2. TIM. 3. 16. yet the Psalmes among other parts of scripture, have been ever thought to have a speciall excellencie, S. Chrysostome in the 5. Tom. of his works, & 6. Hom. of Repentance;
2. TIM. 3. 16. yet the Psalms among other parts of scripture, have been ever Thought to have a special excellency, S. Chrysostom in the 5. Tom. of his works, & 6. Hom. of Repentance;
The Epistles of S. Paul, who was the Orator of Christ, who was taken up to the third heaven, who saw things which is not lawfull to utter, are read saieth he, but twice a weeke.
The Epistles of S. Paul, who was the Orator of christ, who was taken up to the third heaven, who saw things which is not lawful to utter, Are read Saith he, but twice a Week.
Neither is this only in Churches and towns, but in all places & in all times. 2. Sam. 23. 1. The sweet singer of Israel, conveeneth as as it were the servants of God into their sacred stations, exciteth, inflameth,
Neither is this only in Churches and Towns, but in all places & in all times. 2. Sam. 23. 1. The sweet singer of Israel, conveeneth as as it were the Servants of God into their sacred stations, Exciteth, inflames,
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Hee accommodateth himself to all sorts and all estates of men, to the young, to the old, to them that are in joy, to them that ar in sorrow, to the righteous, and to the sinner;
He accommodateth himself to all sorts and all estates of men, to the young, to the old, to them that Are in joy, to them that Are in sorrow, to the righteous, and to the sinner;
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If you looke to the matter, IT is no lesse then God his infinite and divine perfections which are declared and praised here throughout the whole Psalme.
If you look to the matter, IT is no less then God his infinite and divine perfections which Are declared and praised Here throughout the Whole Psalm.
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Of which kinde there are no more but seven in the whole book of the Psalmes, the xxv. the xxxiv. the xxxvi. the cxi. the cxii. cxix. & this cxLv. which is the last of them.
Of which kind there Are no more but seven in the Whole book of the Psalms, the xxv. the xxxiv. the xxxvi. the cxi. the cxii. cxix. & this cxLv. which is the last of them.
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his infinite greatnes, infinite power, infinite mercy, the splendor & excellencie of his kingdom, the righteousnes and holines which appeares in his ways & works,
his infinite greatness, infinite power, infinite mercy, the splendour & excellency of his Kingdom, the righteousness and holiness which appears in his ways & works,
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In the words that I have read, he setteth down his purpose to praise God in a poeticall manner, by converting his speech to God, I will extoll thee, my God, O King, &c. There are two things chiefly considerable in the words.
In the words that I have read, he sets down his purpose to praise God in a poetical manner, by converting his speech to God, I will extol thee, my God, Oh King, etc. There Are two things chiefly considerable in the words.
That he hath in himself infinite perfection, and so is worthie of all praise. 2. Hee saieth, O King, which importeth his Authoritie over all creatures,
That he hath in himself infinite perfection, and so is worthy of all praise. 2. He Saith, Oh King, which imports his authority over all creatures,
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And thus also he termeth him, to signifie that he was to praise him for his Attributs and works belonging to him as King and Governour of all, especially of his own people. 3. He calleth him his God, to signifie that he had interest in the great goodnesse of God,
And thus also he termeth him, to signify that he was to praise him for his Attributes and works belonging to him as King and Governor of all, especially of his own people. 3. He calls him his God, to signify that he had Interest in the great Goodness of God,
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Albeit David knew that his sinne was pardoned by the voice of Nathan, yet had he not contentment, till he heard God himself speake, as it were, unto him;
Albeit David knew that his sin was pardoned by the voice of Nathan, yet had he not contentment, till he herd God himself speak, as it were, unto him;
I minde, by Gods grace, to speak at length of this, when I come to the 16. verse of the eight chapter of the Epistle to the Romanes, where it is said, That the Spirit it self beareth witnesse with our spirit, that wee are the children of God.
I mind, by God's grace, to speak At length of this, when I come to the 16. verse of the eight chapter of the Epistle to the Romans, where it is said, That the Spirit it self bears witness with our Spirit, that we Are the children of God.
2. cor. 13. 5. S. Augustine in his 13. book of the Trinitie, 1. chap. saieth, That hee who beleeveth, knoweth by a most firme knowledge that he doeth beleeve,
2. cor. 13. 5. S. Augustine in his 13. book of the Trinity, 1. chap. Saith, That he who Believeth, Knoweth by a most firm knowledge that he doth believe,
Beside, a true Christian is prepared to suffer any thing, rather then to quite his faith, it cannot be therefore but he is assured that he doth beleeve.
Beside, a true Christian is prepared to suffer any thing, rather then to quite his faith, it cannot be Therefore but he is assured that he does believe.
So Vasquez in his 201. dispute, and diverse others. The same also he granteth of Hope, and if hee would deny it the scripture is cleare, where wee find the saints professing and avowing their hope in God most confidently;
So Vasquez in his 201. dispute, and diverse Others. The same also he grants of Hope, and if he would deny it the scripture is clear, where we find the Saints professing and avowing their hope in God most confidently;
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But say they, yet, for all this wee are uncertain of our Love. But consider I pray you, that S. Peter being demanded by our Saviour concerning his love to him; answereth most confidently.
But say they, yet, for all this we Are uncertain of our Love. But Consider I pray you, that S. Peter being demanded by our Saviour Concerning his love to him; Answers most confidently.
So S. Augustine in his 8. book of the Trinitie, 7. chap. saieth, That wee more certainlie know the love that we carrie to our brother, then our brother himself.
So S. Augustine in his 8. book of the Trinity, 7. chap. Saith, That we more Certainly know the love that we carry to our brother, then our brother himself.
That the spirit of a man knoweth the things of a man, and that wee haue received the Spirit of God, that we might know the things that are freely given to us of God.
That the Spirit of a man Knoweth the things of a man, and that we have received the Spirit of God, that we might know the things that Are freely given to us of God.
But to leave this, let us mark here, That it is not without great cause that DAVID intending to blesse & exalt God, mentioneth particularly this his assurance, that God was his God,
But to leave this, let us mark Here, That it is not without great cause that DAVID intending to bless & exalt God, mentioneth particularly this his assurance, that God was his God,
but if wee be assured that we have his favour, wee are confident to obtaine our requests according to that degree of favour which we perswade our selves to enjoy:
but if we be assured that we have his favour, we Are confident to obtain our requests according to that degree of favour which we persuade our selves to enjoy:
If ye that are evill can give good things to your children, how much more will your heavenly Father give his good Spirit and all good things to them that ask him.
If you that Are evil can give good things to your children, how much more will your heavenly Father give his good Spirit and all good things to them that ask him.
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It enlargeth our heart with comfort, so that wee runne the way of Gods Commandements. There is nothing that will make a good servant cheerfull in doing his Masters will,
It enlarges our heart with Comfort, so that we run the Way of God's commandments. There is nothing that will make a good servant cheerful in doing his Masters will,
I have hope towards God, of the resurrection of the just and unjust, saieth S. PAUL Acts 24. 16. And herein do I exercise my self to have alwayes a conscience void of offence toward God, and toward men.
I have hope towards God, of the resurrection of the just and unjust, Saith S. PAUL Acts 24. 16. And herein do I exercise my self to have always a conscience void of offence towards God, and towards men.
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breedeth to us peace that passeth understanding and joy unspeakable and glorious even amidst all our worldly troubles, S. Paul having said, Rom. 5. 1. being justified by faith wee have peace with God, subjoyneth, That we rejoyce in the hope of the glory of God,
breeds to us peace that passes understanding and joy unspeakable and glorious even amid all our worldly Troubles, S. Paul having said, Rom. 5. 1. being justified by faith we have peace with God, subjoineth, That we rejoice in the hope of the glory of God,
These troubles may take away my outward joyes, but that joy which is within, which is in God even my God, is beyond the power of Life or death, of height or depth, of principalities or powers, of things present or things to come, Rom. 8. 38. This comforted Iob in the midst of all his grievous sorrowes;
These Troubles may take away my outward Joys, but that joy which is within, which is in God even my God, is beyond the power of Life or death, of height or depth, of principalities or Powers, of things present or things to come, Rom. 8. 38. This comforted Job in the midst of all his grievous sorrows;
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This comforted the godly Hebrews chap. 10. 34. Yee took joyfullie the spoiling of your goods, knowing in your selves that ye haue in heaven a better and an enduring substance.
This comforted the godly Hebrews chap. 10. 34. Ye took joyfully the spoiling of your goods, knowing in your selves that you have in heaven a better and an enduring substance.
Hence, hope which is grounded upon this assurance, is compared to an Anchor, Heb. 6. 19. An Anchor holdeth the ship firme and stable, that it be not driven hither and thither or overwhelmed,
Hence, hope which is grounded upon this assurance, is compared to an Anchor, Hebrew 6. 19. an Anchor holds the ship firm and stable, that it be not driven hither and thither or overwhelmed,
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even so our hope setleth our soules in the midst of tribulations, that wee bee not swallowed up thereby So it is compared to an helmet 11. Thess. 5. 8. For as an helmet securing the head, putteth courage in a Souldier to fight,
even so our hope settleth our Souls in the midst of tribulations, that we be not swallowed up thereby So it is compared to an helmet 11. Thess 5. 8. For as an helmet securing the head, putteth courage in a Soldier to fight,
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When he doeth the works of Iustice, wisdom, goodnes, &c. wee call him just, wise, good &c. And of all these is made up his dreadfull, glorious and blessed Name which he hath amongst men.
When he doth the works of justice, Wisdom, Goodness, etc. we call him just, wise, good etc. And of all these is made up his dreadful, glorious and blessed Name which he hath among men.
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Keeping mercie for thousands, forgiving iniquity, and transgression, and sin, &c. Thus the Name of Christ Iesus in whom God was reconciling the world to himself, is called Isai. 9. 6. Wonderfull, Counsellour, the mighty God, &c. and Jerem. 23. 6. his name is called IEHOVA, The Lord our Righteousnesse. Let us now come to the second point,
Keeping mercy for thousands, forgiving iniquity, and Transgression, and since, etc. Thus the Name of christ Iesus in whom God was reconciling the world to himself, is called Isaiah 9. 6. Wonderful, Counselor, the mighty God, etc. and Jeremiah 23. 6. his name is called JEHOVAH, The Lord our Righteousness. Let us now come to the second point,
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Are thou perplexed with thy sinnes? look upon the Name of God Exod. 34. This is a part of it, The Lord God mercifull. Hee is the Lord God, and therefore able to forgive.
are thou perplexed with thy Sins? look upon the Name of God Exod 34. This is a part of it, The Lord God merciful. He is the Lord God, and Therefore able to forgive.
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and a ground of the hope of pardon, for his Name beareth, That he keepeth mercy beside him, as it were in treasure; forgiving iniquity, transgression and sin.
and a ground of the hope of pardon, for his Name bears, That he Keepeth mercy beside him, as it were in treasure; forgiving iniquity, Transgression and since.
In likemanner if wee look to the Name of Christ, in whom and for whose sake, all good is bestowed upon us by God, wee shall find all manner of comforts.
In likemanner if we look to the Name of christ, in whom and for whose sake, all good is bestowed upon us by God, we shall find all manner of comforts.
To give us wisdome, he is the Counsellour, and he is Wonderfull, to work in us and for us, beyond all that we can ask or think, even to wonderment and admiration.
To give us Wisdom, he is the Counselor, and he is Wonderful, to work in us and for us, beyond all that we can ask or think, even to wonderment and admiration.
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And if our sinnes disquiet us, Hee is IEHOVA, our Righteousnesse. The righteousnesse that is in him, is ours, aswel ours to save us trusting in him, as his to glorifie him.
And if our Sins disquiet us, He is JEHOVAH, our Righteousness. The righteousness that is in him, is ours, aswell ours to save us trusting in him, as his to Glorify him.
They cannot bee perswaded of it, neither of the truth and sinceritie of the graces of God in them, they find not that delyte which before they had in prayer or in other meanes;
They cannot be persuaded of it, neither of the truth and sincerity of the graces of God in them, they find not that delight which before they had in prayer or in other means;
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Hee is not content to say simply that he will praise God, but useth sundry pregnant words to this purpose, to signify the vehemencie and fervencie of his desire to honour God.
He is not content to say simply that he will praise God, but uses sundry pregnant words to this purpose, to signify the vehemency and fervency of his desire to honour God.
This we do by acknowledging, proclaiming, & worshipping his Greatnesse, Glory & Holinesse. So we exalt him when wee acknowledge his infinite Highnesse and Excellencie, when we most highly esteeme of it, most highly love it,
This we do by acknowledging, proclaiming, & worshipping his Greatness, Glory & Holiness. So we exalt him when we acknowledge his infinite Highness and Excellency, when we most highly esteem of it, most highly love it,
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Thus, I will extoll thee, is as if hee had said, I will most highly praise thee, reverentlie worship thee, magnificently proclaime and incomparably prefer thy Highnesse and Excellencie to all others.
Thus, I will extol thee, is as if he had said, I will most highly praise thee, reverently worship thee, magnificently proclaim and incomparably prefer thy Highness and Excellency to all Others.
As when a King hath the honours of a kingdom in his own hand, If he say to one, be thou a Duke, to another, be thou an Earl, it is so, by vertue of this his speech, these honours are conferred.
As when a King hath the honours of a Kingdom in his own hand, If he say to one, be thou a Duke, to Another, be thou an Earl, it is so, by virtue of this his speech, these honours Are conferred.
So God is often praised for his acts of mercie justice and power. The excellencie that is in any by nature, is rather honoured then praised, saieth the Philosopher:
So God is often praised for his acts of mercy Justice and power. The excellency that is in any by nature, is rather honoured then praised, Saith the Philosopher:
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yet often men are praised for naturall excellencies, as engyne, beauty, strength ▪ &c. And God here and often elswhere in scripture, is praised for his Naturall excellencies, Infinite greatnes, goodnes, power, mercie, &c. Lastly, DAVID promiseth thus to exalt, praise and blesse God and his Name Every day, for ever and ever.
yet often men Are praised for natural excellencies, as engine, beauty, strength ▪ etc. And God Here and often elsewhere in scripture, is praised for his Natural excellencies, Infinite greatness, Goodness, power, mercy, etc. Lastly, DAVID promises thus to exalt, praise and bless God and his Name Every day, for ever and ever.
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Beside this he promiseth to do it without intermission, Every day saieth he, which signifieth, that nothing should befall, no change, no trouble that should divert him from this exercise.
Beside this he promises to do it without intermission, Every day Saith he, which signifies, that nothing should befall, no change, no trouble that should divert him from this exercise.
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No trouble or temptation should make the praise or blessing of him to depart from our mouth, nothing should make our courage to quaile, our patience to wearie, our tranquillitie to cease or stay the lifting up of our hearts, to blesse his holy Name.
No trouble or temptation should make the praise or blessing of him to depart from our Mouth, nothing should make our courage to quail, our patience to weary, our tranquillity to cease or stay the lifting up of our hearts, to bless his holy Name.
For this should be done by us every day, and at all times, Psal. 34. 1. Thou should blesse him in the day of thy sicknesse, aswell as in the day of thy health, in the day of thy want, aswell as in the day of thy aboundance, in the day of desolation, aswel as in the day of consolation, in the day of adversitie, aswel as in the day of prosperitie.
For this should be done by us every day, and At all times, Psalm 34. 1. Thou should bless him in the day of thy sickness, aswell as in the day of thy health, in the day of thy want, aswell as in the day of thy abundance, in the day of desolation, aswell as in the day of consolation, in the day of adversity, aswell as in the day of Prosperity.
What great matter is it, saieth holy AUGUSTINE upon this place, that thou blesses God in thy joyfull day ▪ when all things flow to thee according to thy heart? What if a sorrowfull and melancholious day appeare? will thou not blesse him then also? If thou will not, thou did not truly say ▪ Every day will I blesse thee.
What great matter is it, Saith holy AUGUSTINE upon this place, that thou Blesses God in thy joyful day ▪ when all things flow to thee according to thy heart? What if a sorrowful and melancholious day appear? will thou not bless him then also? If thou will not, thou did not truly say ▪ Every day will I bless thee.
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He maketh all their sorrows and troubles to work for their good, yea oftentimes promoveth their good by sicknesse, want, & adversitie, more then it should have been advanced by health, aboundance, & prosperity. LAZAR us sores & poverty wer more profitable to him,
He makes all their sorrows and Troubles to work for their good, yea oftentimes promoveth their good by sickness, want, & adversity, more then it should have been advanced by health, abundance, & Prosperity. LAZAR us sores & poverty were more profitable to him,
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Wee may not judge of these outward evils by our own sense, but by the word, wisdome, goodnes and power of God, which maketh them all to serve to our good.
we may not judge of these outward evils by our own sense, but by the word, Wisdom, Goodness and power of God, which makes them all to serve to our good.
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Happy is he that can do so, this is a most happy & holy way, by which a man may go through all the sorrows of this life to heaven, rejoycing and exulting.
Happy is he that can do so, this is a most happy & holy Way, by which a man may go through all the sorrows of this life to heaven, rejoicing and exulting.
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For first, by praising himself, he instructeth us, how we should praise him, 2. By setting forth his own praises, he representeth to us his Excellencie & the lovelinesse thereof, that we may be inflamed with his love, wherein our happinesse consisteth.
For First, by praising himself, he Instructeth us, how we should praise him, 2. By setting forth his own praises, he Representeth to us his Excellency & the loveliness thereof, that we may be inflamed with his love, wherein our happiness Consisteth.
Great is the Lord, and greatlie to be praised &c. The PROPHET beginneth his praise of God, at the consideration of his Greatnesse, and not without cause.
Great is the Lord, and greatly to be praised etc. The PROPHET begins his praise of God, At the consideration of his Greatness, and not without cause.
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and thereby are brought into admiration and astonishment, our praise, extolling and blessing of him, floweth kyndly as it were, from this fountaine. And thus in generall;
and thereby Are brought into admiration and astonishment, our praise, extolling and blessing of him, flows kindly as it were, from this fountain. And thus in general;
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2. The Duty whereunto wee are oblieged by reason of that perfection. The Perfection of God commended heere, is his Greatnesse, which first is simplie set down;
2. The Duty whereunto we Are obliged by reason of that perfection. The Perfection of God commended Here, is his Greatness, which First is simply Set down;
Great is the Lord, and thereafter, is more particularlie descrived, namelie that his Greatnesse is such that it is unsearchable or incomprehensible. The Duty which we owe to God, by reason of this his perfection is Praise, and that in the highest degree, under which many other duties are comprehended;
Great is the Lord, and thereafter, is more particularly described, namely that his Greatness is such that it is unsearchable or incomprehensible. The Duty which we owe to God, by reason of this his perfection is Praise, and that in the highest degree, under which many other duties Are comprehended;
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For clearing of this point the better, and that we may make our use of it more fruitfullie, wee shall consider first, What is this unsearchable greatnesse of God, where of the PROPHET speaketh. 2. Wee shall shew you that it is in him. 3. We shal consider more particularlie what things belong to it.
For clearing of this point the better, and that we may make our use of it more fruitfully, we shall Consider First, What is this unsearchable greatness of God, where of the PROPHET speaks. 2. we shall show you that it is in him. 3. We shall Consider more particularly what things belong to it.
And 4. How truly, in respect of these thing, it is called unsearchable As for the first, It is certaine the Greatnesse here spoken of, is not the greatnes of bodily quantity.
And 4. How truly, in respect of these thing, it is called unsearchable As for the First, It is certain the Greatness Here spoken of, is not the greatness of bodily quantity.
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Thus God is infinite, and this infinitnesse is his greatnesse, whereof the PROPHET saieth here, that it is unsearchable, or that it hath no limits or bounds.
Thus God is infinite, and this infiniteness is his greatness, whereof the PROPHET Saith Here, that it is unsearchable, or that it hath no Limits or bounds.
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and consequently the first & supreame Be•ng, should not be the first and supreame; but in some respect dependent from another, which implyeth a manifest contradiction.
and consequently the First & supreme Be•ng, should not be the First and supreme; but in Some respect dependent from Another, which Implies a manifest contradiction.
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By the light of scripture this is also manifest, for beside this & many other like places, the Lord descriving himself, to his servant Moses, Exod. 3. 14. taketh the name of Being to himself,
By the Light of scripture this is also manifest, for beside this & many other like places, the Lord descriving himself, to his servant Moses, Exod 3. 14. Takes the name of Being to himself,
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The first thing that belongeth to him, by reason of his infinite Greatnesse, is that hee comprehendeth in himself all kinde of being and perfection that either is or is possible, created or increa•ed.
The First thing that belongeth to him, by reason of his infinite Greatness, is that he comprehendeth in himself all kind of being and perfection that either is or is possible, created or increa•ed.
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for if hee have it not himself, how can he give it unto others? So then name or conceive what perfection you will, Sense, Life ▪ Vnderstanding, goodnes, Beauty, Wisdom, Mercie, Power, Truth, &c. it is in him,
for if he have it not himself, how can he give it unto Others? So then name or conceive what perfection you will, Sense, Life ▪ Understanding, Goodness, Beauty, Wisdom, Mercy, Power, Truth, etc. it is in him,
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in his 10. book of the city of God, and 6. chap. saieth, what do I love when I love my God? Not the beauty of bodies nor of bodily sound, or smell, or sweetnes:
in his 10. book of the City of God, and 6. chap. Saith, what do I love when I love my God? Not the beauty of bodies nor of bodily found, or smell, or sweetness:
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So it is with his Goodnesse, Power, &c. This is the second thing that belongeth to his infinite greatnesse, namlie that hee hath in himself, all perfections in the highest degree of excellencie.
So it is with his goodness, Power, etc. This is the second thing that belongeth to his infinite greatness, namely that he hath in himself, all perfections in the highest degree of excellency.
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God, saieth holy Augustine in his 6. book of the Trinitie and 7. chap. is called Great, and Wise and True: but wee may not think that his Greatnesse is another thing then his Wisdome ▪ or that his Wisdome is another thing then his Goodnesse and Truth,
God, Saith holy Augustine in his 6. book of the Trinity and 7. chap. is called Great, and Wise and True: but we may not think that his Greatness is Another thing then his Wisdom ▪ or that his Wisdom is Another thing then his goodness and Truth,
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we conceive these things indeed as really distinct, but that is through the imperfection of our minde, which cānot cōceive things divine, according to that •ie & sublime manner after which they are in God,
we conceive these things indeed as really distinct, but that is through the imperfection of our mind, which cannot conceive things divine, according to that •ie & sublime manner After which they Are in God,
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but most needs think of them with a proportion to the creatures in which we •nd the essence of things distinguished from 〈 ◊ 〉 perfections, and 〈 ◊ 〉 perfections distinguished one from another ▪ It is fa• otherwayes in God, what soever is dispersed here & there in the creature, is all joyned in him, in a most perfect unitie,
but most needs think of them with a proportion to the creatures in which we •nd the essence of things distinguished from 〈 ◊ 〉 perfections, and 〈 ◊ 〉 perfections distinguished one from Another ▪ It is fa• otherways in God, what soever is dispersed Here & there in the creature, is all joined in him, in a most perfect unity,
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Thus shortly yee have that which wee can conceive of this infinite Greatnesse of God, whereby wee may easily understand that there is no end of it, not any thing that can be compared to it.
Thus shortly ye have that which we can conceive of this infinite Greatness of God, whereby we may Easily understand that there is no end of it, not any thing that can be compared to it.
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That drop of water, is of that same nature with the rest of the water of the Ocean, but the perfections of the creatures, are not of that kinde with that which is in God, as we have showen.
That drop of water, is of that same nature with the rest of the water of the Ocean, but the perfections of the creatures, Are not of that kind with that which is in God, as we have shown.
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That drop of water, little as it is, was a part of the Ocean, but the perfections of the creatures, ar no part of God. 3. If many drops were added to that one drop, it might at last equall the whole Ocean, but adde whatsoever ye• can conceive, to the goodnes, to the power, to the wisdom, &c. that is in the creatures, they can never equall the Goodnesse, or Wisdome, or Power that is in God.
That drop of water, little as it is, was a part of the Ocean, but the perfections of the creatures, Are no part of God. 3. If many drops were added to that one drop, it might At last equal the Whole Ocean, but add whatsoever ye• can conceive, to the Goodness, to the power, to the Wisdom, etc. that is in the creatures, they can never equal the goodness, or Wisdom, or Power that is in God.
His Infinitnesse is to him in a manner finite. His Vnderstanding is infinite; and therefore equall to his divine Effence, yea one and the same with it.
His Infiniteness is to him in a manner finite. His Understanding is infinite; and Therefore equal to his divine Essence, yea one and the same with it.
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It becometh us to praise him that he hath revealed and manifested himself to us so far forth as he knoweth to be fit for his own glory and our salvation,
It Becometh us to praise him that he hath revealed and manifested himself to us so Far forth as he Knoweth to be fit for his own glory and our salvation,
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We should be content with this, and should labour to make a right use of this knowledge, purging our hearts daylie, that we may bee prepared for the blessed sight of his countenance, with which there is fulnesse of joy.
We should be content with this, and should labour to make a right use of this knowledge, purging our hearts daily, that we may be prepared for the blessed sighed of his countenance, with which there is fullness of joy.
First inflameth our heart with sincere love of him, and that love being kendled in our hearts, filleth both our soules with joy, and our mouthes with praise.
First inflames our heart with sincere love of him, and that love being kindled in our hearts, fills both our Souls with joy, and our mouths with praise.
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so it cannot but fill thy soule with joy, when thou considerest that thy God and Father hath within himself the infinite fulnesse of all good and blesse.
so it cannot but fill thy soul with joy, when thou Considerest that thy God and Father hath within himself the infinite fullness of all good and bless.
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When we see his perfections, and love him that hath them, wee cannot choise but praise and blesse him, we cannot but desire his glory above all things, being ready to imploy all the powers of our bodie and soule, to the promoving of it.
When we see his perfections, and love him that hath them, we cannot choice but praise and bless him, we cannot but desire his glory above all things, being ready to employ all the Powers of our body and soul, to the promoving of it.
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Even so, they that serve this great King aright, endeavour to bring all others as much as lyeth in them to the knowledge of of his infinite Greatnesse, Wisdome, Power and Goodnesse, &c. & to the love and reverence of him.
Even so, they that serve this great King aright, endeavour to bring all Others as much as lies in them to the knowledge of of his infinite Greatness, Wisdom, Power and goodness, etc. & to the love and Reverence of him.
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Beside this, wee may learne from the consideration of Gods infinite Greatnesse. First, That in him alone, wee ought to seek the satisfaction & contentment of all the desires of our hearts.
Beside this, we may Learn from the consideration of God's infinite Greatness. First, That in him alone, we ought to seek the satisfaction & contentment of all the Desires of our hearts.
All good is in him, all truth, all beauty, all honour and dignitie, all power and strength, all riches and treasures, all joy and comfort, all peace and blesse and eternall life, which comprehendeth in it;
All good is in him, all truth, all beauty, all honour and dignity, all power and strength, all riches and treasures, all joy and Comfort, all peace and bless and Eternal life, which comprehendeth in it;
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As in naturall things, That inclination which they have to that which giveth them rest & perfection, maketh them to break through all impediments, if they bee able;
As in natural things, That inclination which they have to that which gives them rest & perfection, makes them to break through all impediments, if they be able;
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For to bee set over men, is lesse then to be conjoyned with God, to have accesse to his presence, that we may present our sutes to him, to enjoy his familiaritie,
For to be Set over men, is less then to be conjoined with God, to have access to his presence, that we may present our suits to him, to enjoy his familiarity,
Hence DAVID who was a king over a mighty people gloried not in that, but in this, that he was the servant of God, I am thy servant saieth he, I am thy servant &c. And againe, I had rather hee a doore keeper in the house of my God,
Hence DAVID who was a King over a mighty people gloried not in that, but in this, that he was the servant of God, I am thy servant Saith he, I am thy servant etc. And again, I had rather he a door keeper in the house of my God,
The greater any King is, the more he should be reverenced; God therefore, who is infinitly great, is worthy of infinite reverence, if it were possible.
The greater any King is, the more he should be reverenced; God Therefore, who is infinitely great, is worthy of infinite Reverence, if it were possible.
saying, Holy, holy, holy, is the Lord God of hosts &c. How much more becometh it us vile and sinfull creatures to humble our selves before this infinite Majestie? Of our selves we have no good, & can do none;
saying, Holy, holy, holy, is the Lord God of hosts etc. How much more Becometh it us vile and sinful creatures to humble our selves before this infinite Majesty? Of our selves we have no good, & can do none;
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now we live & incontinent our breath goeth out, wee are filled with terrours within, and environed with troubles without, and exposed to a thousand dangers.
now we live & incontinent our breath Goes out, we Are filled with terrors within, and environed with Troubles without, and exposed to a thousand dangers.
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so when he sent Moses to the children of Israell, to assure them that he was to deliver them out of the Egyptian bondage, Hee declared to him his Name, which signifieth his greatnesse and commanded him to reveale it unto them,
so when he sent Moses to the children of Israel, to assure them that he was to deliver them out of the Egyptian bondage, He declared to him his Name, which signifies his greatness and commanded him to reveal it unto them,
why speakest thou, O Israel, my way is hid from the Lord, and my judgement is passed over from my God? Hast thou not known? hast thou not heard, that the everlasting God, the Lord, the Creator of the ends of the earth, f•inteth not,
why Speakest thou, Oh Israel, my Way is hid from the Lord, and my judgement is passed over from my God? Hast thou not known? hast thou not herd, that the everlasting God, the Lord, the Creator of the ends of the earth, f•inteth not,
Are thou weak and thy enemies strong? yet remember that the power of this great God of whose greatnesse ther is no end, is greater then all thy weaknes or their might.
are thou weak and thy enemies strong? yet Remember that the power of this great God of whose greatness there is no end, is greater then all thy weakness or their might.
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He was a man endued with singular and excellent gifts, especially of Learning and Devotion. His Judgement was solid and piercing, his Conception was most cleare, he was strong in reasoning, distinct, and sweet; and pithie in his expressions:
He was a man endued with singular and excellent Gifts, especially of Learning and Devotion. His Judgement was solid and piercing, his Conception was most clear, he was strong in reasoning, distinct, and sweet; and pithy in his expressions:
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How comfortable his travels were to you, how plainly and perfectly he instructed you, how sweetly and powerfully hee exhorted and comforted you from this place, I appeale to your own consciences.
How comfortable his travels were to you, how plainly and perfectly he instructed you, how sweetly and powerfully he exhorted and comforted you from this place, I appeal to your own Consciences.
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but God Who seeth in secret, I trust hath now openly rewarded him. Hee had indeed an apprehension of death, a long space before his end; and I very well know;
but God Who sees in secret, I trust hath now openly rewarded him. He had indeed an apprehension of death, a long Molle before his end; and I very well know;
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for God gave him a sweet and calme, and holy departure, which joyned with integritie of his life assureth us, that he is now translated from this valley of teares into his Fathers house,
for God gave him a sweet and Cam, and holy departure, which joined with integrity of his life assureth us, that he is now translated from this valley of tears into his Father's house,
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Some think they are called so, from the fifteen degrees, by which they ascended to the temple of Jerusalem. whereupon they were sung, upon particular occasions.
some think they Are called so, from the fifteen Degrees, by which they ascended to the temple of Jerusalem. whereupon they were sung, upon particular occasions.
Some think they are so called in reference to the ascending of the Jews from Babylon to Jerusalem, after their deliverance from captivitie, foreseene by DAVID, by the light of Gods Spirit.
some think they Are so called in Referente to the ascending of the jews from Babylon to Jerusalem, After their deliverance from captivity, foreseen by DAVID, by the Light of God's Spirit.
and ascending by degrees of pietie and vertue to the heavenly Ierusalem. They are full of divine instructions & affections, wherby we may be directed and inflamed to make progresse and ascend in the way to our heavenly countrey and city.
and ascending by Degrees of piety and virtue to the heavenly Ierusalem. They Are full of divine instructions & affections, whereby we may be directed and inflamed to make progress and ascend in the Way to our heavenly country and City.
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though short, is a most sweet and heavenly song, wherin most divinlie DAVID commendeth brotherly love & the cōmunion of the saints, he representeth the beautie of it most liuelie & it is very necessar to all to look thereupon, that they who have concord & peace, may be thankfull to God for it,
though short, is a most sweet and heavenly song, wherein most divinlie DAVID commends brotherly love & the communion of the Saints, he Representeth the beauty of it most lively & it is very necessary to all to look thereupon, that they who have concord & peace, may be thankful to God for it,
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but if we consider the occasion of this Song, hee inviteth us to the beholding of it, with a reference to the wofull and dolefull evils of Division. when DAVID entered into his kingdom, the kingdom of Israel was devided,
but if we Consider the occasion of this Song, he Inviteth us to the beholding of it, with a Referente to the woeful and doleful evils of Division. when DAVID entered into his Kingdom, the Kingdom of Israel was divided,
so that both DAVID the speaker, & they to whom he did speak, had experience both of the good of unitie, & of the evill of Division: wherby they had been brought almost to utter desolation.
so that both DAVID the speaker, & they to whom he did speak, had experience both of the good of unity, & of the evil of Division: whereby they had been brought almost to utter desolation.
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Out of this experience he saieth, Behold, yee have tasted so long of the bitter fruits of Discord, which hath made you that were brethren, to hate & persecute one another as cruell enemies,
Out of this experience he Saith, Behold, ye have tasted so long of the bitter fruits of Discord, which hath made you that were brothers, to hate & persecute one Another as cruel enemies,
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The Vnitie he speaketh of, is the unitie of brotherlie Concord, wherby, as the latine word importeth, the hearts of men are knit together, according to that Act. 4. 32. And the multitude of them that beleeved were of one heart, and of one soule:
The Unity he speaks of, is the unity of brotherly Concord, whereby, as the latin word imports, the hearts of men Are knit together, according to that Act. 4. 32. And the multitude of them that believed were of one heart, and of one soul:
and whereby he hath all his divine perfections most straitly and unseparablie united. In like manner the Wel-being of all Societies civill or ecclesiasticall, dependeth frō their unitie.
and whereby he hath all his divine perfections most straitly and unseparably united. In like manner the Well-being of all Societies civil or ecclesiastical, dependeth from their unity.
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When the Christian Church was first planted, it consisted of a small number, but being of one heart and of one soul, did soone spread it self throughout the whole world.
When the Christian Church was First planted, it consisted of a small number, but being of one heart and of one soul, did soon spread it self throughout the Whole world.
When Rome was first founded, it was scarse two myles of compasse, but by unitie & warrlike vertue it came to pass, that in the time of Aurelian the Emperour, it had the compasse of fiftie myles, and the dominion of the world almost.
When Room was First founded, it was scarce two miles of compass, but by unity & warlike virtue it Come to pass, that in the time of Aurelian the Emperor, it had the compass of fiftie miles, and the dominion of the world almost.
Secondly, As the unitie of brethren is good, so it is pleasant & beautifull. That which maketh this World to bee a beautifull frame is the unitie that is in it.
Secondly, As the unity of brothers is good, so it is pleasant & beautiful. That which makes this World to be a beautiful frame is the unity that is in it.
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& fire in the other, they are seeking peace, such a peace, as they imagine to be right, as the same Father observeth in the 19. of the city of God, and 12 chap. In a word, we desire it in our houses, in our wives, in our children, in our friends,
& fire in the other, they Are seeking peace, such a peace, as they imagine to be right, as the same Father observeth in the 19. of the City of God, and 12 chap. In a word, we desire it in our houses, in our wives, in our children, in our Friends,
That when hee had uttered these words of the Text, Hee maketh peace in thy borderit The people at the hearing of the name of Peace, incontinently cryed out.
That when he had uttered these words of the Text, He makes peace in thy borderit The people At the hearing of the name of Peace, incontinently cried out.
he saith that every man albeit he could not reade, had this verse by heart, Behold, how good and how pleasant it is for brethren, to dwell together in unitie.
he Says that every man albeit he could not read, had this verse by heart, Behold, how good and how pleasant it is for brothers, to dwell together in unity.
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That they all may be one, as thou Father, art in me, and I in thee, that they also may be one in us, Ioh. 17. 20. 21. To this effect he said unto them, My peace I giue unto you, my peace I leave with you, Ioh. 14. 27. yea,
That they all may be one, as thou Father, art in me, and I in thee, that they also may be one in us, John 17. 20. 21. To this Effect he said unto them, My peace I give unto you, my peace I leave with you, John 14. 27. yea,
It is an hudge Cryme, saieth Optatus Milivitanus, and yee your selves cannot deny, that it is an evill in the highest degree, saieth he to the Donatists, against whom hee was reasoning.
It is an hudge Crime, Saith Optatus Milivitanus, and ye your selves cannot deny, that it is an evil in the highest degree, Saith he to the Donatists, against whom he was reasoning.
Euseb. in the 6. book of his historie and 37. chap. reporteth a letter of S. Denys of Alexandria, wherin he writteth to Novatus, who then perturbed the peace of the Church, wherin he saith, That all incommodities should be suffered rather then the peace of the Church should be rent.
Eusebius in the 6. book of his history and 37. chap. Reporteth a Letter of S. Denys of Alexandria, wherein he Writeth to Novatian, who then perturbed the peace of the Church, wherein he Says, That all incommodities should be suffered rather then the peace of the Church should be rend.
Nay, saith he, the 〈 ◊ 〉 that is suffered for hendring the Division of the church, is no lesse yea, in my judgement is greater then that which is suffered for 〈 ◊ 〉 sacrificing to an idol:
Nay, Says he, the 〈 ◊ 〉 that is suffered for hendring the Division of the Church, is no less yea, in my judgement is greater then that which is suffered for 〈 ◊ 〉 sacrificing to an idol:
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Hence S. August so much praised that blessed Martyre S. Cyprian in his 〈 … 〉 of 〈 ◊ 〉, against Donatists chap. 18, and in many other places, for that he would not separate himself from the societie of other good Christians, notwithstanding he differed from them in judgement, anent the rebaptising of them, who wer baptised by hereticks.
Hence S. August so much praised that blessed Martyr S. Cyprian in his 〈 … 〉 of 〈 ◊ 〉, against Donatists chap. 18, and in many other places, for that he would not separate himself from the society of other good Christians, notwithstanding he differed from them in judgement, anent the Rebaptizing of them, who were baptised by Heretics.
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and so the cloud of errour which creeped in his bright soule, was banished away by the brightnesse of his blood (as it were) shade for the love of Christ.
and so the cloud of error which creeped in his bright soul, was banished away by the brightness of his blood (as it were) shade for the love of christ.
