvaiting upon a God of mercy. But hovv can vve be blessed in vvaiting upon a God of Iudgement? Is there any Motive in Judgement to invite attendance? I ansvver:
For the Lord is a God of Judgement, blessed Are all they that wait for him. You will say, there might be blessedness indeed, in waiting upon a God of mercy. But how can we be blessed in waiting upon a God of Judgement? Is there any Motive in Judgement to invite attendance? I answer:
Iudgement is the moderation of anger. It is a blessed thing to wait on him, who we are sure, makes reason, not rage, the rule of his Actions, who holds every passion in the Golden Bridle of Moderation.
Judgement is the moderation of anger. It is a blessed thing to wait on him, who we Are sure, makes reason, not rage, the Rule of his Actions, who holds every passion in the Golden Bridle of Moderation.
Where is now your God? They had (it is like) blasphemously scorned them, concerning the true God (as Elijah did Baals Priests justly, concerning that I doll,
Where is now your God? They had (it is like) blasphemously scorned them, Concerning the true God (as Elijah did Baal's Priests justly, Concerning that I doll,
And hereby you shall (as the Apostle speaks of himself and his Fellow-labourers in the Gospell) approve your selves as the Ministers of God (in this your worke for the Church and Common-wealth) in much patience, in afflictions, in necessities, in distresses:
And hereby you shall (as the Apostle speaks of himself and his Fellow-labourers in the Gospel) approve your selves as the Ministers of God (in this your work for the Church and Commonwealth) in much patience, in afflictions, in necessities, in Distresses:
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if, when he came into the world, the world had entertained him with honour, and had put him to death onely (as Caiaphas gave counsell) because it was expedient that one should dye for the people;
if, when he Come into the world, the world had entertained him with honour, and had put him to death only (as Caiaphas gave counsel) Because it was expedient that one should die for the people;
but to doe good while multitudes of all sorts and sizes reproach, revile, scoffe and slander, is admirable, is quid divinum, and bids up faire, to the love of a Saviour.
but to do good while Multitudes of all sorts and sizes reproach, revile, scoff and slander, is admirable, is quid Divinum, and bids up fair, to the love of a Saviour.
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Such was the holy and zealous temper of these Ephesians, though they had unconquered patience for waiting and suffering, yet they had none for sinning. Thou canst not beare them that are evill.
Such was the holy and zealous temper of these Ephesians, though they had unconquered patience for waiting and suffering, yet they had none for sinning. Thou Canst not bear them that Are evil.
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The height and elevation of grace, may well be taken by our opposition against evill. The more holy any man is, the lesse can he beare with his owne sinne:
The height and elevation of grace, may well be taken by our opposition against evil. The more holy any man is, the less can he bear with his own sin:
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And these weake ones troubled themselves about things they needed not, about the things they had no just cause to be troubled at (for to be troubled at any thing which gives a just cause of offence, is not weaknesse but strength) yet they must be borne with.
And these weak ones troubled themselves about things they needed not, about the things they had no just cause to be troubled At (for to be troubled At any thing which gives a just cause of offence, is not weakness but strength) yet they must be born with.
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Secondly, some are weake and scrupulous, others are obstinate and pertinacious. Thirdly, some are evill-doers, and evill-practisers onely, others are evill-promoters and evill-plotters.
Secondly, Some Are weak and scrupulous, Others Are obstinate and pertinacious. Thirdly, Some Are evildoers, and evill-practisers only, Others Are evill-promoters and evill-plotters.
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Such as are publicke and scandalous, such as are obstinate and pertinacious, such as are evill-plotters and evill-promoters, such as are seducers and misleaders, such as are incurable and hate to be reformed;
Such as Are public and scandalous, such as Are obstinate and pertinacious, such as Are evill-plotters and evill-promoters, such as Are seducers and misleaders, such as Are incurable and hate to be reformed;
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For those who are onely evill-doers, and seduced, they being willing to reforme and be cured, in some cases (I say in some cases) Iustice may beare them, and charity in all.
For those who Are only evildoers, and seduced, they being willing to reform and be cured, in Some cases (I say in Some cases) justice may bear them, and charity in all.
