And they said, Beleeve in the Lord Jesus Christ and thou shalt be saved, &c. MY Text doth thus derive his pedigree, A vision sends Paul into Macedonia, at Philippi the Metropolis, there he makes his abode, religious Lidia, whose heart God had opened to receive the Gospell, sets open her house to harbour his Apostles:
And they said, Believe in the Lord jesus christ and thou shalt be saved, etc. MY Text does thus derive his pedigree, A vision sends Paul into Macedonia, At Philippi the Metropolis, there he makes his Abided, religious Lidia, whose heart God had opened to receive the Gospel, sets open her house to harbour his Apostles:
But Paul must not preach here long, unlesse he will to prison, the ejecting of a Devill proves many times cause enough to persecute an Apostle, especially where gaine or superstition may be pretended, there want not Masters to raise such complaints,
But Paul must not preach Here long, unless he will to prison, the ejecting of a devil Proves many times cause enough to persecute an Apostle, especially where gain or Superstition may be pretended, there want not Masters to raise such complaints,
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For what good worke doe you this? the charge for safe custody being strict, the Dungeon is their Chamber, the stocks their bed, a hard lodging for their late tortured bodies:
For what good work do you this? the charge for safe custody being strict, the Dungeon is their Chamber, the stocks their Bed, a hard lodging for their late tortured bodies:
and if the Saints extremity were not the Saviours opportunity, and his helpe nearest when they seeme most forlorne and destitute, noe rocks, no rivers, noe walls, noe doores, noe barres, not the Center of the earth nor channell of the sea can hinder the Almighty from extending his hand of compassion to his distressed ones:
and if the Saints extremity were not the Saviors opportunity, and his help nearest when they seem most forlorn and destitute, no Rocks, no Rivers, no walls, no doors, no bars, not the Centre of the earth nor channel of the sea can hinder the Almighty from extending his hand of compassion to his distressed ones:
In the dead of the night and depth of the Dungeon Paul and Sylas sing Psalmes unto God who demonstrateshis omnipotent presence by a miracle not more strange for the time then for the effect, a midnight and a pick-locke earthquake, in breife, a vision sends Paul into Macedonia thus to be distressed in body,
In the dead of the night and depth of the Dungeon Paul and Silas sing Psalms unto God who demonstrateshis omnipotent presence by a miracle not more strange for the time then for the Effect, a midnight and a picklock earthquake, in brief, a vision sends Paul into Macedonia thus to be distressed in body,
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and the noyse of the doores, chaynes, and bolts that were undone, not as yet acquainted with the power or mercy of God, plots onely to escape the Tyranny of man by an Act of desperation,
and the noise of the doors, chains, and bolts that were undone, not as yet acquainted with the power or mercy of God, plots only to escape the Tyranny of man by an Act of desperation,
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but is seasonably prevented by the pious charity of holy Paul, who saves his life, restraines his fury by informing him of the certaine aboad of his charge,
but is seasonably prevented by the pious charity of holy Paul, who saves his life, restrains his fury by informing him of the certain abode of his charge,
whereas being amazed, convinced, confounded, he calleth for lights, comes trembling in, prostrates himselfe at those feet which but whilom he set in the stocks,
whereas being amazed, convinced, confounded, he calls for lights, comes trembling in, prostrates himself At those feet which but whilom he Set in the stocks,
and with all proposeth this so necessary a Quaere Sirs, What must I doe to be saved? And they said, &c. In which words are these two generall parts. 1. A Question proposed. 2. An answer thereunto.
and with all Proposeth this so necessary a Quaere Sirs, What must I do to be saved? And they said, etc. In which words Are these two general parts. 1. A Question proposed. 2. an answer thereunto.