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It is as the precious oyntment upon the head, &c. Here by two excellent similituds the PROPHET sheweth the beautie & goodnes of brotherly unitie and love. The first is taken from the sacred oyntment that was poured on the high Priest at his consecration, which you have descrived Exod. 30. The similitude is remarkable,
It is as the precious ointment upon the head, etc. Here by two excellent Similitudes the PROPHET shows the beauty & Goodness of brotherly unity and love. The First is taken from the sacred ointment that was poured on the high Priest At his consecration, which you have described Exod 30. The similitude is remarkable,
The similitude is taken frō the dew, & dew descending on the mountains, even the mountains of Hermon and Zion, which were in the holy Land among the people of God, the one upon the one side,
The similitude is taken from the due, & due descending on the Mountains, even the Mountains of Hermon and Zion, which were in the holy Land among the people of God, the one upon the one side,
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to signifie that this Concord and Peace should be carefully keeped by those who are Heads and Rulers of people either in the Church or, in the state, that thence it may be convoyed to them that are inferiours.
to signify that this Concord and Peace should be carefully keeped by those who Are Heads and Rulers of people either in the Church or, in the state, that thence it may be convoyed to them that Are inferiors.
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For the Lord hath cōmanded a blessing there, &c. Here is the Fountaine, whence all that good floweth, which accompanyeth Peace, God hath commanded his blessing to attend it,
For the Lord hath commanded a blessing there, etc. Here is the Fountain, whence all that good flows, which accompanieth Peace, God hath commanded his blessing to attend it,
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but even life for evermore, which is begun in this life, by that peace of God which passeth understanding, that keepeth our hearts and mindes through Christ Iesus,
but even life for evermore, which is begun in this life, by that peace of God which passes understanding, that Keepeth our hearts and minds through christ Iesus,
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and shall be accomplished by that eternall peace, which shall be in the sight of God for ever in the heavenly Ierusalem, which signifieth as much as the vision of peace. He that is united to his brother in God, shall be blessed with that blessed union with God,
and shall be accomplished by that Eternal peace, which shall be in the sighed of God for ever in the heavenly Ierusalem, which signifies as much as the vision of peace. He that is united to his brother in God, shall be blessed with that blessed Union with God,
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Nothing in her face, but beautie and sweetnessee nothing in her heart, but love. The songs of joy are in her mouth, Wheresoever shee goeth, shee sendeth fourth a sweet smelling savour, like precious oyntment, or like a field which the LORD hath blessed.
Nothing in her face, but beauty and sweetnessee nothing in her heart, but love. The songs of joy Are in her Mouth, Wheresoever she Goes, she sends fourth a sweet smelling savour, like precious ointment, or like a field which the LORD hath blessed.
and in end, Eternall blessing crowneth her. One the contrar, Division is as an horrible and hellish Monster. Hatred is in her heart, furie in her eyes, horror is in her face, destruction is in her hands;
and in end, Eternal blessing Crowneth her. One the contrar, Division is as an horrible and hellish Monster. Hatred is in her heart, fury in her eyes, horror is in her face, destruction is in her hands;
shee sendeth forth most filthie and noysome smell both to God and man, wheresoever shee steppeth, there is desolation. Did shee meete with the fields of Nin•ve or Babylon, wher the garden of Eden was, shee can make it a Wildernes, & can make grasse to grow in the streets of the most populous cities.
she sends forth most filthy and noisome smell both to God and man, wheresoever she steppeth, there is desolation. Did she meet with the fields of Nin•ve or Babylon, where the garden of Eden was, she can make it a Wilderness, & can make grass to grow in the streets of the most populous cities.
Beside all this, our manifold sinnes deserve at Gods hands, that he should suffer us to cast away this blessing of Peace, and therefore in all these respects we ought carefullie to take heed to it, to humble our selves under the hand of God, to turne from our sinnes, Drunkennesse, whoredom, profaning of the Lords Day, Pryd, malice, and others our abominations; and fervently to pray, That the Lord yet would spare his people, and 〈 ◊ 〉 give his inheritance to reproch, and yet of his great goodnes continue peace in our Church, in our State,
Beside all this, our manifold Sins deserve At God's hands, that he should suffer us to cast away this blessing of Peace, and Therefore in all these respects we ought carefully to take heed to it, to humble our selves under the hand of God, to turn from our Sins, drunkenness, whoredom, profaning of the lords Day, Pryd, malice, and Others our abominations; and fervently to pray, That the Lord yet would spare his people, and 〈 ◊ 〉 give his inheritance to reproach, and yet of his great Goodness continue peace in our Church, in our State,
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Secondly, Observe that in so farre as we are exhorted to Vnitie and Concord, which should bee among the saints in the Church of God, wee are also exhorted to follow these vertues, without which it cannot be obtained nor preserved,
Secondly, Observe that in so Far as we Are exhorted to Unity and Concord, which should be among the Saints in the Church of God, we Are also exhorted to follow these Virtues, without which it cannot be obtained nor preserved,
Let nothing be done through strife or vaine glorie, saieth S. Paul exhorting to unitie. Philipp. 2. But let each one in humilitie think of another better then of himself.
Let nothing be done through strife or vain glory, Saith S. Paul exhorting to unity. Philip. 2. But let each one in humility think of Another better then of himself.
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so that for maintenance of it, hee would fall in heresie or schisme is a divelish presumption, saith he, in his 2. book of Baptisme against the Donatists. What? came the Word of God from you? or came it unto you only saieth S. Paul 1. Cor. 14. 36. Secondly, Meeknesse is required.
so that for maintenance of it, he would fallen in heresy or Schism is a devilish presumption, Says he, in his 2. book of Baptism against the Donatists. What? Come the Word of God from you? or Come it unto you only Saith S. Paul 1. Cor. 14. 36. Secondly, Meekness is required.
S. Augustine in his 14. sermon, upon the words of the Apostle, speaking of them that were infected with the Pelagian errour, Wee would gladlie wish that our brethren would not call us hereticks;
S. Augustine in his 14. sermon, upon the words of the Apostle, speaking of them that were infected with the Pelagian error, we would gladly wish that our brothers would not call us Heretics;
wee call them not so, albeit it may be, saieth he, wee have reason. wee beare with them in the bowels of pittie, that they may bee healed and instructed.
we call them not so, albeit it may be, Saith he, we have reason. we bear with them in the bowels of pity, that they may be healed and instructed.
And thus we have touched how Peace & Vnitie should be preserved, if in humilitie & meeknes we subject our hearts unto it, that the peace of God may rule in our hearts.
And thus we have touched how Peace & Unity should be preserved, if in humility & meekness we Subject our hearts unto it, that the peace of God may Rule in our hearts.
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Yee have found it as a most precious and sweet smelling ointment, and as a most refreshing dew ▪ and God hath made many blessings to accompany it among you.
Ye have found it as a most precious and sweet smelling ointment, and as a most refreshing due ▪ and God hath made many blessings to accompany it among you.
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But wee must not (as it is well said by Gregorie Nazianzene in his 32. Oration) affect peace with prejudice of truth, that we may be called gentle and meeke.
But we must not (as it is well said by Gregory Nazianzene in his 32. Oration) affect peace with prejudice of truth, that we may be called gentle and meek.
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The Lord open the eyes of all that they may see the truth ▪ and unite all our hearts, that we all with one heart & one soule may say, Behold, how good and how pleasant it is for brethren to dwell together in unitie.
The Lord open the eyes of all that they may see the truth ▪ and unite all our hearts, that we all with one heart & one soul may say, Behold, how good and how pleasant it is for brothers to dwell together in unity.
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BEside the ordinarie service of this day, wee are by Gods grace, to offer to God an extraordinarie sacrifice of Praise and Thanksgiving for the benefite of Fertilitie, wherewith hee hath blessed this yeare;
BEside the ordinary service of this day, we Are by God's grace, to offer to God an extraordinary sacrifice of Praise and Thanksgiving for the benefit of Fertility, wherewith he hath blessed this year;
For this benefit I say, which this land stood in so great neede of, and whereof we were likly to be deprived, by the tempestuous weather in the begining of harvest.
For this benefit I say, which this land stood in so great need of, and whereof we were likely to be deprived, by the tempestuous weather in the beginning of harvest.
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and song of Thanksgiving, indyted by God to David, and that as some think to be a paterne to the Church of God ▪ whereby her praise and thanks should be directed.
and song of Thanksgiving, Indited by God to David, and that as Some think to be a pattern to the Church of God ▪ whereby her praise and thanks should be directed.
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First he setteh down benefits spirituall, namely the choising of men to be his people, the hearing of their prayers, the pardoning of their sins, the sealing of them with his Spirit, by the light wherof they know him,
First he setteth down benefits spiritual, namely the choising of men to be his people, the hearing of their Prayers, the pardoning of their Sins, the sealing of them with his Spirit, by the Light whereof they know him,
and by the sweetnes whereof they are refreshed and satisfied in his house, that is his Church. 2. He considereth the goodnesse of God, in establishing and defending the civill Estate;
and by the sweetness whereof they Are refreshed and satisfied in his house, that is his Church. 2. He Considereth the Goodness of God, in establishing and defending the civil Estate;
against the furies of the divell and tumults of men, that humane societie may be maintained and flowrish, in honestie and peace aswell as in pietie. 3. He expresseth the benefit of the fertilitie & fruitfulnes of the earth, redounding to the comfort both of man and beast, which in a most divine manner at length he descriveth.
against the furies of the Devil and tumults of men, that humane society may be maintained and flourish, in honesty and peace aswell as in piety. 3. He Expresses the benefit of the fertility & fruitfulness of the earth, redounding to the Comfort both of man and beast, which in a most divine manner At length he descriveth.
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but for the similitude and agreement of silence & expect•••• is rendered here, to wai•e or expect. And if we so expound the word, the sense is, That God doth so loaden his 〈 … 〉,
but for the similitude and agreement of silence & expect•••• is rendered Here, to wai•e or expect. And if we so expound the word, the sense is, That God does so loaded his 〈 … 〉,
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If wee render the word, to be silent, as it properly signifieth, and which our Interpreters have put on the Margent, the meaning is, That the benefits of God bestowed upon Sion or his Church, are so great and so many, that even our Praise through astonishment becometh as it were silent, notable to reach to the due commemoration and esteeme of Gods bountie and benefits. And indeed so it is.
If we render the word, to be silent, as it properly signifies, and which our Interpreters have put on the Margin, the meaning is, That the benefits of God bestowed upon Sion or his Church, Are so great and so many, that even our Praise through astonishment Becometh as it were silent, notable to reach to the due commemoration and esteem of God's bounty and benefits. And indeed so it is.
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The benefits of God toward his people are such and so many daylie and hourly bestowed upon them, in generall, in particular, known and unknown, that no minde can sufficiently conceive, nor tongue utter them.
The benefits of God towards his people Are such and so many daily and hourly bestowed upon them, in general, in particular, known and unknown, that no mind can sufficiently conceive, nor tongue utter them.
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and suffer, and by his most perfect sacrifice to purge all our sinnes, and withall sendeth his Spirit in our heart to guide us through all difficulties, till we attaine to the blessed sight and joy of his Countenance.
and suffer, and by his most perfect sacrifice to purge all our Sins, and withal sends his Spirit in our heart to guide us through all difficulties, till we attain to the blessed sighed and joy of his Countenance.
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for which if wee had a thousand hearts and a thousand tongues, could wee give him sufficiently praise and thanks? No, Praise it self is forced as it were to stand here astonished and silent.
for which if we had a thousand hearts and a thousand tongues, could we give him sufficiently praise and thanks? No, Praise it self is forced as it were to stand Here astonished and silent.
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And the saints say with DAVID, O Lord, What shall thy servants say? What shall we render unto thee for all thy benefits towards us? But where is this waiting of praise and the admiration of it?
And the Saints say with DAVID, Oh Lord, What shall thy Servants say? What shall we render unto thee for all thy benefits towards us? But where is this waiting of praise and the admiration of it?
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Except therfore he hath tasted & seen how good the Lord is, he cannot praise as he should, on the other part God also looketh not so much to the mouth,
Except Therefore he hath tasted & seen how good the Lord is, he cannot praise as he should, on the other part God also looks not so much to the Mouth,
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Thirdly, As Sion should, and onely can, so also she will undoubtedly praise God, and therefore rightly saieth the PROPHET, that praise waiteth for God in her, as if he would have said, O Lord albeit all other men would hold their peace of thy praises,
Thirdly, As Sion should, and only can, so also she will undoubtedly praise God, and Therefore rightly Saith the PROPHET, that praise waits for God in her, as if he would have said, Oh Lord albeit all other men would hold their peace of thy praises,
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Hence, we may clearly see how necessare is this duty of praise and thanksgiving. Gods Worship standeth chiefly in this, that we be not unthankefull unto him, saieth holy August. in his book of the spirit and latter chap. 11. when God first made the world he sequestred one day of every week,
Hence, we may clearly see how necessare is this duty of praise and thanksgiving. God's Worship Stands chiefly in this, that we be not unthankful unto him, Saith holy August. in his book of the Spirit and latter chap. 11. when God First made the world he sequestered one day of every Week,
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as for his service, so particularly for a thankfull remembrance of the benefit of Creation Under the law he appointed one day in the month, to wit, the first which was the feast of the new moone for a thankfull remembrance of the benefit of conservation of the world, he ordained the feast of the passover, for celebrating the benefit of bringing his people out of Egypt, The feast of Pentecost for remembring the benefit of giving the Law, The feast of Tabernacles for remembrance of protection in the wilderness,
as for his service, so particularly for a thankful remembrance of the benefit of Creation Under the law he appointed one day in the Monn, to wit, the First which was the feast of the new moon for a thankful remembrance of the benefit of conservation of the world, he ordained the feast of the passover, for celebrating the benefit of bringing his people out of Egypt, The feast of Pentecost for remembering the benefit of giving the Law, The feast of Tabernacles for remembrance of protection in the Wilderness,
and commanded that yearly the first fruits of the land, should be offered to him be way of thanksgiving. Thus under the law the duty of thanksgiving was most necessare, and acceptable to God.
and commanded that yearly the First fruits of the land, should be offered to him be Way of thanksgiving. Thus under the law the duty of thanksgiving was most necessare, and acceptable to God.
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The proper sacrifice of Christiās is the sacrifice of praise & thanksgiving, every wher vehemently urged in the new Test. Our blessed Lord did institute the blessed sacramēt of his body & blood giving thanks, and for this end that we may give thanks to God,
The proper sacrifice of Christiās is the sacrifice of praise & thanksgiving, every where vehemently urged in the new Test. Our blessed Lord did institute the blessed sacrament of his body & blood giving thanks, and for this end that we may give thanks to God,
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By the right performance of this duty, we begin our heaven on earth for the proper exercise of heaven is PRAISE, blessed ar they that dwel in thy house,
By the right performance of this duty, we begin our heaven on earth for the proper exercise of heaven is PRAISE, blessed Are they that dwell in thy house,
The blessed spirits are still singing blissing, and glory and honour, and power and wisedome &c. Beside, thanksgiving for former benefits, is a secret and real prayer drawing down new benefits, it preserveth the benefits we have receaved,
The blessed spirits Are still singing blissing, and glory and honour, and power and Wisdom etc. Beside, thanksgiving for former benefits, is a secret and real prayer drawing down new benefits, it Preserveth the benefits we have received,
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When all other things was taken from IOB, yet having an heart to praise God, and to say, The Lord hath given, the Lord hath taken, blessed be his Name.
When all other things was taken from JOB, yet having an heart to praise God, and to say, The Lord hath given, the Lord hath taken, blessed be his Name.
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For clearing of this point, we will shortly shew what is a Vow. 2. How it belongeth to Thankefulnesse. For the first, A Vow is a religious promise, made to God willingly of a thing acceptable to him.
For clearing of this point, we will shortly show what is a Voelli. 2. How it belongeth to Thankfulness. For the First, A Voelli is a religious promise, made to God willingly of a thing acceptable to him.
It is a promise. A purpose to do a thing, is not sufficient to make a Vow, which is a kinde of Contract betwixt God and man, obliedging a man to the performance of something by way of fidelity, which obliedgment cannot be without a promise or practical kinde of speech,
It is a promise. A purpose to do a thing, is not sufficient to make a Voelli, which is a kind of Contract betwixt God and man, obliedging a man to the performance of something by Way of Fidis, which obliedgment cannot be without a promise or practical kind of speech,
Vow, & pay your vowes unto the Lord, psal. 76. 11. Offer unto God thanksgiving, & pay thy vows unto the most High, psal. 50. 14. In a word, everiewher in holy scripture we find vows made to none but to God;
Voelli, & pay your vows unto the Lord, Psalm. 76. 11. Offer unto God thanksgiving, & pay thy vows unto the most High, Psalm. 50. 14. In a word, everiewher in holy scripture we find vows made to none but to God;
It is acknowledged by Bell. That a vow in holy scripture is ever taken for a promise made to God, And yet, saieth he, vows are rightly made to saints ▪ A strange thing,
It is acknowledged by Bell. That a Voelli in holy scripture is ever taken for a promise made to God, And yet, Saith he, vows Are rightly made to Saints ▪ A strange thing,
O saieth he, The saints are Gods by participation, They in a most excellent manner are partakers of his naturall glory, but by no distinction may the honour due to God be given to any other,
Oh Saith he, The Saints Are God's by participation, They in a most excellent manner Are partakers of his natural glory, but by no distinction may the honour due to God be given to any other,
A vow is as it were a private Law, whereby a man bindeth himselfe, and differeth in this from a general Law, that a general Law bindeth a man whether he be willing or unwilling,
A Voelli is as it were a private Law, whereby a man binds himself, and differeth in this from a general Law, that a general Law binds a man whither he be willing or unwilling,
Act. 23. 12. It maketh the vow abominable, for beside the wickednes of intending or doing such a thing, he that voweth it cōmitteth akynd of blasphemy in so far as by vowing it he confesseth that God is pleased with such an evil.
Act. 23. 12. It makes the Voelli abominable, for beside the wickedness of intending or doing such a thing, he that Voweth it Committeth akynd of blasphemy in so Far as by vowing it he Confesses that God is pleased with such an evil.
Deut. 23. 21. 22. The Lord cōmands That if a man mak a vow be shal perform it, but saith the Lord, If thou forbeare to vow it shall not be sinne unto thee.
Deuteronomy 23. 21. 22. The Lord commands That if a man make a Voelli be shall perform it, but Says the Lord, If thou forbear to Voelli it shall not be sin unto thee.
when a Vow is passed upon it? That which our Divines condemn in such vows is, That men ascrive Merite unto them, account them works of supererogation,
when a Voelli is passed upon it? That which our Divines condemn in such vows is, That men ascrive Merit unto them, account them works of supererogation,
as the Jews did, who placed Holinesse in manifold washings of themselves, or as they against whom the Apostle reasoneth, who abstained from some meats as uncleane of their own nature ▪ or by vertue of Moses Law.
as the jews did, who placed Holiness in manifold washings of themselves, or as they against whom the Apostle reasoneth, who abstained from Some Meats as unclean of their own nature ▪ or by virtue of Moses Law.
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Wil-worship also is to place necessitie in things not necessare, when there is neither precept nor practise to be found in Gods Word or in his Church to enforce any such necessitie.
Will-worship also is to place necessity in things not necessare, when there is neither precept nor practice to be found in God's Word or in his Church to enforce any such necessity.
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but the best learned acknowledge, that it may be, and it is cleare from scripture, For Jacob genesis 28. 20. 21. vowed that the Lord should be his God.
but the best learned acknowledge, that it may be, and it is clear from scripture, For Jacob genesis 28. 20. 21. vowed that the Lord should be his God.
but notwithstanding we may adde to that bond the bond & obliedgment of a vow, to stirre up and confirme the more in the obedience of God, our languishing wils,
but notwithstanding we may add to that bound the bound & obliedgment of a Voelli, to stir up and confirm the more in the Obedience of God, our languishing wills,
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and frō whom we receive whatsoever we haue. 2. By vowing a man honoureth God, in so far as he intendeth by the reverence and feare of God to confirme himself in weldoing. 3. By vowing and performing of our vows wee honour our God, in so far as wee direct the thing which we have vowed to the service of God,
and from whom we receive whatsoever we have. 2. By vowing a man Honoureth God, in so Far as he intends by the Reverence and Fear of God to confirm himself in welldoing. 3. By vowing and performing of our vows we honour our God, in so Far as we Direct the thing which we have vowed to the service of God,
From this which hath been said appeareth first, That vowing may be now lawfully performed, though the legal and ceremonial vows hath ceased, yet all vows are not therefore abolished. Vowing is no lewish ceremonie. Our vows prefigure not Christ;
From this which hath been said appears First, That vowing may be now lawfully performed, though the Legal and ceremonial vows hath ceased, yet all vows Are not Therefore abolished. Vowing is no lewish ceremony. Our vows prefigure not christ;
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I say more, though men should not be rash to vow, yet somtimes some things when done out of a vow, ar better then if they wer done without any vow,
I say more, though men should not be rash to Voelli, yet sometimes Some things when done out of a Voelli, Are better then if they were done without any Voelli,
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and done out of a more firme and unchangeable purpose, then otherwayes they should, and with a more full resignation of our selves, both the work and the will, the fruit and the tree being given to God,
and done out of a more firm and unchangeable purpose, then otherways they should, and with a more full resignation of our selves, both the work and the will, the fruit and the tree being given to God,
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and therefore the scripture recommendeth this duty to us, and in the 19. 21. of Isaiah, speaking of Christians, saieth, That they shall vow and performe their vows.
and Therefore the scripture recommendeth this duty to us, and in the 19. 21. of Isaiah, speaking of Christians, Saith, That they shall Voelli and perform their vows.
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Secondly, We learn that we should be carefull to performe the good vows that we have made, mans particular vows, I know not, This I know, that we all have vowed to obey God by doing good and eschewing evill.
Secondly, We Learn that we should be careful to perform the good vows that we have made, men particular vows, I know not, This I know, that we all have vowed to obey God by doing good and Eschewing evil.
Thou hast vowed to eschew whooredom, drunkennes malice &c. will thou look back againe? remember Lots wife, who looking back to Sodome was stricken in a pillar of sal•, to season thee by considering her dolefull example.
Thou hast vowed to eschew whooredom, Drunkenness malice etc. will thou look back again? Remember Lots wife, who looking back to Sodom was stricken in a pillar of sal•, to season thee by considering her doleful Exampl.
It is true we cannot perform what we have vowed, by our own strength, but the grace of God is sufficient for us, and he is ready to 〈 ◊ 〉 his grace to all them that call upon him in trueth.
It is true we cannot perform what we have vowed, by our own strength, but the grace of God is sufficient for us, and he is ready to 〈 ◊ 〉 his grace to all them that call upon him in truth.
It is he that heareth prayer. Many most excellēt things there are in God; Infinite Wisdom, Infinite Power, Infinite Iustice, but if we consider them with reference to us,
It is he that hears prayer. Many most excellent things there Are in God; Infinite Wisdom, Infinite Power, Infinite justice, but if we Consider them with Referente to us,
& compare Gods Riches, Glory and Majesty, with our misery vnworthines and sinne, nothing deserveth greater thanksgiving then His Goodnes and Mercie kything in hearing our prayers and in the gracious reliefe and supplie of our necessities.
& compare God's Riches, Glory and Majesty, with our misery unworthiness and sin, nothing deserveth greater thanksgiving then His goodness and Mercy kithing in hearing our Prayers and in the gracious relief and supply of our necessities.
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It is a thing most wonderfull, that He who is so High, should so regard vs miserable wormes creeping upon the earth, that He who is most Blessed in Himselfe, should care for our miserie, that we who are de••ed with sinne should come in His Presence, who is a consuming fire to seek any thing from Him,
It is a thing most wonderful, that He who is so High, should so regard us miserable worms creeping upon the earth, that He who is most Blessed in Himself, should care for our misery, that we who Are de••ed with sin should come in His Presence, who is a consuming fire to seek any thing from Him,
and to strengthen our confidence, he taketh to himself this sweet style of the Hearer of prayer. what an unspeakable benefit is this, that we have the eare of God open to us,
and to strengthen our confidence, he Takes to himself this sweet style of the Hearer of prayer. what an unspeakable benefit is this, that we have the ear of God open to us,
and his hand ready to help? what can they want who have this? therefore our Blessed Saviour before his departure, promised his disciples for the making of their joy full, that their prayers should be heard.
and his hand ready to help? what can they want who have this? Therefore our Blessed Saviour before his departure, promised his Disciples for the making of their joy full, that their Prayers should be herd.
The consideration of this made David to break out in these words, blessed be the Lord, who hath not put back my prayer nor turned away his mercie from me.
The consideration of this made David to break out in these words, blessed be the Lord, who hath not put back my prayer nor turned away his mercy from me.
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and as diverse as their troubles ar, he can hear all, & hath made the doore patent to all, especially now under the gospell and Christian Church, of the amplitude wherof, David here prophecieth.
and as diverse as their Troubles Are, he can hear all, & hath made the door patent to all, especially now under the gospel and Christian Church, of the amplitude whereof, David Here Prophesieth.
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All flesh he uses the name of flesh not without cause, which in scripture importeth calamitie, miserie and weaknes. he saith not all spirits, or all that are holy, just, wel-deserving, wealthie, or noble, but all flesh shall come. The poore have accesse aswell as the rich, to poure out their heart before God, the base aswell as the noble, the unlearned aswell as the learned, the sinfull Publican aswel as the Pharisee, even the sinner I say,
All Flesh he uses the name of Flesh not without cause, which in scripture imports calamity, misery and weakness. he Says not all spirits, or all that Are holy, just, well-deserving, wealthy, or noble, but all Flesh shall come. The poor have access aswell as the rich, to pour out their heart before God, the base aswell as the noble, the unlearned aswell as the learned, the sinful Publican aswell as the Pharisee, even the sinner I say,
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and worthie to be cast back as dung in our faces ▪ We have found as the PROPHET speaketh in the end of this Psalme, that he hath visited the earth and enriched it with the river of God,
and worthy to be cast back as dung in our faces ▪ We have found as the PROPHET speaks in the end of this Psalm, that he hath visited the earth and enriched it with the river of God,
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Let us no think that this was from chance or nature, but let us with thankful hearts acknowledge it to be as indeed it is, the visitation and blessing of God.
Let us not think that this was from chance or nature, but let us with thankful hearts acknowledge it to be as indeed it is, the Visitation and blessing of God.
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as he saieth in the next verse, To still the noise of the sea, and tumults of the people, to blesse the fruits that he hath given us, that his wrath come nor upon us while it, is betwixt our teeth.
as he Saith in the next verse, To still the noise of the sea, and tumults of the people, to bless the fruits that he hath given us, that his wrath come nor upon us while it, is betwixt our teeth.
As for the earthly blessings which he hath given us, as on the one part, we should esteem highly of them, soon the other part, Let us remember they are but the pleadges of better things abyding us in our countrey,
As for the earthly blessings which he hath given us, as on the one part, we should esteem highly of them, soon the other part, Let us Remember they Are but the pledges of better things abiding us in our country,
when we shall sit down in his house at his table to be satisfied with the fatnesse of it? If the river of God passing through the earth so refresh us here,
when we shall fit down in his house At his table to be satisfied with the fatness of it? If the river of God passing through the earth so refresh us Here,
The holy PROPHET having made a pittifull complaint to God, of the great desolation that had come upon Sion or the Church of God, Ierusalem being taken and burnt, the people of God being killed or lead in captivitie, he in end shutteth up all,
The holy PROPHET having made a pitiful complaint to God, of the great desolation that had come upon Sion or the Church of God, Ierusalem being taken and burned, the people of God being killed or led in captivity, he in end shutteth up all,
and of his hope & confidence to be heard, it is set down in the first words, we have in it three Prerogatives ascrived to God, the first that he is UNCHANGEABLE.
and of his hope & confidence to be herd, it is Set down in the First words, we have in it three Prerogatives ascrived to God, the First that he is UNCHANGEABLE.
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Thou O Lord remainest &c. Here the PROPHET to strengthen his hope & the hope of the Church, fixeth the eyes of his faith upon the Vnchangeablnes of God;
Thou Oh Lord remainest etc. Here the PROPHET to strengthen his hope & the hope of the Church, fixeth the eyes of his faith upon the Unchangeableness of God;
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In his nature & at his perfections he is Vnchangeable. If any chāge of this kynde could have place in him, it should be either from imperfection to perfection, or from perfection to imperfection;
In his nature & At his perfections he is Unchangeable. If any change of this kind could have place in him, it should be either from imperfection to perfection, or from perfection to imperfection;
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but neither of these can be, no new perfection can haue place in him, because as we said before, in him is the infinite fulnes of perfectiōn, which is not capable of any increase o• accession, Neither can he change to any imperfection;
but neither of these can be, no new perfection can have place in him, Because as we said before, in him is the infinite fullness of perfectionn, which is not capable of any increase o• accession, Neither can he change to any imperfection;
Thus it i• most evident that God in his nature & essentiall perfections is Unchangeable, the acquiring of any new perfection being repugnant to the infinite fulnes of being that is in him,
Thus it i• most evident that God in his nature & essential perfections is Unchangeable, the acquiring of any new perfection being repugnant to the infinite fullness of being that is in him,
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This cannot have place in God who from all eternitie hade a most clear sight of all the good and evil, expediencie and inexpediencie that is in every thing,
This cannot have place in God who from all eternity hade a most clear sighed of all the good and evil, expediency and inexpediency that is in every thing,
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hath he said, and shall be not do it? or hath he spoken, and shall he not make it good? To this same purpose David psal. 102. speaking to God, sayeth thou art the same, and thy years shall have no end.
hath he said, and shall be not do it? or hath he spoken, and shall he not make it good? To this same purpose David Psalm. 102. speaking to God, Saith thou art the same, and thy Years shall have no end.
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Hence we may perceive that no change which we see in the creatures doeth any way affect God, he made this world & all things in it, he changed them frō nothing to this being which they now have,
Hence we may perceive that no change which we see in the creatures doth any Way affect God, he made this world & all things in it, he changed them from nothing to this being which they now have,
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now what is the creature but as it were the shadow of the countenance of God, A footstepe, impression or smal resemblance of that perfection which is in him proceeding from him without any alteration of him at all,
now what is the creature but as it were the shadow of the countenance of God, A footstepe, impression or small resemblance of that perfection which is in him proceeding from him without any alteration of him At all,
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Once for al before the foundations of the world, even frō everlasting he conceived and decreed what he would have done or permitted to be done in al succeding ages,
Once for all before the foundations of the world, even from everlasting he conceived and decreed what he would have done or permitted to be done in all succeeding ages,
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and by vertue of that his eternall decree all things come forth in their own times, he remaining fixt and firme & immutable in his most simple Unity and prime estate;
and by virtue of that his Eternal Decree all things come forth in their own times, he remaining fixed and firm & immutable in his most simple Unity and prime estate;
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suppose that this world, have its being and all the creatures especially men & angels concurre to serve, to worship, to praise and enjoy him, this addeth nothing to his inward joy or blesse,
suppose that this world, have its being and all the creatures especially men & Angels concur to serve, to worship, to praise and enjoy him, this adds nothing to his inward joy or bless,
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& all the creatures ar in him, in a most excellent manner, in his wisdom & in his power, for in himself he beholds them and delights in them aswell as in themselves.
& all the creatures Are in him, in a most excellent manner, in his Wisdom & in his power, for in himself he beholds them and delights in them aswell as in themselves.
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And the PROPHET expostulateth with him for forgetfulnesse. I Ans. That the scripture ascriveth these and the like things unto God, condiscending to the weaknes of our capacity, not to signifie that there is any such thing in God properly:
And the PROPHET expostulateth with him for forgetfulness. I Ans. That the scripture ascriveth these and the like things unto God, condescending to the weakness of our capacity, not to signify that there is any such thing in God properly:
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His Mercy is a succurring goodnesse, His Jealousie in his Providence, whereby he will not suffer them to go free or unpunished, who love that which he forbiddeth,
His Mercy is a succurring Goodness, His Jealousy in his Providence, whereby he will not suffer them to go free or unpunished, who love that which he forbiddeth,
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for he is not a man that he should repent, albeit it be said a little before in that same chapter, That he had repented that he had set up Saul to be King.
for he is not a man that he should Repent, albeit it be said a little before in that same chapter, That he had repented that he had Set up Saul to be King.
His Remembrance importeth his Love, his Care and Protection, and his Forgetfulnesse, signifying that he leaveth or seemeth to leave men exposed to dangers; This much of his Vnchangeablnesse.
His Remembrance imports his Love, his Care and Protection, and his Forgetfulness, signifying that he Leaveth or seems to leave men exposed to dangers; This much of his Vnchangeablnesse.
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and therefore the Apostle 1. Cor. 7. 31. compareth it to a Shew upon a stage, where suddenly all things are altered, The fashion saith he, of this world passeth away ▪ So it is with our selves, our bodies, our soules and the whole man.
and Therefore the Apostle 1. Cor. 7. 31. compareth it to a Show upon a stage, where suddenly all things Are altered, The fashion Says he, of this world passes away ▪ So it is with our selves, our bodies, our Souls and the Whole man.
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When God with rebukes corrects us for iniquitie, he makes our beauty & whatsomever is desirable in us, as Davids word importeth, Psal. 39. to melt away,
When God with rebukes corrects us for iniquity, he makes our beauty & whatsomever is desirable in us, as Davids word imports, Psalm 39. to melt away,
somtimes with love, somtimes with hatred ▪ somtimes with confidence, somtimes with feare, somtimes with joy, and somtimes with •orrow. The like changes the whole man is subject to, his honour, his wealth, his contentment most changeable while he is here,
sometimes with love, sometimes with hatred ▪ sometimes with confidence, sometimes with Fear, sometimes with joy, and sometimes with •orrow. The like changes the Whole man is Subject to, his honour, his wealth, his contentment most changeable while he is Here,
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and in end there abideth him a great change from his estate in this world whatsomever it be, to an eternall estate in the world to come, either in well or in woe.
and in end there Abideth him a great change from his estate in this world whatsomever it be, to an Eternal estate in the world to come, either in well or in woe.
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The heavens shall passe away with a noise saieth S. Pet. What speake I of the heavens? The Angels themselves are not exempted from this change or mutabilitie.
The heavens shall pass away with a noise Saith S. Pet. What speak I of the heavens? The Angels themselves Are not exempted from this change or mUTABILITY.
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So all creatures even the most excellent are changeable, and this is a maine argument of our continuall humilitie before God, and thankfulnes toward him.
So all creatures even the most excellent Are changeable, and this is a main argument of our continual humility before God, and thankfulness towards him.
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Amongst men the things that are most glorious, are most commonly changeable, the more high wee are, wee are the more ready to fall, exposed to the more dangers,
among men the things that Are most glorious, Are most commonly changeable, the more high we Are, we Are the more ready to fallen, exposed to the more dangers,
For understanding whereof consider that the servants of God are in one of these two cases, either they have not changed frō their due obedience to God, or they have;
For understanding whereof Consider that the Servants of God Are in one of these two cases, either they have not changed from their due Obedience to God, or they have;
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There the temptation, here the Lords answere Isai. 49. 15. 16. Can a mother forget her Child, her sucking child, that she should not have compassion upon the fruit of her womb•? yea She may,
There the temptation, Here the lords answer Isaiah 49. 15. 16. Can a mother forget her Child, her sucking child, that she should not have compassion upon the fruit of her womb•? yea She may,
Where the Lord sheweth, that his love to his own is not only most tender as is the love of mothers toward their young children, but also most constant and firme.
Where the Lord shows, that his love to his own is not only most tender as is the love of mother's towards their young children, but also most constant and firm.
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No, on the contrare, thou may be assured that God who unchangeablie loveth them that fear him is with thee, howsoever it fare with thee in outward things.
No, on the Contraire, thou may be assured that God who unchangeably loves them that Fear him is with thee, howsoever it fare with thee in outward things.
Thy friends, it may be, haue changed their countenance, thy riches haue taken the wings of the eagles and flown away, thy honour hath left thee, thy strength and health have failed thee,
Thy Friends, it may be, have changed their countenance, thy riches have taken the wings of the Eagles and flown away, thy honour hath left thee, thy strength and health have failed thee,
But you will say, How cometh it to passe then that my peace is turned into trouble, and my joy into heavinesse, if God be with me as before? I Ans. This may stand very well with the unchangeablnesse of his Loue, for He ch•stiseth every ▪ one whom he loveth,
But you will say, How comes it to pass then that my peace is turned into trouble, and my joy into heaviness, if God be with me as before? I Ans. This may stand very well with the unchangeablnesse of his Love, for He ch•stiseth every ▪ one whom he loves,
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Secondly, Suppose there be a change in us, wee have departed from that feare and obedience which wee owe to God, in that case the consideration of Gods Vnchangeablnesse serveth to stirre us up to present the second petition of the PROPHET,
Secondly, Suppose there be a change in us, we have departed from that Fear and Obedience which we owe to God, in that case the consideration of God's Vnchangeablnesse serves to stir us up to present the second petition of the PROPHET,
now thou hast turned thy back to him, and what wonder that thou find not the beames of the light of his countenance since hee is unchangeable? If thou would enjoy his face and favour as before, turne to him againe,
now thou hast turned thy back to him, and what wonder that thou find not the beams of the Light of his countenance since he is unchangeable? If thou would enjoy his face and favour as before, turn to him again,
By me kings reigne, saieth he, Prov. 8. 13. Their power is his ordinance, Rom. 13. and that is their chief dignitie that they ar his anointed, He setteth the Crown upon their heads:
By me Kings Reign, Saith he, Curae 8. 13. Their power is his Ordinance, Rom. 13. and that is their chief dignity that they Are his anointed, He sets the Crown upon their Heads:
If thou ascend to heaven, it is his Throne; If thou look to the earth, it is his Footstoole; If thou looke to hell, it is his Goale or his Prison. All the creatures are his servants,
If thou ascend to heaven, it is his Throne; If thou look to the earth, it is his Footstool; If thou look to hell, it is his Goal or his Prison. All the creatures Are his Servants,
Hee made the Light, and hee made the darknesse, hee createth peace and he raiseth warre, and in a word, Hee made and createth all things by the Word of his Power, which none can ••sist,
He made the Light, and he made the darkness, he Createth peace and he Raiseth war, and in a word, He made and Createth all things by the Word of his Power, which none can ••sist,
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What say I of the things that are, even the things that are not, & are only possible, are subject unto him? He calleth the things that are not, as if they were.
What say I of the things that Are, even the things that Are not, & Are only possible, Are Subject unto him? He calls the things that Are not, as if they were.
Thus he is the supreame and the true Lord and the King, before whom the glorie and Majestie of all earthly kings is but vilenes, they depend from him and others as we said, he depends from none;
Thus he is the supreme and the true Lord and the King, before whom the glory and Majesty of all earthly Kings is but vileness, they depend from him and Others as we said, he depends from none;
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First, The cōsideration of this most perfect Dominion of God, is a most notable comfort against the temptations that are raised in our mindes in the time of trouble and adversity, when we think that God hath forsaken us;
First, The consideration of this most perfect Dominion of God, is a most notable Comfort against the temptations that Are raised in our minds in the time of trouble and adversity, when we think that God hath forsaken us;
If God be with us, who can be against us? saith the holy Apostle. Although the kings of the earth would take counsell and princes would gather themselves together,
If God be with us, who can be against us? Says the holy Apostle. Although the Kings of the earth would take counsel and Princes would gather themselves together,
Suppose all the people of the world conspired against thee, these three words stedfastly believed, the Lord reigneth, is enough to give thee comfort and courage.