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I shall instance onely in foure of those signes, whereof the first, which is also often mentioned in that Chapter, is, when the haire in the soare is turned white,
I shall instance only in foure of those Signs, whereof the First, which is also often mentioned in that Chapter, is, when the hair in the soare is turned white,
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A third token was, The quick, raw (or living) flesh in the rising. It is one of the most remarkeable things in all this law, that quick or sound flesh in the soare should be judged Leprosie, and the man uncleane:
A third token was, The quick, raw (or living) Flesh in the rising. It is one of the most remarkable things in all this law, that quick or found Flesh in the soare should be judged Leprosy, and the man unclean:
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Hereby first may be meant, such as justifie themselves and their wickednesse, as Ionah said of his passion, I doe well to be angry, angry even unto death:
Hereby First may be meant, such as justify themselves and their wickedness, as Jonah said of his passion, I do well to be angry, angry even unto death:
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Or secondly, such may possibly be figured by the quicke raw flesh, who sinne against the light of knowledge, and the quicknesse, yea rawnesse of a galled Conscience.
Or secondly, such may possibly be figured by the quick raw Flesh, who sin against the Light of knowledge, and the quickness, yea rawness of a galled Conscience.
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A fourth note of Leprosie was, When after the healing of a bile in the skin, in the place of it a soare did arise, with the former Symptomes of white haire, and deepnesse in the flesh.
A fourth note of Leprosy was, When After the healing of a boil in the skin, in the place of it a soar did arise, with the former Symptoms of white hair, and deepness in the Flesh.
From these and the subsequent signes of Leprosie, laid downe in this Chapter, with the former distinctions, we may discover who those evill men are that must not be borne.
From these and the subsequent Signs of Leprosy, laid down in this Chapter, with the former Distinctions, we may discover who those evil men Are that must not be born.
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The second enquiry is, what, not bearing doth import. As all the Negative Commandements have in them an Affirmative: so hath this Negative rule in the Text. Not to beare, denyes and affirmes.
The second enquiry is, what, not bearing does import. As all the Negative commandments have in them an Affirmative: so hath this Negative Rule in the Text. Not to bear, Denies and affirms.
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Fifthly, Not to pitty or compassionate. In the Affirmative sence, Not to beare, is, first to admonish and reprove. Secondly, To oppose and resist. Thirdly, To censure and punish.
Fifthly, Not to pity or compassionate. In the Affirmative sense, Not to bear, is, First to admonish and reprove. Secondly, To oppose and resist. Thirdly, To censure and Punish.
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Fifthly, In some cases to destroy and cut off, either first, by the sword of the Law, or secondly, by the Law of the sword, either in a Iudiciall way, or in a Martiall way.
Fifthly, In Some cases to destroy and Cut off, either First, by the sword of the Law, or secondly, by the Law of the sword, either in a Judicial Way, or in a Martial Way.
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The highest of the Affirmative followes in the next words, But thou shalt surely kil him. Not privately or without Iudgment, That, were to commit murder in punishing of Idolatry.
The highest of the Affirmative follows in the next words, But thou shalt surely kill him. Not privately or without Judgement, That, were to commit murder in punishing of Idolatry.
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Thou shalt surely kill him, notes the Order of killing such, after publicke-Iudgement, not the killing of them without Order and Iudgement. As it is expounded in the next words, Thine hand shall be first upon him to put him to death,
Thou shalt surely kill him, notes the Order of killing such, After publicke-Iudgement, not the killing of them without Order and Judgement. As it is expounded in the next words, Thine hand shall be First upon him to put him to death,
The hands of the witnesses shall be first upon him. And so much legality was observed in the stoning of Stephen, the Witnesses began. But to the point, David resolves as high:
The hands of the Witnesses shall be First upon him. And so much legality was observed in the stoning of Stephen, the Witnesses began. But to the point, David resolves as high:
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For the taking this drosse away, he doth not arme a hand of violence, but a hand of justice. The very drosse about a Princes Throne must be removed with duty and respect.
For the taking this dross away, he does not arm a hand of violence, but a hand of Justice. The very dross about a Princes Throne must be removed with duty and respect.