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Although the word of God be now the ordinary meanes of mans conversion as in the 1. to the Corinth, 1, 21. Since the world by it's wisedome knew not God, it pleased him by the foolishnesse of preaching to save them that beleeve foolishnesse, not that it it so in it selfe,
Although the word of God be now the ordinary means of men conversion as in the 1. to the Corinth, 1, 21. Since the world by it's Wisdom knew not God, it pleased him by the foolishness of preaching to save them that believe foolishness, not that it it so in it self,
or his spirit restrained, but hath allwaies free operation if not in the meanes, yet in the directing of us to the knowledge and use of the meanes, Our Apostle himselfe but in the 9. Chapter going before being on his Iourney about another errand, is by a great light and voyce from heaven directed unto Ananias that old Disciple of Damasco, who not onely restores the sight of the body,
or his Spirit restrained, but hath always free operation if not in the means, yet in the directing of us to the knowledge and use of the means, Our Apostle himself but in the 9. Chapter going before being on his Journey about Another errand, is by a great Light and voice from heaven directed unto Ananias that old Disciple of Damasco, who not only restores the sighed of the body,
Saint Austen reports of himselfe in the 8. of his confessions and the 12. that by a voyce from heaven, Tolle lege, Tolle lege, Take up and read, Take up and read, he was directed to that place in the 13. to the Romans and the last.
Saint Austen reports of himself in the 8. of his confessions and the 12. that by a voice from heaven, Take lege, Take lege, Take up and read, Take up and read, he was directed to that place in the 13. to the Romans and the last.
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how they rejoyced to bleed, nay to dye for the Testimony of the Gospell, it occasioned in him a change of Religion, whence we had the opproved truth of that seeming Paradox.
how they rejoiced to bleed, nay to die for the Testimony of the Gospel, it occasioned in him a change of Religion, whence we had the opproved truth of that seeming Paradox.
Euschins in the 4 of his Ecclesiasticall story at the 8. maketh mention of a certaine Courtier called Eustatius in the time of Trajane the Emperour, who as he was hunting saw a Hart with a Red Crosse in his forehead,
Euschins in the 4 of his Ecclesiastical story At the 8. makes mention of a certain Courtier called Eustatius in the time of Trajan the Emperor, who as he was hunting saw a Heart with a Read Cross in his forehead,
Quid me persequeris? why doest thou persecute mee? and so refusing to accompany the Emperour in his Idolatrous sacrifice to Iupiter, immediately received the blessed Crowne of Martyrdome:
Quid me persequeris? why dost thou persecute me? and so refusing to accompany the Emperor in his Idolatrous sacrifice to Iupiter, immediately received the blessed Crown of Martyrdom:
yet hath the Lord had divers & sundry wayes in reclaiming men from Atheisme, Idolatry, and Superstition, and directing them into the knowledge and use of the meanes, some by dreames, some by apparitions, some by miracles, some one way,
yet hath the Lord had diverse & sundry ways in reclaiming men from Atheism, Idolatry, and Superstition, and directing them into the knowledge and use of the means, Some by dreams, Some by apparitions, Some by Miracles, Some one Way,
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and some another, some doe snatch the Kingdome of heaven as those whom our Saviour mentioneth Math, 8. Regnum Coelorum, &c. The Kingdome of heaven suffereth violence, &c. and some againe are compelled by externall violence,
and Some Another, Some do snatch the Kingdom of heaven as those whom our Saviour mentioneth Math, 8. Kingdom Coelorum, etc. The Kingdom of heaven suffers violence, etc. and Some again Are compelled by external violence,
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as this perplexed Jaylour, who but now with drawne sword was spilling his body, but here with bended knees enquires how to save his soul, Sirs, What must I doe? &c.
as this perplexed Jailer, who but now with drawn sword was spilling his body, but Here with bent knees enquires how to save his soul, Sirs, What must I do? etc.