Suppose all the people of the world conspired against thee, these three words steadfastly believed, the Lord Reigneth, is enough to give thee Comfort and courage.
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The Lord reigneth saieth that same DAVID Psalm. 93. His throne is established, the floods haue lifted vp, O Lord, the floods haue lifted vp their voice, the floods haue lifted vp their waves.
The Lord Reigneth Saith that same DAVID Psalm. 93. His throne is established, the floods have lifted up, Oh Lord, the floods have lifted up their voice, the floods have lifted up their waves.
But it may be thou will say to me, how cometh it to passe th• that the servants of this great King are so many wayes afflicted and troubled? Consider I beseech thee, that in al thy afflictions he hath a supreame hand.
But it may be thou will say to me, how comes it to pass th• that the Servants of this great King Are so many ways afflicted and troubled? Consider I beseech thee, that in all thy afflictions he hath a supreme hand.
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This great Lord and King hath power of the soule & spirit aswel as the body, & can work upon it no lesse then upon the body, the power of earthly kings reaches no further then the body, they cannot draw the heart effectually and infalliblie,
This great Lord and King hath power of the soul & Spirit aswell as the body, & can work upon it no less then upon the body, the power of earthly Kings reaches no further then the body, they cannot draw the heart effectually and infallibly,
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The holy Prophet, in these words, as we said before, presenteth to God a fervent prayer for his church, of whose distresse he had made a most pittifull complaint in the words preceeding.
The holy Prophet, in these words, as we said before, presents to God a fervent prayer for his Church, of whose distress he had made a most pitiful complaint in the words preceding.
This he seeketh first, secretly by a loving expostulation, wherefore dost thou forget us for ever &c. And thereafter expresly and directly, renew our dayes as of Old. The second thing which he prayeth for, without which the first could not be had, is their conversion or turning againe to God, Turne thou us unto thee O Lord, And we shall be turned.
This he seeks First, secretly by a loving expostulation, Wherefore dost thou forget us for ever etc. And thereafter expressly and directly, renew our days as of Old. The second thing which he Prayeth for, without which the First could not be had, is their conversion or turning again to God, Turn thou us unto thee Oh Lord, And we shall be turned.
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To come to the first, yee are to understand that the eternitie of God, which is the only and properly so called eternitie, is not a thing diverse from his nature or essence.
To come to the First, ye Are to understand that the eternity of God, which is the only and properly so called eternity, is not a thing diverse from his nature or essence.
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So the eternitie of God is nothing else but this own divine essence or existence considered as it abideth & persevereth indeficiently & unmeasurably without beginning or end.
So the eternity of God is nothing Else but this own divine essence or existence considered as it Abideth & persevereth indeficiently & unmeasurably without beginning or end.
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So time shall haue an end, but if we go beyond that end as many millions of ages as there are stares in heaven, pickles of sand on the sea shoar, drops of water in the ocean,
So time shall have an end, but if we go beyond that end as many millions of ages as there Are stares in heaven, pickles of sand on the sea shore, drops of water in the Ocean,
I• is true we imagine two parts in eternitie, one already bypast before all ages that we can conceive, another as yet to come behinde all ages that we can imagine:
I• is true we imagine two parts in eternity, one already bypast before all ages that we can conceive, Another as yet to come behind all ages that we can imagine:
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but thus we speak in reference to the things that haue beene or shall be, with which his being doth exist, otherwayes if we will speak of him as he is in himself;
but thus we speak in Referente to the things that have been or shall be, with which his being does exist, otherways if we will speak of him as he is in himself;
As his immensitie gathers al his greatnes together as it wer in a point, so his eternitie gathereth as it were all his duration age and life into a moment, without any division or succession.
As his immensity gathers all his greatness together as it were in a point, so his eternity gathereth as it were all his duration age and life into a moment, without any division or succession.
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Hence no vitall act, no knowledge, no thought, no love, no hatred, no liking nor disliking, no joy nor blesse is in God now, which was not in him from all eternitie, whereas the thoughts and words and affections of men & angels succeed one to another.
Hence no vital act, no knowledge, no Thought, no love, no hatred, no liking nor disliking, no joy nor bless is in God now, which was not in him from all eternity, whereas the thoughts and words and affections of men & Angels succeed one to Another.
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and that so far forth, that the indurance of any other thing cannot be so much as conceived or imagined without dependence from it. This is the third propertie.
and that so Far forth, that the endurance of any other thing cannot be so much as conceived or imagined without dependence from it. This is the third property.
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That good which continueth a week, is better then that which endureth but a day, and that which continueth a yeare, is better then that which continueth but a week;
That good which Continueth a Week, is better then that which Endureth but a day, and that which Continueth a year, is better then that which Continueth but a Week;
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but if it endure for ever, it is infinitly worse. 2. Eternitie maketh the good or evill upon which it falleth, infinitly better or worse, by reason it gathereth together at once, in some measure, all the good or evill which is in such a thing,
but if it endure for ever, it is infinitely Worse. 2. Eternity makes the good or evil upon which it falls, infinitely better or Worse, by reason it gathereth together At once, in Some measure, all the good or evil which is in such a thing,
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Eternitie of joy in the blessed, includeth an assurance of never lossing their joy, which maketh all that joy which is in Eternitie to bee in a manner present every moment:
Eternity of joy in the blessed, includeth an assurance of never lossing their joy, which makes all that joy which is in Eternity to be in a manner present every moment:
so eternitie of paine in the damned, includeth a certainty that there shall never be any ease or end of it, which being alwayes before the eyes of the damned, maketh the whole weyght of eternall paine to presse them as it were at once.
so eternity of pain in the damned, includeth a certainty that there shall never be any ease or end of it, which being always before the eyes of the damned, makes the Whole weight of Eternal pain to press them as it were At once.
Thy kingdome is an everlasting kingdome, and thy dominion endureth throughout all generations, saieth DAVID, psal. 145. If wee look to the ages bypast,
Thy Kingdom is an everlasting Kingdom, and thy dominion Endureth throughout all generations, Saith DAVID, Psalm. 145. If we look to the ages bypast,
His Dominion is grounded on his Power, which is one with his essence and that is eternall. Neither is it the creatures that actually are, who alone are subject to him.
His Dominion is grounded on his Power, which is one with his essence and that is Eternal. Neither is it the creatures that actually Are, who alone Are Subject to him.
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Secondly, It we look to following ages, this Dominion and Kingdome endureth after them to all eternitie. This is true both of Gods Kingdome generally and particularly considered.
Secondly, It we look to following ages, this Dominion and Kingdom Endureth After them to all eternity. This is true both of God's Kingdom generally and particularly considered.
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His particular Kingdome, is that whereby he reigneth in his church, and this also shall have no end ▪ Hence the Angell speaking of our Saviour LUKE 1. saieth Hee shall reigne in the house of Jacob for ever,
His particular Kingdom, is that whereby he Reigneth in his Church, and this also shall have no end ▪ Hence the Angel speaking of our Saviour LYCIA 1. Saith He shall Reign in the house of Jacob for ever,
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hereafter it shall be the kingdome of Glory, wherein the glory of Gods Wisdome, Mercie and Power shall be manifested in the eternall salvation of his own,
hereafter it shall be the Kingdom of Glory, wherein the glory of God's Wisdom, Mercy and Power shall be manifested in the Eternal salvation of his own,
so that we may then sing, Death is swallowed up in victorie, O death, where is thy sting? O grave where is thy victorie? Lastly, wicked men the rebels of this great KING,
so that we may then sing, Death is swallowed up in victory, Oh death, where is thy sting? O grave where is thy victory? Lastly, wicked men the rebels of this great KING,
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and disobedient to his Will, shall be subjected to eternal pains against their will, whereas the servants of God shall be advanced to the participation of his eternall glory.
and disobedient to his Will, shall be subjected to Eternal pains against their will, whereas the Servants of God shall be advanced to the participation of his Eternal glory.
First, The consideration of this Eternitie of God & his Kingdome, should teach us to disesteeme the things of this World, which are but fraile and momentanie:
First, The consideration of this Eternity of God & his Kingdom, should teach us to disesteem the things of this World, which Are but frail and momentary:
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What profite is it to a man to gaine the whole World, if he losse his bodily life? More, our health is more uncertaine then life, and without it we can enjoy no worldly thing.
What profit is it to a man to gain the Whole World, if he loss his bodily life? More, our health is more uncertain then life, and without it we can enjoy no worldly thing.
Take health from a man, & what availe all the treasures of the earth? Set the most daintie dishes before him, they are loathsome. Bring his Wife, children & friends unto him, their sight is often grievous. Let him remember his former pleasures, it breedeth nothing but bitternesse. In a word, What is the whole man but,
Take health from a man, & what avail all the treasures of the earth? Set the most dainty Dishes before him, they Are loathsome. Bring his Wife, children & Friends unto him, their sighed is often grievous. Let him Remember his former pleasures, it breeds nothing but bitterness. In a word, What is the Whole man but,
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so it fareth with these earthen vessels of our bodies. Though we had the vigour and strength of youth, the prudence of the aged, the knowledge and eloquence of the learned, the treasures of the rich,
so it fareth with these earthen vessels of our bodies. Though we had the vigour and strength of youth, the prudence of the aged, the knowledge and eloquence of the learned, the treasures of the rich,
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Why then should we set our hearts upon these things that are s• fraile and vaine? We trouble our selve• about many things which are needles and worthles, but there is one thing only necessarie,
Why then should we Set our hearts upon these things that Are s• frail and vain? We trouble our selve• about many things which Are needles and worthless, but there is one thing only necessary,
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Secondly, The consideration of Eternity, and of that Kingdome wherein God shall reigne in us, and we with him for ever, should encourage us against travailes, and comfort us against all troubles wherewith wee encounter here.
Secondly, The consideration of Eternity, and of that Kingdom wherein God shall Reign in us, and we with him for ever, should encourage us against travails, and Comfort us against all Troubles wherewith we encounter Here.
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First it should encourage us against all our travailes. Our flesh is ready to faint under the burden of pains and travailes, that must be endured in the service of God:
First it should encourage us against all our travails. Our Flesh is ready to faint under the burden of pains and travails, that must be endured in the service of God:
but all that wee endure this way, should seeme light if righty compared with the reward of this eternal Kingdome. In it is eternall rest; And Eternall rest saieth holy AUGUST. is worthie of eternall traveles.
but all that we endure this Way, should seem Light if righty compared with the reward of this Eternal Kingdom. In it is Eternal rest; And Eternal rest Saith holy AUGUST. is worthy of Eternal traveles.
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They go to warre in their youth, they continue, it may be, almost al their dayes, that they may gaine some little thing to sustaine them in their old age:
They go to war in their youth, they continue, it may be, almost all their days, that they may gain Some little thing to sustain them in their old age:
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yet what are they not content to suffer for this? What hunger? what thirst? What heat? what cold? To how many dangers, necess•ties and wounds do they expose themselves? Alace should not we be content to suffer much more for this glorious and eternal Kingdom? A Kingdome wherein we shall be equal with the angels, wherin wee shall be joynt heirs with Christ,
yet what Are they not content to suffer for this? What hunger? what thirst? What heat? what cold? To how many dangers, necess•ties and wounds do they expose themselves? Alace should not we be content to suffer much more for this glorious and Eternal Kingdom? A Kingdom wherein we shall be equal with the Angels, wherein we shall be joint Heirs with christ,
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yea wherein wee shall bee made one spirit with God, enjoying his in•inite Essence, and entered into the fulnes of his joy, wherein we shall continue not an hundreth or a thousand years or ages,
yea wherein we shall be made one Spirit with God, enjoying his in•inite Essence, and entered into the fullness of his joy, wherein we shall continue not an Hundredth or a thousand Years or ages,
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Heare what S. PAUL saieth Rom. 8. I reckon, that the afflictions of this present life, are not worthie to be compared with that glory that shall be revealed in us.
Hear what S. PAUL Saith Rom. 8. I reckon, that the afflictions of this present life, Are not worthy to be compared with that glory that shall be revealed in us.
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Blessed are these sufferings which draw after them this great & eternall Reward. Blessed is that hunger and thrist, which bringeth us to be satisfied with the fat•es of Gods house,
Blessed Are these sufferings which draw After them this great & Eternal Reward. Blessed is that hunger and thrist, which brings us to be satisfied with the fat•es of God's house,
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Blessed is that contempt, which is followed with eternal honour. Blessed is that povertie, which is followed with eternal treasures. Blessed is that sorrow, which is followed with eternal joy. we ought not therfore to faint for the miseries & distresses that we mee•e with here, for God and his righteousnesse.
Blessed is that contempt, which is followed with Eternal honour. Blessed is that poverty, which is followed with Eternal treasures. Blessed is that sorrow, which is followed with Eternal joy. we ought not Therefore to faint for the misery's & Distresses that we mee•e with Here, for God and his righteousness.
Who could be more mi•erable then Lazarns, who was full of sores, & could not haue so much as the crumes that fell from the rich mans table? who seemed more happie then the rich man, who swimmed in wealth and pleasure;
Who could be more mi•erable then Lazars, who was full of sores, & could not have so much as the crumes that fell from the rich men table? who seemed more happy then the rich man, who swimmed in wealth and pleasure;
Who would for all the joyes and honours and riches of this world be content to burne a hundreth year in fire, and yet take a thousand and ten thousand millions of ages from eternitie, and it is as fresh to begin as it was before.
Who would for all the Joys and honours and riches of this world be content to burn a Hundredth year in fire, and yet take a thousand and ten thousand millions of ages from eternity, and it is as fresh to begin as it was before.
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O dreadfull eternitie! who is able to conceive the greatnes of it? what strength of man or angell is able to endure the burden of it? Alace we are afraied of nakednes, povertie, and contempt here.
O dreadful eternity! who is able to conceive the greatness of it? what strength of man or angel is able to endure the burden of it? Alace we Are afraid of nakedness, poverty, and contempt Here.
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but what are these to eternall fire and to eternall darknes and to the eternall companie of the Devill & his Angels. Would God this eternitie were alwayes before our eyes and deeply settled in our hearts.
but what Are these to Eternal fire and to Eternal darkness and to the Eternal company of the devil & his Angels. Would God this eternity were always before our eyes and deeply settled in our hearts.
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Who would delight in the fulfiling of his Lust, if he considered deeply that his Lust will kindle a fire, which will burn both the soul & the body for ever,
Who would delight in the fulfilling of his Lust, if he considered deeply that his Lust will kindle a fire, which will burn both the soul & the body for ever,
& that it will breed a worme which shall ever live to torment him? who would delight in the inordinate desire of riches, if he considered, that this is the roote of all evill, which whill men follow after, pierceth them through with everlasting sorrowes,
& that it will breed a worm which shall ever live to torment him? who would delight in the inordinate desire of riches, if he considered, that this is the root of all evil, which whill men follow After, pierces them through with everlasting sorrows,
thou are still hasting to the Tribunall of the great Iudge, who is to passe an eternall sentence of thy Bodie and Soul: what folly then is it, to spend the short time upon things, which will availl us nothing then? Hee might be justly accounted a foole, who having occasion of a market, wherein he might gaine as much as might make him rich all his life time, would go and spend all his money and time in buying of trif•es of no worth:
thou Are still hasting to the Tribunal of the great Judge, who is to pass an Eternal sentence of thy Body and Soul: what folly then is it, to spend the short time upon things, which will avail us nothing then? He might be justly accounted a fool, who having occasion of a market, wherein he might gain as much as might make him rich all his life time, would go and spend all his money and time in buying of trif•es of no worth:
Secondly, This should teach us not only to abstain from vain things, but also earnestly to apply our hearts to the doing of these things which may further us to the obtaining of this eternall Kingdom, Wee cannot come to this glorious Kingdome, unlesse GOD reigne here in our hearts, by his Grace and Spirit moving us to subject our selves to his Will and Commandements.
Secondly, This should teach us not only to abstain from vain things, but also earnestly to apply our hearts to the doing of these things which may further us to the obtaining of this Eternal Kingdom, we cannot come to this glorious Kingdom, unless GOD Reign Here in our hearts, by his Grace and Spirit moving us to Subject our selves to his Will and commandments.
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Who had better right to the Kingdom of God thē his own chosen and peculiar people the Jews? They are called the children of the Kingdom. Math. 8. 11. The promise of it was made to them.
Who had better right to the Kingdom of God them his own chosen and peculiar people the jews? They Are called the children of the Kingdom. Math. 8. 11. The promise of it was made to them.
what is drunknesse, whordom, malice pride, oppression &c. But the pillars of the devils kingdom; when we follow after these things, we set up his thron in our hearts, howsoever we professe our selves to belong to the Kingdome of God,
what is Drunkenness, whoredom, malice pride, oppression etc. But the pillars of the Devils Kingdom; when we follow After these things, we Set up his thron in our hearts, howsoever we profess our selves to belong to the Kingdom of God,
THese words are a part of a song endyted by Gods Spirit to ISAIAH, and delivered by him to the people of God, not only for the comfort of them who were then,
THese words Are a part of a song endited by God's Spirit to ISAIAH, and Delivered by him to the people of God, not only for the Comfort of them who were then,
when they should be delivered, but also, that in the time of their distresse, their hearts might bee comforted and strengthned by the gracious Promises set down here, their childrē might be brought up in this hope,
when they should be Delivered, but also, that in the time of their distress, their hearts might be comforted and strengthened by the gracious Promises Set down Here, their children might be brought up in this hope,
& both the one & the other, though banished, and as it were dead men, might espy as it were, Light in Darknes, and Life in Death, that their comfort might be the more full;
& both the one & the other, though banished, and as it were dead men, might espy as it were, Light in Darkness, and Life in Death, that their Comfort might be the more full;
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and exhorteth them to the performance of these duties which were required upon their part, to make them partakers of the Promises. All this he setteth down be way of a song, that it might be the more easily learned, the more firmly retained,
and exhorteth them to the performance of these duties which were required upon their part, to make them partakers of the Promises. All this he sets down be Way of a song, that it might be the more Easily learned, the more firmly retained,
Thou will keep him &c. In these words first is set down a gracious promise with an eye to the calamitees of the Jews that wer shortly to ensue as was said.
Thou will keep him etc. In these words First is Set down a gracious promise with an eye to the calamities of the jews that were shortly to ensue as was said.
but also the aboundance and affluence of all the good which we can wish, & the word is redoubled in this place to signifie the Greatnes or Perfection, the Continuance and Perpetuetie, of this Peace. Secondly it is not said only that God will give this peace, but that he will keep a man in it,
but also the abundance and affluence of all the good which we can wish, & the word is redoubled in this place to signify the Greatness or Perfection, the Continuance and Perpetuetie, of this Peace. Secondly it is not said only that God will give this peace, but that he will keep a man in it,
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All the endevours, all the actions of men bend to this, even of them who are most turbulent, by fire & sword they seek for that Peace which is pleasant in their eyes.
All the endeavours, all the actions of men bend to this, even of them who Are most turbulent, by fire & sword they seek for that Peace which is pleasant in their eyes.
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Everie one that followeth his own will doeth or undoeth what seemeth good to him, persueth after preferment, riches, pleasurs, but seeking Peace and Rest which he imagines he will obtain,
Every one that follows his own will doth or undoth what seems good to him, persueth After preferment, riches, pleasures, but seeking Peace and Rest which he imagines he will obtain,
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Wherefore doth the greedie man toile and tormoile day and night, but that he may say in end with the Rich man in the gospell, Soul take thy rest, thou hast much laid up &c ▪ In a word the desires of our souls ar,
Wherefore does the greedy man toil and tormoile day and night, but that he may say in end with the Rich man in the gospel, Soul take thy rest, thou hast much laid up etc. ▪ In a word the Desires of our Souls Are,
as it wer, their motions, and their Love their weight, whereby they are still poused and moved in the persure and seeking of that which will give them Rest and Peace, which if they could obtaine they should be happie,
as it were, their motions, and their Love their weight, whereby they Are still poused and moved in the persure and seeking of that which will give them Rest and Peace, which if they could obtain they should be happy,
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It is not the outward or wordly Peace: for this promise is made to men compassed about with worldly troubles and calamities. The Church in this song professeth so much her self.
It is not the outward or wordly Peace: for this promise is made to men compassed about with worldly Troubles and calamities. The Church in this song Professes so much her self.
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so have we been in thy sight, O Lord, We haue been with childe, we have been in paine, we have as it were brought forth winde, we have not wrought any deliverance in the earth,
so have we been in thy sighed, Oh Lord, We have been with child, we have been in pain, we have as it were brought forth wind, we have not wrought any deliverance in the earth,
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So in the time of the Babylonish captivitie which the PROPHET looketh unto, there appeared nothing but wrath, and, warr, and, blood ▪ and, miserie in the words & actions of God towards his people.
So in the time of the Babylonish captivity which the PROPHET looks unto, there appeared nothing but wrath, and, war, and, blood ▪ and, misery in the words & actions of God towards his people.
IOB was a perfect man, doing good & eschewing euill yet when it pleased GOD to exercise h••, that the graces wrought by his Spirit in him might appear & be the more perfected.
JOB was a perfect man, doing good & Eschewing evil yet when it pleased GOD to exercise h••, that the graces wrought by his Spirit in him might appear & be the more perfected.
Yet have we not forgotten thee neither have we dealt falsty in thy covenant. Our hearts have not turned back, neither have our steps declined out of thy way.
Yet have we not forgotten thee neither have we dealt falsty in thy Covenant. Our hearts have not turned back, neither have our steps declined out of thy Way.
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Secondly remarke, If Gods own people be not exempted frō outward troubles and calamities, what may the wicked look for? If judgement beginne at the house of God, what shall the end of them be who obey not the Gospell!
Secondly remark, If God's own people be not exempted from outward Troubles and calamities, what may the wicked look for? If judgement begin At the house of God, what shall the end of them be who obey not the Gospel!
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If it be so with Gods children, who are the children of Peace, what trouble and indignation shall be to them, who are the children of disobedience & wrath? flatter not thy self therefore with thy present Peace, wo to thee if thou continue in sinne,
If it be so with God's children, who Are the children of Peace, what trouble and Indignation shall be to them, who Are the children of disobedience & wrath? flatter not thy self Therefore with thy present Peace, woe to thee if thou continue in sin,
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The time cometh wherein thou shalt find such terrour in his face, that thou shalt wish the hils and mountains fal upon thee, rather then that thou should be made to looke upon it.
The time comes wherein thou shalt find such terror in his face, that thou shalt wish the hills and Mountains fall upon thee, rather then that thou should be made to look upon it.
All the creatures in like manner shall fight against thee to revenge the quarrell of God, none of them contributing so much as a drop of water to quench the heat of thy tongue.
All the creatures in like manner shall fight against thee to revenge the quarrel of God, none of them contributing so much as a drop of water to quench the heat of thy tongue.
Since it is not the outward Peace, as we have said, and yet is a Peace promised to the Saints even in this life, it must needs be the inward Peace and tranquillitie of the minde which they enjoy here.
Since it is not the outward Peace, as we have said, and yet is a Peace promised to the Saints even in this life, it must needs be the inward Peace and tranquillity of the mind which they enjoy Here.
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This Peace is nothing else, but such a state of the mind whereby it is so disposed, that it is not shaken, either with prosperitie or adversitie, but being stayed on God, hath Rest and repose in him whatsoever fall our,
This Peace is nothing Else, but such a state of the mind whereby it is so disposed, that it is not shaken, either with Prosperity or adversity, but being stayed on God, hath Rest and repose in him whatsoever fallen our,
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It keepeth or guardeth as a bu•wark our hearts & minds, our hearts that they turne not away from righteousnes or pieti•, by any temptation or persecution, our minds that they fal not away to errour, and that in Christ Iesus that we may abide in him,
It Keepeth or guardeth as a bu•wark our hearts & minds, our hearts that they turn not away from righteousness or pieti•, by any temptation or persecution, our minds that they fall not away to error, and that in christ Iesus that we may abide in him,
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It raiseth up in us confidence and magnanimitie. As confidence be getteth peace, so peace increaseth this confidence. When a man considereth that he is at one with God, hath him to be his friend & Father, who hath a most loving & tender care of his children:
It Raiseth up in us confidence and magnanimity. As confidence be gets peace, so peace increases this confidence. When a man Considereth that he is At one with God, hath him to be his friend & Father, who hath a most loving & tender care of his children:
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though all the standers by encourage him, and bid him be of good comfort, till he heare absolution out of the mouth of the Judge. So God is the supreame JUDGE of the World,
though all the standers by encourage him, and bid him be of good Comfort, till he hear absolution out of the Mouth of the Judge. So God is the supreme JUDGE of the World,
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Hence DAVID even after the tydings of peace brought unto him by NATHAN cryeth yet to God for peace and joy, Make me to heare the voyce of joy and gladnesse, that the bones which thou hast broken may rejoyce.
Hence DAVID even After the tidings of peace brought unto him by NATHAN Cries yet to God for peace and joy, Make me to hear the voice of joy and gladness, that the bones which thou hast broken may rejoice.
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Upon the other part, as it is God alone who giveth this peace, so for our comfort wee are to know, that hee can easily give it, and keep and preserve us in it.
Upon the other part, as it is God alone who gives this peace, so for our Comfort we Are to know, that he can Easily give it, and keep and preserve us in it.
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This serveth exceedingly for our comfort, that our God whom we serve is able so easily to give us peace and calmnesse in all our troubles and distresses.
This serves exceedingly for our Comfort, that our God whom we serve is able so Easily to give us peace and calmness in all our Troubles and Distresses.
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Would God that yee were sensible of •his his goodnes, and O that yee may be alwayes mindfull 〈 ◊ 〉 that by the consideration of so great a benefite, yee may 〈 ◊ 〉 alwayes stirred up to praise him,
Would God that ye were sensible of •his his Goodness, and Oh that ye may be always mindful 〈 ◊ 〉 that by the consideration of so great a benefit, ye may 〈 ◊ 〉 always stirred up to praise him,
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First, the creatures are transitorie and changeable, and therefore the heart set upon them, must needs change with them. 2. While as the heart is inordinatly set on the creature, the affections are contrarie to sound reason,
First, the creatures Are transitory and changeable, and Therefore the heart Set upon them, must needs change with them. 2. While as the heart is inordinately Set on the creature, the affections Are contrary to found reason,
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so during this inordinat love, we have a warre which standeth not with peace. 3. As long as the heart doth cleave inordinatly to any creature, there must needs bee a continuall feare, which is contrarie to the Peace of the minde.
so during this inordinate love, we have a war which Stands not with peace. 3. As long as the heart does cleave inordinately to any creature, there must needs be a continual Fear, which is contrary to the Peace of the mind.
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yet our guilty conscience accuseth and tormenteth us. 4. There is no creature how perfectly soever enjoyed by us that can give satisfaction to out soules, without which they can haue no peace. Such is the nobilitie of our soule, such is the excellencie of our minds and wils, that a world,
yet our guilty conscience Accuseth and torments us. 4. There is no creature how perfectly soever enjoyed by us that can give satisfaction to out Souls, without which they can have no peace. Such is the Nobilt of our soul, such is the excellency of our minds and wills, that a world,
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yea a thousand worlds known, beloved and possessed cannot give them rest & contentment. Either the Object delighted in, is unproportionated to the soule,
yea a thousand world's known, Beloved and possessed cannot give them rest & contentment. Either the Object delighted in, is unproportionated to the soul,
The next thing that is required for staying our hearts upon God, is that we joyne unto him by sincere love, and by humble submission of our desires & wills to his,
The next thing that is required for staying our hearts upon God, is that we join unto him by sincere love, and by humble submission of our Desires & wills to his,
when we desire absolutely nothing but that which pleaseth him, fully resting upō his holy will & that out of a unfained love to his Glory. When we are thus affected nothing can trouble us.
when we desire absolutely nothing but that which Pleases him, Fully resting upon his holy will & that out of a unfeigned love to his Glory. When we Are thus affected nothing can trouble us.
For if we have God, we can lacke nothing, since in him is all Good. If we seek his Kingdome, that is himself & his will, all other things shall be casten to us.
For if we have God, we can lack nothing, since in him is all Good. If we seek his Kingdom, that is himself & his will, all other things shall be casten to us.
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and often times we faile of that also, wheras if we would imploy so much time and pains in seeking God, we should undoubtedly find both solid joy and rest. I may compare them who go a whoring from God to the creatures, to a man, who being a thirst,
and often times we fail of that also, whereas if we would employ so much time and pains in seeking God, we should undoubtedly find both solid joy and rest. I may compare them who go a whoring from God to the creatures, to a man, who being a thirst,
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Thou seekest joy and Peace where it is not to be found, whereas thou might easily have it in God who is the Ocean of goodnes. Come unto me saieth our Saviour and ye shall find rest unto your soules.
Thou Seekest joy and Peace where it is not to be found, whereas thou might Easily have it in God who is the Ocean of Goodness. Come unto me Saith our Saviour and you shall find rest unto your Souls.
Ho every on that thirsteth let him come unto the waters ▪ why spend ye your money for that which is not bread and your labour for that which satisfieth not? Isai. 55. In like manner if our love be fixed upon God and our will subjected to his,
Ho every on that Thirsteth let him come unto the waters ▪ why spend you your money for that which is not bred and your labour for that which Satisfieth not? Isaiah 55. In like manner if our love be fixed upon God and our will subjected to his,
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We shall not be grieved for that which is by-past because nothing hath befallen but that which it pleased God to permitt, whose blessed Will we adore and preferre unto our own.
We shall not be grieved for that which is bypast Because nothing hath befallen but that which it pleased God to permit, whose blessed Will we adore and prefer unto our own.
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For the same reason the fear of evils to come shall not disturbe us, since we know nothing can befall hereafter but according to the will of God decreeing or permitting to which we have conformed our wils,
For the same reason the Fear of evils to come shall not disturb us, since we know nothing can befall hereafter but according to the will of God decreeing or permitting to which we have conformed our wills,
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If any man shall think this a hard task ▪ Let him consider that it is most reasonable, whither we looke to God his excellencie or to our own profite. For the first God is the supream Lord of al,
If any man shall think this a hard task ▪ Let him Consider that it is most reasonable, whither we look to God his excellency or to our own profit. For the First God is the supreme Lord of all,
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and hath made all things for himself, his infinite dignitie & excellencie requireth that all things should be referred to his Glory and to the obedience of his will.
and hath made all things for himself, his infinite dignity & excellency requires that all things should be referred to his Glory and to the Obedience of his will.
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what then art thou, being but a miserable worme, that thou will have thy own will and thy own desires as if thou thy self were the last end of thy actions? what else is this but to equall thy self to God,
what then art thou, being but a miserable worm, that thou will have thy own will and thy own Desires as if thou thy self were the last end of thy actions? what Else is this but to equal thy self to God,
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To conclude this point, we may easily perceive from that which we have said, that the only and undoubted way to tranquillitie and peace of minde, is to settle our hearts upon God the true center of our soules and absolutlie to seek nothing but him and his Will.
To conclude this point, we may Easily perceive from that which we have said, that the only and undoubted Way to tranquillity and peace of mind, is to settle our hearts upon God the true centre of our Souls and absolutely to seek nothing but him and his Will.
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Thus the servants of God have ever calmed their minds amidst their greatest troubles. When God had loosed the hand of Sathan upon IOB, upon his bodie, upon his goods, upon his children, he found tranquillitie in this.
Thus the Servants of God have ever calmed their minds amid their greatest Troubles. When God had loosed the hand of Sathan upon JOB, upon his body, upon his goods, upon his children, he found tranquillity in this.
He sat down and worshiped, and said Naked I came into the world, and naked shall I go out of it againe, the LORD hath given & the LORD hath taken, Blessed be the Name of the LORD.
He sat down and worshipped, and said Naked I Come into the world, and naked shall I go out of it again, the LORD hath given & the LORD hath taken, Blessed be the Name of the LORD.
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So whē it was told ELI of the vengance decreed by God against his house he calmed himself with this, It is the LORD let him do what secmeth good to him. 1. Sam. 3. When DAVID was flying from Absol•m he pacified his minde with the same consideration. 1. Sam. 15. Take back the ark againe:
So when it was told ELI of the vengeance decreed by God against his house he calmed himself with this, It is the LORD let him do what secmeth good to him. 1. Sam. 3. When DAVID was flying from Absol•m he pacified his mind with the same consideration. 1. Sam. 15. Take back the Ark again:
So in like manner Acts 21. When the disciples could not perswade S. PAUL to forebeare his journey to Jerusalem where he was to meete with bonds, they said The Will of the LORD be done.
So in like manner Acts 21. When the Disciples could not persuade S. PAUL to forebear his journey to Jerusalem where he was to meet with bonds, they said The Will of the LORD be done.
This ought to be the disposition of every good Christian, and if it were in us as it ought to be, it would dry up all our tears ▪ stay our sighs & silence all our murmurings & complaints. Make your use of this.
This ought to be the disposition of every good Christian, and if it were in us as it ought to be, it would dry up all our tears ▪ stay our sighs & silence all our murmurings & complaints. Make your use of this.
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Ye have been afflicted, ye have already seen and felt many evils, and are yet in feare of greater, Where shall we find rest and quietnes to our perplexed hearts? In this, what have been done already, the LORD whose Will is ever to be adored hath done it.
You have been afflicted, you have already seen and felt many evils, and Are yet in Fear of greater, Where shall we find rest and quietness to our perplexed hearts? In this, what have been done already, the LORD whose Will is ever to be adored hath done it.
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Albeit this may satisfie our minds in worldly losses, yet it seemath that it cānot give sufficient satisfaction in these evils which are prejudiciall to the Glory of God and well of mens souls.
Albeit this may satisfy our minds in worldly losses, yet it seemath that it cannot give sufficient satisfaction in these evils which Are prejudicial to the Glory of God and well of men's Souls.
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He hath all things, all ages & eternitie it self before him, and knoweth what varietie is best to make the just proportion and beautie of the whole work.
He hath all things, all ages & eternity it self before him, and Knoweth what variety is best to make the just proportion and beauty of the Whole work.
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And then a separation shall be made, the tares shal go to the fire & the wheat to the barne. Consider That the bless•d Saints in heaven, know well that God is here exceedingly dishonoured,
And then a separation shall be made, the tares shall go to the fire & the wheat to the bairn. Consider That the bless•d Saints in heaven, know well that God is Here exceedingly dishonoured,
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If our minds be stayed upon God, we will trust in Him, which also is a soveraigne means to obtain peace and protection from God, if there be any generositie in a man, he will be loath to deceive him who trusteth in him,
If our minds be stayed upon God, we will trust in Him, which also is a sovereign means to obtain peace and protection from God, if there be any generosity in a man, he will be loath to deceive him who Trusteth in him,
yea he will hazard his means & his life for his safeguard, how much more may we think that God will defend and direct them who put their whole trust & assurance in him? Hence the PROPHET exhorteth in the next words, Trust in the LORD for ever,
yea he will hazard his means & his life for his safeguard, how much more may we think that God will defend and Direct them who put their Whole trust & assurance in him? Hence the PROPHET exhorteth in the next words, Trust in the LORD for ever,
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He exhorteth not only to trust, but alwayes to continue in this our trust & confidence, and he giveth most pregnant reasons; for He in whom we trust is JEHOVAH the prime and infinite being, in whom is everlasting strength or the rock of ages ▪ That which he saieth of his strength, he understandeth of all his other Perfections. As there is infinite and everlasting Strength in Him,
He exhorteth not only to trust, but always to continue in this our trust & confidence, and he gives most pregnant Reasons; for He in whom we trust is JEHOVAH the prime and infinite being, in whom is everlasting strength or the rock of ages ▪ That which he Saith of his strength, he understands of all his other Perfections. As there is infinite and everlasting Strength in Him,
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so infinite and everlasting Goodnes, infinite and everlasting Wisdome, infinite & everlasting Truth. If we look to these his Perfections by the eye of Faith, wee cannot choise but trust in him,
so infinite and everlasting goodness, infinite and everlasting Wisdom, infinite & everlasting Truth. If we look to these his Perfections by the eye of Faith, we cannot choice but trust in him,
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Yee have had manifold experiences of his goodnesse and power, especially of late; all which should concurre to the confirming of your Confidence in him.
Ye have had manifold experiences of his Goodness and power, especially of late; all which should concur to the confirming of your Confidence in him.
Hee had given you long his Word in purity and plenty, long peace and prosperitie, but wee turned his grace into wantonnesse, and abused our peace and plenty to ryot and excesse;
He had given you long his Word in purity and plenty, long peace and Prosperity, but we turned his grace into wantonness, and abused our peace and plenty to riot and excess;
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What wonder then, that he should for a time send a scarcenesse of the Word and Sacraments. That hee should turne our peace into trouble, and our plenty into want:
What wonder then, that he should for a time send a scarceness of the Word and Sacraments. That he should turn our peace into trouble, and our plenty into want:
But if we turne to him with all our heart, he shall keep us in perfect peace, according to his promise, His salvation shal be wals & bulwarks, Wee shall be able to say with DAVID, The Lord is my light and my salvation whom shall I feare? The Lord is the strength of my life of whom shall I be affrayed? The Lord grant this unto us,
But if we turn to him with all our heart, he shall keep us in perfect peace, according to his promise, His salvation shall be walls & bulwarks, we shall be able to say with DAVID, The Lord is my Light and my salvation whom shall I Fear? The Lord is the strength of my life of whom shall I be afraid? The Lord grant this unto us,
This his Fall is registrated in holy scripture, not only to shew the trueth of divine Historie, the Pen-men wherof concealeth not the faults of them that were most deare unto them, as commonly humane Historians do:
This his Fallen is registrated in holy scripture, not only to show the truth of divine History, the Penmen whereof concealeth not the Faults of them that were most deer unto them, as commonly humane Historians do:
When thou hearest him crying, Have mercie upon me O Lord, according to thy tender mercies, &c. Hee cryeth, that thou mayest learne how to cry, hee sigheth, that thou mayest learn how to sigh, hee weepeth that thou mayest joyne thy tears with him,
When thou Hearst him crying, Have mercy upon me Oh Lord, according to thy tender Mercies, etc. He Cries, that thou Mayest Learn how to cry, he sigheth, that thou Mayest Learn how to sighs, he weeps that thou Mayest join thy tears with him,
The same may I say of S. Peter, who is set before our eyes in this historie, that hee may be a preacher to us of our humane frailtie, of the mercie of God,
The same may I say of S. Peter, who is Set before our eyes in this history, that he may be a preacher to us of our humane frailty, of the mercy of God,
and a patern of repentance. That we may make our use herof more fruitfully, Wee shall first set down in order the Summe of the Historie, of that which we have read out of all the foure Evangelists.
and a pattern of Repentance. That we may make our use hereof more fruitfully, we shall First Set down in order the Sum of the History, of that which we have read out of all the foure Evangelists.