Saint Paul reproves the Church of Corinth for holding communion with an incestuous person; and charges them to punish him (as high as the power of a Church can reach) with Excommunication;
Saint Paul reproves the Church of Corinth for holding communion with an incestuous person; and charges them to Punish him (as high as the power of a Church can reach) with Excommunication;
The Apostle compares them to Leven, which quickly sowreth the whole Lump. On this ground he adviseth Timothy to shun prophane and vaine bablings (that is prophane and vaine bablers) for they will increase unto more ungodlinesse,
The Apostle compares them to Leven, which quickly soureth the Whole Lump. On this ground he adviseth Timothy to shun profane and vain babblings (that is profane and vain babblers) for they will increase unto more ungodliness,
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It was an ancient heresie of the Pelagians (denying the propagation of sin) that all sinne is handed from one to another by example, and taken in by imitation.
It was an ancient heresy of the Pelagians (denying the propagation of since) that all sin is handed from one to Another by Exampl, and taken in by imitation.
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We have seen dangerous, if not destructive errours, and vain superstitions spreading farre and neare, when countenanced with the practise, and by the tenets of some in great place.
We have seen dangerous, if not destructive errors, and vain superstitions spreading Far and near, when countenanced with the practice, and by the tenets of Some in great place.
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Which partaking in her sinne, as it notes danger of infection, of getting some taint and spots in Babylon: so it notes also danger of contracting some guilt, by not opposing or protesting against the Idolatry there practised,
Which partaking in her sin, as it notes danger of infection, of getting Some taint and spots in Babylon: so it notes also danger of contracting Some guilt, by not opposing or protesting against the Idolatry there practised,
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And when the people of God have strength and power, they are as much obliged to cast Babylon out from amongst them, least they be partakers of her plagues:
And when the people of God have strength and power, they Are as much obliged to cast Babylon out from among them, lest they be partakers of her plagues:
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Depart, I pray you, from the tents of these wicked men (saith Moses to the Congregation) and touch nothing of theirs, left ye be consumed in all their sinnes.
Depart, I pray you, from the tents of these wicked men (Says Moses to the Congregation) and touch nothing of theirs, left you be consumed in all their Sins.
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A Text, whose Comment (in a great part) hath lately been made in Ireland; and is written to us in the bloud of many thousands. Of all the evill which hath fallen upon them we may say, this is your bearing with evill.
A Text, whose Comment (in a great part) hath lately been made in Ireland; and is written to us in the blood of many thousands. Of all the evil which hath fallen upon them we may say, this is your bearing with evil.
Is it not then a kindnesse to smite them? It is alwayes a kindnesse offered, though often it be not a kindnesse received: For of many that of Solomon is verified, Though thou shouldst bray a foole in a morter among wheate with a pestell;
Is it not then a kindness to smite them? It is always a kindness offered, though often it be not a kindness received: For of many that of Solomon is verified, Though thou Shouldst bray a fool in a mortar among wheat with a Pestle;
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But if these will not receive this kindnesse of smiting (ad correctionem) to amendment, it will be a kindnesse, which they cannot put off, to smite them (if they by Law deserve it) ad ruinam, to death.
But if these will not receive this kindness of smiting (ad correctionem) to amendment, it will be a kindness, which they cannot put off, to smite them (if they by Law deserve it) ad ruinam, to death.
Seeing they as through the patience of God, so through the patience of man in bearing and forbearing them, doe but treasure up wrath against the day of wrath, and the Revelation of the righteous judgement of God.
Seeing they as through the patience of God, so through the patience of man in bearing and forbearing them, do but treasure up wrath against the day of wrath, and the Revelation of the righteous judgement of God.