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Observe we hence our first position which is this, that perplexity of Conscience, inward terrours yea almost dispairing feares are great and forcible means to drive men to God,
Observe we hence our First position which is this, that perplexity of Conscience, inward terrors yea almost despairing fears Are great and forcible means to drive men to God,
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and to cry in the true language of Canaan Abba Father. But first it is a spirit of feare and bondage working in us perplexed doubtings, terrours of conscience,
and to cry in the true language of Canaan Abba Father. But First it is a Spirit of Fear and bondage working in us perplexed doubtings, terrors of conscience,
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St. Chrisostome upon the 114 Psalm. expresseth this truth by this familiar comparison, as Mothers do use to fright their unruly children with Vizzards and Bugbears, to make them fly to their lapp, not willing to hurt the Infants;
Saint Chrysostom upon the 114 Psalm. Expresses this truth by this familiar comparison, as Mother's doe use to fright their unruly children with Vizzards and Bugbears, to make them fly to their lap, not willing to hurt the Infants;
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but to make them sit the closer to them, so God being a true lover of us, desiring to joyn us fast to himselfe, doth oft times permit us to be brought to such necessity,
but to make them fit the closer to them, so God being a true lover of us, desiring to join us fast to himself, does oft times permit us to be brought to such necessity,
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and finding us playing so neare the pits brinke, so neare the hole of the serpent, he takes us as it were by the heels, shewes us the very mouth of Hell makes us beleive that he will plunge us therein, that so we may take heede how we wander,
and finding us playing so near the pits brink, so near the hold of the serpent, he Takes us as it were by the heels, shows us the very Mouth of Hell makes us believe that he will plunge us therein, that so we may take heed how we wander,
That distresse should open a doore to devotion, is a conclusion both harsh and strange to repyning flesh and blood, which ever desires to be at ease and in jollitie,
That distress should open a door to devotion, is a conclusion both harsh and strange to repining Flesh and blood, which ever Desires to be At ease and in jollity,
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but unto the Christian it is a principle of sound truth, who can acknowledge with Kingly David, Bonum mihi quod humiliatus sum, It is good for me that I have beene afflicted,
but unto the Christian it is a principle of found truth, who can acknowledge with Kingly David, Bonum mihi quod humiliatus sum, It is good for me that I have been afflicted,
And if you reflect but on the Text, you shall se it apparent in this particular, he that before was obdurate and settled upon the Lees of the Roman superstition, whose heart or eares the Doctrine of the Gospell could not pierce,
And if you reflect but on the Text, you shall see it apparent in this particular, he that before was obdurate and settled upon the Lees of the Roman Superstition, whose heart or ears the Doctrine of the Gospel could not pierce,
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but rejected it as a thing altogether unlawfull, he being thus amazed and perplexed, becomes truly compassionate unto the persecuted Apostles, pious and solicitous of his owne Salvation;
but rejected it as a thing altogether unlawful, he being thus amazed and perplexed, becomes truly compassionate unto the persecuted Apostles, pious and solicitous of his own Salvation;
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hence judicious Calvin noteth, hic apparet quam vtile sit hominibus dejici, ut se Deo subjicere discant, hence it appeares how profitable it is for men sometimes to be dejected and distressed that they may learne how to seeke unto God,
hence judicious calvin notes, hic Appears quam utile sit hominibus dejici, ut se God subjicere discant, hence it appears how profitable it is for men sometime to be dejected and distressed that they may Learn how to seek unto God,
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and also to be subject unto him, and in the 7 to the Rom: vers. 24. We have an instance hereof in this our Apostle, who being terrifyed with the sence and guilt of inseperable corruptions and amazed at the apparent impossibility of fulfilling the Law or doing the least good, breakes out into this dolefull exclamation, NONLATINALPHABET, &c. Wretched man that I am who shall deliver me from this body of death? but hereby he cometh to lay hold on Christ,
and also to be Subject unto him, and in the 7 to the Rom: vers. 24. We have an instance hereof in this our Apostle, who being terrified with the sense and guilt of inseparable corruptions and amazed At the apparent impossibility of fulfilling the Law or doing the least good, breaks out into this doleful exclamation,, etc. Wretched man that I am who shall deliver me from this body of death? but hereby he comes to lay hold on christ,
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and made noe conscience of theft, fornication, heaven-daring provocations, who when they came to be truly humbled and amazed, have with much contrition of heart and compunction of spirit washed away the blackenesse of their sinnes and turned unto the Lord,
and made no conscience of theft, fornication, Heaven daring provocations, who when they Come to be truly humbled and amazed, have with much contrition of heart and compunction of Spirit washed away the blackness of their Sins and turned unto the Lord,
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First we argue a contrario, from the contrary, as the Logicians say, Prosperity ease and quietnesse doe most commonly dull mens devotion and draw them from God,
First we argue a contrario, from the contrary, as the Logicians say, Prosperity ease and quietness do most commonly dull men's devotion and draw them from God,
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but they forgot God? nay they made hast to forget him as the word in the originall importeth, Psal. 106. But Lord in their trouble they have visited thee, they have poured forth their prayer when thy chastening was upon them, Isai. 26.16.