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The unlearned & unconsiderat READER might think, That the Evangelists agree not well in relating this Historie: but if wee compare them together, wee shall find a very sweet harmony,
The unlearned & considerate READER might think, That the Evangelists agree not well in relating this History: but if we compare them together, we shall find a very sweet harmony,
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Now according to them all, this is the Historie. Our LORD being arraigned before Cajaphas and his Councell the night before his death, S. Peter having followed him to the HALL of the high Priest,
Now according to them all, this is the History. Our LORD being arraigned before Caiaphas and his Council the night before his death, S. Peter having followed him to the HALL of the high Priest,
and affirmeth confidently or strongly (as S. Luke telleth us) and confirmeth his saying with this argument, That he was of Galilee, where Christ for the greatest part conversed,
and Affirmeth confidently or strongly (as S. Lycia Telleth us) and confirmeth his saying with this argument, That he was of Galilee, where christ for the greatest part conversed,
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By occasion of this some others standing by, (as S. Matth. and S. Mark importeth) urge him in like manner, Of a truth, say they, this fellow was with him,
By occasion of this Some Others standing by, (as S. Matthew and S. Mark imports) urge him in like manner, Of a truth, say they, this fellow was with him,
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Did I not see thee in the garden with him, saieth he? as if he would have said, How darest thou refuse? how canest thou deny? Did I not see thee with these eyes of mine with him in the garden? Here the Apostle being brought to a perempter perceiving himself to be in great danger,
Did I not see thee in the garden with him, Saith he? as if he would have said, How Darest thou refuse? how Canst thou deny? Did I not see thee with these eyes of mine with him in the garden? Here the Apostle being brought to a perempter perceiving himself to be in great danger,
hee is not content simply to deny him, but he doeth it with oaths & execrations, swearing and cursing that he knew not the man, that he did not so much as know what they said Now immediatly while hee is yet speaking, the Cock croweth the second time, as S. Mark telleth us, and Jesus turning him about, looked upon S. Peter, Whereupon he remembred and called to minde the words of Jesus, How hee had said;
he is not content simply to deny him, but he doth it with Oaths & execrations, swearing and cursing that he knew not the man, that he did not so much as know what they said Now immediately while he is yet speaking, the Cock croweth the second time, as S. Mark Telleth us, and jesus turning him about, looked upon S. Peter, Whereupon he remembered and called to mind the words of jesus, How he had said;
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But before we enter into these particulars, yee are to understand that some have excused or extenuated this sin of Peter, that either they thought it no sin, or a very small one,
But before we enter into these particulars, ye Are to understand that Some have excused or extenuated this sin of Peter, that either they Thought it no since, or a very small one,
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2. He sinned against faith; For the commandement wherby we are tyed to beleeve, bindeth us not only to beleeve inwardly, but also outwardly to confesse;
2. He sinned against faith; For the Commandment whereby we Are tied to believe, binds us not only to believe inwardly, but also outwardly to confess;
3. He sinned by perjurie, calling 〈 ◊ 〉 God and desiring him to bear witnes to his lie. 4. He sinned by cursing, and wishing all kinde of mischief to himself, if he spake not trueth.
3. He sinned by perjury, calling 〈 ◊ 〉 God and desiring him to bear witness to his lie. 4. He sinned by cursing, and wishing all kind of mischief to himself, if he spoke not truth.
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he answered, Lord why cannot I follow thee now? I am ready to go with thee both to prison and to death ▪ and againe, Though all men should •e offended at thee,
he answered, Lord why cannot I follow thee now? I am ready to go with thee both to prison and to death ▪ and again, Though all men should •e offended At thee,
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The word used in the original signifieth that he wisheth himself to be an Anathema, which is as much as one that is accursed, execrable and unworthy of the communion of good men,
The word used in the original signifies that he wishes himself to be an Anathema, which is as much as one that is accursed, execrable and unworthy of the communion of good men,
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and that is devoted and appointed for •ell. The word which the Syrian Interpreter useth signifieth to destroy and abolish, & in the old Testament cōmonly signifieth A thing devoted to God, which cannot be redeemed,
and that is devoted and appointed for •ell. The word which the Syrian Interpreter uses signifies to destroy and Abolah, & in the old Testament commonly signifies A thing devoted to God, which cannot be redeemed,
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So the Apostle by this anathematizing or cursing wished all mischiefs to himself, both to his body and soule, which is no lesse then eternal condemnation.
So the Apostle by this anathematizing or cursing wished all mischiefs to himself, both to his body and soul, which is no less then Eternal condemnation.
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Suppose there had been no more, This cursing was a grievous sin. God oftentimes even in this life hath declared his Wrath against it by dreadfull judgements.
Suppose there had been no more, This cursing was a grievous since. God oftentimes even in this life hath declared his Wrath against it by dreadful Judgments.
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There he reporteth, that three wicked men had conspired against Narcissus Bishop of IERUSALEM, in the time of the Emperour Severus, who was a man of singular holinesse, but somwhat severe.
There he Reporteth, that three wicked men had conspired against Narcissus Bishop of IERUSALEM, in the time of the Emperor Severus, who was a man of singular holiness, but somewhat severe.
These wicked persons fearing to bee censured by him, accuse him of Vncleannesse, & to perswade men to beleeve them, did use fearfull curses and impreea•ions against themselves,
These wicked Persons fearing to be censured by him, accuse him of Uncleanness, & to persuade men to believe them, did use fearful curses and impreea•ions against themselves,
Thus we may perceive that the Apostle his cursing did much aggravate his sin. Secondly, the matter which he denied with oathes & execrations was most great and important.
Thus we may perceive that the Apostle his cursing did much aggravate his since. Secondly, the matter which he denied with Oaths & execrations was most great and important.
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Thirdly, he who denied this was no mean person but a great and prime Apostle which aggravateth the offence, it was Peter whose name Christ had changed,
Thirdly, he who denied this was no mean person but a great and prime Apostle which Aggravateth the offence, it was Peter whose name christ had changed,
It was Peter who had been so familiar with his Lord, had seen him worke so many miracles and had wrought miracles himself in his Name. Peter who had been with him in mount Tabor, had tasted there the heavenly joyes & had heard this voice from heaven, Thou art my well beloved son &c. Peter to whom the Father had revealed this, That Jesus was the son of the living God.
It was Peter who had been so familiar with his Lord, had seen him work so many Miracles and had wrought Miracles himself in his Name. Peter who had been with him in mount Tabor, had tasted there the heavenly Joys & had herd this voice from heaven, Thou art my well Beloved son etc. Peter to whom the Father had revealed this, That jesus was the son of the living God.
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for at the first assault of a hand-maid and doore-keeper he denyed That he knew Christ. Behold, saieth holy AUGUSTINE, The most firme pillartrembls whollie at one small blast of the aire.
for At the First assault of a handmaid and doorkeeper he denied That he knew christ. Behold, Saith holy AUGUSTINE, The most firm pillartrembls wholly At one small blast of the air.
Where now saieth he is thy former confidence, and bold promises? where now are these words I am ready to follow thee both to prison and to death? Is this to follow thy Lord, to deny that thou knowest him? Is this to lay down thy life for him, to deny him at the voice of a damsell? for preserving thy life? how strangely is thy voice changed now? and yet thou art not brought unto publick, thou art not presented yet before kings or governours, thou art not yet put to the rocke or torture. It is not a scribe, or pharisee, or priest, or souldier, or executioner, that demandeth of thee,
Where now Saith he is thy former confidence, and bold promises? where now Are these words I am ready to follow thee both to prison and to death? Is this to follow thy Lord, to deny that thou Knowest him? Is this to lay down thy life for him, to deny him At the voice of a damsel? for preserving thy life? how strangely is thy voice changed now? and yet thou art not brought unto public, thou art not presented yet before Kings or Governors, thou art not yet put to the rock or torture. It is not a scribe, or Pharisee, or priest, or soldier, or executioner, that demandeth of thee,
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There was betwixt his second and third deniall about the space of an houre, wherein the had time to recollect his confounded thoughts and to call to minde what he hade done, that he might have repented,
There was betwixt his second and third denial about the Molle of an hour, wherein thee had time to recollect his confounded thoughts and to call to mind what he hade done, that he might have repented,
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Thus we see his sinne in many respects was grievous, which we have discovered not for the reproach of that great and holy Apostle (God forbid) but that we may learne these uses from it, Which the spirit of God would have us to learne, which is the third point propounded by us.
Thus we see his sin in many respects was grievous, which we have discovered not for the reproach of that great and holy Apostle (God forbid) but that we may Learn these uses from it, Which the Spirit of God would have us to Learn, which is the third point propounded by us.
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he that should not have denied Christ, although the sword had been at his throat, denieth him now at the voice of a damsell. The like we may see in DAVID, who was a man according to the heart of God,
he that should not have denied christ, although the sword had been At his throat, Denieth him now At the voice of a damsel. The like we may see in DAVID, who was a man according to the heart of God,
and yet fell both in adulterie & murther. This should teach us all humilitie, feare and watch fulnes, and to trust in nothing but in God and his Grace• S. Peter himself learned these things by his fall. When our Lord after his resurrection asked him whether he did love him more then others did, he did not preferre himself to any,
and yet fell both in adultery & murder. This should teach us all humility, Fear and watch fullness, and to trust in nothing but in God and his Grace• S. Peter himself learned these things by his fallen. When our Lord After his resurrection asked him whither he did love him more then Others did, he did not prefer himself to any,
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So in his 1. epist. 1. chap. He saieth, That we are kept by the power of GOD through faith unto salvation, and in the 5. chap. of that epist, he giveth this exhortarion to all, Be sober, be vigilant:
So in his 1. Epistle. 1. chap. He Saith, That we Are kept by the power of GOD through faith unto salvation, and in the 5. chap. of that Epistle, he gives this exhortation to all, Be Sobrium, be vigilant:
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Let us in like manner learne to be humble, and to feare and watch. If the strong pillars and mighty cedares be so shaken and so soone, what may become of us, who have scarce grace rooted in our hearts in the day of our temptation? What is man without the Grace of God, saieth holy AUGUSTINE, in his 124. Sermon of time, But that which Peter was when he denied his LORD? yea suppose thou had never so much grace, yet thou hast this treasure in an earthen vessell, thou art like to a rich ship full of precious wares, that is tossed in the sea,
Let us in like manner Learn to be humble, and to Fear and watch. If the strong pillars and mighty cedares be so shaken and so soon, what may become of us, who have scarce grace rooted in our hearts in the day of our temptation? What is man without the Grace of God, Saith holy AUGUSTINE, in his 124. Sermon of time, But that which Peter was when he denied his LORD? yea suppose thou had never so much grace, yet thou hast this treasure in an earthen vessel, thou art like to a rich ship full of precious wares, that is tossed in the sea,
And that he himself did beat his body down and kept it in subjection, Lest by any means when he bad preached unto others, he himself should be a cast-away.
And that he himself did beatrice his body down and kept it in subjection, Lest by any means when he bade preached unto Others, he himself should be a castaway.
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Secondly, we may perceive from this fall of Peter, that one sinne especially, if it be grievous; draweth another after it and that without stay, till Christ look againe upon the sinner. Hence sinne is called by S. PAUL, The s•ure of the devil.
Secondly, we may perceive from this fallen of Peter, that one sin especially, if it be grievous; draws Another After it and that without stay, till christ look again upon the sinner. Hence sin is called by S. PAUL, The s•ure of the Devil.
He was by nature vehement as appeareth by many passages of the Gospell, and particularly by cutting off the eare of Malchus. He was to be a prime pastor & ruller of the Church,
He was by nature vehement as appears by many passages of the Gospel, and particularly by cutting off the ear of Malchus. He was to be a prime pastor & ruller of the Church,
An innummerable multitude of people was to be committed unto him, loaden with manifold iniquities. Now if he had never fallen himself like enough it was, that he would have been the lesse inclind to pi•tie & comiserate others, Therefore saieth holy AUGUSTINE.
an innumerable multitude of people was to be committed unto him, loaded with manifold iniquities. Now if he had never fallen himself like enough it was, that he would have been the less inclined to pi•tie & comiserate Others, Therefore Saith holy AUGUSTINE.
He will never act the part of a pastor faithfully that can do nothing else but rule with authoritie, terrifie, censure, & punish. That is not the way to win men to God,
He will never act the part of a pastor faithfully that can do nothing Else but Rule with Authority, terrify, censure, & Punish. That is not the Way to win men to God,
If therefore thou art not content to take up thy crosse with patienc•, if thou love not thy brother, abide not in Christs words, art not carefull to do the will of his heavenly Father, and to crucifie thy flesh with the lusts of it, thou denies thy self to be his disciple, & consequently denies him.
If Therefore thou art not content to take up thy cross with patienc•, if thou love not thy brother, abide not in Christ words, art not careful to do the will of his heavenly Father, and to crucify thy Flesh with the Lustiest of it, thou Denies thy self to be his disciple, & consequently Denies him.
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and have need to slie to the mercie of God, whereof we may see a notable demonstration in Christ his dealing with S. Peter. But there is mercie with God,
and have need to sly to the mercy of God, whereof we may see a notable demonstration in christ his dealing with S. Peter. But there is mercy with God,
S. Peter having fallen in the manner before declared, immediatly whill he was yet speaking, the Cock crew the second time and with all Jesus turning looked upon him, where upon he remembred and called to minde the words of Jesus how he had said,
S. Peter having fallen in the manner before declared, immediately whill he was yet speaking, the Cock crew the second time and with all jesus turning looked upon him, where upon he remembered and called to mind the words of jesus how he had said,
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For clearing of this more fully, ye are to consider that the spirituall look of God as it is descrived in scripture, is somtimes in Justice, somtimes in Mercie, somtimes to Humble, somtimes to Exalt, somtimes to Reward, & somtimes to Punish. In Iustice he looked upon the first world,
For clearing of this more Fully, you Are to Consider that the spiritual look of God as it is described in scripture, is sometimes in justice, sometimes in Mercy, sometimes to Humble, sometimes to Exalt, sometimes to Reward, & sometimes to punish. In justice he looked upon the First world,
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Thus he looked upon them that were building Ba•el, Gen. 10. and the effect of his look, was the confounding of their languages, and the scattering of them upon the earth.
Thus he looked upon them that were building Ba•el, Gen. 10. and the Effect of his look, was the confounding of their languages, and the scattering of them upon the earth.
He looked thus upon Sedom and Gomorrah Gen, 18. I will go down saieth the Lord and see if it be according to the cry which is come up unto me, and the effect was the destroying of them with fire & brimstone from heaven.
He looked thus upon Sodom and Gomorrah Gen, 18. I will go down Saith the Lord and see if it be according to the cry which is come up unto me, and the Effect was the destroying of them with fire & brimstone from heaven.
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He looked thus upon Corah Dathan and Abiram numb. 16. and was displeased and in his fi•ie indignation he consumed them, Of this Look DAVID Psal. 104. saieth, He looketh upon the earth,
He looked thus upon Corah Dathan and Abiram numb. 16. and was displeased and in his fi•ie Indignation he consumed them, Of this Look DAVID Psalm 104. Saith, He looks upon the earth,
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for it wakned him out of security and brought him to remembrance and consideration of that which he had done &c. Here first, observe the necessitie and power of Christs Grace. The necessitie, for till Christ looked upon.
for it wakened him out of security and brought him to remembrance and consideration of that which he had done etc. Here First, observe the necessity and power of Christ Grace. The necessity, for till christ looked upon.
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The cock crew againe and againe, and this should have been a memoriall of his fall and an admonition to repent: but all this availed nothing till Christ looked upon him.
The cock crew again and again, and this should have been a memorial of his fallen and an admonition to Repent: but all this availed nothing till christ looked upon him.
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Whence is it that we enjoy any good in this life or in the life to come more then others? it is because it pleased God to look upon us from eternitie, with the eyes of his mercy.
Whence is it that we enjoy any good in this life or in the life to come more then Others? it is Because it pleased God to look upon us from eternity, with the eyes of his mercy.
Hence that prayer of the ancient Church, Lord look upon me with these eyes wherewith thou looked upon Marie Magdalen in the banquet, wherewith thou looked upon S. Peter in the hall,
Hence that prayer of the ancient Church, Lord look upon me with these eyes wherewith thou looked upon Marie Magdalen in the banquet, wherewith thou looked upon S. Peter in the hall,
Secondly, we may observe here the readinesse and willingnesse of God to show mercie even to most grievous sinners. Our Lord at this time was arreigned before his enemies, bound, buffered, condemned or ready to be condemned.
Secondly, we may observe Here the readiness and willingness of God to show mercy even to most grievous Sinners. Our Lord At this time was arraigned before his enemies, bound, buffered, condemned or ready to be condemned.
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S. AUGUSTINE in his 9. & 10 sermons on the words of the Apostle 1. Tim. 1. 15. hath a sweet meditation to this purpose of the Mercie of God shewn to, S. PAUL;
S. AUGUSTINE in his 9. & 10 Sermons on the words of the Apostle 1. Tim. 1. 15. hath a sweet meditation to this purpose of the Mercy of God shown to, S. PAUL;
and with the fourth I healed, perfected and crowned thee, say unto thee sick, cry unto them that are ready to despaire, This is a true and faithfull saying that Christ Jesus came into the world to save sinners.
and with the fourth I healed, perfected and crowned thee, say unto thee sick, cry unto them that Are ready to despair, This is a true and faithful saying that christ jesus Come into the world to save Sinners.
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I was a persecuter and blasphemer, I keeped the garments of them that stoned his first Martyre Steven, I breathed nothing but surie and thirsted nothing but the blood of the Saints.
I was a Persecutor and blasphemer, I keeped the garments of them that stoned his First Martyr Steven, I breathed nothing but fury and thirsted nothing but the blood of the Saints.
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And PETER called to minde the words of Jesus. Being Looked upon by our LORD; First he remembereth his words and no doubt considered and weighed his own sinne.
And PETER called to mind the words of jesus. Being Looked upon by our LORD; First he remembereth his words and no doubt considered and weighed his own sin.
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This remembring or calling to minde importeth, that before he had forgotten, or at least considered not Christ & his Words. It is strange that he should have forgotten him with whom he was so familiar, who that night had washed his feet,
This remembering or calling to mind imports, that before he had forgotten, or At least considered not christ & his Words. It is strange that he should have forgotten him with whom he was so familiar, who that night had washed his feet,
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and from whom that night he had received the holy sacrament: but such is the corruption of our nature that most quickly we forget GOD and his Word. Hence we are compared to lacking vessels that rune out.
and from whom that night he had received the holy sacrament: but such is the corruption of our nature that most quickly we forget GOD and his Word. Hence we Are compared to lacking vessels that rune out.
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and judgements, and statutes &c. who would give himself to wickednes, if he remembred and considered the Goodnes of God bestowed upon him? and laid up for him,
and Judgments, and statutes etc. who would give himself to wickedness, if he remembered and considered the goodness of God bestowed upon him? and laid up for him,
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if he remembred and considered the end for which God made and redeemed him, even that he might serve him in holinesse, and righteousnesse, all the dayes of his life,
if he remembered and considered the end for which God made and redeemed him, even that he might serve him in holiness, and righteousness, all the days of his life,
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What greater torment then to remember how easilie they might have escaped these infinite and eternall torments? and how easily they might have attained unto eternal joyes. Let us therefore take heed than we forget not Christ,
What greater torment then to Remember how Easily they might have escaped these infinite and Eternal torments? and how Easily they might have attained unto Eternal Joys. Let us Therefore take heed than we forget not christ,
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We reade not his words, which may bee were chocked with aboundance of his tears, but no doubt since he called to minde his sinne, & repented fruitfully, he had thoughts or inward words both of sorrow and confidence. When he thought upon his sinne, we may well thinke he said within himself, Alace miserable man what have I done? How do I yet live who have denied him who is the life? what wonder though the earth should swallow me up who have denied my Lord and redeemer? O wicked mouth! how could thou deny that thou knewest him who hath bestowed so many benefits upon thee? cursed tongue! how could thou abjure him who hath showed so many tokens of his love unto thee? In like manner while he thought upon these words of Christ, I have prayed for thee that thy faith fail not, we may think that he hath said within himself;
We read not his words, which may be were chocked with abundance of his tears, but no doubt since he called to mind his sin, & repented fruitfully, he had thoughts or inward words both of sorrow and confidence. When he Thought upon his sin, we may well think he said within himself, Alace miserable man what have I done? How do I yet live who have denied him who is the life? what wonder though the earth should swallow me up who have denied my Lord and redeemer? O wicked Mouth! how could thou deny that thou Knewest him who hath bestowed so many benefits upon thee? cursed tongue! how could thou abjure him who hath showed so many tokens of his love unto thee? In like manner while he Thought upon these words of christ, I have prayed for thee that thy faith fail not, we may think that he hath said within himself;
No face so beautifull in his Eyes, as that which is bluddered with tears. The teares of a penitent are the pearles which he delighteth in. Nothing more profitable to us.
No face so beautiful in his Eyes, as that which is bludder with tears. The tears of a penitent Are the Pearls which he delights in. Nothing more profitable to us.
and who would not for recovering of so great a good, with Peter here weep bitterly, with Mary Magdalen, wash his feet with tears, and with DAVID make his bed to swime with them.
and who would not for recovering of so great a good, with Peter Here weep bitterly, with Marry Magdalen, wash his feet with tears, and with DAVID make his Bed to swim with them.
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Is not Christ turned to thee, when he speaketh to thee in his Word, and inviteth thee to come to him? doth he not turne and look unto thee when he offereth to thee his own Body and his Blood? Look therefore unto him and look unto thy self, Look to him sweating his own Blood, crowned with thorns, scourged, buffetted, denuded of his garments, and all for thee.
Is not christ turned to thee, when he speaks to thee in his Word, and Inviteth thee to come to him? does he not turn and look unto thee when he Offereth to thee his own Body and his Blood? Look Therefore unto him and look unto thy self, Look to him sweating his own Blood, crowned with thorns, scourged, buffeted, denuded of his garments, and all for thee.
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Canst thou look upon this sight without tears? what are the tears of thine eyes to the Blood, of his sacred Body, and to the sorrowes and travailes of his Soul? look upon thy self, consider thy ungratitude, the filthines and defilment of thy soul and body,
Canst thou look upon this sighed without tears? what Are the tears of thine eyes to the Blood, of his sacred Body, and to the sorrows and travails of his Soul? look upon thy self, Consider thy ungratitude, the filthiness and defilment of thy soul and body,
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& how thou art exposed by thy sinnes to his dreadfull and eternall wrath. If thou can consider this aright, it will make thee to say with the PROPHET, O that my head were waters,
& how thou art exposed by thy Sins to his dreadful and Eternal wrath. If thou can Consider this aright, it will make thee to say with the PROPHET, Oh that my head were waters,
Chapter of MATTHEW. Vers. 21. Then Iesus went thence, and departed into the coasts of Tyre and Sidon. Vers. 22. And behold, a woman of Canaan came out of the same coasts,
Chapter of MATTHEW. Vers. 21. Then Iesus went thence, and departed into the coasts of Tyre and Sidon. Vers. 22. And behold, a woman of Canaan Come out of the same coasts,
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and cryed unto him, saying, Have mercy on me O LORD, thou Sonne of David, my daughter is grievously vexed with a devil. Vers. 23. But he answered her not a word.
and cried unto him, saying, Have mercy on me Oh LORD, thou Son of David, my daughter is grievously vexed with a Devil. Vers. 23. But he answered her not a word.
as the woman here mentioned had, who prayed with such faith, confidence, humilitie and invincible constancie, that not only obtained she her desire, but much more, O woman! said our Saviour unto her, great is thy faith, be it unto thee even as thou wilt.
as the woman Here mentioned had, who prayed with such faith, confidence, humility and invincible constancy, that not only obtained she her desire, but much more, Oh woman! said our Saviour unto her, great is thy faith, be it unto thee even as thou wilt.
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The person that was here a supplicant to our Lord was a woman. One of the weaker sex, by which the devill first prevailed against man, & expelled him from paradise and the joyes of it.
The person that was Here a supplicant to our Lord was a woman. One of the Weaker sex, by which the Devil First prevailed against man, & expelled him from paradise and the Joys of it.
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but a greek as it is in the original, which according to the phrase of scripture, is as much as a gentile, and so a stranger from the Common-wealth of Israel,
but a greek as it is in the original, which according to the phrase of scripture, is as much as a gentile, and so a stranger from the Commonwealth of Israel,
Phenicia where Tyrus and Sidon here mentioned were, was possessed by the postoritie of Canaan, as we may see in the 10. of Gen. Where Moses telleth us, that the sonnes of Canaan inhabited both Iudea and this part also,
Phenicia where Tyre and Sidon Here mentioned were, was possessed by the postoritie of Canaan, as we may see in the 10. of Gen. Where Moses Telleth us, that the Sons of Canaan inhabited both Iudea and this part also,
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So then these whom the greeks called Phenicians from the aboundance of Palme trees that grew in their countrie were called by the Isralites Cananites. Hence in the 5. of Joshua, those that were called in the hebrew, kings of Canaan, are now called by the seaventy INTERPRETER 9. kings of Phenicia. S. MARK addeth, that she was a Syrophenician, not only because that Countrey was a part of Syria, but also because it was particularly termed Syrophenicia: in respect it was next adjacent to the chief part of Syria. Thus yee see, She was not only an heathen woman, but also a Cananite; That is one of the worst of the Heathens, who for their grievous and unnaturall, sinnes were very abhominable.
So then these whom the Greeks called Phenicians from the abundance of Palm trees that grew in their country were called by the Israelites Canaanites. Hence in the 5. of joshua, those that were called in the hebrew, Kings of Canaan, Are now called by the seaventy INTERPRETER 9. Kings of Phenicia. S. MARK adds, that she was a Syrophoenician, not only Because that Country was a part of Syria, but also Because it was particularly termed Syrophoenicia: in respect it was next adjacent to the chief part of Syria. Thus ye see, She was not only an heathen woman, but also a Canaanite; That is one of the worst of the heathens, who for their grievous and unnatural, Sins were very abominable.
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This part of her Discription is set down not only to shew, That the Spirit of God doeth breath where it pleaseth, but also that the glory of the grace of God wrought in this Woman and manifested by her at this time, might appeare the more.
This part of her Description is Set down not only to show, That the Spirit of God doth breath where it Pleases, but also that the glory of the grace of God wrought in this Woman and manifested by her At this time, might appear the more.
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Besids the benefite bestowed upon her, was a presage, as it were, of that mercie which was to bee taken from the Jews, and to be bestowed upon the Gentiles, and by which the devill who so long and so grievously had vexed their soules, drawing them to so many errours and sinnes, was to be expelled from them.
Besides the benefit bestowed upon her, was a presage, as it were, of that mercy which was to be taken from the jews, and to be bestowed upon the Gentiles, and by which the Devil who so long and so grievously had vexed their Souls, drawing them to so many errors and Sins, was to be expelled from them.
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Lastly, She is descrived from her distresse & misery. Her daughter had an uncleane spirit saith S. MATTH, and was vexed therby. So it was affliction that drew her unto Christ,
Lastly, She is described from her distress & misery. Her daughter had an unclean Spirit Says S. MATTHEW, and was vexed thereby. So it was affliction that drew her unto christ,
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So it was good for Manasses that he was bowed down with heavie bonds, that hee could not lift up his head nor get any release, that did drive him to God,
So it was good for Manasses that he was bowed down with heavy bonds, that he could not lift up his head nor get any release, that did drive him to God,
She goeth not to Inchanters or Socerers, to drive out one devill by another, as appearantly hath been the practise of these heathen parts where she lived,
She Goes not to Enchanters or Sorcerers, to drive out one Devil by Another, as appearantly hath been the practice of these heathen parts where she lived,
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but she goeth to himself immediatly, and she cometh to him with a prayer full of faith, fervencie; humilitie & most fit to stirre up pittie and compassion. SHE cryed after him, who seemed to hasten from her,
but she Goes to himself immediately, and she comes to him with a prayer full of faith, fervency; humility & most fit to stir up pity and compassion. SHE cried After him, who seemed to hasten from her,
This was the ground of her confidence. It might have been said, If he be the LORD, how darest thou so importune him? but her faith was ready to reply, he is the Sonne of David also and the Saviour of the world.
This was the ground of her confidence. It might have been said, If he be the LORD, how Darest thou so importune him? but her faith was ready to reply, he is the Son of David also and the Saviour of the world.
For this end came he down from heaven, hath humbled himself, and hath assumed such flesh as I have, that I might have accesse unto him, that I might not be affraied to speak unto him.
For this end Come he down from heaven, hath humbled himself, and hath assumed such Flesh as I have, that I might have access unto him, that I might not be afraid to speak unto him.
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Therefore sayeth she, O LORD thou Sonne of David, have mercie upon me, for my daughter &c. The reason of her cry is expressed in these words, my daughter is grievously vexed with a devil.
Therefore Saith she, Oh LORD thou Son of David, have mercy upon me, for my daughter etc. The reason of her cry is expressed in these words, my daughter is grievously vexed with a Devil.
What a dolefull spectacle was it for her, to see her daughter daylie so tormented as they are whom the devil getteth power to vex? We know that some naturall diseases breed so terrible convulsions & such intollerable paines, as hardly can we endure to look upon them, that are in such a case.
What a doleful spectacle was it for her, to see her daughter daily so tormented as they Are whom the Devil gets power to vex? We know that Some natural diseases breed so terrible convulsions & such intolerable pains, as hardly can we endure to look upon them, that Are in such a case.
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I desire thee not to go to her, nor yet to speak a word that she may be whole, only have mercy, and that will put away the devil, and subdue all his power.
I desire thee not to go to her, nor yet to speak a word that she may be Whole, only have mercy, and that will put away the Devil, and subdue all his power.
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See here the wonderfull strength of her faith. Secondly she saieth not, have mercy upon my daughter, but have mercy upon me. She counteth the miserie of her daughter her own, it touched her as if she had been in that same estate herself.
See Here the wonderful strength of her faith. Secondly she Saith not, have mercy upon my daughter, but have mercy upon me. She counteth the misery of her daughter her own, it touched her as if she had been in that same estate herself.
Secondly it seemeth she hath thought her daughter was so afflicted because of her sinnes, which she desires to be removed by mercy, that so her daughter might have health.
Secondly it seems she hath Thought her daughter was so afflicted Because of her Sins, which she Desires to be removed by mercy, that so her daughter might have health.
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but comprehendeth under it all Good that we stand in need of, and with all includeth a confession of our own miserie, as if she would have said, O LORD it is not in confidence of any worthines or righteousnesse in me, that I present my self unto thee, I flie to thy mercy the haven and harberie of sinners.
but comprehendeth under it all Good that we stand in need of, and with all includeth a Confessi of our own misery, as if she would have said, Oh LORD it is not in confidence of any worthiness or righteousness in me, that I present my self unto thee, I fly to thy mercy the Haven and harberie of Sinners.
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Hence we may learne what we should fix our eyes upon this day, after we duly viewed the great miseries wherein we are plunged either by reason of our sinnes, or by reason of their wofull effects. Where to shall we look but to the Mercy of God in Christ? and say with this woman, have mercy upon me O LORD &c. With the Publican, be mercifull to me a sinner, with DAVID Have mercy upon me O LORD, according to thy Loving kindnesse,
Hence we may Learn what we should fix our eyes upon this day, After we duly viewed the great misery's wherein we Are plunged either by reason of our Sins, or by reason of their woeful effects. Where to shall we look but to the Mercy of God in christ? and say with this woman, have mercy upon me Oh LORD etc. With the Publican, be merciful to me a sinner, with DAVID Have mercy upon me Oh LORD, according to thy Loving kindness,
but when I say, that he is the God of my Mercy, that imports all whatsoever we are, whatsoever we have or desire, in nature, in grace, in intention, in conversation, in faith, in hope, in love, in deliverance from evill or injoying of good, that is all of his Mercy, and his Mercy can give it all.
but when I say, that he is the God of my Mercy, that imports all whatsoever we Are, whatsoever we have or desire, in nature, in grace, in intention, in Conversation, in faith, in hope, in love, in deliverance from evil or enjoying of good, that is all of his Mercy, and his Mercy can give it all.
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Come therefore O man, if thou have a penitent heart, fix thine eyes this day upon this Mercy of God, be not swallowed up with the greatnes either of thy sinnes or sorrowes. Art thou polluted with uncleannesse & filthinesse of thy flesh? yet cast not away thy confidence, remember what this Mercy of God did to that uncleane and sinfull woman who washed the feet of Christ with tears, in the 7. of Luk. Hast thou been a murtherer, theef or oppressor? remember what the Mercy of Christ did to that Theefe who was crucified with him.
Come Therefore Oh man, if thou have a penitent heart, fix thine eyes this day upon this Mercy of God, be not swallowed up with the greatness either of thy Sins or sorrows. Art thou polluted with uncleanness & filthiness of thy Flesh? yet cast not away thy confidence, Remember what this Mercy of God did to that unclean and sinful woman who washed the feet of christ with tears, in the 7. of Luk. Hast thou been a murderer, thief or oppressor? Remember what the Mercy of christ did to that Thief who was Crucified with him.
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Many villanies, it may be, had he done, yet when he with a penitent heart said, LORD remember me when thou comest to thy kingdome, this Mercy answered, verily to day thou shalt be with me in paradise.
Many villainies, it may be, had he done, yet when he with a penitent heart said, LORD Remember me when thou Comest to thy Kingdom, this Mercy answered, verily to day thou shalt be with me in paradise.
hast thou been a persecuter and blasphemer? Remember what this Mercy did to S. PAUL, it made him who was before a wolf, to be a pastor, it made him to be an Apostle, who was before a persecuter, and to be a prime builder of that Church which before he wasted.
hast thou been a Persecutor and blasphemer? remember what this Mercy did to S. PAUL, it made him who was before a wolf, to be a pastor, it made him to be an Apostle, who was before a Persecutor, and to be a prime builder of that Church which before he wasted.
What a strange thing was this? this miserable woman prayes, cryes againe & againe for mercy, & yet the Saviour and lover of mankinde, giveth no answer, he that is the eternal Word, is silent.
What a strange thing was this? this miserable woman prays, cries again & again for mercy, & yet the Saviour and lover of mankind, gives no answer, he that is the Eternal Word, is silent.
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This was the first assault of this womans faith, and it was not a small temptation. She might have thought with herself, alace I heard he received al that came unto him graciously,
This was the First assault of this woman's faith, and it was not a small temptation. She might have Thought with herself, alace I herd he received all that Come unto him graciously,
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Thou must still ask & seek & knock. God hath not promised to grant our desires upon the first or second or third petition. This assurance is only given to them who continue without fainting.
Thou must still ask & seek & knock. God hath not promised to grant our Desires upon the First or second or third petition. This assurance is only given to them who continue without fainting.
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If they vouchsafe not an answer to our petitions, and yet be againe and againe importunated, this is the way to offend them and make them more difficult.
If they vouchsafe not an answer to our petitions, and yet be again and again importunated, this is the Way to offend them and make them more difficult.
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But a restles importunitie and a kinde of violent urgeing of our desires, is most acceptable to God, which if we use rightly, we are sure to obtaine that which we seek or that which is better.
But a restless importunity and a kind of violent urging of our Desires, is most acceptable to God, which if we use rightly, we Are sure to obtain that which we seek or that which is better.
The disciples of our Lord moved either with pitty or impatience at the hearing of the frequent cryes of this woman, desire him that he would dismisse her, send her away, say they, for she cryeth after us.
The Disciples of our Lord moved either with pity or impatience At the hearing of the frequent cries of this woman, desire him that he would dismiss her, send her away, say they, for she Cries After us.
The meaning of the words is not, that he came not to redeeme any but the Jews, The scripture clearly telleth us, That he is the propitiation for the sinnes of the whole world:
The meaning of the words is not, that he Come not to Redeem any but the jews, The scripture clearly Telleth us, That he is the propitiation for the Sins of the Whole world:
& that God so loved the world, that he gave his only begotten son to the death, that whosoever should beleeve on him, should not-perish, but have eternal life.
& that God so loved the world, that he gave his only begotten son to the death, that whosoever should believe on him, should not-perish, but have Eternal life.
In the 1. of Mal. it is promised by God, that through the Messias, his Name should be great among the gentiles, from the rising of the sunne, to the going down of it.
In the 1. of Malachi it is promised by God, that through the Messias, his Name should be great among the Gentiles, from the rising of the sun, to the going down of it.
What then ye will say, doth our Saviour meane by this, that he was not sent but unto the lost sheep of Israel? I answer, he meaneth that he was sent to be Borne among them, to worke his miracles among them, to be visibly conversant with them, whence he is called The Minister of the circumcision.
What then you will say, does our Saviour mean by this, that he was not sent but unto the lost sheep of Israel? I answer, he means that he was sent to be Born among them, to work his Miracles among them, to be visibly conversant with them, whence he is called The Minister of the circumcision.
and falleth down at his feet, worshippeh him acknowledgeth her own unworthinesse, and his infinite excellencie, and withall reneweth her petition, saying, LORD help me. Her faith wisly passeth by the words of our Saviour, she giveth not a direct answer to thē,
and falls down At his feet, worshippeh him acknowledgeth her own unworthiness, and his infinite excellency, and withal Reneweth her petition, saying, LORD help me. Her faith wisly passes by the words of our Saviour, she gives not a Direct answer to them,
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but still inforceth her suit, as if she would have said, O LORD, I cannot reason with thee, I cannot answer thee one of a thousand, thy Words are above my reach.
but still enforceth her suit, as if she would have said, Oh LORD, I cannot reason with thee, I cannot answer thee one of a thousand, thy Words Are above my reach.
and yet findeth herself still rejected, and that with a reproach in end, yet her faith is so farre from being broken with this, that the vigor and strength of it still increased.
and yet finds herself still rejected, and that with a reproach in end, yet her faith is so Far from being broken with this, that the vigor and strength of it still increased.
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Her faith also shineth in these words for she professeth that she beleeved the miraculous deliverance of her daughter to be but as it wer a crumbe, in respect of these great things which his Mercy could give.
Her faith also shines in these words for she Professes that she believed the miraculous deliverance of her daughter to be but as it were a crumb, in respect of these great things which his Mercy could give.
Thus ye see how strongly she wrestleth with God, and that with the armes of humilitie and confidence, which are most fruitfully alwayes joyned together,
Thus you see how strongly she wrestleth with God, and that with the arms of humility and confidence, which Are most fruitfully always joined together,
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for confidence without humilitie, leadeth to presumption, and humility without confidence, leadeth to despair. Hence we may learne how to behave our selves in the like temptation. Somtimes our troubled conscience representeth unto us the greatnes of our unworthinesse. It telleth us that notwithstanding of so many favours bestowed by God upon us,
for confidence without humility, leads to presumption, and humility without confidence, leads to despair. Hence we may Learn how to behave our selves in the like temptation. Sometimes our troubled conscience Representeth unto us the greatness of our unworthiness. It Telleth us that notwithstanding of so many favours bestowed by God upon us,
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Yea and with this woman should confesse that it is well for us if we be admitted to the least crumbe of Mercy. On the other part, we should with confidence cleave fast to God, being perswaded that he will not deny us a crumbe of Mercy, & that one crūbe being granted will relieve us.