It can beare the infirmities and passions of others, It can beare the afflictions and sufferings of others, it can beare the wrongs and injuries of others against it selfe,
It can bear the infirmities and passion of Others, It can bear the afflictions and sufferings of Others, it can bear the wrongs and injuries of Others against it self,
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For with many of them God was not well pleased, that is, he was exceedingly displeased (there is a NONLATINALPHABET, in the Apostles expression, (as the words following doe evince) For they were overthrowne (or as another place hath it, their carkasse fell) in the wildernesse. Theirs was a great punishment,
For with many of them God was not well pleased, that is, he was exceedingly displeased (there is a, in the Apostles expression, (as the words following doe evince) For they were overthrown (or as Another place hath it, their carcase fell) in the Wilderness. Theirs was a great punishment,
but onely from the Generall Scope of it. The Scope of the Parable is onely this, to shew, that good and bad will be mixt together to the end of the world.
but only from the General Scope of it. The Scope of the Parable is only this, to show, that good and bad will be mixed together to the end of the world.
By the maine truths (saith he) found in the whole Scripture, the single and scattered places, which make some shew of disproportion to the whole must be expounded and resolved.
By the main truths (Says he) found in the Whole Scripture, the single and scattered places, which make Some show of disproportion to the Whole must be expounded and resolved.
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Seeing then the command of God, the practise of all good Kings, Magistrates, Ministers and people, according to their severall places, recorded in Scripture, are cleare, that evill persons,
Seeing then the command of God, the practice of all good Kings, Magistrates, Ministers and people, according to their several places, recorded in Scripture, Are clear, that evil Persons,
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as men not to be borne. But as for idle, ignorant, blinde, covetous Shepheards, these were no burthen to some, and too much borne by all. As for swearers, drunkards, scoffers at that which is Religion indeed, prophaners of the Lords day, these were no burdens, they were the companions or followers of some,
as men not to be born. But as for idle, ignorant, blind, covetous Shepherds, these were no burden to Some, and too much born by all. As for swearers, drunkards, scoffers At that which is Religion indeed, profaners of the lords day, these were no burdens, they were the Sodales or followers of Some,
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and too much borne by all; even there, where they are the greatest burden of all, at the Lords Table. As for professed Papists, and such as were Popishly affected, Who (like that impure off spring in Nehemiah) spake half in the speech of Ashdod, and could not speake in the Iewes Language,
and too much born by all; even there, where they Are the greatest burden of all, At the lords Table. As for professed Papists, and such as were Popishly affected, Who (like that impure off spring in Nehemiah) spoke half in the speech of Ashdod, and could not speak in the Iewes Language,
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Had not some studied a complyance and accomodation with Rome? Had they not almost beaten out a middle way? which yet would have proved no better then that broad way which leads to the chambers of everlasting death? What a cry was there by some for peace and unity? And why? Not that Ierusalem might be a City compacted, or at unity within it selfe, as the Psalmist speakes (which ought to be not onely the prayer,
Had not Some studied a compliance and accommodation with Room? Had they not almost beaten out a middle Way? which yet would have proved no better then that broad Way which leads to the chambers of everlasting death? What a cry was there by Some for peace and unity? And why? Not that Ierusalem might be a city compacted, or At unity within it self, as the Psalmist speaks (which ought to be not only the prayer,
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but the earnest endeavour of us all, and is one of the most desireable and comely things in the world) But that Ierusalem and Babylon, Sion and Sodome, might be compacted,
but the earnest endeavour of us all, and is one of the most desirable and comely things in the world) But that Ierusalem and Babylon, Sion and Sodom, might be compacted,
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What could all this portend but a hope, yea a designe that at last unrighteousnesse and peace might embrace, that truth and a lye might kisse, that light and darknesse might mingle, that Christ might have communion with him, whom our Fathers called Antichrist? and we beleeve he hath given us no cause to mend his Titles.
What could all this portend but a hope, yea a Design that At last unrighteousness and peace might embrace, that truth and a lie might kiss, that Light and darkness might mingle, that christ might have communion with him, whom our Father's called Antichrist? and we believe he hath given us no cause to mend his Titles.
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Surely that which was prophecied of Issachar in reference to civill burdens, will be the History of such men in reference to spirituall, they crouched betweene two burdens,
Surely that which was prophesied of Issachar in Referente to civil burdens, will be the History of such men in Referente to spiritual, they crouched between two burdens,
and bowed their consciences to beare (and were angry with all that bowed not with them) possibly for Issachars reason too (though I judge no mans intentions) because they saw that rest was good,
and bowed their Consciences to bear (and were angry with all that bowed not with them) possibly for Issachars reason too (though I judge no men intentions) Because they saw that rest was good,
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Good Hezekiah once offered himselfe to beare any burden of fine or ransome, that he might purchase his peace with the King of old Babylon, I have offended (saith he) return from mee, that which thou puttest upon me I will beare.