Yea and with this woman should confess that it is well for us if we be admitted to the least crumb of Mercy. On the other part, we should with confidence cleave fast to God, being persuaded that he will not deny us a crumb of Mercy, & that one crumb being granted will relieve us.
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upon 51. Psal. Though he be but a man as we are, commandeth a malefactor to be set at liberty, the governour, the jaylour, the authoritie of the lawes cannot hold him in.
upon 51. Psalm Though he be but a man as we Are, commands a Malefactor to be Set At liberty, the governor, the jailer, the Authority of the laws cannot hold him in.
how much more is the King of kings, who hath absolute Power both of men and Angels ▪ able to deliver us not only from punishment, but also from the bonds and chaines of our sinne. Thus we have seen the wrestling of this woman, now let us behold her victorie.
how much more is the King of Kings, who hath absolute Power both of men and Angels ▪ able to deliver us not only from punishment, but also from the bonds and chains of our sin. Thus we have seen the wrestling of this woman, now let us behold her victory.
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He cannot longer conceale his Love & affection and therefore breaketh out in words of Praise & admiration, signifying that his former silence and refusels proceeded not from want of love which was so great in him that with great difficultie he had hid it till now.
He cannot longer conceal his Love & affection and Therefore breaks out in words of Praise & admiration, signifying that his former silence and refusels proceeded not from want of love which was so great in him that with great difficulty he had hid it till now.
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Thus ye see her difficult sight endeth in a sweet and glorious victorie, the vehement tempest wherewith she was tossed, endeth in a most pleasant calme and tranquillitie.
Thus you see her difficult sighed Endeth in a sweet and glorious victory, the vehement tempest wherewith she was tossed, Endeth in a most pleasant Cam and tranquillity.
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Hence we may perceive first, that God hides himself from his own, though vehemently crying upon him, not for any want of Love and care, but for his greater Glory, and their greater Good. Wherefore did he so much reserve himself from this woman, but that the Glory of his Grace wrought in her, might appeare the more, that he might draw forth the treasure which was hid in her heart,
Hence we may perceive First, that God hides himself from his own, though vehemently crying upon him, not for any want of Love and care, but for his greater Glory, and their greater Good. Wherefore did he so much reserve himself from this woman, but that the Glory of his Grace wrought in her, might appear the more, that he might draw forth the treasure which was hid in her heart,
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and that the triall of her faith being much more precious then that of gold which perisheth, might be found to Praise, and Honour, and Glory both in this world, and also at his appearing.
and that the trial of her faith being much more precious then that of gold which Perishes, might be found to Praise, and Honour, and Glory both in this world, and also At his appearing.
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Hence where ever the Gospell hath been, or shall be preached from the east to the west, from the south to the north, this woman and her great faith shall be praised and commended.
Hence where ever the Gospel hath been, or shall be preached from the east to the west, from the south to the north, this woman and her great faith shall be praised and commended.
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With them that are weak, He dealeth often as with them that are infants, giving them their petitions at the first, whileas for the former reasons he exerciseth them long and hardly, who have greater Strength and soliditie of Grace. Grudge not therefore at the delay of GOD his gracious Answer,
With them that Are weak, He deals often as with them that Are Infants, giving them their petitions At the First, whileas for the former Reasons he Exerciseth them long and hardly, who have greater Strength and solidity of Grace. Grudge not Therefore At the Delay of GOD his gracious Answer,
but be assured that his time is alwayes most fit and most convenient. Secondly, We may perceive here the wonderfull power of Prayer when it is rightly qualified.
but be assured that his time is always most fit and most convenient. Secondly, We may perceive Here the wonderful power of Prayer when it is rightly qualified.
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Neither should we thinke but many wonderfull things are and shall be still obtained by Prayer. If we knew all the passages of GODS Providence throughout the world, this would be evident unto us.
Neither should we think but many wonderful things Are and shall be still obtained by Prayer. If we knew all the passages of GOD'S Providence throughout the world, this would be evident unto us.
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I meane not that men should now expect miracles, but this I say, If it be fit for us to obtaine the thing prayed for, GOD will give it although miraculously,
I mean not that men should now expect Miracles, but this I say, If it be fit for us to obtain the thing prayed for, GOD will give it although miraculously,
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and therefore we have no reason to distrust it there he reporteth, That a man of good worth in Carthage having received him into his house, being then but young and newly come from Millane, had fallen into a grievous disease.
and Therefore we have no reason to distrust it there he Reporteth, That a man of good worth in Carthage having received him into his house, being then but young and newly come from Milan, had fallen into a grievous disease.
Alwayes in end he condescended to it, and the day is appointed. The night preceeding it, AURELIAN Bishop of Carthage and other pastors come to visit him.
Always in end he condescended to it, and the day is appointed. The night preceding it, AURELIAN Bishop of Carthage and other Pastors come to visit him.
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They pray for him, who joyned with them in most fervent and devote prayer. Therefore he intreateth them to returne to morrow and to recommend him to GOD.
They pray for him, who joined with them in most fervent and devote prayer. Therefore he intreateth them to return to morrow and to recommend him to GOD.
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But ye will say to me, whence cometh it then to passe, that our prayers have so small effect? I answer, we pray not aright and therefore find not the wished fruite of our prayers. We follow not this patron which is proposed unto us.
But you will say to me, whence comes it then to pass, that our Prayers have so small Effect? I answer, we pray not aright and Therefore find not the wished fruit of our Prayers. We follow not this patron which is proposed unto us.
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and that because we have not a due sense and feeling of our misery which is farre greater then hers. But you will say to me, there is none of us (blessed be God) vëxed with a devil, & how thē can we be in such or a worse estate then she was? The answer is easie,
and that Because we have not a due sense and feeling of our misery which is Far greater then hers. But you will say to me, there is none of us (blessed be God) vëxed with a Devil, & how them can we be in such or a Worse estate then she was? The answer is easy,
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Now how much the devil prevaileth by sinne, and holdeth men captive at his pleasure, the great abominations of this land and citie do plainly testifie, the Love and Fear of God is not in the hearts of men, his Name is prophaned, his Sabbaths are violated, Superioures are disobeyed, the hearts of men are full of hatred and malice, every place is polluted, with whooredome, falshood & oppression, lies & slanders abound.
Now how much the Devil prevails by sin, and holds men captive At his pleasure, the great abominations of this land and City do plainly testify, the Love and fear of God is not in the hearts of men, his Name is Profaned, his Sabbaths Are violated, Superiors Are disobeyed, the hearts of men Are full of hatred and malice, every place is polluted, with whoredom, falsehood & oppression, lies & slanders abound.
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And again, Is this the fast that I have required, for a man to hang down his head as a bulrush? is not this the fast that I have required to loose the bands of wickednesse, to undo the heavie buedens,
And again, Is this the fast that I have required, for a man to hang down his head as a bulrush? is not this the fast that I have required to lose the bans of wickedness, to undo the heavy buedens,
and to let the oppressed go free? Isai. 58. Hence it is, that our manifold humiliations and prayers bring not forth the desired fruit. Some will acknowledge their sinnes, and promise to amend them,
and to let the oppressed go free? Isaiah 58. Hence it is, that our manifold humiliations and Prayers bring not forth the desired fruit. some will acknowledge their Sins, and promise to amend them,
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but in the meane time bring forth no fruits worthie of amendement of life. Some will not so much as acknowledge their own sinnes, but stand still in the maintenance thereof.
but in the mean time bring forth no fruits worthy of amendment of life. some will not so much as acknowledge their own Sins, but stand still in the maintenance thereof.
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Wee reade Jeremiah the 42. and 43. that IOHANAN and the remnant of the Jews that were with him after the destruction of Jerusalem desired IEREMIAH to pray to God for them,
we read Jeremiah the 42. and 43. that JOHANAN and the remnant of the jews that were with him After the destruction of Jerusalem desired JEREMIAH to pray to God for them,
IEREMIAH did, so & brought him back this answer, That if they would stay in the land of Judea, it should be wel with them & that they needed not fear the king of the Caldeans, of whō they were affraied for the slaughter of Gedaliah, for God would incline his Heart to favour them.
JEREMIAH did, so & brought him back this answer, That if they would stay in the land of Judea, it should be well with them & that they needed not Fear the King of the Chaldaeans, of whom they were afraid for the slaughter of Gedaliah, for God would incline his Heart to favour them.
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and that the LORD had not spoken so, but that BARUCH the sonne of NERIAH did set him upon them, to perswade them to stay in the land, that they might be delivered into the hand of the Caldeans.
and that the LORD had not spoken so, but that BARUCH the son of NERIAH did Set him upon them, to persuade them to stay in the land, that they might be Delivered into the hand of the Chaldaeans.
and as we said before, most still continue knocking at the doore of Gods Mercy. This if we do, we may be sure God in end will give us a comfortable answer;
and as we said before, most still continue knocking At the door of God's Mercy. This if we do, we may be sure God in end will give us a comfortable answer;
OUr blessed Saviour having declared in the words preceeding, in what manner, a sinner that is obstenate and disobedient to the voice of the Church is to be delt with;
OUr blessed Saviour having declared in the words preceding, in what manner, a sinner that is obstenate and disobedient to the voice of the Church is to be dealt with;
Namly, that he should be accounted as an heathen and as a publican. He now in the words that I have read, sheweth what is the efficacie & power of the Sentenco of the Church,
Namely, that he should be accounted as an heathen and as a publican. He now in the words that I have read, shows what is the efficacy & power of the Sentenco of the Church,
And he that will despise them, must despise GOD and Heaven, and therefore they against whom this Sentence of the Church is pronounced, are not only liable to the contempt and disesteeme of men,
And he that will despise them, must despise GOD and Heaven, and Therefore they against whom this Sentence of the Church is pronounced, Are not only liable to the contempt and disesteem of men,
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but also to the Judgement and Condemnation of GOD, for saieth our Saviour, Verily, I say unto you, whatsoever yee shall binde on earth, shall be bounde in heaven.
but also to the Judgement and Condemnation of GOD, for Saith our Saviour, Verily, I say unto you, whatsoever ye shall bind on earth, shall be bound in heaven.
for it is said in the plurall number, Whatsomever ye shall binde &c. in the 16. of S. Matth. Our Saviour saieth particularly to S. Peter, to thee will I give the keyes of the kingdome of heaven,
for it is said in the plural number, Whatsomever you shall bind etc. in the 16. of S. Matthew Our Saviour Saith particularly to S. Peter, to thee will I give the keys of the Kingdom of heaven,
But here that same power is expresly promised to al the Apostles, & was accordingly performed in the 20 of S. Joh. when our Saviour saith to al the Apostles, & not only to S. Peter; A• my father sent me,
But Here that same power is expressly promised to all the Apostles, & was accordingly performed in the 20 of S. John when our Saviour Says to all the Apostles, & not only to S. Peter; A• my father sent me,
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It is manifest therefore, that nothing more was promised or given to S. Peter, then to the rest of the Apostleis It is true, that some do affirme that the keyes promised to S. Peter importeth a greater power, then is this of binding and loosing: but Cardinall BELLAR, in his first book of the bishop of Rome and 12. chap. rejecteth this conceat as new and unheard of,
It is manifest Therefore, that nothing more was promised or given to S. Peter, then to the rest of the Apostleis It is true, that Some do affirm that the keys promised to S. Peter imports a greater power, then is this of binding and losing: but Cardinal BELLAR, in his First book of the bishop of Room and 12. chap. rejecteth this conceit as new and unheard of,
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and affirmeth that the full and perfect effect of the keyes is to binde and loose. The power and authoritie promised, sayth he, is expressed by the keyes,
and Affirmeth that the full and perfect Effect of the keys is to bind and lose. The power and Authority promised, say he, is expressed by the keys,
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& the use thereof by binding & loosing, which our Saviour setteth forth in these termes, to shew that the power expressed by the keyes, rather then by opening and shutting, is in borrowed tearmes:
& the use thereof by binding & losing, which our Saviour sets forth in these terms, to show that the power expressed by the keys, rather then by opening and shutting, is in borrowed terms:
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So the Iesuet Maldonat writting upon the 16. of S. Matthew, saieth, that the power of opening and shutting heaven, is Mataphorically expressed by the keyes,
So the Iesuet Maldonatus writing upon the 16. of S. Matthew, Saith, that the power of opening and shutting heaven, is Metaphorically expressed by the keys,
Thus it is cleare, that as all the rest were equall unto S. Peter, in the power of binding and loosing. So were they equall to him in the power of the keyes, and therfore S. Hilarie in the 6. book of the Trinitie, saith of all, O holy and blessed men, who did obtaine the keyes of the Kingdom of Heaven,
Thus it is clear, that as all the rest were equal unto S. Peter, in the power of binding and losing. So were they equal to him in the power of the keys, and Therefore S. Hillary in the 6. book of the Trinity, Says of all, Oh holy and blessed men, who did obtain the keys of the Kingdom of Heaven,
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Secondly, It is to be observed, that this power of binding and loosing, was promised to the Apostles, not as a personal priviledge which was to die with them.
Secondly, It is to be observed, that this power of binding and losing, was promised to the Apostles, not as a personal privilege which was to die with them.
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Whatsoever (saith our Saviour) ye binde &c. First when he saies that Whatsoever they binde shal be bound in heaven, he meaneth not that he was to give the Apostles or their successors an absolute power to do in this whatsoever pleased thē.
Whatsoever (Says our Saviour) you bind etc. First when he Says that Whatsoever they bind shall be bound in heaven, he means not that he was to give the Apostles or their Successors an absolute power to do in this whatsoever pleased them.
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No he sent them as he was sent, in his own vice, and stead, to bind such as he will have to be bound, and to loose such as he would have to be loosed. In this he hath not left them to their own judgement, but will have thē to follow his direction set down in his word, he will have them rightly to use and governe the keyes, and if they do that, his promise is, that whatsoever they binde on earth, shall be bound in heaven. &c.
No he sent them as he was sent, in his own vice, and stead, to bind such as he will have to be bound, and to lose such as he would have to be loosed. In this he hath not left them to their own judgement, but will have them to follow his direction Set down in his word, he will have them rightly to use and govern the keys, and if they do that, his promise is, that whatsoever they bind on earth, shall be bound in heaven. etc.
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Hence sinners in scripture, are so often compared to prisoners and captives, and the effect of Christ his grace, is called a deleverance from this Captivitie.
Hence Sinners in scripture, Are so often compared to Prisoners and captives, and the Effect of christ his grace, is called a deleverance from this Captivity.
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There are some who think that this loosing of the Church, is nothing else, but the preaching of the Gospel, and that the power to loose, is only a power to preach the Gospel. This Exposition cannot stand,
There Are Some who think that this losing of the Church, is nothing Else, but the preaching of the Gospel, and that the power to lose, is only a power to preach the Gospel. This Exposition cannot stand,
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as we may see Matth. 10. Thirdly, A man may be well taught, and yet not loosed from his sinnes, and on the contrary, many are not bound in this manner that our Saviour speaketh of, who are not taught as all these who are without the Church, to whom the power of the keyes extendeth not.
as we may see Matthew 10. Thirdly, A man may be well taught, and yet not loosed from his Sins, and on the contrary, many Are not bound in this manner that our Saviour speaks of, who Are not taught as all these who Are without the Church, to whom the power of the keys extendeth not.
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But first, this agreeth not with the words of our Saviour, who saieth not, Whose sinnes yee declare to be bound, shall be bound, but Whatsoever yee binde, shall be bound;
But First, this agreeth not with the words of our Saviour, who Saith not, Whose Sins ye declare to be bound, shall be bound, but Whatsoever ye bind, shall be bound;
so IOHN. 20. hee saieth, Whose sinnes yee retaine, are retained, and whose sinnes ye forgive, they are forgiven, and in the 16 of S. Matth, he promiseth this Power under the name of the keyes, as we said,
so JOHN. 20. he Saith, Whose Sins ye retain, Are retained, and whose Sins you forgive, they Are forgiven, and in the 16 of S. Matthew, he promises this Power under the name of the keys, as we said,
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or a man to be loosed that was loose before, how could he be said truly to have the keyes of the house? or to have the power of binding and loosing? such a man certainly,
or a man to be loosed that was lose before, how could he be said truly to have the keys of the house? or to have the power of binding and losing? such a man Certainly,
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and the power to binde and loose. Secondly, suppose it had been the minde of our Saviour, to give a true and proper Power of opening and shutting heaven, of binding and loosing sinners, of retaining and forgiving sinnes, how could he have expressed it more fully then in the termes which he hath used, To the will I give the keyes of the kingdom of heaven, whatsoever ye binde on earth, it shall be bound in Heaven &c. Whose sinnes soever ye retaine, they shall be retained &c. Thirdly, the manner of our Saviours speech,
and the power to bind and lose. Secondly, suppose it had been the mind of our Saviour, to give a true and proper Power of opening and shutting heaven, of binding and losing Sinners, of retaining and forgiving Sins, how could he have expressed it more Fully then in the terms which he hath used, To the will I give the keys of the Kingdom of heaven, whatsoever you bind on earth, it shall be bound in Heaven etc. Whose Sins soever you retain, they shall be retained etc. Thirdly, the manner of our Saviors speech,
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when he promised this Power, which is with a serious and vehement attestation, Verily I say unto you, and the ceremonie used at the performance of it, which was by breathing on them, with these words, receive the holy Ghost, these circumstances I say do shew, that our Saviour intended to give,
when he promised this Power, which is with a serious and vehement attestation, Verily I say unto you, and the ceremony used At the performance of it, which was by breathing on them, with these words, receive the holy Ghost, these Circumstances I say do show, that our Saviour intended to give,
beside the Repentance of men is a thing, which pastors cannot perfectly know, and therefore they cannot certainly declare a man to be loosed from sinne. For these and other reasons I make no doubt, that the Power promised here by our Saviour, is not barely a declarative, but also an effectuall Power, which worketh some effect upon men.
beside the Repentance of men is a thing, which Pastors cannot perfectly know, and Therefore they cannot Certainly declare a man to be loosed from sin. For these and other Reasons I make no doubt, that the Power promised Here by our Saviour, is not barely a declarative, but also an effectual Power, which works Some Effect upon men.
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This Power saieth he, he hath not given to the angels or A•changels for to whom of them hath he said, to the will I give the keyes of the Kingdome of heaven,
This Power Saith he, he hath not given to the Angels or A•changels for to whom of them hath he said, to the will I give the keys of the Kingdom of heaven,
That which the servant doth here beneath, the LORD confirmeth above, and the LORD in a manner denizeth to follow the servant, the binding on earth, being prior (at least in order of nature) to the binding in heaven,
That which the servant does Here beneath, the LORD confirmeth above, and the LORD in a manner denizeth to follow the servant, the binding on earth, being prior (At least in order of nature) to the binding in heaven,
for this cause our Saviour addeth here these words, on earth whatsoever ye bind. (On earth) To what purpose is this aded? but to signifie the amplitude and greatnes of his Power, and that how soever it be done by earthly men,
for this cause our Saviour adds Here these words, on earth whatsoever you bind. (On earth) To what purpose is this aded? but to signify the amplitude and greatness of his Power, and that how soever it be done by earthly men,
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as if a mighty Emperour would say to one whom he much trusted, and to whom he had given a most ample commission, Whatsoever thou wilt do in the remotest parts of my dominion.
as if a mighty Emperor would say to one whom he much trusted, and to whom he had given a most ample commission, Whatsoever thou wilt do in the Remotest parts of my dominion.
Thus we see that Pastors have properly a power to binde and loose sinners, let us now consider more particularly in what manner they do binde and loose, and how their binding and loosing is accompanyed with binding and loosing in heaven.
Thus we see that Pastors have properly a power to bind and lose Sinners, let us now Consider more particularly in what manner they do bind and lose, and how their binding and losing is accompanied with binding and losing in heaven.
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The Bond wherewith Pastors by vertue of the keyes do binde sinners, is directly and immediatly an ecclesiasticall bond, exercised about sinue, as it as an offence of the Church.
The Bound wherewith Pastors by virtue of the keys do bind Sinners, is directly and immediately an ecclesiastical bound, exercised about sinue, as it as an offence of the Church.
So their loosing is directly and immediatly an untying and loosing of that ecclesiasticall bond, wherwith they have bound a sinner, whence of necessity their binding most go before their loosing, in this kinde they can loose nothing this way,
So their losing is directly and immediately an untying and losing of that ecclesiastical bound, wherewith they have bound a sinner, whence of necessity their binding most go before their losing, in this kind they can lose nothing this Way,
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But how then yee will say doeth their binding or loosing reach to a mans sinne, as it is an offence of God? I Ans. This is not but mediatly and indirectly, in so farre as they do such a thing;
But how then ye will say doth their binding or losing reach to a men sin, as it is an offence of God? I Ans. This is not but mediately and indirectly, in so Far as they do such a thing;
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The like we have in haptisme, wherin sinne is taken away, if he that is baptised put no impediment, all that the minister doth, is but a washing of the body,
The like we have in haptisme, wherein sin is taken away, if he that is baptised put no impediment, all that the minister does, is but a washing of the body,
and an incalling of the blessed Trinitie, yet this Action as an instrument or condition, carrieth with it the remission of sinne, and purging of the soul: So in the matter that we have in hand the pastor bindeth the person guilty with an ecclesiasticall bond, directly,
and an incalling of the blessed Trinity, yet this Actium as an Instrument or condition, Carrieth with it the remission of sin, and purging of the soul: So in the matter that we have in hand the pastor binds the person guilty with an ecclesiastical bound, directly,
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and againe looseth that same bond by ecclesiasticall absolution or reconciliation, yet by vertue of Christs promise set down in these words, upon the doing of this, GOD in heaven doeth binde or loose the sinnes of such a man.
and again loses that same bound by ecclesiastical absolution or reconciliation, yet by virtue of Christ promise Set down in these words, upon the doing of this, GOD in heaven doth bind or lose the Sins of such a man.
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Thus we see how God not only principally, but also alone immediatly taketh away sin, for the minister only performeth an ecclesiasticall action, upon the doing whereof, GOD by vertue of his own Promise, taketh away the sinne of such a man.
Thus we see how God not only principally, but also alone immediately Takes away sin, for the minister only Performeth an ecclesiastical actium, upon the doing whereof, GOD by virtue of his own Promise, Takes away the sin of such a man.
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Secondly, Yee may ask wherein this ecclesiasticall bond consisteth, I answer, it standeth in a certaine excōmunication whereby a grievous offender is separated in whole or in part from the Church of Christ,
Secondly, Ye may ask wherein this ecclesiastical bound Consisteth, I answer, it Stands in a certain excommunication whereby a grievous offender is separated in Whole or in part from the Church of christ,
and from the society of the faithfull, and according the loosing opposed hereunto consisteth in the reconciliation of such an one to the Church or in giving him the peace therof, whence our Saviour said in the preceeding words, If he neglect to hear the Church, let him be to thee,
and from the society of the faithful, and according the losing opposed hereunto Consisteth in the reconciliation of such an one to the Church or in giving him the peace thereof, whence our Saviour said in the preceding words, If he neglect to hear the Church, let him be to thee,
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This excōmunication is of two sorts, the one is called the lesser excōmunication, the other is called the greater. In that a man is bound for some grievous offence by debarring him from the society of the faithfull in some things, especially in the participation of the blessed mysteries of the body & blood of out LORD, and by imposing of the works of pennance and humiliation, this is called a ponetentiall and medeoinall excōmunication, because the chief end of it, is to cure him that hath sinned, from that disease, wherein he hath fallen.
This excommunication is of two sorts, the one is called the lesser excommunication, the other is called the greater. In that a man is bound for Some grievous offence by debarring him from the society of the faithful in Some things, especially in the participation of the blessed Mysteres of the body & blood of out LORD, and by imposing of the works of penance and humiliation, this is called a ponetentiall and medeoinall excommunication, Because the chief end of it, is to cure him that hath sinned, from that disease, wherein he hath fallen.
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In the first 300 years, when the devotion of Christians was fervent, and their puritie great, men were not ordinarly admitted to this outward repentance, till for a long time, with many teares,
In the First 300 Years, when the devotion of Christians was fervent, and their purity great, men were not ordinarily admitted to this outward Repentance, till for a long time, with many tears,
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first to the degree of the catechumeny, or those who were yet unbaptised, and did but learne the mysteries of the christian religion, and in this degree they were called hearers, because of new they were againe instructed the mysteries of christian religion. For it was presumed, that they who had so grievously fallen, had never rightly learned these heavenly mysteries, and therefore were taught againe, especially concerning the terrour of GODS Iudgements against sinne, that they might the more willingly undergo what was injoyned them.
First to the degree of the catechumeny, or those who were yet unbaptised, and did but Learn the Mysteres of the christian Religion, and in this degree they were called hearers, Because of new they were again instructed the Mysteres of christian Religion. For it was presumed, that they who had so grievously fallen, had never rightly learned these heavenly Mysteres, and Therefore were taught again, especially Concerning the terror of GOD'S Judgments against sin, that they might the more willingly undergo what was enjoined them.
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This done they were received to their repentance, wherein for diverse years, somtimes for seven, more or lesse according to the greatnes of their offence, they were exercised with most laborious works of humiliation and mortification. TERTUL.
This done they were received to their Repentance, wherein for diverse Years, sometimes for seven, more or less according to the greatness of their offence, they were exercised with most laborious works of humiliation and mortification. TERTULIAN.
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in the 9, chap. of his book of repentance saieth, That they did humble themselves in sackcloth & ashes, they did lye prostrat upon the ground, they did nowrish their prayers with fasting, they did weep & mourne and cry to GOD,
in the 9, chap. of his book of Repentance Saith, That they did humble themselves in Sackcloth & Ashes, they did lie prostrate upon the ground, they did nowrish their Prayers with fasting, they did weep & mourn and cry to GOD,
S. CYPRIAN, speaking of this same matter, sayeth to them that had fallen, That it behoved them to pray earnestly, to passe over the day in sorrow, to spend over the nights in mourning and teares, to humble themselves in sackcloth aud ashes, to despise the garment of the body,
S. CYPRIAN, speaking of this same matter, Saith to them that had fallen, That it behooved them to pray earnestly, to pass over the day in sorrow, to spend over the nights in mourning and tears, to humble themselves in Sackcloth and Ashes, to despise the garment of the body,
but they were injoyned as means appointed by GOD to promove unfeigned sorrow and detestation of their sinne, which men after great faults especially, do not ordinarly attaine unto, without those exercises of fasting, prayer and humiliation. They were injoyned as means of mortifying those carnall lusts, whereby they had been stirred up,
but they were enjoined as means appointed by GOD to promove unfeigned sorrow and detestation of their sin, which men After great Faults especially, do not ordinarily attain unto, without those exercises of fasting, prayer and humiliation. They were enjoined as means of mortifying those carnal Lustiest, whereby they had been stirred up,
or whereby thereafter they might be stirred up to offend God, and as expressions of their sorrow for their sinnes, and just indignation against themselves because of their sinnes, that so God through Christ might be moved to have pitty upon them, that good christians might be assured of their unfeigned conversion, and that all who did behold might be edified by their good example,
or whereby thereafter they might be stirred up to offend God, and as expressions of their sorrow for their Sins, and just Indignation against themselves Because of their Sins, that so God through christ might be moved to have pity upon them, that good Christians might be assured of their unfeigned conversion, and that all who did behold might be edified by their good Exampl,
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Neither was it only those of the meaner sort who did subject thēselves to these ecclesiastical bonds, two christian Emperours submitted themselves thereunto.
Neither was it only those of the meaner sort who did Subject themselves to these ecclesiastical bonds, two christian emperors submitted themselves thereunto.
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The first was Philip, the first christian Emperour, of whom ye may reade in the sixt book of Eusebius his ecclesiastical historie, That when he would have come to the participation of the holy mysteries, the bishop (to wit Fabianus ) debarred him refusing to admitt him therunto,
The First was Philip, the First christian Emperor, of whom you may read in the sixt book of Eusebius his ecclesiastical history, That when he would have come to the participation of the holy Mysteres, the bishop (to wit Fabianus) debarred him refusing to admit him thereunto,
The second was the glorious Emperour Theodosius. He, as ye may reade in the 5 book of Theodoret, his ecclesiasticall historie 17. chap. after a great murther committed at Thessalonio• by a rash commandement of his, being come to Millane, wher S. Ambrose was bishop,
The second was the glorious Emperor Theodosius. He, as you may read in the 5 book of Theodoret, his ecclesiastical history 17. chap. After a great murder committed At Thessalonio• by a rash Commandment of his, being come to Milan, where S. Ambrose was bishop,
and intending to enter into the Church and communicat, was encountred by S. Awbrose without the Church, who freely told him of the grievousnes of his sinne, and that though he was an Emperour,
and intending to enter into the Church and communicate, was encountered by S. Awbrose without the Church, who freely told him of the grievousness of his sin, and that though he was an Emperor,
With what eyes saith he can thou behold this temple, or how can thou trade upon this holy ground? how can thou stretch out these hands embrued with blood,
With what eyes Says he can thou behold this temple, or how can thou trade upon this holy ground? how can thou stretch out these hands embrued with blood,
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or open that mouth, which hath commanded so much innocent blood to be shed, to receive the sacred Body and Blood of Christ? depart therfore, said he, and adde not a new sinne unto thy former sinne,
or open that Mouth, which hath commanded so much innocent blood to be shed, to receive the sacred Body and Blood of christ? depart Therefore, said he, and add not a new sin unto thy former sin,
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The good Emperour hearkned unto him, and returning did give himself to mourning and humiliation; after he had been excercised thus eight moneths, the feast of the nativitie of our Saivour was come, in which he begane most grievously to mourne and weep, being demanded of one of his chief courteours Ruffinus, why he did so, alace, said he, you understand not the evils wherein I am.
The good Emperor hearkened unto him, and returning did give himself to mourning and humiliation; After he had been exercised thus eight months, the feast of the Nativity of our Saviour was come, in which he began most grievously to mourn and weep, being demanded of one of his chief courteous Ruffinus, why he did so, alace, said he, you understand not the evils wherein I am.
If so great & so glorious an Emperour disdained not in such a manner to submitt himself to ecclesiasticall censure, is it not strange, that every one almost now, who is any thing in their own eyes, disdaineth to embrace this remedie which Christ hath appointed for grievous offenders. S. AUGUST.
If so great & so glorious an Emperor disdained not in such a manner to submit himself to ecclesiastical censure, is it not strange, that every one almost now, who is any thing in their own eyes, disdains to embrace this remedy which christ hath appointed for grievous offenders. S. AUGUST.
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speaking of this purpose saieth in the 49. Sermon of his book of fifty homiles, Let no man say, I will transact secretly betwixt God and my self, I shall have sorrow in mine heart &c. Then saieth he, The keyes of the kingdome of heaven were given in vaine,
speaking of this purpose Saith in the 49. Sermon of his book of fifty homiles, Let no man say, I will transact secretly betwixt God and my self, I shall have sorrow in mine heart etc. Then Saith he, The keys of the Kingdom of heaven were given in vain,
Shal a Senator, saieth he, be ashamed to do that, which the Emperour Theodosius did? shall a craftsman or a merchant be ashamed to do that, which so glorious an Emperour did? I come now to the other sort of excommunication whereby men are bound.
Shall a Senator, Saith he, be ashamed to do that, which the Emperor Theodosius did? shall a craftsman or a merchant be ashamed to do that, which so glorious an Emperor did? I come now to the other sort of excommunication whereby men Are bound.
This is the greater excommunication, which is a most fearfull and dreadfull anathema & eurse. By it a man is wholly separated from the communion of the faithfull in meetings, in prayers, and in all other sacred fellowship. such an one is fully cast out of the Church, and cut off from the body of Christ,
This is the greater excommunication, which is a most fearful and dreadful anathema & eurse. By it a man is wholly separated from the communion of the faithful in meetings, in Prayers, and in all other sacred fellowship. such an one is Fully cast out of the Church, and Cut off from the body of christ,
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Being separate from the Body of Christ, he can no more have his Spirit, then a member of the body cut off from the rest, can be quickned with that soul, which giveth life to the rest of the body,
Being separate from the Body of christ, he can no more have his Spirit, then a member of the body Cut off from the rest, can be quickened with that soul, which gives life to the rest of the body,
In a word, such an one is left to himself as a wretched and forlorne creature, destitute of the presence, assistance, and protection, which God graciously giveth to his Church, and to the Members thereof;
In a word, such an one is left to himself as a wretched and forlorn creature, destitute of the presence, assistance, and protection, which God graciously gives to his Church, and to the Members thereof;
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albeit, it be true also, that in the Primitive Church, for the greater terrour of disobedient persons, who suffered themselves to bee excommunicat•; Diverse of them were given over to Satan as to an Executioner, to have their bodies afflicted by him.
albeit, it be true also, that in the Primitive Church, for the greater terror of disobedient Persons, who suffered themselves to be excommunicat•; Diverse of them were given over to Satan as to an Executioner, to have their bodies afflicted by him.
and so they think also of Alexander and Hymeneus of whom S. PAUL saith, 1. Tim. 1. That he had delivered them to Satan, that they might learne not to blaspheme.
and so they think also of Alexander and Hymenaeus of whom S. PAUL Says, 1. Tim. 1. That he had Delivered them to Satan, that they might Learn not to Blaspheme.
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It were better for a man, saieth Augustine in his first book, against the Adversaries of the Law and Prophets and 17 Chapter, that he were stoned to death,
It were better for a man, Saith Augustine in his First book, against the Adversaries of the Law and prophets and 17 Chapter, that he were stoned to death,
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The principall Intention of the Church, is not to reclaime the person guilty in this Excommunication, for it is exercised against such, who are incorrigeable and refuse to heare the voice of the Church.
The principal Intention of the Church, is not to reclaim the person guilty in this Excommunication, for it is exercised against such, who Are incorrigeable and refuse to hear the voice of the Church.
that so he may come in end to a sense of his own sinne; but the maine intention of the Church is, to purge it self from such rotten and infecting Members, which obstinatly go on in an evil course,
that so he may come in end to a sense of his own sin; but the main intention of the Church is, to purge it self from such rotten and infecting Members, which obstinately go on in an evil course,
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in a word, Those that ar obstinatly disobedient and refractarie in any wel governed society, or at least cast out of that society: and is it not reason, that they who are disobedient to the voice of the Church, who are ready to infect others with an infection that tendeth to everlasting death, be removed and debarred from the fellowship of the faithfull.
in a word, Those that Are obstinately disobedient and refractory in any well governed society, or At least cast out of that society: and is it not reason, that they who Are disobedient to the voice of the Church, who Are ready to infect Others with an infection that tendeth to everlasting death, be removed and debarred from the fellowship of the faithful.
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Hence yee may observe first, what is the reason that we so slowly proceed to the pronouncing of this sentence of excommunication, against those that are disobedient to the voice of the Church.
Hence ye may observe First, what is the reason that we so slowly proceed to the pronouncing of this sentence of excommunication, against those that Are disobedient to the voice of the Church.
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God knoweth we detaste their errours, and that the true cause of out leasurlie proceeding is, that knowledge which we have of the terrour and dreadfulnesse of this sentence. A physitian will use all means to cure a diseased part of the body,
God Knoweth we detaste their errors, and that the true cause of out leasurlie proceeding is, that knowledge which we have of the terror and dreadfulness of this sentence. A Physician will use all means to cure a diseased part of the body,
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before he proceed to the cutting it off, and when he is forced to do that, he will not do it but with grief and sorrow. It is reported of the Emperour Titus, who was called the delight of mankinde, that even at the just executions of malefactors he used to sigh and monrue. Though Absolom had rebelled against his father David, and would have taken from him both his crown and his life, yet when his army went out against him, he said, Deale gently with the young man, and when he heard that he was killed, he cryed out, O Absolom, Absolom, my son, Absolom, would God I had died for thee,
before he proceed to the cutting it off, and when he is forced to do that, he will not do it but with grief and sorrow. It is reported of the Emperor Titus, who was called the delight of mankind, that even At the just executions of malefactors he used to sighs and monrue. Though Absalom had rebelled against his father David, and would have taken from him both his crown and his life, yet when his army went out against him, he said, Deal gently with the young man, and when he herd that he was killed, he cried out, Oh Absalom, Absalom, my son, Absalom, would God I had died for thee,
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Is it any wonder then that we are loath to cut any off by the terrible and dreadfull sentence of excommunication, and to deliver them to Satan the enemie of mans salvation, especially, since we are taught by the Apostle 2. Tim. 2. That the servant of the LORD should he gentle,
Is it any wonder then that we Are loath to Cut any off by the terrible and dreadful sentence of excommunication, and to deliver them to Satan the enemy of men salvation, especially, since we Are taught by the Apostle 2. Tim. 2. That the servant of the LORD should he gentle,
and patient in meeknes instructing them that are contrarie minded, if GOD will give them repentance, to the acknowledgement of the truth, that they may escape out of the snares of the devil, who holdeth them captive at his will.
and patient in meekness instructing them that Are contrary minded, if GOD will give them Repentance, to the acknowledgement of the truth, that they may escape out of the snares of the Devil, who holds them captive At his will.
Secondly, Ye may perceive hence, how wofull and lamentable is the state of those persons, who by their obstinate disobedience to the voice of the Church, draw upon themselves this fearfull and terrible sentence. It is not without cause that such are compared by an ancient writter to those that are mad. Mad persons,
Secondly, You may perceive hence, how woeful and lamentable is the state of those Persons, who by their obstinate disobedience to the voice of the Church, draw upon themselves this fearful and terrible sentence. It is not without cause that such Are compared by an ancient writer to those that Are mad. Mad Persons,
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Would God that their eyes were opened, that they might see the miserable estate of their own soules, which are fertered with most strong chains, that will draw them unto eternall condemnation, Heaven and Earth may passe away,
Would God that their eyes were opened, that they might see the miserable estate of their own Souls, which Are fertered with most strong chains, that will draw them unto Eternal condemnation, Heaven and Earth may pass away,
Let them not therefore flatter themselves with this, that they see not now the visible judgements of God immediatly ceasing upon men and women, that they see not their bodies afflicted by the devil, or any such thing.
Let them not Therefore flatter themselves with this, that they see not now the visible Judgments of God immediately ceasing upon men and women, that they see not their bodies afflicted by the Devil, or any such thing.
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Lastly, I beseech you all to remember that it is your duty to esteeme those to be bound both by GOD and by his Servants, whom we do binde by this fearfull sentence of excommunication, and to carry your selves toward thē,
Lastly, I beseech you all to Remember that it is your duty to esteem those to be bound both by GOD and by his Servants, whom we do bind by this fearful sentence of excommunication, and to carry your selves towards them,
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as if they wer heathens and publicane. So is the Commandement of our Saviour urged againe & againe by the Blessed Apostles, who requireth that we withdraw our selves from such persons.
as if they were Heathens and publican. So is the Commandment of our Saviour urged again & again by the Blessed Apostles, who requires that we withdraw our selves from such Persons.