Good Hezekiah once offered himself to bear any burden of fine or ransom, that he might purchase his peace with the King of old Babylon, I have offended (Says he) return from me, that which thou puttest upon me I will bear.
We have cause to feare that some men have offered to beare much, and lay downe great prices for the purchase of peace, with the King of new Babylon. It is a good bargaine to buy truth with the expence of peace,
We have cause to Fear that Some men have offered to bear much, and lay down great Princes for the purchase of peace, with the King of new Babylon. It is a good bargain to buy truth with the expense of peace,
though without question peace is a richer commoditie then should be bangled away upon trifeling niceties, or the crochets of Schoole-men. Such as are properly called, Dissidia Scholarum non Ecclesiarum.
though without question peace is a Richer commodity then should be bangled away upon trifling niceties, or the crochets of Schoolmen. Such as Are properly called, Dissidia scholarum non Ecclesiarum.
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as if they were the people whom the Psalmist describes, that delight in warre; as if they were all for troubled waters and the fire of contention, as if they were indeed like Solomons froward man that soweth strife.
as if they were the people whom the Psalmist describes, that delight in war; as if they were all for troubled waters and the fire of contention, as if they were indeed like Solomons froward man that Soweth strife.
Yea some will not feare to fasten that wickednesse upon them, which God by his Propher justly charges upon those Hypocrites, Yee Fast for strife and debate, yee pray for strife, ye preach for strife, ye consult for strife.
Yea Some will not Fear to fasten that wickedness upon them, which God by his Propher justly charges upon those Hypocrites, Ye Fast for strife and debate, ye pray for strife, you preach for strife, you consult for strife.
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And what is taken for the occasion of all these hard speeches, which ungodly sinners (as S. Jude speakes) have spoken against them? Nothing but their answerablenesse to the duty of this Text, They cannot beare them that are evill. Elijah was traduced for the Troubler of Israel, only because he could not beare idolatrous Priests and Idol-worship. The Prophet Ieremy was accounted a man of strife and a man of contention to the whole Earth. A man of strife!
And what is taken for the occasion of all these hard Speeches, which ungodly Sinners (as S. U^de speaks) have spoken against them? Nothing but their answerableness to the duty of this Text, They cannot bear them that Are evil. Elijah was traduced for the Troubler of Israel, only Because he could not bear idolatrous Priests and Idol-worship. The Prophet Ieremy was accounted a man of strife and a man of contention to the Whole Earth. A man of strife!
Antichrist is called a man of sinne, to note him, Merum scelus (as Beza gives the emphasis of such forms of speaking) a man made up of wickednesse, or evill in the abstract.
Antichrist is called a man of sin, to note him, Merum scelus (as Beza gives the emphasis of such forms of speaking) a man made up of wickedness, or evil in the abstract.
His service among the Iewes was in this sence like that of Manlius Torquatus among the Romans, who gave it over, saying, Neither can I beare their manners,
His service among the Iewes was in this sense like that of Manlius Torquatus among the Roman, who gave it over, saying, Neither can I bear their manners,
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nor men have lent to me on usury, as if he had said, I kept my selfe exactly within the bounds of my calling, I have not troubled my self or this people with any other matters:
nor men have lent to me on Usury, as if he had said, I kept my self exactly within the bounds of my calling, I have not troubled my self or this people with any other matters:
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I have not entangled my selfe in any of the affairs of this life, which he expresses by the Synecdoche of not lending upon usury: and yet he was a man of contention.
I have not entangled my self in any of the affairs of this life, which he Expresses by the Synecdoche of not lending upon Usury: and yet he was a man of contention.