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In the ancient Church they did so shune the company of persons excommunicat, that scarce they would abide to look upon them, let be to speak with them.
In the ancient Church they did so shune the company of Persons excommunicate, that scarce they would abide to look upon them, let be to speak with them.
This is to transgresse the expresse Cōmandement of God, this is to disappoint the Gracious Intention of GOD, which is, that such Persons may be ashamed of their sinne, yea this is to confirme and barden them into their sinne, & to make your selves partakers thereof.
This is to transgress the express Commandment of God, this is to disappoint the Gracious Intention of GOD, which is, that such Persons may be ashamed of their sin, yea this is to confirm and barden them into their sin, & to make your selves partakers thereof.
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for a mans life consisteth not in the abundance of the things which he possesseth. Vers. 16. And he spake a parable unto them, saying, The ground of a certain rich man brought forth plentifully. Vers. 17. And he thought within himself, saying, what shall I do,
for a men life Consisteth not in the abundance of the things which he Possesses. Vers. 16. And he spoke a parable unto them, saying, The ground of a certain rich man brought forth plentifully. Vers. 17. And he Thought within himself, saying, what shall I do,
I thought good to present to your meditation these Words of our Saviour, wherein most powerfully he diswadeth frō covetousnesse. First, ye have his dehortation, Take heed and beware of covetousnesse.
I Thought good to present to your meditation these Words of our Saviour, wherein most powerfully he diswadeth from covetousness. First, you have his dehortation, Take heed and beware of covetousness.
And he said unto them take heed &c. Before we consider the words; ye are to understand that this dehortation was occasioned by the discord of two brethren, of whom one came to our Saviour,
And he said unto them take heed etc. Before we Consider the words; you Are to understand that this dehortation was occasioned by the discord of two brothers, of whom one Come to our Saviour,
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and which made the other to have recourse to our Saviour, not for the health of his soul (as he should have done) but for redresse in his temporall estate. It made him more mindfull of his patrimony in earth,
and which made the other to have recourse to our Saviour, not for the health of his soul (as he should have done) but for redress in his temporal estate. It made him more mindful of his patrimony in earth,
That which he wils us to beware of, is covetousnesse. Elsewher it is called The love of money, but the word used here, is more large, signifying, a desire and seeking after that which is more then is needfull and sufficient,
That which he wills us to beware of, is covetousness. Elsewhere it is called The love of money, but the word used Here, is more large, signifying, a desire and seeking After that which is more then is needful and sufficient,
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whether in money, or houses, or lands &c. It is a vice in defect contrary to liberality, whereby a man esteemeth, loveth and delighteth in earthly riches more then he ought;
whither in money, or houses, or Lands etc. It is a vice in defect contrary to liberality, whereby a man esteems, loves and delights in earthly riches more then he ought;
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or against the eight commandement violently or fraudulently takes it. 2. when he setteth his heart upon that, which is his own, & placeth his delight therein:
or against the eight Commandment violently or fraudulently Takes it. 2. when he sets his heart upon that, which is his own, & places his delight therein:
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or, which followeth therupon niggardly, tetaineth it, when by justice, or love, or mercy he is oblidged to cōmunicat it to others. This is the vice, from which here our Saviour diswadeth,
or, which follows thereupon niggardly, tetaineth it, when by Justice, or love, or mercy he is obliged to communicate it to Others. This is the vice, from which Here our Saviour diswadeth,
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(Take heed) fore see, or consider, we cannot be aware, except by sound and right judgement what is good and to be desired, what is necessary, and what not.
(Take heed) before see, or Consider, we cannot be aware, except by found and right judgement what is good and to be desired, what is necessary, and what not.
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To this purpose it bath often the maske & the appearance of vertue. somtimes it seemeth to be frugality, somtims justice, and pretendeth titles of just and right. Thus easily it prevails with our earthly minds, and therefore almost there is no vice so universall.
To this purpose it both often the mask & the appearance of virtue. sometimes it seems to be frugality, somtims Justice, and pretendeth titles of just and right. Thus Easily it prevails with our earthly minds, and Therefore almost there is no vice so universal.
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it entred into the society of the holy Apostles, and overthrew Judas there, amongst the primitive Christians, it poysoned the heart of Ananias and Saphira: the courts of kings & the cottages of poor men are easily tempted by it, as experience teacheth.
it entered into the society of the holy Apostles, and overthrew Judas there, among the primitive Christians, it poisoned the heart of Ananias and Sapphira: the Courts of Kings & the cottages of poor men Are Easily tempted by it, as experience Teaches.
distrustfull anxiety, lying, fraude, perjury, thift, oppression, discord and murther spring from it, There is nothing more wicked then a covetous may, sayeth the wise-man Ecclesiast. 10. 9. for such an one will set his soul to sayle.
distrustful anxiety, lying, fraud, perjury, thift, oppression, discord and murder spring from it, There is nothing more wicked then a covetous may, Saith the Wiseman Ecclesiatest. 10. 9. for such an one will Set his soul to sail.
That he beleeveth, that he trusteth to, that he delighteth in, to it he offereth sacrifice upō the altar of covetousnesse. Cursed is that altar, sayeth CHRISOST.
That he Believeth, that he Trusteth to, that he delights in, to it he Offereth sacrifice upon the altar of covetousness. Cursed is that altar, Saith CHRYSOSTOM.
He killeth his soul with deadly wounds, and often his bodie. How many hath it made to drowne or hang or steb themselves? no wonder therfore that the Apostle calleth it the serving of an Idol. They that serve it, may say to it, For thy Sake we are killed all the day, as holy AUGUSTINE, marketh in his 100, sermon upon the saints.
He kills his soul with deadly wounds, and often his body. How many hath it made to drown or hang or steb themselves? no wonder Therefore that the Apostle calls it the serving of an Idol. They that serve it, may say to it, For thy Sake we Are killed all the day, as holy AUGUSTINE, marks in his 100, sermon upon the Saints.
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Thus ye see, that it is not without cause, that our blessed Saviour so earnestly desires us to beware of so deadly a pest. If a physitiā should say to thee beware of such an herb, it is poyson, if thou but taste it, thou art dead, thou would take heed to beware of it:
Thus you see, that it is not without cause, that our blessed Saviour so earnestly Desires us to beware of so deadly a pest. If a Physician should say to thee beware of such an herb, it is poison, if thou but taste it, thou art dead, thou would take heed to beware of it:
Our heavenly Physitian, whose skill cannot be deceived, hath recommended to us most earnestly to beware of this weede of avarice, which of it own accord springeth up in our hearts.
Our heavenly physician, whose skill cannot be deceived, hath recommended to us most earnestly to beware of this weed of avarice, which of it own accord springs up in our hearts.
The chief reason that moveth men inordinatly to desire and covet riches is, they think, that when they have gotten an abundance of them, they shall have a happy & a joyfull life.
The chief reason that moves men inordinately to desire and covet riches is, they think, that when they have got an abundance of them, they shall have a happy & a joyful life.
They that would be rich, saieth he, fall into temptation and a snare, and into many foolish and hurtfull lusts which drown men into destruction and perdition.
They that would be rich, Saith he, fallen into temptation and a snare, and into many foolish and hurtful Lustiest which drown men into destruction and perdition.
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As avarice bringeth forth the evil of many sinnes, so the evill of many sorrowes. God hath joyned these two together, that the daughter may scourge the mother. Hee hath so disposed that the covetous heart is the afflicter & tormenter of it self.
As avarice brings forth the evil of many Sins, so the evil of many sorrows. God hath joined these two together, that the daughter may scourge the mother. He hath so disposed that the covetous heart is the afflicter & tormenter of it self.
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Let the abundance of the covetous be what it will, his covetousnes is a chaine whereby the Devill draggs him through the thornes of piercing cares, through the snares of temptations, through the down-fals of errour, deadly sinne, and remorse of conscience. It maketh a man to losse the joyes of heaven,
Let the abundance of the covetous be what it will, his covetousness is a chain whereby the devil drags him through the thorns of piercing Cares, through the snares of temptations, through the downfalls of error, deadly sin, and remorse of conscience. It makes a man to loss the Joys of heaven,
It brought Achab violētlie to his graue, and made the doggs to licke the blood of Jezebel. Achan thought the Babylonish garment, the two hundreth shekels of silver, and the Wedge, Iosh. 7. would help to make a joyfull life, but it made him to be stoned to death,
It brought Ahab violently to his graven, and made the Dogs to lick the blood of Jezebel. achan Thought the Babylonish garment, the two Hundredth shekels of silver, and the Wedge, Joshua 7. would help to make a joyful life, but it made him to be stoned to death,
Ananias & Saphrya thought that a keeping back of a part of their moneyes, would have bettered their life, but it brought them to a sudden and fearfull death. The Two talents covered by Gehazi, brought him to Leprosie instead of happinesse, 2. King. 5. Thus wee see, that neither out life nor the joy of it, dependeth from our meanes or plenty of them.
Ananias & Saphrya Thought that a keeping back of a part of their moneys, would have bettered their life, but it brought them to a sudden and fearful death. The Two Talents covered by Gehazi, brought him to Leprosy instead of happiness, 2. King. 5. Thus we see, that neither out life nor the joy of it, dependeth from our means or plenty of them.
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And he spake unto them, saying, &c. To confirme and clearc the former reason, our Saviour bringeth a most divine Parable or Similitude, because this may be more easily understood and firmely retained.
And he spoke unto them, saying, etc. To confirm and clearc the former reason, our Saviour brings a most divine Parable or Similitude, Because this may be more Easily understood and firmly retained.
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First, yee have the outward and worldly estate of this Wretch. 2. The disposition of his minde. 3. Gods judgement upon him for his covetousnesse 4. Our Saviours application. 1. His outward estate.
First, ye have the outward and worldly estate of this Wretch. 2. The disposition of his mind. 3. God's judgement upon him for his covetousness 4. Our Saviors application. 1. His outward estate.
and to whom it will be occasion of greater condemnation? To this they answere first, God does so out of his great goodnesse and bounty, which is such, That hee maketh his sun to shine upon the good and the bade,
and to whom it will be occasion of greater condemnation? To this they answer First, God does so out of his great Goodness and bounty, which is such, That he makes his sun to shine upon the good and the bade,
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if they remaine obstinate in their impiety: for in that They have despised all his long suffering and goodnesse, which should have lead them to repentance, appeareth that they are the cause of their own perdition, and That they have treasured up wrath against themselves, in the day of wrath,
if they remain obstinate in their impiety: for in that They have despised all his long suffering and Goodness, which should have led them to Repentance, appears that they Are the cause of their own perdition, and That they have treasured up wrath against themselves, in the day of wrath,
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and of the revelation of his righteous judgement. 3. Wicked men have somtimes some good, which God out of the immensitie of his equity, will reward with temporall good things; As he afflicteth often his own servants for some evils that are in them, that being purged therefrom, they may escape eternal punishment. 4. That wee may know that these earthly things are not much to be esteemed or desired,
and of the Revelation of his righteous judgement. 3. Wicked men have sometimes Some good, which God out of the immensity of his equity, will reward with temporal good things; As he afflicts often his own Servants for Some evils that Are in them, that being purged therefrom, they may escape Eternal punishment. 4. That we may know that these earthly things Are not much to be esteemed or desired,
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Hade they the worth which many apprehend to be in them, he would not do so, He will not cast pearles before doggs and swine, which he hath forbidden us.
Hade they the worth which many apprehend to be in them, he would not do so, He will not cast Pearls before Dogs and Swine, which he hath forbidden us.
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Here, by the way, we may observe, that we cannot judge of GODS Favour, or want of it, by the abundance or scarcity of these earthly things. Many wicked abound in them;
Here, by the Way, we may observe, that we cannot judge of GOD'S Favour, or want of it, by the abundance or scarcity of these earthly things. Many wicked abound in them;
It is well observed by Greg. That a physitian when he seeth the state of his patient to be desperate, he careth not what he take, he suffereth him to have whatsoever his heart desireth,
It is well observed by Greg. That a Physician when he sees the state of his patient to be desperate, he Careth not what he take, he suffers him to have whatsoever his heart Desires,
but to his own saints and children, he giveth no more, or permitteth them to have no more nor he knoweth is convenient for their eternal health. I come now to the disposition of this man his minde.
but to his own Saints and children, he gives no more, or permitteth them to have no more nor he Knoweth is convenient for their Eternal health. I come now to the disposition of this man his mind.
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This disposition of his heart our Saviour expresseth, first by his consultation, next, by his resolution. His consultation. And he thought within himself, saying, what shall I do &c. Where first observe the povertie of this wealthy wretch. What shal I do? & I have not;
This disposition of his heart our Saviour Expresses, First by his consultation, next, by his resolution. His consultation. And he Thought within himself, saying, what shall I do etc. Where First observe the poverty of this wealthy wretch. What shall I do? & I have not;
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and yet such are the words of this wretch. Thus you see, his povertie increased with his riches. Observe 2. his anxietie and SOLICITUDE, For what shall I do? is the expression of anxietie and care. His abundance giveth him not quietnes & tranquillity of minde,
and yet such Are the words of this wretch. Thus you see, his poverty increased with his riches. Observe 2. his anxiety and SOLICITUDE, For what shall I do? is the expression of anxiety and care. His abundance gives him not quietness & tranquillity of mind,
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Thirdly, Observe his wickednes and folly. That which he advised on, was wher to find room for his cornes, he had so much of old stuffe, & so great an increase had newly sprung up unto him, that his barns wer not able to receive al. Being perplexed with this, he consulteth what to do,
Thirdly, Observe his wickedness and folly. That which he advised on, was where to find room for his corns, he had so much of old stuff, & so great an increase had newly sprung up unto him, that his Barns were not able to receive all Being perplexed with this, he consulteth what to do,
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but he consulted not with love and mercy or spirituall prudence, which would have soon resolved him wher to have bestowed his fruits, more securely and profitably, then he did.
but he consulted not with love and mercy or spiritual prudence, which would have soon resolved him where to have bestowed his fruits, more securely and profitably, then he did.
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Hade he consulted with love and mercy it would have told him, there was many empty house, and hungry bellie of the poore where he might have bestowed a part of that which was superfluous to him, love would have taught him quickly to have resolved thus, this I will do, I will satisfie the hungrie soules of the poore, I will open my barnes and supplie their wants;
Hade he consulted with love and mercy it would have told him, there was many empty house, and hungry belly of the poor where he might have bestowed a part of that which was superfluous to him, love would have taught him quickly to have resolved thus, this I will do, I will satisfy the hungry Souls of the poor, I will open my Barns and supply their Wants;
for they might have been preserved to eternitie. It would have said unto him, now thou wilt have a faire gaine, thou may purchase things heavenly by things earthly,
for they might have been preserved to eternity. It would have said unto him, now thou wilt have a fair gain, thou may purchase things heavenly by things earthly,
and it shall profite thee more then gold, Shut up almes in thy store-houses, and it shall deliver thee from all affliction, and it shall fight for thee against all enemies, more then a mighty shield & spear. Ecclesiast. 29. But this covetous wretch used not these COUNSELERS.
and it shall profit thee more then gold, Shut up alms in thy storehouses, and it shall deliver thee from all affliction, and it shall fight for thee against all enemies, more then a mighty shield & spear. Ecclesiatest. 29. But this covetous wretch used not these COUNSELERS.
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He thought within himself, sayeth our Saviour, he consulted not with GOD, with his law or servants, but with his own corrupt heart. He thought upon nothing but this life, and thought all he had, was but for himself,
He Thought within himself, Saith our Saviour, he consulted not with GOD, with his law or Servants, but with his own corrupt heart. He Thought upon nothing but this life, and Thought all he had, was but for himself,
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and to renew & enlarge them so, as that they might receive all his new fruits, and all his old cornes, which he calleth his goods, for other goods yee know use not to be laid up in barnes. This was his resolution concerning his goods which was seconded with a wicked resolution concerning himself set down in the next verse.
and to renew & enlarge them so, as that they might receive all his new fruits, and all his old corns, which he calls his goods, for other goods ye know use not to be laid up in Barns. This was his resolution Concerning his goods which was seconded with a wicked resolution Concerning himself Set down in the next verse.
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were exposed to many dangers of raine and winde and hayle. 2. marke his UNSATIA•LNES, I will build up greater, sayeth he, and when that is done, what if thy field bring forth as plentifully the next year sayeth S. BASIL, That these barnes are not able to containe these thy fruits? wilt thou cast down these againe,
were exposed to many dangers of rain and wind and hail. 2. mark his UNSATIA•LNES, I will built up greater, Saith he, and when that is done, what if thy field bring forth as plentifully the next year Saith S. BASIL, That these Barns Are not able to contain these thy fruits? wilt thou cast down these again,
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Overthrow these houses of māmon, bring forth to the Sun thy hote, and mothy cornes, give liberty to the goods, which thy covetousnesse hath poysoned and fettered there.
Overthrow these houses of mammon, bring forth to the Sun thy hight, and mothy corns, give liberty to the goods, which thy covetousness hath poisoned and fettered there.
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Here first yee see what covetousnesse may be, in retaining that which is our own, aswell as in desiring or taking, that which is not our own. This man, as holy AUGUSTINE observeth, Was not thinking upon another mans field,
Here First ye see what covetousness may be, in retaining that which is our own, aswell as in desiring or taking, that which is not our own. This man, as holy AUGUSTINE observeth, Was not thinking upon Another men field,
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It is the bread of the hungrie, sayeth S. BASIL which 〈 ◊ 〉 back, it is the garment of the naked which thou retaines•, It is the money of the poore which thou treasurest up, although it were thine own, It is covetousnesse not to distribute of thine own. It is true, that men are truly masters of their own, and to keep it up, is not against justice strictly so called.
It is the bred of the hungry, Saith S. BASIL which 〈 ◊ 〉 back, it is the garment of the naked which thou retaines•, It is the money of the poor which thou treasurest up, although it were thine own, It is covetousness not to distribute of thine own. It is true, that men Are truly Masters of their own, and to keep it up, is not against Justice strictly so called.
Yet it is against charity and liberality, it is against that fidelity also which thou oughtest to thy soveraign Lord who gave thee these things. Whence hast thou these goods of thine? from thy self? Naked came thou into the world,
Yet it is against charity and liberality, it is against that Fidis also which thou Ought to thy sovereign Lord who gave thee these things. Whence hast thou these goods of thine? from thy self? Naked Come thou into the world,
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but he hath made him poore & thee rich, that he might try thee by riches and him by povertie, that thou might obtaine the reward of bounty and fidelity, and he the reward of patience. Thou art the steward therefore of GOD,
but he hath made him poor & thee rich, that he might try thee by riches and him by poverty, that thou might obtain the reward of bounty and Fidis, and he the reward of patience. Thou art the steward Therefore of GOD,
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Therfore when thou standest before his Tribunell. He will crave 〈 ◊ 〉 count of thy dispensation. He will say, What hast thou done with that, which I have trusted the with? Whose necessity hast thou suplied? What poore & diseased person hast thou succoured? What fatherlesse or widow hast thou relieved? Will thou answer? it is true, I have keeped mine own within fast doores and locks, I have secured it,
Therefore when thou Standest before his Tribunell. He will crave 〈 ◊ 〉 count of thy Dispensation. He will say, What hast thou done with that, which I have trusted thee with? Whose necessity hast thou suplied? What poor & diseased person hast thou succored? What fatherless or widow hast thou relieved? Will thou answer? it is true, I have keeped mine own within fast doors and locks, I have secured it,
If thou have no more to say, heare that dreadfull saying of our Saviour, When I was hungrie ye• fed me not whom I was naked yee clouthed me not, depart from me yee cursed into everlasting fire.
If thou have no more to say, hear that dreadful saying of our Saviour, When I was hungry ye• fed me not whom I was naked ye clouthed me not, depart from me ye cursed into everlasting fire.
Secondly, Observe here, that the goods that this man horded up were cornes. It is a remarkable thing, that our Saviour intending to set down the paterne of a covetous man, maketh choise of an Horder up of cornes. Yee see this man was a Vutualer, who resolved to keep up his cornes to his best advantage,
Secondly, Observe Here, that the goods that this man horded up were corns. It is a remarkable thing, that our Saviour intending to Set down the pattern of a covetous man, makes choice of an Horder up of corns. Ye see this man was a Vutualer, who resolved to keep up his corns to his best advantage,
S. BASIL upon this place considering this, giveth a most grave and serious admonition to these that desired to gaine by Victuall. Beware, sayeth he, That thou wait for the necessity of other men, that thou may sell dearer.
S. BASIL upon this place considering this, gives a most grave and serious admonition to these that desired to gain by Victual. Beware, Saith he, That thou wait for the necessity of other men, that thou may fell Dearer.
Thus S. BASIL, who thereafter representeth the distresse & misery of a poore-man in time of death, brought to that necessity, that he is fain to sell one of his children to be a slave, to have Victuall to the rest.
Thus S. BASIL, who thereafter Representeth the distress & misery of a Poor man in time of death, brought to that necessity, that he is fain to fell one of his children to be a slave, to have Victual to the rest.
what distresse, sayeth he, was in this mans soul? while he consulted, which of his children he should sell? shall I sell the eldest? but he is my first borne,
what distress, Saith he, was in this men soul? while he consulted, which of his children he should fell? shall I fell the eldest? but he is my First born,
What a strange cambate was here betwixt naturall affection on the one part, and necessity, on the other? natural affection suggested, what? miserable man• will thou sell thine own children? will thou be more cruell then the beasts? can thou return to this house, which thine own hands have bereaved of thy children? can thou eat that bread which is bought with the blood of thy children? Notwithstanding of this, necessity prevailed telling him, this thou must do,
What a strange cambate was Here betwixt natural affection on the one part, and necessity, on the other? natural affection suggested, what? miserable man• will thou fell thine own children? will thou be more cruel then the beasts? can thou return to this house, which thine own hands have bereft of thy children? can thou eat that bred which is bought with the blood of thy children? Notwithstanding of this, necessity prevailed telling him, this thou must do,
What heart if not of stone? if not of a tygre, but would be moved, with such a misery? Let us therefore, I beseech you, beware of sinning against God and our brethren in this kinde.
What heart if not of stone? if not of a tiger, but would be moved, with such a misery? Let us Therefore, I beseech you, beware of sinning against God and our brothers in this kind.
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Bread is the immediate means of maintaining mans life and therefore to raise the print of it, is to take away the life of poore-men, their wives and children. Look not to the colour of the gold which thou getteth by this uncharitable dealing, look not to the dainties which by that gold thou was furnished with:
Bred is the immediate means of maintaining men life and Therefore to raise the print of it, is to take away the life of Poor-men, their wives and children. Look not to the colour of the gold which thou gets by this uncharitable dealing, look not to the dainties which by that gold thou was furnished with:
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but remember, remember the blood of the poore, if God would open thine eyes, thou should see thy table droping with their blood, thou should see, that it is not wine that thou doeth see in thy cup,
but Remember, Remember the blood of the poor, if God would open thine eyes, thou should see thy table drooping with their blood, thou should see, that it is not wine that thou doth see in thy cup,
and be merry. Vers. 20. But God said unto him thou Fool, This night thy soule shall be required of thee, &c. WEe have seene the Plenty of this covetous Wretch represented here by our Saviour:
and be merry. Vers. 20. But God said unto him thou Fool, This night thy soul shall be required of thee, etc. we have seen the Plenty of this covetous Wretch represented Here by our Saviour:
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Thou soole this night &c. Concerning himself, he resolveth to promise himself rest and joy, and that because of his abundance, as if his life had 〈 ◊ 〉 therein.
Thou fool this night etc. Concerning himself, he resolves to promise himself rest and joy, and that Because of his abundance, as if his life had 〈 ◊ 〉 therein.
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He addresseth his speech unto his soul, and laboureth to perswade it of rest and happines; for it is the seat of joy or sorrow, and the fountaine of 〈 … 〉.
He Addresseth his speech unto his soul, and Laboureth to persuade it of rest and happiness; for it is the seat of joy or sorrow, and the fountain of 〈 … 〉.
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He groundeth the hope of that happines which he promiseth to his soul, upon this, That he had much goods laid up for many years, wherein he sheweth great blindnes and folly. He sayeth his goods were laid up, which were not yet win.
He groundeth the hope of that happiness which he promises to his soul, upon this, That he had much goods laid up for many Years, wherein he shows great blindness and folly. He Saith his goods were laid up, which were not yet win.
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Secondly, though they had been laid up, yet erre long time, he might have come to poverty, as many have done from great abundance. Thirdly, though they had continued,
Secondly, though they had been laid up, yet err long time, he might have come to poverty, as many have done from great abundance. Thirdly, though they had continued,
but indeed his life was not to endure till the gathering in of his fruits. Fifthly, he thought only upon this temporall life and of providing for it, that he might eat, drinke, and be merry.
but indeed his life was not to endure till the gathering in of his fruits. Fifthly, he Thought only upon this temporal life and of providing for it, that he might eat, drink, and be merry.
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I am 4. 14. What is man but as a flowr, that cometh forth? but as a shadow that flyeth and continueth not? Iob. 14. 2. The dayes of our years are but seventy,
I am 4. 14. What is man but as a flower, that comes forth? but as a shadow that flies and Continueth not? Job 14. 2. The days of our Years Are but seventy,
FLEGON a curious writter after diligent search of the Roman Registers, could not find so many men and women of an hundreth years of age as to fill up one leafe of paper:
FLEGON a curious writer After diligent search of the Roman Registers, could not find so many men and women of an Hundredth Years of age as to fill up one leaf of paper:
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but had he taken notice of them who had died before fifty, fourty, thirty, or twenty, he might have filled up many Volumes But put the case, our Age were ten times more, what is it in respect of Eternity? Thou hast made mine age as an hand-breadth,
but had he taken notice of them who had died before fifty, fourty, thirty, or twenty, he might have filled up many Volumes But put the case, our Age were ten times more, what is it in respect of Eternity? Thou hast made mine age as an handbreadth,
and it is as nothing before thee, saieth DAVID Psal. 39. A thousand years in thy sight, are as yesterday when it is past, and as a Watch is the night, saieth Moses psal. 90. The length of our dayes is not to be regarded,
and it is as nothing before thee, Saith DAVID Psalm 39. A thousand Years in thy sighed, Are as yesterday when it is past, and as a Watch is the night, Saith Moses Psalm. 90. The length of our days is not to be regarded,
and many of them longer, than they that have the greatest abundance. Of all the Emperour's wee reade but of foure, Gordian, Valerian, Anastasius, and Justinian who attained to eighty, or some more.
and many of them longer, than they that have the greatest abundance. Of all the Emperor's we read but of foure, Gordian, Valerian, Anastasius, and Justinian who attained to eighty, or Some more.
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Secondly, Marke that he calleth his goods and his cornes, the goods of his soule, SOVLE, saieth he, thou hast much goods, &c. O foolish word, saieth S. BASIL, O'words of singular madnes! How can that bee the good of the soule, which is cast out into the draught? It is but folly to think, that any temporall thing can be the good of the soule. These things are not simply good; for,
Secondly, Mark that he calls his goods and his corns, the goods of his soul, SOLVE, Saith he, thou hast much goods, etc. Oh foolish word, Saith S. BASIL, O'words of singular madness! How can that be the good of the soul, which is cast out into the draught? It is but folly to think, that any temporal thing can be the good of the soul. These things Are not simply good; for,
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which is contrary to experience. They can give directly no perfection to the soule, and but little to the body: They cannot simply give unto it, either health, or beauty, or strength, or perfection of Senses or length of life. All their goodnesse standeth in this, that they may be instruments of doing good unto them, who will use thē well.
which is contrary to experience. They can give directly no perfection to the soul, and but little to the body: They cannot simply give unto it, either health, or beauty, or strength, or perfection of Senses or length of life. All their Goodness Stands in this, that they may be Instruments of doing good unto them, who will use them well.
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Hence at they spent in Leachery, ambition, or vanity; They raise up in us foolish desires, and are instruments and meanes to put these in execution: so then they cannot be esteemed the good of the soule; That is wisdome or vertus, to draw neare to God, as David speaketh, and to be familiar with him,
Hence At they spent in Lechery, ambition, or vanity; They raise up in us foolish Desires, and Are Instruments and means to put these in execution: so then they cannot be esteemed the good of the soul; That is Wisdom or vertus, to draw near to God, as David speaks, and to be familiar with him,
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TAKE thy rest, saieth he, to his Soule. Being secure of abundance and length of life. He laboureth first of all to perswade his soule of rest & contentment. He thought he needed no more anxiety or solicitude to scrape together,
TAKE thy rest, Saith he, to his Soul. Being secure of abundance and length of life. He Laboureth First of all to persuade his soul of rest & contentment. He Thought he needed no more anxiety or solicitude to scrape together,
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as Riches are not the good of the soule, so they cannot give it rest. How can that which is earthly and temporall satisfy the desire of the soule, which is heavenly and eternal? and whose capacity is infinite.
as Riches Are not the good of the soul, so they cannot give it rest. How can that which is earthly and temporal satisfy the desire of the soul, which is heavenly and Eternal? and whose capacity is infinite.
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They are so farre from giving satisfaction or rest, that when multiplied, they increase our trouble. Riches are, as it were, a garment of thornes, saieth CHRISOST.
They Are so Far from giving satisfaction or rest, that when multiplied, they increase our trouble. Riches Are, as it were, a garment of thorns, Saith CHRYSOSTOM.
O crooked wayes of men, saieth holy AUGUSTINE, turne thee to thy back, to thy belly, to thy side, thou wilt find all hard, none of these things will give thee rest.
Oh crooked ways of men, Saith holy AUGUSTINE, turn thee to thy back, to thy belly, to thy side, thou wilt find all hard, none of these things will give thee rest.
He thought upon nothing but upon this life, and therefore he expecteth rest from bodily pleasures, from eating, drinking, and solemne banquets wherein he thought to cheer himself and rejoyce, for that is imported by the word used here, There is an extremity of many rich-men who have abundance, and yet have not grace to eat of it.
He Thought upon nothing but upon this life, and Therefore he Expects rest from bodily pleasures, from eating, drinking, and solemn banquets wherein he Thought to cheer himself and rejoice, for that is imported by the word used Here, There is an extremity of many Rich-men who have abundance, and yet have not grace to eat of it.
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Ecclesiast. 6. 2. This he thought to have eschewed, but he falleth into another extremity of Epicurians. What else would thou have said sayeth S. BASIL, If thou shouldest had the soul of a swine, whose soul serveth them but in flend of salt.
Ecclesiatest. 6. 2. This he Thought to have Eschewed, but he falls into Another extremity of Epicureans. What Else would thou have said Saith S. BASIL, If thou Shouldst had the soul of a Swine, whose soul serves them but in flend of salt.
Two errours may be observed in these words, 1. he thought his abundance of goods would give him abundance of bodily pleasure. This was an errour, pleasure often times accompanieth not that abundance it is marred often by sicknesse, & by many distempers of body & minde.
Two errors may be observed in these words, 1. he Thought his abundance of goods would give him abundance of bodily pleasure. This was an error, pleasure often times accompanieth not that abundance it is marred often by sickness, & by many distempers of body & mind.
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They that have bur competency of means have often more joy in eating, or druiking though their faire be course then they that swime in wealth. They have a sauce better then that which the most exquisite cooks can devise,
They that have burr competency of means have often more joy in eating, or druiking though their fair be course then they that swim in wealth. They have a sauce better then that which the most exquisite Cooks can devise,
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namly hunger, which seldome cometh to the table of the wealthy. Hence craftsmen and the like have better health, greater strength, a sweeter relish of meat or drinks, more quiet sleep, and calmer minds, then they that have greatest abundance. To this purpose holy AUGUSTINE sayeth, That health is the patrimony of poore men.
namely hunger, which seldom comes to the table of the wealthy. Hence craftsmen and the like have better health, greater strength, a Sweeten relish of meat or drinks, more quiet sleep, and calmer minds, then they that have greatest abundance. To this purpose holy AUGUSTINE Saith, That health is the patrimony of poor men.
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yet could it not give him and his soul the rest of happinesse. That & the like pleasures, are but the good of the body and not of the soul. Eating is but the solace of that misery which is in hunger, and drinking of that misery which is in Thirst. yet this pleasure is but a sauce, as it wer, wherby God hath appointed these actions necessary to conserve our life or kinde to be seasoned,
yet could it not give him and his soul the rest of happiness. That & the like pleasures, Are but the good of the body and not of the soul. Eating is but the solace of that misery which is in hunger, and drinking of that misery which is in Thirst. yet this pleasure is but a sauce, as it were, whereby God hath appointed these actions necessary to conserve our life or kind to be seasoned,
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because otherwise we would have abhored them, it is a good that is common to the beasts, a good, wherein if we be excessive it destroyeth the body, effeminateth the minds, overthroweth all vertue, and draweth us headlong to all kinde of vice, and leaveth behinde it a most bitter sting of remorse of conscience. Hence it is manifest that such pleasures cannot give rest to the soul. And yet would God there were not many christians who seek their rest and happines in these pleasures of their flesh. All their travalls are for gaine & their gaine is intended for this, that they and theirs may eat, drink and be merry, these may have the name of christians, but indeed Their bellie is their God, their glorie is their shame,
Because otherwise we would have abhorred them, it is a good that is Common to the beasts, a good, wherein if we be excessive it Destroyeth the body, effeminateth the minds, Overthroweth all virtue, and draws us headlong to all kind of vice, and Leaveth behind it a most bitter sting of remorse of conscience. Hence it is manifest that such pleasures cannot give rest to the soul. And yet would God there were not many Christians who seek their rest and happiness in these pleasures of their Flesh. All their travalls Are for gain & their gain is intended for this, that they and theirs may eat, drink and be merry, these may have the name of Christians, but indeed Their belly is their God, their glory is their shame,
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and their end will be confusion. This much of the inward disposition of this man. The third maine point followeth, which is GODS Judgement of him, and Sentence against him. But GOD said thou foole.
and their end will be confusion. This much of the inward disposition of this man. The third main point follows, which is GOD'S Judgement of him, and Sentence against him. But GOD said thou fool.
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and thence he getteth an answer, wherein first God declareth him a foole. Thou, sayth S. BASIL, shvorest nothing but the flesh, are wholly given to thy belly,
and thence he gets an answer, wherein First God Declareth him a fool. Thou, say S. BASIL, shvorest nothing but the Flesh, Are wholly given to thy belly,
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It breedeth them unspeakeable griefe, to consider their own solly, in contemning things heavenly for this earth, and to see themselves so contemned by GOD.
It breeds them unspeakable grief, to Consider their own solly, in contemning things heavenly for this earth, and to see themselves so contemned by GOD.
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Thou fool. Many crimes might have been objected to this man. He was impious and wicked, for he acknowledged not that GOD had given him these goods. He thanked not GOD for them, not prayed to Him, to give a blessing to them,
Thou fool. Many crimes might have been objected to this man. He was impious and wicked, for he acknowledged not that GOD had given him these goods. He thanked not GOD for them, not prayed to Him, to give a blessing to them,
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He was hard hearted and unmercifull, for he intended not the relief of his poore bretheren. He was unfaithfull, for he thought to have keeped all to himself, which was given to him also for the benefite of others:
He was hard hearted and unmerciful, for he intended not the relief of his poor brethren. He was unfaithful, for he Thought to have keeped all to himself, which was given to him also for the benefit of Others:
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he was base and an abject, for he minded nothing, but •ating drinking and carnall pleasures: yet God designed him by this name Thou foole. Under this all his impieties may be comprehended,
he was base and an abject, for he minded nothing, but •ating drinking and carnal pleasures: yet God designed him by this name Thou fool. Under this all his impieties may be comprehended,
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This he thought was wisdom but God whose Word must stand, said, in so doing he was a foole. A fool, because he thought that his life consisteth in his abundance: A foole, because he thought these things to have been the good of his soul: a fool because he thought length of life a most certaine thing, which was must uncertain:
This he Thought was Wisdom but God whose Word must stand, said, in so doing he was a fool. A fool, Because he Thought that his life Consisteth in his abundance: A fool, Because he Thought these things to have been the good of his soul: a fool Because he Thought length of life a most certain thing, which was must uncertain:
but was securely ploting & dreaming of felicity, and in the mean time he was incontinent to bee hailed to judgement and tormant: A foole, because hee thought only of this temporall life, and not of that which endureth for ever, which he might have so easily provided for, by giving a•mes of a part of his abundance and super fluety: A foole, because for the love of the things of this life he lost eternall life, he lost his own soul which of all follies is the greatest, For what can the whole world profite a man if he losse his own soul?
but was securely plotting & dreaming of felicity, and in the mean time he was incontinent to be hailed to judgement and tormant: A fool, Because he Thought only of this temporal life, and not of that which Endureth for ever, which he might have so Easily provided for, by giving a•mes of a part of his abundance and super fluety: A fool, Because for the love of the things of this life he lost Eternal life, he lost his own soul which of all follies is the greatest, For what can the Whole world profit a man if he loss his own soul?
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Let us marke this his folly, that thence we may learne to be wise. his folly principally consisted in this, that he considered not his true finall end, and therefore directed not his course aright to it.
Let us mark this his folly, that thence we may Learn to be wise. his folly principally consisted in this, that he considered not his true final end, and Therefore directed not his course aright to it.
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As heavy bodies when moving down-ward can have no rest, till they come to the Center: even so our heart moved by the weight of affections, findeth no repose till it obtaine GOD.
As heavy bodies when moving downward can have no rest, till they come to the Centre: even so our heart moved by the weight of affections, finds no repose till it obtain GOD.
This is our salvation and this is our last end, & the right way leading to it, is to know GOD here, to Love Him, to Reverence, Praise and Serve Him in holinesse, without which none shall see His Face.
This is our salvation and this is our last end, & the right Way leading to it, is to know GOD Here, to Love Him, to reverence, Praise and Serve Him in holiness, without which none shall see His Face.
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They all proclaime to us the Perfection and Excellencie of their Maker, and invite us to know and love Him, in Whom these Perfections are infinitely greater then in them,
They all proclaim to us the Perfection and Excellency of their Maker, and invite us to know and love Him, in Whom these Perfections Are infinitely greater then in them,
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They are appointed as means to help us to serve our LORD, & to save out selves and that this might be done the more effectually and cheerfully, He hath made so many,
They Are appointed as means to help us to serve our LORD, & to save out selves and that this might be done the more effectually and cheerfully, He hath made so many,
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so beautifull, so admirable creatures, serving not only for necessity, but also for delight. Hence the beauty of colours, harmonie of sounds, pleasantnesse of odours, sweetnesse of meat and drinke, softnesse of rayment, plenty of fruits, preciousnesse of gold, silver and jewels &c. All this, I say, is not that our hearts may go a whoring after these things, but that by them, we may be furthered toward our last end, to wit, GOD Himself.
so beautiful, so admirable creatures, serving not only for necessity, but also for delight. Hence the beauty of colours, harmony of sounds, pleasantness of odours, sweetness of meat and drink, softness of raiment, plenty of fruits, preciousness of gold, silver and Jewels etc. All this, I say, is not that our hearts may go a whoring After these things, but that by them, we may be furthered towards our last end, to wit, GOD Himself.