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And may this Sword and Bow of all the upright in heart, be like the bow of Jonathan, and the Sword of Saul, not turning backe nor returning empty, from the blood of sinne-slaine,
And may this Sword and Bow of all the upright in heart, be like the bow of Johnathan, and the Sword of Saul, not turning back nor returning empty, from the blood of sinne-slaine,
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and from the fat of our mightiest corruptions both in Church and Common-wealth. Let me therefore close this Doctrine with Exhortation to all, in your severall places:
and from the fat of our Mightiest corruptions both in Church and Commonwealth. Let me Therefore close this Doctrine with Exhortation to all, in your several places:
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this impotency is your strength for God, and this impatience your holinesse. Beare not evill in your Governments, in your Families, in your Children, in your Servants, in your friends that are as your owne soules, no, nor in your own souls.
this impotency is your strength for God, and this impatience your holiness. Bear not evil in your Governments, in your Families, in your Children, in your Servants, in your Friends that Are as your own Souls, no, nor in your own Souls.
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Let your Acts testifie before Heaven and Earth, that you cannot beare them. It was a noble resolution of the Israelites, who were no sooner informed that their Brethren the children of Reuben and the children of Gad, and the halfe Tribe of Manasseh, had built an Altar on the borders of Iordan:
Let your Acts testify before Heaven and Earth, that you cannot bear them. It was a noble resolution of the Israelites, who were no sooner informed that their Brothers the children of Reuben and the children of Gad, and the half Tribe of Manasses, had built an Altar on the borders of Iordan:
And had not their answer to the Princes (sent in Embassie) satisfied them (that they meant it not for Sacrifice) doubtlesse they had taken deepe revenge in that quarrell of God.
And had not their answer to the Princes (sent in Embassy) satisfied them (that they meant it not for Sacrifice) doubtless they had taken deep revenge in that quarrel of God.
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yea every thing about Gods worship, whose Authours and abetters cannot give as good an account for its beginning, standing and continuance, as those Reubenites did for that.
yea every thing about God's worship, whose Authors and abetters cannot give as good an account for its beginning, standing and Continuance, as those Reubenites did for that.
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and to let the oppressed goe free, and that yee breake every yoake? Those things then, which are bands of wickednesse, resolve now to loose them, whatsoever is a heavy burden resolve to undoe it:
and to let the oppressed go free, and that ye break every yoke? Those things then, which Are bans of wickedness, resolve now to lose them, whatsoever is a heavy burden resolve to undo it:
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when you are shewed any yoake that is not of Christs making, resolve as in the sight of God this day, to breake it. That so all the bands being loosed, the burdens undone, the yoakes broken, every one that is oppressed may goe free. It was a custome among the Iewes upon the very day of their Fast to enquire after publike offenders.
when you Are showed any yoke that is not of Christ making, resolve as in the sighed of God this day, to break it. That so all the bans being loosed, the burdens undone, the yokes broken, every one that is oppressed may go free. It was a custom among the Iewes upon the very day of their Fast to inquire After public offenders.
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This was the reason why cursed Iezabel (to put a face of holinesse upon murder) caused a Fast to be proclaimed, that she might slay innocent Naboath, pretending that he had blasphemed God and the King.
This was the reason why cursed Jezebel (to put a face of holiness upon murder) caused a Fast to be proclaimed, that she might slay innocent Naboath, pretending that he had blasphemed God and the King.
If the body naturall be distemper'd, it is to little purpose to be at the charge for Cordials and Restoratives, untill the noxious humours be purged and carried away. No man will bring in goodly furniture into his house untill the dust and rubbish be swept up and cast out.
If the body natural be distempered, it is to little purpose to be At the charge for Cordials and Restoratives, until the noxious humours be purged and carried away. No man will bring in goodly furniture into his house until the dust and rubbish be swept up and cast out.
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I doubt not your approbation (nay, who hath not seene your practise?) of this course for the restoring of the body politicke, and the Adorning of Gods house (his Church) whose house are we, even as many as hold fast the confidence and rejoycing of the hope firme unto the end.
I doubt not your approbation (nay, who hath not seen your practice?) of this course for the restoring of the body politic, and the Adorning of God's house (his Church) whose house Are we, even as many as hold fast the confidence and rejoicing of the hope firm unto the end.