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In Him is infinite Light, Beauty, Truth, Love, Power, Safety, & therefore in the possession of so infinite a good, there is an unspeakable joy, and perfect peace: but on the contrary,
In Him is infinite Light, Beauty, Truth, Love, Power, Safety, & Therefore in the possession of so infinite a good, there is an unspeakable joy, and perfect peace: but on the contrary,
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Hence followeth, That if we would be truly wise, and eschew this damnable folly, we should take heed, that our affection be not inordinate in any thing,
Hence follows, That if we would be truly wise, and eschew this damnable folly, we should take heed, that our affection be not inordinate in any thing,
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as they are able to procure our salvation, & promove us in the way to our last end. It is therfore neither health, nor sicknes, nor riches, nor poverty, nor honour nor dishonour that we should seek,
as they Are able to procure our salvation, & promove us in the Way to our last end. It is Therefore neither health, nor sickness, nor riches, nor poverty, nor honour nor dishonour that we should seek,
Secondly, Hence followeth, that nothing in true wisdom, should be extreamly shuned, but that which is contrary to the obtaining of this our end. That which directly crosseth it, is neither, sicknesse, nor poverty, nor basnes of birth, nor disgrace, nor rudnes of knowledge; for a man may have all these, and yet be saved;
Secondly, Hence follows, that nothing in true Wisdom, should be extremely shunned, but that which is contrary to the obtaining of this our end. That which directly Crosseth it, is neither, sickness, nor poverty, nor basnes of birth, nor disgrace, nor rudnes of knowledge; for a man may have all these, and yet be saved;
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behold, thy folly and imprudence, thou thinkest to live many years to enjoy thy goods, but thou shalt not live so much as to the morrow (For this night &c.) This night. This she weth, that his consultation was in the night time, the care of his riches bereaved him of sleep and made him anxiously to be thinking on them,
behold, thy folly and imprudence, thou Thinkest to live many Years to enjoy thy goods, but thou shalt not live so much as to the morrow (For this night etc.) This night. This she weth, that his consultation was in the night time, the care of his riches bereft him of sleep and made him anxiously to be thinking on them,
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This is not one of the least evils of riches, that the care to gather, preserve and imploy them, spend so much time unto us, which is a thing most precious, so that often they give us no leasure to naturall refreshment, and farrelesse to do that which belongeth to the Service of our GOD & salvation of our souls.
This is not one of the least evils of riches, that the care to gather, preserve and employ them, spend so much time unto us, which is a thing most precious, so that often they give us no leisure to natural refreshment, and farrelesse to do that which belongeth to the Service of our GOD & salvation of our Souls.
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but very advantagious for the soul. It giveth a man time, to call himself to just account of things past, it giveth him leasure to censure unpartially, the pleasures of sinne and vanities of this world, to detaste them,
but very advantageous for the soul. It gives a man time, to call himself to just account of things past, it gives him leisure to censure unpartially, the pleasures of sin and vanities of this world, to detaste them,
and thus a man by means of departing at leasure, may exercise noble acts of faith, love, hope and patience. By means of it, he may also do great good to others.
and thus a man by means of departing At leisure, may exercise noble acts of faith, love, hope and patience. By means of it, he may also do great good to Others.
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Thus Moses Josh•ah and David died, and so all good men would wish to die. but this was denied to this wretch, he is snatched away suddenly even away that night.
Thus Moses Josh•ah and David died, and so all good men would wish to die. but this was denied to this wretch, he is snatched away suddenly even away that night.
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If a man be in a right and wise course, though death come suddenly, yet it cannot prejudge his salvation: but to be seized upon by death, in the very hight of our folly, is a very dreadfull thing.
If a man be in a right and wise course, though death come suddenly, yet it cannot prejudge his salvation: but to be seized upon by death, in the very hight of our folly, is a very dreadful thing.
Every day and houre, we should have our loins girded, with the girdle of mortification of our affections, and the torches or lamps of good works shining in our hands.
Every day and hour, we should have our loins girded, with the girdle of mortification of our affections, and the Torches or lamps of good works shining in our hands.
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If thou give thy self but to folly this night, what knowest thou but thy sentence shall be, This night thy soul &c. What assurance of thy life hast thou more then he? let us learne to be wise by such examples.
If thou give thy self but to folly this night, what Knowest thou but thy sentence shall be, This night thy soul etc. What assurance of thy life hast thou more then he? let us Learn to be wise by such Examples.
and yet even then my body was condemned to the dust, and my soule brought before the Tribunall of GOD, to give an account and to receive the sentence of justice. What knoweth thou but it shall be so with thee to day.
and yet even then my body was condemned to the dust, and my soul brought before the Tribunal of GOD, to give an account and to receive the sentence of Justice. What Knoweth thou but it shall be so with thee to day.
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Would God wee did rightly consider this, That we might number our dayes, and apply our hearts to wisdome, esteeming of every day as if it were our last day,
Would God we did rightly Consider this, That we might number our days, and apply our hearts to Wisdom, esteeming of every day as if it were our last day,
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The words import first, that this should be done to him against his will, resisting and strugling to the contrary. 2. that this should not be done by chance, but by justice, that he might receive his sentence according to his doings. 3, It is said, They shall take, to signifie, that the devils as the executioners of GODS Justice were ready to execute vengeance upon him.
The words import First, that this should be done to him against his will, resisting and struggling to the contrary. 2. that this should not be done by chance, but by Justice, that he might receive his sentence according to his doings. 3, It is said, They shall take, to signify, that the Devils as the executioners of GOD'S justice were ready to execute vengeance upon him.
What profiteth it a man to gaine the whole world, if he losse his soul? The soul, which is our divine part, the Breath of GOD, and Stamp of his Countenance.
What profiteth it a man to gain the Whole world, if he loss his soul? The soul, which is our divine part, the Breath of GOD, and Stamp of his Countenance.
or in any like wretch. When Belshazzar Daniel 5. 6. saw the hand-writting against him on the wall, that he was numbred, weighed and divided, His countenance was changed, his thoughts were troubled within him, the joynts of his loins were loosed,
or in any like wretch. When Belshazzar daniel 5. 6. saw the handwriting against him on the wall, that he was numbered, weighed and divided, His countenance was changed, his thoughts were troubled within him, the Joints of his loins were loosed,
such is the anguish and the agonie of the wicked, when GOD putteth forth his Finger, and writteth on their body, by an incurable disease; that their dayes are numbred & finished:
such is the anguish and the agony of the wicked, when GOD putteth forth his Finger, and Writeth on their body, by an incurable disease; that their days Are numbered & finished:
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when he wakens their conscience, & writteth therin, that they ar weighed and found to be light, and that they must be divided from their houses, lands, wife, children, friends, yea and that the soule must be divided from the body,
when he wakens their conscience, & Writeth therein, that they Are weighed and found to be Light, and that they must be divided from their houses, Lands, wife, children, Friends, yea and that the soul must be divided from the body,
and that the one must go to be the meat of wormes, & the other to eternall fire. If such a man look back to his life, his sins which he thought evanished, his negligence and coldnes in Gods service, ambition, covetousnesse, malice, whordom• &c. rush upon him like so many furies to gnaw his conscience, & to rent his heart in pieces,
and that the one must go to be the meat of worms, & the other to Eternal fire. If such a man look back to his life, his Sins which he Thought evanished, his negligence and coldness in God's service, ambition, covetousness, malice, whordom• etc. rush upon him like so many furies to gnaw his conscience, & to rend his heart in Pieces,
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and the devils ready to snatch up his soul. He seeth that within half or quarter of an houre, he must change his bed, it may be of repose, which his children and friends stand about, with a bed of fire, with a company of horrible spirits, with everlasting chains & everlasting darknes. O what unspeakable anguish is this!
and the Devils ready to snatch up his soul. He sees that within half or quarter of an hour, he must change his Bed, it may be of repose, which his children and Friends stand about, with a Bed of fire, with a company of horrible spirits, with everlasting chains & everlasting darkness. Oh what unspeakable anguish is this!
Their soule is not taken from them, but they deliver it and recommend it into the hand of GOD the Father and redeemer of spirits, In thy Hands I recommend my spirit,
Their soul is not taken from them, but they deliver it and recommend it into the hand of GOD the Father and redeemer of spirits, In thy Hands I recommend my Spirit,
for thou hast redeemed it O Lord GOD of trueth sayeth David Psal. 31. 5. They are content to go out of the body, as out of a prison and grave. They desire to be disolved and be with Christ.
for thou hast redeemed it Oh Lord GOD of truth Saith David Psalm 31. 5. They Are content to go out of the body, as out of a prison and grave. They desire to be dissolved and be with christ.
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They count the last day of their life, the first of their happinesse, the birth day of eternity, which shall draw aside the courtaine, and make them clearly see, which before they saw but obscurely.
They count the last day of their life, the First of their happiness, the birth day of eternity, which shall draw aside the courtaine, and make them clearly see, which before they saw but obscurely.
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THE FIRST SERMON Upon the VI Chapter of S. IOHN. Vers. 43. JESUS therefore Ansirered and said unto them, murmure not among your selves. Vers. 44. No man can come to me,
THE FIRST SERMON Upon the VI Chapter of S. JOHN. Vers. 43. JESUS Therefore Ansirered and said unto them, murmur not among your selves. Vers. 44. No man can come to me,
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OUr blessed Saviour having entred upon a most heavenly discourse concerning the Dignity of himself, and the happines of them who receive Him as they ought;
OUr blessed Saviour having entered upon a most heavenly discourse Concerning the Dignity of himself, and the happiness of them who receive Him as they ought;
having entred I say upon this discourse in the preceeding words, He taketh occasion from the murmuring of the Jews, at that which he said, to prosecute this same discourse more particularly and more fully, in these words that I have reade and in many after following, Particularly in these words, yee have to consider the occasion of this discourse, which was the murmuring of the Jews, insinuated there, And Iesus answered unto them, saying, murmure not among your selves.
having entered I say upon this discourse in the preceding words, He Takes occasion from the murmuring of the jews, At that which he said, to prosecute this same discourse more particularly and more Fully, in these words that I have read and in many After following, Particularly in these words, ye have to Consider the occasion of this discourse, which was the murmuring of the jews, insinuated there, And Iesus answered unto them, saying, murmur not among your selves.
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These words insinuate as we said, that the occasion of our Saviours following discourse was the murmuring of the Iews, whereof yee may reade immediatly before my text.
These words insinuate as we said, that the occasion of our Saviors following discourse was the murmuring of the Iews, whereof ye may read immediately before my text.
They said is not this the son of Ioseph, whose father and mother we know? how then is it that he sayeth, I came down from heaven? They were so farre from beleeving and receiving thankfully his heavenly Words, that they murmured at them and condemned them within themsolves.
They said is not this the son of Ioseph, whose father and mother we know? how then is it that he Saith, I Come down from heaven? They were so Far from believing and receiving thankfully his heavenly Words, that they murmured At them and condemned them within themsolves.
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Beside they had heard & seen his great Miracles, which he wrought to confirme his Word. He had fed five thousand with five loaves, as ye may reade in the beginning of this chap. He had healed many sick, and had raised the dead.
Beside they had herd & seen his great Miracles, which he wrought to confirm his Word. He had fed five thousand with five loaves, as you may read in the beginning of this chap. He had healed many sick, and had raised the dead.
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These things might have perswaded them that he was more then a man, & that he had a divine Nature, since for confirming of his Deiety, these Miracles wet wrought by him• at least by these wonders they might have been induced to think, that he was such an One, who would not speak but Truth, and that therefore they should have humbly received his Words though not understood by them,
These things might have persuaded them that he was more then a man, & that he had a divine Nature, since for confirming of his Deiety, these Miracles wet wrought by him• At least by these wonders they might have been induced to think, that he was such an One, who would not speak but Truth, and that Therefore they should have humbly received his Words though not understood by them,
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Yet misregarding both his divine Words and wonderfull Works, they turne to culumnies & murmuring. The reason is clear from the text, which our Saviour openeth up more fully hereafter.
Yet misregarding both his divine Words and wonderful Works, they turn to culumnies & murmuring. The reason is clear from the text, which our Saviour Openeth up more Fully hereafter.
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They were carnall, and savored only the things of the flesh. Their hearts were upon their bodily food, whereof while they had expectation, they received him as the promised Messias, and would have made him a King as ye may reade before,
They were carnal, and savoured only the things of the Flesh. Their hearts were upon their bodily food, whereof while they had expectation, they received him as the promised Messias, and would have made him a King as you may read before,
but this hope being gone when they heard him speak of an heavenly bread which came down from heaven, they despise himself as vile, and murmure at his Words as false. Such is the corruption of our blinde and perverse nature, that we reject and condemne, whatsoever savoureth not to our carnall sense & judgement, by which we presume to measure things divine, which when understood should he beleeved,
but this hope being gone when they herd him speak of an heavenly bred which Come down from heaven, they despise himself as vile, and murmur At his Words as false. Such is the corruption of our blind and perverse nature, that we reject and condemn, whatsoever savoureth not to our carnal sense & judgement, by which we presume to measure things divine, which when understood should he believed,
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Here is the instruction given by our Saviour to them, whereby also he confoteth their murmuring as if he would say, yee murmure unjustly, there is no falshood in my doctrine; but yee do not understand nor beleeve it.
Here is the instruction given by our Saviour to them, whereby also he confoteth their murmuring as if he would say, ye murmur unjustly, there is no falsehood in my Doctrine; but ye do not understand nor believe it.
because none can do this, But he which is drawn and enlightned by the Father that hath sent me, which yee are not, through your own default. Put the case a man of great learning were teaching in schools, of high and sublime mysteries, which cannot be understood by them who are unlearned:
Because none can do this, But he which is drawn and enlightened by the Father that hath sent me, which ye Are not, through your own default. Put the case a man of great learning were teaching in Schools, of high and sublime Mysteres, which cannot be understood by them who Are unlearned:
if rude and unlettered men should come in and heare him, and condemne what he said as false and untrue, he might justly say to them, it is not the falshood or absurdity of my doctrine, which maketh you to disassent from it,
if rude and unlettered men should come in and hear him, and condemn what he said as false and untrue, he might justly say to them, it is not the falsehood or absurdity of my Doctrine, which makes you to disassent from it,
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because ye are blinde, carnall and perverse, but he choiseth rather to tell them of the necessity being drawn by the Father who sent him, for this end that he might be understood and beleeved.
Because you Are blind, carnal and perverse, but he choiseth rather to tell them of the necessity being drawn by the Father who sent him, for this end that he might be understood and believed.
but a true and divine doctrine to the beliefe wherof, the Father himself draweth 2. to shew that it is not in the power of man to understand and receive so high mysteries, but that the speciall aide and assistance of GOD is necessary thereunto. 3. He speaketh this to strick them with a just terrour, by considering that they were not enlightned and drawn by GOD,
but a true and divine Doctrine to the belief whereof, the Father himself draws 2. to show that it is not in the power of man to understand and receive so high Mysteres, but that the special aid and assistance of GOD is necessary thereunto. 3. He speaks this to strick them with a just terror, by considering that they were not enlightened and drawn by GOD,
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For the more full understanding of them, wee shall by GODS Grace open up more particularly what this drawing of the Father is, Without which no man can come to the Son. Many things may bee and are curiously disputed here-anent;
For the more full understanding of them, we shall by GOD'S Grace open up more particularly what this drawing of the Father is, Without which no man can come to the Son. Many things may be and Are curiously disputed here-anent;
as our Saviour himself expoundeth it in the verses immediatly following. But every calling, is not this Calling whereof chiefly he intendeth to speak here.
as our Saviour himself expoundeth it in the Verses immediately following. But every calling, is not this Calling whereof chiefly he intends to speak Here.
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There is a generall Calling of men by God, common both to the reprobate and elect, and there is a calling peculiar to the Elect. 1. There is a calling cōmon to both, by which God calleth men both outwardly and inwardly.
There is a general Calling of men by God, Common both to the Reprobate and elect, and there is a calling peculiar to the Elect. 1. There is a calling Common to both, by which God calls men both outwardly and inwardly.
He calleth by prosperity and adversity, by allurements and by scourges. Somtimes he hedgeth up the wayes of men with thornes of affliction, That they may turne back from their evil way, to their God whom they have forsaken.
He calls by Prosperity and adversity, by allurements and by scourges. Sometimes he hedgeth up the ways of men with thorns of affliction, That they may turn back from their evil Way, to their God whom they have forsaken.
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Hos. 11. 4. So also inwardly his divine illustrations and inspirations are in some measure communicated both to the good and to the bade, They taste of the good Word of GOD,
Hos. 11. 4. So also inwardly his divine illustrations and inspirations Are in Some measure communicated both to the good and to the bade, They taste of the good Word of GOD,
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Heb. 6. 5. They are brought to some beliefe and consideration somtimes of death and judgement, of the pains of hell and joyes of Heaven, and by all these meanes GOD calleth and knocketh,
Hebrew 6. 5. They Are brought to Some belief and consideration sometimes of death and judgement, of the pains of hell and Joys of Heaven, and by all these means GOD calls and knocketh,
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Therefore I said, there is another calling proper to the Elect, whereby God so concurreth with the means used by him, that he effectually enlighteneth the minde, changeth the heart and draweth it after him, by his Grace preveening, exciting, assisting and accompanying them powerfully, till they attaine unto the end of their faith, which is the salvation of their soules. Hence our Saviont sayeth, a little before, All that the Father giveth unto me, cometh unto me,
Therefore I said, there is Another calling proper to the Elect, whereby God so concurreth with the means used by him, that he effectually Enlighteneth the mind, changes the heart and draws it After him, by his Grace prevening, exciting, assisting and accompanying them powerfully, till they attain unto the end of their faith, which is the salvation of their Souls. Hence our Saviont Saith, a little before, All that the Father gives unto me, comes unto me,
Of him they hear and learne, as he sayeth in the next words, and therefore undoubtedly come to Christ, This is that Gift and Grace of effectuall Calling, which overcometh the hardest heart that it meeteth with,
Of him they hear and Learn, as he Saith in the next words, and Therefore undoubtedly come to christ, This is that Gift and Grace of effectual Calling, which Overcometh the Hardest heart that it meeteth with,
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It hath sundry excellent properties. whereof I shall touch but some. 1. It is so necessar unto us, That without it none can come to Christ, as our Saviour saith here;
It hath sundry excellent properties. whereof I shall touch but Some. 1. It is so necessary unto us, That without it none can come to christ, as our Saviour Says Here;
If out Saviour had not called upon Lazarus when he was in his grave with a mighty Voice saying, Lazarus come forth, he should have remained there still,
If out Saviour had not called upon Lazarus when he was in his grave with a mighty Voice saying, Lazarus come forth, he should have remained there still,
yet without the speciall Assistance of GOD, we could never mount up to these high & heavenly actions, whereby we follow Christ, by believing his Truth, by loving his Goodnes and hoping in his Mercy. It is necessary therefore that we be furnished by him with new Strength, whereby he draweth us,
yet without the special Assistance of GOD, we could never mount up to these high & heavenly actions, whereby we follow christ, by believing his Truth, by loving his goodness and hoping in his Mercy. It is necessary Therefore that we be furnished by him with new Strength, whereby he draws us,
He giveth us the eye of Faith, whereby we may beleeve, meditate & contemplate these mysteries which are necessary to be known for our salvation. God saieth S. PAUL 2. Cor. 4. who commanded light to shine out of darknes, hath made his Light to shine in our hearts.
He gives us the eye of Faith, whereby we may believe, meditate & contemplate these Mysteres which Are necessary to be known for our salvation. God Saith S. PAUL 2. Cor. 4. who commanded Light to shine out of darkness, hath made his Light to shine in our hearts.
They that wait upon the LORD Isa. 40. 31. shall renew their strength: they shall mount up as the •agels, they shall run and not be weary, they shall walk & not be faine.
They that wait upon the LORD Isaiah 40. 31. shall renew their strength: they shall mount up as the •agels, they shall run and not be weary, they shall walk & not be feign.
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Love and Hope which are the affections of the soul, are as it were, the feet of it, whereby it moveth toward that, which it apprehendeth as Good. Love is the chief affection and,
Love and Hope which Are the affections of the soul, Are as it were, the feet of it, whereby it moves towards that, which it apprehendeth as Good. Love is the chief affection and,
and therefore as God giveth us Faith to be a spirituall eye, so he giveth us supernaturall Love and Hope, to be the feet of our soule whereby we may move and runne after Christ in the way of the obedience of these commandements, which by the light of faith are manifested to us,
and Therefore as God gives us Faith to be a spiritual eye, so he gives us supernatural Love and Hope, to be the feet of our soul whereby we may move and run After christ in the Way of the Obedience of these Commandments, which by the Light of faith Are manifested to us,
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but cannot beleeve them, farrelesse can we love him and trust in his mercy. Without common calling spoken of before, none can come at all in any measure,
but cannot believe them, farrelesse can we love him and trust in his mercy. Without Common calling spoken of before, none can come At all in any measure,
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Some thought that the beginning of our conversion is from our solves, but most falsly. There is no good thought nor good affection in us but from God.
some Thought that the beginning of our conversion is from our solves, but most falsely. There is no good Thought nor good affection in us but from God.
The devote soule had never said, Draw me and we will ran after thee, except in some measure before she had been drawn and excited to seek and to desire to run after Christ. Therefore our LORD saieth;
The devote soul had never said, Draw me and we will ran After thee, except in Some measure before she had been drawn and excited to seek and to desire to run After christ. Therefore our LORD Saith;
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He knocketh before we open, yea he softneth & he openeth it, as he did the heart of Lydia. Our endevours are none at all saieth S. BERNARD except they be excited. He saith, Seek my Face, before we answer, Thy Face LORD I will seek, hide not thy Face from me,
He knocketh before we open, yea he softeneth & he Openeth it, as he did the heart of Lydia. Our endeavours Are none At all Saith S. BERNARD except they be excited. He Says, Seek my Face, before we answer, Thy Face LORD I will seek, hide not thy Face from me,
Except thy Presence go with us, take us not hence said MOSES to the LORD, Exod. 33. who answered him, My Presence shall go before thee and give thee rest.
Except thy Presence go with us, take us not hence said MOSES to the LORD, Exod 33. who answered him, My Presence shall go before thee and give thee rest.
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Whence is it that Godly men do not only follow Christ, but think his yoake easie and his burden light? because Christ & his Grace is alwayes with them, supporting, strengthening & comforting them.
Whence is it that Godly men do not only follow christ, but think his yoke easy and his burden Light? Because christ & his Grace is always with them, supporting, strengthening & comforting them.
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His divine Perfections are, as it were, these precious oyntments, especally his Mercy, Wisdome and Holines, all which send forth a sweet & flagrant smell which is most powerfull to draw after him:
His divine Perfections Are, as it were, these precious ointments, especially his Mercy, Wisdom and Holiness, all which send forth a sweet & flagrant smell which is most powerful to draw After him:
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what are his gracious Promises and manifold Blessings, his heavenly Illustrations; his divine Consolations, and most sweet affections of devotion? but,
what Are his gracious Promises and manifold Blessings, his heavenly Illustrations; his divine Consolations, and most sweet affections of devotion? but,
Thus his drawing of us, continueth still while we are here, Neverthelesse, I am continually with thee, sayeth David, Psal. 73. Thou holdest me by my right hand, thou wilt guide me by thy counsell,
Thus his drawing of us, Continueth still while we Are Here, Nevertheless, I am continually with thee, Saith David, Psalm 73. Thou holdest me by my right hand, thou wilt guide me by thy counsel,
Thus by every vertue, patience, chastitie, mercy &c. And by every good worke, we draw God in some measure to us, who the better we are, draweth the nearer to us,
Thus by every virtue, patience, chastity, mercy etc. And by every good work, we draw God in Some measure to us, who the better we Are, draws the nearer to us,
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Fourthly, This draught of GOD is not a violent draught, but most sweet motion of us, wherby we who were before unwilling, are made now willingly and gladly to come to Christ,
Fourthly, This draught of GOD is not a violent draught, but most sweet motion of us, whereby we who were before unwilling, Are made now willingly and gladly to come to christ,
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here reporteth affirmed, that man was drawn to GOD violently, and that his will was forced, for which doctrine they alledged this place, No man can come to me &c. This was a foolish and absurd doctrine. A man cometh not to Christ by bodily motion, but by the beliefe of his minde & love of his heart, which cannot be against the will. Thou may come to the Church, saith holy AUGUSTINE, against thy will, thou may come to the altar against thy will, thou may take the sacrament also against thy will,
Here Reporteth affirmed, that man was drawn to GOD violently, and that his will was forced, for which Doctrine they alleged this place, No man can come to me etc. This was a foolish and absurd Doctrine. A man comes not to christ by bodily motion, but by the belief of his mind & love of his heart, which cannot be against the will. Thou may come to the Church, Says holy AUGUSTINE, against thy will, thou may come to the altar against thy will, thou may take the sacrament also against thy will,
Neither doeth the word of drawing, necessarly import, that violence is alwayes used toward the thing that is drawn. Both in scripture and in other writes, things are said to be drawn which are not forced.
Neither doth the word of drawing, necessarily import, that violence is always used towards the thing that is drawn. Both in scripture and in other writes, things Are said to be drawn which Are not forced.
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Trahit sua quemq́ue voluptas said the Poet, which testimony S. AUGUSTINE citeth here, And if men sayeth he, be truly said to be drawn by their own pleasure,
Trahit sua quemq́ue voluptas said the Poet, which testimony S. AUGUSTINE citeth Here, And if men Saith he, be truly said to be drawn by their own pleasure,
why then is the word of drawing here used since properly it signifieth a moving of any thing be way of force. I answer, this word is used here ▪ not without great reason. For first, That Action of God wherby he bringeth us to himself, is like to drawing in this, that as when a thing is drawn the power is outward by which the thing draws is moved,
why then is the word of drawing Here used since properly it signifies a moving of any thing be Way of force. I answer, this word is used Here ▪ not without great reason. For First, That Actium of God whereby he brings us to himself, is like to drawing in this, that as when a thing is drawn the power is outward by which the thing draws is moved,
that oftentimes we resist and strugle against it, and would be gladly quite of these heavenly inspirations, that we might the more freely follow our carnall joyes. In this respect this Calling of God, may Justly be called a drawing, without which we can no more move toward GOD then, a weight can move upward except it be drawn.
that oftentimes we resist and struggle against it, and would be gladly quite of these heavenly inspirations, that we might the more freely follow our carnal Joys. In this respect this Calling of God, may Justly be called a drawing, without which we can no more move towards GOD then, a weight can move upward except it be drawn.
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Thereby somtimes suddenly hee so worketh upon the soul of man, that he who was before drowned in vice, and long accustomed to it, beginneth now to abhore that which most vehemently before he loved,
Thereby sometimes suddenly he so works upon the soul of man, that he who was before drowned in vice, and long accustomed to it, begins now to abhor that which most vehemently before he loved,
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and had taken hold of his heart, he incontinent cryed out, LORD, what will thou have me to do? Now he acknowledgeth him to he his LORD and the Law-giver, whom before hee esteemed a Transgressor of the law.
and had taken hold of his heart, he incontinent cried out, LORD, what will thou have me to do? Now he acknowledgeth him to he his LORD and the Lawgiver, whom before he esteemed a Transgressor of the law.
This Calling indeed was extraordinary, yet some thing like thereunto we may find in every one that is effectually called. This is shadowed forth in the parable of calling to the marriage. Luk. 14. All were called indeed,
This Calling indeed was extraordinary, yet Some thing like thereunto we may find in every one that is effectually called. This is shadowed forth in the parable of calling to the marriage. Luk. 14. All were called indeed,
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Till then he still urgeth, by perswasions, exhortations, reprooffs, benefits, scourges, illustrations and inspirations, though they be blind; he by calling giveth them sight to know the way to the banqueting house, although they be halt and maimed, he giveth them feet to walk unto it.
Till then he still urges, by persuasions, exhortations, reprooffs, benefits, scourges, illustrations and inspirations, though they be blind; he by calling gives them sighed to know the Way to the banqueting house, although they be halt and maimed, he gives them feet to walk unto it.
yet there is violence used against satan, from whose power he is drawn by the mighty Power of God, that he may no more be the slave of satan, but the Servant of GOD.
yet there is violence used against satan, from whose power he is drawn by the mighty Power of God, that he may no more be the slave of satan, but the Servant of GOD.
as it were, we break the bands whereby our naturall corruptions hath hitherto tyed us. The Kingdome of heaven sayeth our Saviour suffereth violence, and the violent entereth by force.
as it were, we break the bans whereby our natural corruptions hath hitherto tied us. The Kingdom of heaven Saith our Saviour suffers violence, and the violent entereth by force.
Thus we see our effectuall calling is not without cause called a drawing of us by the Father who of his infinite Goodn•s, & by his almighty Power worketh so on our hearts, that of unwilling he maketh us to be willing, to go to Christ & to run after him.
Thus we see our effectual calling is not without cause called a drawing of us by the Father who of his infinite Goodn•s, & by his almighty Power works so on our hearts, that of unwilling he makes us to be willing, to go to christ & to run After him.
This doctrine serveth first to teach us al humility. If thou have any good, thou may perceive from this which hath been said, that it is not of thy self but from God.
This Doctrine serves First to teach us all humility. If thou have any good, thou may perceive from this which hath been said, that it is not of thy self but from God.
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No man indeed can come to him except he be drawn, but if any man be not drawn, this is to be imputed to his own wickednes. As GOD draweth none but out of his free Mercy, so he leaveth none but out of his uncontrollable justice. Humble therfore thy self,
No man indeed can come to him except he be drawn, but if any man be not drawn, this is to be imputed to his own wickedness. As GOD draws none but out of his free Mercy, so he Leaveth none but out of his uncontrollable Justice. Humble Therefore thy self,
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but on the contrary, hath abused his manifold Blessings. Lastly, This serveth also to work in us humility, while we consider the different dealing of God towards diverse persons, of whom some are drawn and some are not drawn by him.
but on the contrary, hath abused his manifold Blessings. Lastly, This serves also to work in us humility, while we Consider the different dealing of God towards diverse Persons, of whom Some Are drawn and Some Are not drawn by him.
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Go not to inquire curiously, why this man is drawn, and that man is not drawn, although, it may be, that he that is drawn, is no lesse if not more unworthy,
Go not to inquire curiously, why this man is drawn, and that man is not drawn, although, it may be, that he that is drawn, is no less if not more unworthy,
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then he who is not drawn. If thou search into this, it is presumption; humility contenteth it self with this, that if any be not drawn, it is through their own fault, & if any be drawn, it is of the bounty of God, who may do with his own what he will.
then he who is not drawn. If thou search into this, it is presumption; humility contents it self with this, that if any be not drawn, it is through their own fault, & if any be drawn, it is of the bounty of God, who may do with his own what he will.
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Humility maketh us cover our faces with the Seraphims & to adore this great mysterie, & to cry out with them Holy, holy, holy, is the LORD GOD of Hosts, Holy is be in all his wayes, Holy is he, both when he draweth and when he draweth not,
Humility makes us cover our faces with the Seraphims & to adore this great mystery, & to cry out with them Holy, holy, holy, is the LORD GOD of Hosts, Holy is be in all his ways, Holy is he, both when he draws and when he draws not,
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Thirdly, This should stirre us up to be carefull obediently to answer the Calling of God, that we through our default deprive not our selves of his saving Draught. Remember he that calleth thee is infinitly Excellent, and most Worthy whom thou shouldest hearken unto, He hath no need of thee,
Thirdly, This should stir us up to be careful obediently to answer the Calling of God, that we through our default deprive not our selves of his Saving Draught. remember he that calls thee is infinitely Excellent, and most Worthy whom thou Shouldst harken unto, He hath no need of thee,
but thou standest in great need of Him, and without him cannot be but miserable. To him thou art infinitely bound, he is the Creator and thou the creature; he the LORD and thou the servant, he the Red••••r and thou the captive. 2. Consider that thou art most unworthy to be called by him,
but thou Standest in great need of Him, and without him cannot be but miserable. To him thou art infinitely bound, he is the Creator and thou the creature; he the LORD and thou the servant, he the Red••••r and thou the captive. 2. Consider that thou art most unworthy to be called by him,
4. That which he calleth thee unto is perfect Happines. He calleth thee to life, even the life of Grace, he calleth thee to Peace, even to that peace ▪ that passeth understanding, he calleth thee to the Gifts & Joy of his Spirit,
4. That which he calls thee unto is perfect Happiness. He calls thee to life, even the life of Grace, he calls thee to Peace, even to that peace ▪ that passes understanding, he calls thee to the Gifts & Joy of his Spirit,
YEe have already heard the instruction given by the LORD unto the murmuring Jews; namely, That none can come to him except he be drawn by his Father who sent him.
Ye have already herd the instruction given by the LORD unto the murmuring jews; namely, That none can come to him except he be drawn by his Father who sent him.
and come unto him, confirming withall his former discourse where at they murmured. 2. He proveth the necessity of that drawing before mentioned and more fully explaine•h it, It is written in the prophets, Thy shall be all taught of God.
and come unto him, confirming withal his former discourse where At they murmured. 2. He Proves the necessity of that drawing before mentioned and more Fully explaine•h it, It is written in the Prophets, Thy shall be all taught of God.
but from heaven and if he give life to them that are dead, he may be justly called The bread of life. 3. He addeth these words to comfort Beleevers, and to terrifie unbeleevers. For no greater comfort can be to them that receive him by a true and lively faith, then the assured hope, that they shall be raised up by him from death, to a glorious and immortall life, and on the other part, it is matter of exceeding terror to the unbelieving and wicked, that they shall not be partakers of this blessed resurrection, but they shall be raised up to shame and confusion.
but from heaven and if he give life to them that Are dead, he may be justly called The bred of life. 3. He adds these words to Comfort Believers, and to terrify unbelievers. For no greater Comfort can be to them that receive him by a true and lively faith, then the assured hope, that they shall be raised up by him from death, to a glorious and immortal life, and on the other part, it is matter of exceeding terror to the unbelieving and wicked, that they shall not be partakers of this blessed resurrection, but they shall be raised up to shame and confusion.
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He who calleth us and offereth himself unto us, is no lesse, then he who hath power of life and death, even of eternall life and of eternall death. If wee answer him and embrace his Calling, we may look to have confidence, joy and glory at our death and resurrection, but if we do otherwayes, we can expect nothing but terrour, sorrow and confusion. Though we think little now of death and resurrection, yet they wil come;
He who calls us and Offereth himself unto us, is no less, then he who hath power of life and death, even of Eternal life and of Eternal death. If we answer him and embrace his Calling, we may look to have confidence, joy and glory At our death and resurrection, but if we do otherways, we can expect nothing but terror, sorrow and confusion. Though we think little now of death and resurrection, yet they will come;
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when thy Lamp is not prepared, and albeit thou would not be drawn by his Mercy, his Justice shall draw thy soule out of thy body at death, and thy body out of the grave at the resurrection. although thou call then, he will not heare;
when thy Lamp is not prepared, and albeit thou would not be drawn by his Mercy, his justice shall draw thy soul out of thy body At death, and thy body out of the grave At the resurrection. although thou call then, he will not hear;
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O how terrible shall this Calling or rather Drawing of iustice be to the disobedient soule & body! Faine would they draw back into that very nothing out of which they were brought.
O how terrible shall this Calling or rather Drawing of Justice be to the disobedient soul & body! Fain would they draw back into that very nothing out of which they were brought.
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Let us therefore while we have time, thinke both upon his Mercy & Justice. These are the two armes of his Providence whereby he draweth to good, and from evil. MERCY is,
Let us Therefore while we have time, think both upon his Mercy & justice. These Are the two arms of his Providence whereby he draws to good, and from evil. MERCY is,
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Let us labour, That his left hand may be vnder our head, as the Spouse speaketh, and that his right hand may embrace us, that is, let us thinke upon his gracious Promises, that we may be allured to obey him,
Let us labour, That his left hand may be under our head, as the Spouse speaks, and that his right hand may embrace us, that is, let us think upon his gracious Promises, that we may be allured to obey him,
It is written in the prophets, And they shall be all taught of GOD &c. Here he confirmeth and cleareth what he said of the drawing of men to him by the Father.
It is written in the Prophets, And they shall be all taught of GOD etc. Here he confirmeth and cleareth what he said of the drawing of men to him by the Father.
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According to the sense it is also to be found else-where, especially in the 31. 33. of I•r. where the LORD speaking of the Church of the new Testament sayeth, After those dayes it shall come to passe, that I will put my law in their hearts & writ it in their inward parts,
According to the sense it is also to be found elsewhere, especially in the 31. 33. of I•r. where the LORD speaking of the Church of the new Testament Saith, After those days it shall come to pass, that I will put my law in their hearts & writ it in their inward parts,
This our Saviour manifesteth in the next words, wherein he explaineth what it is, To be taught by GOD, saying, That such an one heareth and learneth of the Father and cometh to him, that is, he that is so taught, understandeth and beleeveth that which the Father revealeth,
This our Saviour manifesteth in the next words, wherein he Explaineth what it is, To be taught by GOD, saying, That such an one hears and learneth of the Father and comes to him, that is, he that is so taught, understands and Believeth that which the Father Revealeth,
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This is the doctrine of the Father, whereby from on hye, by his unspeakable Power inwardly he manifesteth his truth, and communicateth to us the love of himself.
This is the Doctrine of the Father, whereby from on high, by his unspeakable Power inwardly he manifesteth his truth, and Communicateth to us the love of himself.
Yee are to consider that our Saviour by urging this Teaching of GOD, this hearing and learning of the Father doeth not condemne the outward ministrie of preaching, or deny the necessity of it ordinarly.
Ye Are to Consider that our Saviour by urging this Teaching of GOD, this hearing and learning of the Father doth not condemn the outward Ministry of preaching, or deny the necessity of it ordinarily.
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That faith is by hearing, for which effect preaching is needfull, and therefore he with the Prophet sayeth there, how beautifull upon the mountaines, are the feet of them that bring glad tydings, that bring glade tydings of good things? Hence we reade in the 8. of the Acts that when it was the Will of God to convert the Ethiopian Eunu•h, he miraculously sent Philip to him by an angell, but he would not convert him by the Angell.
That faith is by hearing, for which Effect preaching is needful, and Therefore he with the Prophet Saith there, how beautiful upon the Mountains, Are the feet of them that bring glad tidings, that bring glade tidings of good things? Hence we read in the 8. of the Acts that when it was the Will of God to convert the Ethiopian Eunu•h, he miraculously sent Philip to him by an angel, but he would not convert him by the Angel.
First, Because the Word that is preached, is not the word of man, but the Word of God. 2. Because man concurreth onely but outwardly as an instrument proposing the Word, but it is God who worketh inwardly upon the soule, he hath his Chayre in heaven that teacheth the heart, without whose powerfull assistance, all our words are but an empty sound, as S. AUGUSTINE speaketh in his 3. Treatise upon the 1. Epist. of S. John, so writting on the same place, he saieth, God is the teacher of them that learne,
First, Because the Word that is preached, is not the word of man, but the Word of God. 2. Because man concurreth only but outwardly as an Instrument proposing the Word, but it is God who works inwardly upon the soul, he hath his Chair in heaven that Teaches the heart, without whose powerful assistance, all our words Are but an empty found, as S. AUGUSTINE speaks in his 3. Treatise upon the 1. Epistle of S. John, so writing on the same place, he Saith, God is the teacher of them that Learn,
so neither is he that planteth, nor he that watereth any thing, but God who giveth the increase, 1. Cor. 3. 7. So then our Saviour by commending the teaching of God, the bearing & learning from the Father, doth not exclude the necessity of the out.
so neither is he that plants, nor he that Waters any thing, but God who gives the increase, 1. Cor. 3. 7. So then our Saviour by commending the teaching of God, the bearing & learning from the Father, does not exclude the necessity of the out.
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whereas now it is offered to all the world, & throughout al the world, al the Children of the church of the Faithful are made really partakers of it. 2. The manner of teaching now, is more excellent;
whereas now it is offered to all the world, & throughout all the world, all the Children of the Church of the Faithful Are made really partakers of it. 2. The manner of teaching now, is more excellent;
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as if without the Meanes, we might be taught by God and learne from him. Some Phantastick persons in this last age, have gone exceeding farre this way:
as if without the Means, we might be taught by God and Learn from him. some Fantastic Persons in this last age, have gone exceeding Far this Way:
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God hath ordained meanes, whereinto although he hath not tyed himself, yet hath he tyed us to these meanes, to wit, his Word, his Sacraments; Prayer & Meditation, these ar,
God hath ordained means, whereinto although he hath not tied himself, yet hath he tied us to these means, to wit, his Word, his Sacraments; Prayer & Meditation, these Are,
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as it were, the conduits of his grace, & as it wer, the veins by which we must search after the heavenly Wisdom. If thou neglect the meanes, thou but temptest God,
as it were, the conduits of his grace, & as it were, the Veins by which we must search After the heavenly Wisdom. If thou neglect the means, thou but temptest God,
Secondly, Wee should consider, That our Heart is deceatful, and Sathan is subtill, who can transforme himself into an Angel of light and make us beleeve, that his Illusions and Fancies of our own hearts, are the Inspirations of God,
Secondly, we should Consider, That our Heart is deceatful, and Sathan is subtle, who can transform himself into an Angel of Light and make us believe, that his Illusions and Fancies of our own hearts, Are the Inspirations of God,
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their wrath, they think Zeale; their pride, courage &c. And this deceat is commonly incident to proud and presumptuous men, yea somtimes the saints of GOD are in some measure this way deceived,
their wrath, they think Zeal; their pride, courage etc. And this deceat is commonly incident to proud and presumptuous men, yea sometimes the Saints of GOD Are in Some measure this Way deceived,
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For he appeared immediatly thereafter and forbade the Work, albeit he approved the Intention. Upon the other part men somtimes are so deceived in this kinde, that they think that to bee but a Fancie of their own, which is indeed the motion of the Spirit of God,
For he appeared immediately thereafter and forbade the Work, albeit he approved the Intention. Upon the other part men sometimes Are so deceived in this kind, that they think that to be but a Fancy of their own, which is indeed the motion of the Spirit of God,
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and that they may grow in humility and other vertues. These are like to the Disciples, S. Mark, 6. 49. who in the Tempest, when they saw our LORD himself walking on the waters, they thought it was but a Ghost. Thus somtimes we take evill for good, and good for evill, and therefore we must not seperate the inward Word from the outward;
and that they may grow in humility and other Virtues. These Are like to the Disciples, S. Mark, 6. 49. who in the Tempest, when they saw our LORD himself walking on the waters, they Thought it was but a Ghost. Thus sometimes we take evil for good, and good for evil, and Therefore we must not separate the inward Word from the outward;
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Wee ought to try them by the Word of God, and should have our recourse diligently to them to whom the dispensation of the Word is committed, who should be more skillfull in discerning of the spirits, according to Gods Word, which is committed unto them.
we ought to try them by the Word of God, and should have our recourse diligently to them to whom the Dispensation of the Word is committed, who should be more skilful in discerning of the spirits, according to God's Word, which is committed unto them.
He is the chief Master, and in respect of him none is worthy of that name, call no man your master, sayeth our Saviour, upon earth. First there is no master which hath such Wisdome and Knowledge. GOD is essentially and of himself Wise. He hath not had nor could not have any Teacher, Counseller or Book of which he might learne.
He is the chief Master, and in respect of him none is worthy of that name, call no man your master, Saith our Saviour, upon earth. First there is no master which hath such Wisdom and Knowledge. GOD is essentially and of himself Wise. He hath not had nor could not have any Teacher, Counsellor or Book of which he might Learn.
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Whence often the doctrine of others is pernicious to them that learne of them, but that which GOD teacheth is alwayes true and saving and such as may leade us to deliverance from the greatest evils, and to the obtaining of our soveraigne good.
Whence often the Doctrine of Others is pernicious to them that Learn of them, but that which GOD Teaches is always true and Saving and such as may lead us to deliverance from the greatest evils, and to the obtaining of our sovereign good.
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but God is able to make us love what we know, without force & constraint: yea with exceeding joy & delight. In a word the knowledge which we have by man i• dry and puffed up,
but God is able to make us love what we know, without force & constraint: yea with exceeding joy & delight. In a word the knowledge which we have by man i• dry and puffed up,
That is •peculative, this is practicall & effectuall. That is, as it were, a shyning light, this both shineth & burneth. That maketh learned, but this marke• SAINTS.
That is •peculative, this is practical & effectual. That is, as it were, a shining Light, this both shines & burns. That makes learned, but this marke• SAINTS.
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As the body hath five senses, whereby it perceiveth things profitable and pleasant, so the soul hath actions answerable to these senses, whereby it perceiveth the things that are spirituall, & in scripture are called by the name of SENSES, seeing, hearing, smelling &c. We hear God inwardly,
As the body hath five Senses, whereby it perceives things profitable and pleasant, so the soul hath actions answerable to these Senses, whereby it perceives the things that Are spiritual, & in scripture Are called by the name of SENSES, seeing, hearing, smelling etc. We hear God inwardly,
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when we receive his Inspirations; which are words, as it were, whereby he speaketh inwardly to our heart. This is that hearing, without which, the outward availeth nothing.
when we receive his Inspirations; which Are words, as it were, whereby he speaks inwardly to our heart. This is that hearing, without which, the outward availeth nothing.
It is the Voice of God, as we said, that changeth the heart, which softeneth the hard heart and maketh it to melt, which inflameth the cold heart & maketh it to burne, as we reade of the two disciples going to Emaus, which pacifieth the troubled heart and secleth it in tranquillity. Thus God speakes somtimes to SINNERS, He maketh them to hear a voice,
It is the Voice of God, as we said, that changes the heart, which softeneth the hard heart and makes it to melt, which inflames the cold heart & makes it to burn, as we read of the two Disciples going to Emaus, which pacifieth the troubled heart and secleth it in tranquillity. Thus God speaks sometimes to SINNERS, He makes them to hear a voice,
as it were behinde, them, saying this is the good way, walk in it, and yee shall find rest unto your soules, but most commonly this way he speaketh to the Godly instructing, comforting and exhorting them to a continuall progresse in piety. 2. There is a spirituall sight, while as God infuseth a clear light in our minds, whereby with Moses, We see him that is invisible, apprehending divine mysteries more firmely & clearly then we did before,
as it were behind, them, saying this is the good Way, walk in it, and ye shall find rest unto your Souls, but most commonly this Way he speaks to the Godly instructing, comforting and exhorting them to a continual progress in piety. 2. There is a spiritual sighed, while as God infuseth a clear Light in our minds, whereby with Moses, We see him that is invisible, apprehending divine Mysteres more firmly & clearly then we did before,
for this fight the holy Apostle did pray Ephes. 1. 17. 18. When he desired, That GOD would give them the spirit of Wisdome and revelation in the knowledge of him, that the eyes of their minde being enlightned, they might see what was the hope of his Calling and the riches of the glory of his Inheritance in the saints.
for this fight the holy Apostle did pray Ephesians 1. 17. 18. When he desired, That GOD would give them the Spirit of Wisdom and Revelation in the knowledge of him, that the eyes of their mind being enlightened, they might see what was the hope of his Calling and the riches of the glory of his Inheritance in the Saints.
The good oyntments of his divine Perfections and heavenly vertues send forth so sweet a savour, as maketh the Spouse in the Gant. to say, Draw us and we will run after thee.
The good ointments of his divine Perfections and heavenly Virtues send forth so sweet a savour, as makes the Spouse in the Gant. to say, Draw us and we will run After thee.
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This the soul perceiveth by a spirituall kinde of smell, and the feeling of it raiseth up most ardent desires, and stirreth up to most earnest endevours of the things that are heavenly.
This the soul perceives by a spiritual kind of smell, and the feeling of it Raiseth up most Ardent Desires, and stirs up to most earnest endeavours of the things that Are heavenly.
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Like wise the soul hath a spirituall taste. There is an unspeakable Sweetnet in GOD, in his divine Mysteries and Obedience, which may be tasted by the soul of a spirituall man. O taste and see how sweet the LORD is, sayeth David,
Like wise the soul hath a spiritual taste. There is an unspeakable Sweetnet in GOD, in his divine Mysteres and obedience, which may be tasted by the soul of a spiritual man. O taste and see how sweet the LORD is, Saith David,
So we may say of every divine mystery, Taste and see how sweet it is, and of every vertue, Taste & see how sweet is obedience, patience, humility, chastiry, charity, &c. Lastly, There is also a spirituall touch. Hence the devote soule Cant. 2. 6. sayeth, His left hand is under mine head and his right hand doeth embrace me, and againe, I have found him whom my soul loved, I held him and would not let him go.
So we may say of every divine mystery, Taste and see how sweet it is, and of every virtue, Taste & see how sweet is Obedience, patience, humility, chastiry, charity, etc. Lastly, There is also a spiritual touch. Hence the devote soul Cant 2. 6. Saith, His left hand is under mine head and his right hand doth embrace me, and again, I have found him whom my soul loved, I held him and would not let him go.
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although we should never SER his Beauty, HEART his Voice, SMELL the sweet Savour of his Precious Oyntments, TASTE his Sweetnes, or EMBRACE him in the armes of our love, this should nothing impaire his Felicity, which from eternity he perfectly enjoyed,
although we should never SER his Beauty, HEART his Voice, SMELL the sweet Savour of his Precious Ointments, TASTE his Sweetness, or EMBRACE him in the arms of our love, this should nothing impair his Felicity, which from eternity he perfectly enjoyed,
Secondly, I have insisted upon this at this time to move you, to stirre up all the powers and faculties of your fouls, to receive him who offereth himself at this time most abundantly to bee participated by us first, Christ offereth himself to be seen by us in these sacred mysteries both as GOD and man.
Secondly, I have insisted upon this At this time to move you, to stir up all the Powers and faculties of your fouls, to receive him who Offereth himself At this time most abundantly to be participated by us First, christ Offereth himself to be seen by us in these sacred Mysteres both as GOD and man.
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how can the Angels of heaven but admire to see the only begotten Son of God, who is in the bosome of the Father, The brightnes of his Glory and the expresse Image of his person, eternall and omnipotent as the Father is, Infinite in Majesty, Wisdom, Goodnesse, Power &c. How can they, I say,
how can the Angels of heaven but admire to see the only begotten Son of God, who is in the bosom of the Father, The brightness of his Glory and the express Image of his person, Eternal and omnipotent as the Father is, Infinite in Majesty, Wisdom, goodness, Power etc. How can they, I say,
Here thou may see his Head crowned with thornes, which should have been, and now is crowned with Glory: His Face spitted on and bussete••, which should have shined and doeth shine with the beams of heavenly Light: His Hands and Feet pierced and in a word all wounded for our transgressions and bruised for our iniquities, and now giving his Body that was broken,
Here thou may see his Head crowned with thorns, which should have been, and now is crowned with Glory: His Face spitted on and bussete••, which should have shined and doth shine with the beams of heavenly Light: His Hands and Feet pierced and in a word all wounded for our transgressions and Bruised for our iniquities, and now giving his Body that was broken,
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Dost thou see what thou receivest in these sacred mysteries and from whom? and wilt thou who art but dust and ashes refuse to humble thy self in body, and in soul? or can thou consider his infinite Love to thee, which made him to give himself for thee when thou was his enamie, & to exchange,
Dost thou see what thou receivest in these sacred Mysteres and from whom? and wilt thou who art but dust and Ashes refuse to humble thy self in body, and in soul? or can thou Consider his infinite Love to thee, which made him to give himself for thee when thou was his enamie, & to exchange,
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as it wer, the Throne of his Glory with the ignominy of the crosse, canst thou, I say, consider this and not be inflamed with love, and breake out in thanksgiving?
as it were, the Throne of his Glory with the ignominy of the cross, Canst thou, I say, Consider this and not be inflamed with love, and break out in thanksgiving?
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This is my Blood which was shed for you, he that eateth my flesh and drinketh my Blood, dwelleth in me and I in him, that we may answer, Whence is it that our LORD cometh to us O LORD we are unworthy that thou should enter under the rooffe of our unclean souls,
This is my Blood which was shed for you, he that Eateth my Flesh and Drinketh my Blood, dwells in me and I in him, that we may answer, Whence is it that our LORD comes to us O LORD we Are unworthy that thou should enter under the Roof of our unclean Souls,
He sayeth, Learne of me for I am meek and lowly in heart, I humbled my self and became obedient to the death of the crosse, when I was stricken I revenged not, I gave my life for mine enemies, I prayed for them, in my greatest distres, I cleaved most firmly unto God,
He Saith, Learn of me for I am meek and lowly in heart, I humbled my self and became obedient to the death of the cross, when I was stricken I revenged not, I gave my life for mine enemies, I prayed for them, in my greatest distres, I cleaved most firmly unto God,
THe holy Apostle, in the former words speaketh of the effect of his former Epistle unto the Corinthians, wherein he had rebuked them for not censuring the incestuous person that was among them, of whom ye may reade in the 5. chap. of that •repist.
THe holy Apostle, in the former words speaks of the Effect of his former Epistle unto the Corinthians, wherein he had rebuked them for not censuring the incestuous person that was among them, of whom you may read in the 5. chap. of that •repist.
but he tels them, that if it could have been, he wished not their sorrow. If it might have stood with their wel-being, he would have been glad, that thy had not been sorrowfull at all.
but he tells them, that if it could have been, he wished not their sorrow. If it might have stood with their well-being, he would have been glad, that thy had not been sorrowful At all.
Yet in the mean time, he declareth, that this their sorrow, which his epistle had wrought in them, was matter of joy unto him, not for that they were grieved:
Yet in the mean time, he Declareth, that this their sorrow, which his epistle had wrought in them, was matter of joy unto him, not for that they were grieved:
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but because they had sorrowed in a Godly manner, and that unto repentance, unto the Glory of God and good of their own souls. He confirmeth this particularly, by the generall doctrin• of the fruit of Godly Sorrow in the place that I have read,
but Because they had sorrowed in a Godly manner, and that unto Repentance, unto the Glory of God and good of their own Souls. He confirmeth this particularly, by the general doctrin• of the fruit of Godly Sorrow in the place that I have read,
For Godly Sorrow; sayeth he, worketh repentance &c. Here he commendeth Godly Sorrow, of which nature that was, which his epistle wrought in the Corinthians. first, The very name he giveth it, containeth an argument of commendation, for the Sorrow which he speaketh of, is a Godly Sorrow or a Sorrow according to GOD. 2. He commendeth it from the fruit of it, it is such a Sorrow as worketh repentance; even a repentance that is never to be repented of,
For Godly Sorrow; Saith he, works Repentance etc. Here he commends Godly Sorrow, of which nature that was, which his epistle wrought in the Corinthians. First, The very name he gives it, Containeth an argument of commendation, for the Sorrow which he speaks of, is a Godly Sorrow or a Sorrow according to GOD. 2. He commends it from the fruit of it, it is such a Sorrow as works Repentance; even a Repentance that is never to be repented of,
because it is unto salvation. 3. He commendeth it by opposing the contrary Sorrow, namly the Sorrow of this world which worketh death. That we may proceed the more clearly, we shall beginne at this last point.
Because it is unto salvation. 3. He commends it by opposing the contrary Sorrow, namely the Sorrow of this world which works death. That we may proceed the more clearly, we shall begin At this last point.
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The sorrow of the good Corinthians had this good in it, that it was not a sorrow of this world, which is no matter of joy, for it worketh death. All sorrow presupposeth love, for no man sorroweth,
The sorrow of the good Corinthians had this good in it, that it was not a sorrow of this world, which is no matter of joy, for it works death. All sorrow presupposeth love, for no man sorroweth,
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Such is the sorrow that men have for the losse of worldly things, wealth, honours, delights or friends. If their heart and love be set upon these things, they foolishly,
Such is the sorrow that men have for the loss of worldly things, wealth, honours, delights or Friends. If their heart and love be Set upon these things, they foolishly,
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Such a Sorrow, the Apostle recommendeth not, nay, he dehorteth from it, for it worketh death. This Sorrow can do no good. When a man hath lost his riches, if he sorrow for that, this sorrow will not restore his wealth to him againe.
Such a Sorrow, the Apostle recommendeth not, nay, he dehorteth from it, for it works death. This Sorrow can do no good. When a man hath lost his riches, if he sorrow for that, this sorrow will not restore his wealth to him again.
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saieth SOLOMON Proverb. 17. 22. Sorrow hath killed many, and there is no profite in it, saieth the WISE-MAN, Ecclestast. Chap. 30. 23. And which is worst of all, this sorrow leadeth to eternall death: For God is offended with it, it stirreth up a man to do many things, wherat God is offended;
Saith SOLOMON Proverb. 17. 22. Sorrow hath killed many, and there is no profit in it, Saith the WISE-MAN, Ecclestast. Chap. 30. 23. And which is worst of all, this sorrow leads to Eternal death: For God is offended with it, it stirs up a man to do many things, whereat God is offended;
and maketh a man guilty of eternal death. so this sorrow is no matter of joy but the sorrow that was in the Corinthians, and which ought to be in us all, was of another kinde.
and makes a man guilty of Eternal death. so this sorrow is no matter of joy but the sorrow that was in the Corinthians, and which ought to be in us all, was of Another kind.
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or because he hath done that which is displeasing and hatefull to God, and therefore this sorrow which is according to God, is a sorrow for our sinnes. Nothing offendeth him but sinne; and every sinne offendeth him:
or Because he hath done that which is displeasing and hateful to God, and Therefore this sorrow which is according to God, is a sorrow for our Sins. Nothing offends him but sin; and every sin offends him:
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for all sinne is done in Thought, word or deed against his eternall LAW, and his eternall LAW is his supreame and eternall Reason, which is nothing else but GOD himself,
for all sin is done in Thought, word or deed against his Eternal LAW, and his Eternal LAW is his supreme and Eternal Reason, which is nothing Else but GOD himself,
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For first, a mā may be grieved for his sinnes, because there is in them a repugnancy and filthines contrary to the honesty & beauty of humane reason, Such a Sorrow a naturall man may have,
For First, a man may be grieved for his Sins, Because there is in them a repugnancy and filthiness contrary to the honesty & beauty of humane reason, Such a Sorrow a natural man may have,
but if he rise not up higher, he hath not come unto that Sorrow which is according to GOD. 2. A man may be grieved for his sinnes because of the harme and damnage that he hath thereby,
but if he rise not up higher, he hath not come unto that Sorrow which is according to GOD. 2. A man may be grieved for his Sins Because of the harm and damage that he hath thereby,
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because thereby he hath lost eternall joyes, and hath encurred endles and intollerable paines. If a man in his Sorrow regard no more but this, he hath not yet attained to that Sorrow which is according to GOD.
Because thereby he hath lost Eternal Joys, and hath encurred endless and intolerable pains. If a man in his Sorrow regard no more but this, he hath not yet attained to that Sorrow which is according to GOD.
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that his Sorrow availeth nothing for obtaining reconciliation with the partie offended, even so whatsoever he a mans griefe for his sinnes, if he have not regard to God in that his Sorrow, it availeth nothing,
that his Sorrow availeth nothing for obtaining reconciliation with the party offended, even so whatsoever he a men grief for his Sins, if he have not regard to God in that his Sorrow, it availeth nothing,
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for the ground of it is the Love of God, which maketh us when we have him to rejoyce, and to acquiesce in him as our true and soveraigne Good, which we declare by a contempt of the world, whileat we use the good things of it as if we used them not,
for the ground of it is the Love of God, which makes us when we have him to rejoice, and to acquiesce in him as our true and sovereign Good, which we declare by a contempt of the world, whileat we use the good things of it as if we used them not,
And on the contrary, when we losse GOD, it maketh us grieved above all thing, that we have offended him and are deprived of him. 2. This Sorrow is justly called a Godly Sorrow, for it is God that worketh it in us.
And on the contrary, when we loss GOD, it makes us grieved above all thing, that we have offended him and Are deprived of him. 2. This Sorrow is justly called a Godly Sorrow, for it is God that works it in us.
It is only God that openeth our eyes, and taketh away the heart of stone, and molifieth our heares that they may melt with Sorrow, for the offence of him. 3. This is a Sorrow according to God,
It is only God that Openeth our eyes, and Takes away the heart of stone, and mollifieth our hears that they may melt with Sorrow, for the offence of him. 3. This is a Sorrow according to God,
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so much as was in us, and that we may pacifie him, and by recovering his Favour againe may obtaine health and life unto our wounded and dead souls, which life standeth in the Favour of God,
so much as was in us, and that we may pacify him, and by recovering his Favour again may obtain health and life unto our wounded and dead Souls, which life Stands in the Favour of God,
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There is no man knoweth what God, and what himself is, but may easily perceive how great reason sinners have, to have this kinde of Sorrow. GOD is Almighty, whose Power none can resist.
There is no man Knoweth what God, and what himself is, but may Easily perceive how great reason Sinners have, to have this kind of Sorrow. GOD is Almighty, whose Power none can resist.
and move and have our being, & most dayly beg from his infinite bounty, all that we stand in need of, should forget and despise him? GOD is the rock of ages, he alone hath immortality, his estate is immutability, He remaineth still the same, and his Years change not.
and move and have our being, & most daily beg from his infinite bounty, all that we stand in need of, should forget and despise him? GOD is the rock of ages, he alone hath immortality, his estate is immutability, He remains still the same, and his years change not.
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Alace then what madnes is it for us, Whose life is but a vapour quickly vanishing away, who begane to be but yesterday, and tomorrow are not, What madnes is it I say for us so fraile creatures, to provoke such in one? he is only WISE, Searching the heart and trying the times, so that nothing can bee hid from him;
Alace then what madness is it for us, Whose life is but a vapour quickly vanishing away, who began to be but yesterday, and tomorrow Are not, What madness is it I say for us so frail creatures, to provoke such in one? he is only WISE, Searching the heart and trying the times, so that nothing can be hid from him;
what folly then, and what matter of Sorrow is it, that we should trust so to our 〈 ◊ 〉 as if we could hide our wicked counsels and course• from him? •.
what folly then, and what matter of Sorrow is it, that we should trust so to our 〈 ◊ 〉 as if we could hide our wicked Counsels and course• from him? •.
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as many dayes and hours as have gone over our heads, so many testimonies have we of his Goodnes and Love. And what a monstrous thing then is it, that we should bee so wicked children, that not only we forget;
as many days and hours as have gone over our Heads, so many testimonies have we of his goodness and Love. And what a monstrous thing then is it, that we should be so wicked children, that not only we forget;
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wherefore do we offend so great a LORD and so loving a Father? for some triffling pelfe or transitory pleasure. We lay this in the one scale of the ballance, as it were,
Wherefore do we offend so great a LORD and so loving a Father? for Some trifling pelf or transitory pleasure. We lay this in the one scale of the balance, as it were,
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Who can consider this, and keep his heart from melting with Sorrow? which if any attaine unto, he hath obtained this Godly Sorrow, or that Sorrow which is according unto GOD.
Who can Consider this, and keep his heart from melting with Sorrow? which if any attain unto, he hath obtained this Godly Sorrow, or that Sorrow which is according unto GOD.
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Luk. 7. 38. DAVID had this Sorrow, and it was so effectuall in him, that he sayeth in the 6. Psal. I am weary with my groaning, all the night I make my bed to swine,
Luk. 7. 38. DAVID had this Sorrow, and it was so effectual in him, that he Saith in the 6. Psalm I am weary with my groaning, all the night I make my Bed to Swine,
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Ier. 9. 18, But alace how farre are we from this? who testifieth this Sorrow by the abundance of his tears? It may be ye will say to me, we cannot attaine to this:
Jeremiah 9. 18, But alace how Far Are we from this? who Testifieth this Sorrow by the abundance of his tears? It may be you will say to me, we cannot attain to this:
as it were, and estimate how great a Sorrow thy sinnes deserveth, and be so disposed, that nothing is so displeasing and hatefull to thee as thy sinnes are.
as it were, and estimate how great a Sorrow thy Sins deserveth, and be so disposed, that nothing is so displeasing and hateful to thee as thy Sins Are.
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Ier. 9. 1. Thou may pray to GOD ▪ that he would give thee, the grace of tears, and that he who brought water out of the hard rocke, would soften thy hard heart,
Jeremiah 9. 1. Thou may pray to GOD ▪ that he would give thee, the grace of tears, and that he who brought water out of the hard rock, would soften thy hard heart,
Before we go hence, it may be demanded, whether or not this Godly Sorrow is only for our own sinnes, I answer, it must be also for the sinnes of others.
Before we go hence, it may be demanded, whither or not this Godly Sorrow is only for our own Sins, I answer, it must be also for the Sins of Others.
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Hence the blessed Patriarches and Prophets, who were the most sincere friends of GOD, are so freq•ent in holy scripture, in mourning for the sinnes of o•hers.
Hence the blessed Patriarchs and prophets, who were the most sincere Friends of GOD, Are so freq•ent in holy scripture, in mourning for the Sins of o•hers.
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O that mine head were waters, sayeth Ier. 9. 1. Complayning for the sinnes and miseries of his people, and that mine eyes were fountains of tears that I might weep day and night.
O that mine head were waters, Saith Jeremiah 9. 1. Complaining for the Sins and misery's of his people, and that mine eyes were fountains of tears that I might weep day and night.
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Thus the righteous soul of LOT, was vexed continually, because of the abominations that he did hear and see in Sodom. We are commanded to pray continually, that the Name of GOD may be hallowed and glorified and therefore it cannot be but great matter of griefe to them that love GOD, to see his Name dayly dishonoured and prophened. Hence.
Thus the righteous soul of LOT, was vexed continually, Because of the abominations that he did hear and see in Sodom. We Are commanded to pray continually, that the Name of GOD may be hallowed and glorified and Therefore it cannot be but great matter of grief to them that love GOD, to see his Name daily dishonoured and prophened. Hence.
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They that were marked Ezek. 9. wer such as did sigh and mourne, not only for their own sinnes, but also for all the sins and abominations done in the midst of the land.
They that were marked Ezekiel 9. were such as did sighs and mourn, not only for their own Sins, but also for all the Sins and abominations done in the midst of the land.
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Secondly, It may be asked, doeth this Godly Sorrow only reach to our sinnes and to the sinnes of others, I answer it reacheth also to the consequents of sinne, and first to the imperfection that is in us in serving of GOD.
Secondly, It may be asked, doth this Godly Sorrow only reach to our Sins and to the Sins of Others, I answer it reaches also to the consequents of sin, and First to the imperfection that is in us in serving of GOD.
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The children of Israel mourned because of their exile in Babylon. By the rivers of Babylon, said they Psal 137. we sat, & we weeped, & we remembred Sion.
The children of Israel mourned Because of their exile in Babylon. By the Rivers of Babylon, said they Psalm 137. we sat, & we Wept, & we remembered Sion.
They were spoiled by the Babylonians of their goods, of their lands, honours, children and friends, and yet the chiefe matter of their griefe was that they wanted Sion, albeit that was but an earthly Sion, and now spoiled, burnt and sacked,
They were spoiled by the Babylonians of their goods, of their Lands, honours, children and Friends, and yet the chief matter of their grief was that they wanted Sion, albeit that was but an earthly Sion, and now spoiled, burned and sacked,
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how much more have we reason that sit by the waters of Babell, that is, of the transitory pleasures of the confusion of this world, to weep when we remember the permanent joyes of the heavenly Sion which cannot be spoyled? and whereunto no dart or enemie can have accesse;
how much more have we reason that fit by the waters of Babel, that is, of the transitory pleasures of the confusion of this world, to weep when we Remember the permanent Joys of the heavenly Sion which cannot be spoiled? and whereunto no dart or enemy can have access;
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By some, that the Apostle sayeth not simply, that it worketh repentance ▪ but that it worketh repētance unto salvation, that is, it maketh our repentance true, profitable and saving:
By Some, that the Apostle Saith not simply, that it works Repentance ▪ but that it works Repentance unto salvation, that is, it makes our Repentance true, profitable and Saving:
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for it is as it were the life of our repentance. So we say that a sober-man maketh a healthfull-man, or that a man addicted to studies maketh a learned-man. 2. This Godly Sorrow also worketh repentance it self, in respect of diverse parts thereof.
for it is as it were the life of our Repentance. So we say that a sober-man makes a healthfull-man, or that a man addicted to studies makes a learenedman. 2. This Godly Sorrow also works Repentance it self, in respect of diverse parts thereof.
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With this sight is joyned a sight and sense of the Wrath of GOD kindled against us for our sinnes. For no man can rightly see his own sinnes, but he must see that God is offended therewith, whence anguish and terrour and trouble ariseth in the conscience. Hence David in the 38. Psal. sayeth Lord reprove me not in thy wrath,
With this sighed is joined a sighed and sense of the Wrath of GOD kindled against us for our Sins. For no man can rightly see his own Sins, but he must see that God is offended therewith, whence anguish and terror and trouble arises in the conscience. Hence David in the 38. Psalm Saith Lord reprove me not in thy wrath,
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and to have in him this Godly Sorrow because of them 3. This sorrow promoves the work of our repētance. It makes us to humble our selves under the mighty hand of God.
and to have in him this Godly Sorrow Because of them 3. This sorrow promoves the work of our Repentance. It makes us to humble our selves under the mighty hand of God.
Hence the renting of our hearts spoken of by IOEL, and the smiting of our breast, which we find in the Publican. This sorrow also venteth it self by confession Psal. 32. When I keped silence, my bones waxed old, through my roaring all the day long.
Hence the renting of our hearts spoken of by JOEL, and the smiting of our breast, which we find in the Publican. This sorrow also venteth it self by Confessi Psalm 32. When I keeped silence, my bones waxed old, through my roaring all the day long.
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I acknowledged my transgressions unto the LORD, and thou for gavest the iniquity of my sin Sela. This Sorrow also expresseth it self by tears. by fasting, by sack-cloath and ashes, but which is most of all;
I acknowledged my transgressions unto the LORD, and thou for Gavest the iniquity of my since Sela. This Sorrow also Expresses it self by tears. by fasting, by Sackcloth and Ashes, but which is most of all;
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This Godly sorrow stirreth us up to conversion, to turne from our former evil wayes, and to walk in the way of righteousnes. A stedfast purpose of so doing, is the maine part of our repentance, and this is wrought in us by this Godly sorrow. For he that is truly sorrowful & displeased for that he hath offended God, will in time coming eschew that which may be offensive to him,
This Godly sorrow stirs us up to conversion, to turn from our former evil ways, and to walk in the Way of righteousness. A steadfast purpose of so doing, is the main part of our Repentance, and this is wrought in us by this Godly sorrow. For he that is truly sorrowful & displeased for that he hath offended God, will in time coming eschew that which may be offensive to him,
and keep all my statutes, his former unrighteousnes shall be no more remembred Ezek. 18. 21. 22. Turne unto me sayeth the LORD with all your hearts Ioel 2. 12. our life is,
and keep all my statutes, his former unrighteousness shall be no more remembered Ezekiel 18. 21. 22. Turn unto me Saith the LORD with all your hearts Joel 2. 12. our life is,
Therefore our steps or our eyes should never be turned from him, but alace such is our corruption and such is the power of satan, that oftentimes he draweth us out of the way of Gods commandements, which leade us to that end, by setting before us some triffle of pleasure or honour or commodity, and so bringeth us in the way of sinne and perdition. Therefore if we would repent, wee must turne againe,
Therefore our steps or our eyes should never be turned from him, but alace such is our corruption and such is the power of satan, that oftentimes he draws us out of the Way of God's Commandments, which lead us to that end, by setting before us Some trifle of pleasure or honour or commodity, and so brings us in the Way of sin and perdition. Therefore if we would Repent, we must turn again,
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& turne againe to God, and that with our heart, even with all our heart. It is not enough that the minde be changed, farlesse that we turn our face, that may be for shame,
& turn again to God, and that with our heart, even with all our heart. It is not enough that the mind be changed, farlesse that we turn our face, that may be for shame,
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or that wee turne our feete that may be for feare, but we must turne our heart & affections, & that wholly, from al our sins and from all the occasions thereof,
or that we turn our feet that may be for Fear, but we must turn our heart & affections, & that wholly, from all our Sins and from all the occasions thereof,
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So the prodigall son resolved to go to his father, and indeed went unto him, saying, Father I have sinned &c. Thus Godly Sorrow worketh repentance, for it serveth powerfully to put a holy indignation in our HEART, tears in our EYES, words in our monuths, and in all our CONVERSATION, fruits worthy of amendement of life.
So the prodigal son resolved to go to his father, and indeed went unto him, saying, Father I have sinned etc. Thus Godly Sorrow works Repentance, for it serves powerfully to put a holy Indignation in our HEART, tears in our EYES, words in our monuths, and in all our CONVERSATION, fruits worthy of amendment of life.
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for not using aright the means of grace, and repenting while they had time? But this is unprofitable repentance though most painfull and eternall. The Godly shall not so repent of their repentance, it shall never displease them,
for not using aright the means of grace, and repenting while they had time? But this is unprofitable Repentance though most painful and Eternal. The Godly shall not so Repent of their Repentance, it shall never displease them,
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saieth our Saviour to the Church of Ephesus. Upon the other part, if we repent, wee are sure of salvation; we may have great hope to be delivered from the evils threatned in this life,
Saith our Saviour to the Church of Ephesus. Upon the other part, if we Repent, we Are sure of salvation; we may have great hope to be Delivered from the evils threatened in this life,
First, The Glory of God requireth this, by our sins we have dishonoured him, and therefore ought by repentance to restore to him his Honour againe. 2. The love which we ought to our selves requireth this,
First, The Glory of God requires this, by our Sins we have dishonoured him, and Therefore ought by Repentance to restore to him his Honour again. 2. The love which we ought to our selves requires this,
Put the case a man were walking in a way, wherin if he went on a little, he would undoubtedly fall head-longs over a rock and dash himself into pieces.
Put the case a man were walking in a Way, wherein if he went on a little, he would undoubtedly fallen headlongs over a rock and dash himself into Pieces.
How much more cruell is thy murther of thy self, who rather then tho wilt turne from thine evil way, will drown thy self in the lake of brimstone and fire where the most bitter & eternall death is.
How much more cruel is thy murder of thy self, who rather then though wilt turn from thine evil Way, will drown thy self in the lake of brimstone and fire where the most bitter & Eternal death is.
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Lastly, we have yet another pregnant motive to perswade us to sorrow and repentance at this time, that is, the danger of our Church and countrey. Who seeth not a fire kindled in the Wrath of God, which threatneth this Church and Land with desolation. Alace how can we be without regard to this? S. AUGUSTINE in his first book of the City of GOD and 6. chap. Reporteth this fact of Marcellus, which there also he commendeth.
Lastly, we have yet Another pregnant motive to persuade us to sorrow and Repentance At this time, that is, the danger of our Church and country. Who sees not a fire kindled in the Wrath of God, which threatens this Church and Land with desolation. Alace how can we be without regard to this? S. AUGUSTINE in his First book of the city of GOD and 6. chap. Reporteth this fact of Marcellus, which there also he commends.
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Perceiving from thence men running in fury each one against another, hearing the cryes of them that wer wounded and killed, seeing fire cast on houses,
Perceiving from thence men running in fury each one against Another, hearing the cries of them that were wounded and killed, seeing fire cast on houses,
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How dreadfull a token is this of the Wrath of God, kindled against us because of our sinnes, and how great reason have we to contribute our tears for the quenching of this fire? Oftentimes we have foretold you that God would visit for the sinnes commitred in this land,
How dreadful a token is this of the Wrath of God, kindled against us Because of our Sins, and how great reason have we to contribute our tears for the quenching of this fire? Oftentimes we have foretold you that God would visit for the Sins commitred in this land,
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Many and terrible examples also of the Iudgements of GOD ye have had before your eyes, by which the Lord hath been saying to you, Except yee repent ye shall all likewayes perish.
Many and terrible Examples also of the Judgments of GOD you have had before your eyes, by which the Lord hath been saying to you, Except ye Repent you shall all likeways perish.
But notwithstanding of all this we have gone one securely in our sins. How many thousands in Germany and other parts, not long since, have thought their feet as sure from falling as yee have thought yours? their eyes have been as dry,
But notwithstanding of all this we have gone one securely in our Sins. How many thousands in Germany and other parts, not long since, have Thought their feet as sure from falling as ye have Thought yours? their eyes have been as dry,
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and their souls seemed to be as sure of life, & yet their feet have slidden, their eyes have been drowned with tears, & their souls have tasted of DEATH.
and their Souls seemed to be as sure of life, & yet their feet have slidden, their eyes have been drowned with tears, & their Souls have tasted of DEATH.
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This same cup which the Lord hath given them, he now presenteth to us, and if we pacifie not his Wrath, whether we will or not he shall force us to drinke it out.
This same cup which the Lord hath given them, he now presents to us, and if we pacify not his Wrath, whither we will or not he shall force us to drink it out.
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When the bitter cup was presented to him for our sins, he fell down, and with tears of blood said, Father if it be possible let this cup passe from me.
When the bitter cup was presented to him for our Sins, he fell down, and with tears of blood said, Father if it be possible let this cup pass from me.
Neither should we thinke it enough to mourne this day, but should continue our mourning in private, that if it be possible he may deliver us and our land from this great Wrath, or if he have decreed otherwayes, wee may at least escape his eternall indignation. The Lord grant this unto us,
Neither should we think it enough to mourn this day, but should continue our mourning in private, that if it be possible he may deliver us and our land from this great Wrath, or if he have decreed otherways, we may At least escape his Eternal Indignation. The Lord grant this unto us,