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Lastly, I exhort to the removing of these burdens, the evils of sinne, least wee provoke God to lay other burdens upon us, more (blessed be his name) then hee hath done yet of the evils of punishment;
Lastly, I exhort to the removing of these burdens, the evils of sin, lest we provoke God to lay other burdens upon us, more (blessed be his name) then he hath done yet of the evils of punishment;
We have heard heretofore such out-cryes against some faithfull Ministers, as Amaziah made at Court, against Amos. The Land is not able to beare all their words.
We have herd heretofore such Outcries against Some faithful Ministers, as Amaziah made At Court, against Amos. The Land is not able to bear all their words.
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Of whom God speakes, (Numb. 14. 27.) How long shall I beare this Generation? Your carkasses shall fall in the Wildernesse, v. 32. And your children shall wander in the wildernesse fourty yeares and beare your whoredomes:
Of whom God speaks, (Numb. 14. 27.) How long shall I bear this Generation? Your carcases shall fallen in the Wilderness, v. 32. And your children shall wander in the Wilderness fourty Years and bear your whoredoms:
their Fathers dyed and they carried their Fathers sinne fourty yeares, and were so long debarr'd the possession of the promised Canaan. If we should (as they) prove false to Christ, our carkasses may fall and our children may wander (who knowes how long) in a wildernesse of trouble and distraction, bearing this spirituall whoredome of ours,
their Father's died and they carried their Father's sin fourty Years, and were so long debarred the possession of the promised Canaan. If we should (as they) prove false to christ, our carcases may fallen and our children may wander (who knows how long) in a Wilderness of trouble and distraction, bearing this spiritual whoredom of ours,
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Beare not Oppressors and Merchants, rather then Stewards of Justice in the State. Beare not Buyers and Sellers, Money-changers rather then Ministers in the Temple.
Bear not Oppressors's and Merchant's, rather then Stewards of justice in the State. Bear not Buyers and Sellers, Money-changers rather then Ministers in the Temple.
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Beare not Idolaters, who change the truth of God into a Lye, and worship the creature more then the Creator (or the creature with the Creator) who is blessed for evermore:
Bear not Idolaters, who change the truth of God into a Lie, and worship the creature more then the Creator (or the creature with the Creator) who is blessed for evermore:
But defile all the Coverings of the Graven Images of Silver, and the Ornaments of all the molten Images of Gold, cast them away as a menstrous cloth, say unto them, with amighty voice (a voice hath been heard as the voice of many waters already) But say it now with a mighty voice,
But defile all the Coverings of the Graved Images of Silver, and the Ornament of all the melted Images of Gold, cast them away as a menstruous cloth, say unto them, with almighty voice (a voice hath been herd as the voice of many waters already) But say it now with a mighty voice,
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The Gospell and the wayes of it are not Simple, as Simplicity is opposed to depth of wisedome (for therein is made knowne the manifold wisedome of God) But as simplicity is opposed to mixture:
The Gospel and the ways of it Are not Simple, as Simplicity is opposed to depth of Wisdom (for therein is made known the manifold Wisdom of God) But as simplicity is opposed to mixture:
I heare, the Heralds have a rule amongst them, That the most simple Bearing is the most honourable Bearing; Coates full of Devices shew a meane Descent.
I hear, the Heralds have a Rule among them, That the most simple Bearing is the most honourable Bearing; Coats full of Devices show a mean Descent.
A Religion full of devices could never, nor ever shall prove (it hath often attempted to purchase) a Pedigree from Heaven. Then beare not mixing Innovators.
A Religion full of devices could never, nor ever shall prove (it hath often attempted to purchase) a Pedigree from Heaven. Then bear not mixing Innovators.
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Consider, and consider whether you should beare that, which hath been groaned to you as a burden, by many, by most Petitions from all the Quarters of the Land;
Consider, and Consider whither you should bear that, which hath been groaned to you as a burden, by many, by most Petitions from all the Quarters of the Land;
And should now be discussed, but I will onely hint at those three particulars, which the words hold forth concerning such tryals. First, The necessity of them.
And should now be discussed, but I will only hint At those three particulars, which the words hold forth Concerning such trials. First, The necessity of them.
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Who, remembring that all men by Nature are darknesse, and that the best are but in part enlightened: That Christ and his Apostles have prophecyed, False Christs and false Apostles shall come, and that the worst men shall come in the best shapes, A Devill will transforme himselfe into an Angell of Light:
Who, remembering that all men by Nature Are darkness, and that the best Are but in part enlightened: That christ and his Apostles have prophesied, False Christ and false Apostles shall come, and that the worst men shall come in the best shapes, A devil will transform himself into an Angel of Light:
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That these false Teachers are many, and that they shall have many Followers, their Art being so exquisite, that it will deceive (if it were possible) the very Elect:
That these false Teachers Are many, and that they shall have many Followers, their Art being so exquisite, that it will deceive (if it were possible) the very Elect:
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Prejudices and suspitions, bare reports and accusations, miscarriages and ill successes cannot single, or all together, beare out the rejection of any thing or person,
Prejudices and suspicions, bore reports and accusations, miscarriages and ill Successes cannot single, or all together, bear out the rejection of any thing or person,
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due for the Nature of it, not a Tryall of Curiosity, but of Sobriety, not of Temptation, but of Disquisition. Due also in regard of the Rule it is made by.
due for the Nature of it, not a Trial of Curiosity, but of Sobriety, not of Temptation, but of Disquisition. Due also in regard of the Rule it is made by.
Such is the condition of things that waxe old, and such will their Lot be, they must vanish. Whatsoever truth came from Heaven with Christ, shall never (in it selfe) feele decay.
Such is the condition of things that wax old, and such will their Lot be, they must vanish. Whatsoever truth Come from Heaven with christ, shall never (in it self) feel decay.
But by that which transcends all humane Antiquity, Customes, Councels and Traditions (though all these may contribute some help) The Word of God. That hath enough in it to make the Man of God perfect;
But by that which transcends all humane Antiquity, Customs, Counsels and Traditions (though all these may contribute Some help) The Word of God. That hath enough in it to make the Man of God perfect;
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and what can be added to perfection? That hath enough in it to make all men wise unto salvation. And what any man should doe with wisedome beyound that, I know not.
and what can be added to perfection? That hath enough in it to make all men wise unto salvation. And what any man should do with Wisdom beyond that, I know not.
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The fruits of Apostolicall Doctrines and Ordinances, are first the advancing of God in his free Grace, and the abasing of man in regard of any Self-sufficiency or Free-will.
The fruits of Apostolical Doctrines and Ordinances, Are First the advancing of God in his free Grace, and the abasing of man in regard of any Self-sufficiency or Freewill.
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The benefit of such a tryall is unspeakeable, Truth will get more Lustre, and we can lose nothing but our drosse, our hay and stubble; Our services will find more acceptation with God,
The benefit of such a trial is unspeakable, Truth will get more Lustre, and we can loose nothing but our dross, our hay and stubble; Our services will find more acceptation with God,
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And if after all your tryals you attaine not what you ought (Mans blindnesse makes this too possible) yet this will be some answer, that you have endeavoured what you can:
And if After all your trials you attain not what you ought (men blindness makes this too possible) yet this will be Some answer, that you have endeavoured what you can:
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What Apology can it beare, if (as Daniell speaks) after all that is come upon us, we make not our prayer (and improve not our indeavour) that we might turne from our iniquities and understand his truth.
What Apology can it bear, if (as Daniell speaks) After all that is come upon us, we make not our prayer (and improve not our endeavour) that we might turn from our iniquities and understand his truth.
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If at any time any of your spirits begin to faint (as who may not have a qualme) then let me bespeake such a one as he Prophet doth almost fainting Israel.
If At any time any of your spirits begin to faint (as who may not have a qualm) then let me bespeak such a one as he Prophet does almost fainting Israel.
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Even the youths shall faint and be weary, and the young men shall utterly fall (the greatest strength and vigour of naturall abilities is weaknesse and infirmity without God) But they who wait upon the Lord, shall renew their strength, they shall mount up with wings as Eagles;
Even the youths shall faint and be weary, and the young men shall utterly fallen (the greatest strength and vigour of natural abilities is weakness and infirmity without God) But they who wait upon the Lord, shall renew their strength, they shall mount up with wings as Eagles;