but they forgotten God? nay they made haste to forget him as the word in the original imports, Psalm 106. But Lord in their trouble they have visited thee, they have poured forth their prayer when thy chastening was upon them, Isaiah 26.16.
15. Even so it is with many, the filling of their barnes, their garners, their purses emptieth their hearts of piety and devotion; Wise Agur therefore Prov: 30.8.
15. Even so it is with many, the filling of their Barns, their garners, their purses emptieth their hearts of piety and devotion; Wise Agur Therefore Curae: 30.8.
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Prayeth against this, Give mee neither poverty nor riches, the first clause of his petition every one will say Amen to Poverty? We runne from it as from a Lyon, but for riches they are prima vota & cunctis notissima templis, as the Poet saith, the first petition in our Pater Noster is for riches,
Prayeth against this, Give me neither poverty nor riches, the First clause of his petition every one will say Amen to Poverty? We run from it as from a lion, but for riches they Are prima vota & cunctis notissima templis, as the Poet Says, the First petition in our Pater Noster is for riches,
and say, who is the Lord? Plutarch in his Pelopidas reports that King Antigonus, had once in his army a very sick lie souldier, who being weary of life,
and say, who is the Lord? Plutarch in his Pelopidas reports that King Antigonus, had once in his army a very sick lie soldier, who being weary of life,
and desirous to dye was allwayes for most in the hottest services, the Generall casting an eye of affection upon the incomparable valour of the man by his great care and cost, caused him to be cured,
and desirous to die was always for most in the hottest services, the General casting an eye of affection upon the incomparable valour of the man by his great care and cost, caused him to be cured,
You may apply it, It is true of every one of us, so long as we are diseased in body or minde, we distast the world, we desire heaven, we would be dissolved and be with Christ presently,
You may apply it, It is true of every one of us, so long as we Are diseased in body or mind, we distaste the world, we desire heaven, we would be dissolved and be with christ presently,
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and are as bold, as if they durst grapple with lightning, and confront the Majesty of Heaven, shall come to sinke and almost expire under the horror and weight of a distressed Conscience,
and Are as bold, as if they durst grapple with lightning, and confront the Majesty of Heaven, shall come to sink and almost expire under the horror and weight of a distressed Conscience,
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when we can say of them as Job of his friends in his greatest extremity, Miserable comforters are you all, for riches availe not in the day of wrath, Prov. 11.4.
when we can say of them as Job of his Friends in his greatest extremity, Miserable Comforters Are you all, for riches avail not in the day of wrath, Curae 11.4.
when honours, and profits, and pleasures, and preferments, and all things the world affordeth doe us no more good in these soule Agonies, in these spirituall convulsions,
when honours, and profits, and pleasures, and preferments, and all things the world affords do us no more good in these soul Agonies, in these spiritual convulsions,
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and to cure these qualmes, as they call them, by musike and merry company, but haeret lateri laethalis arundo, this for a time may give some seeming ease,
and to cure these qualms, as they call them, by music and merry company, but Heretic lateri laethalis arundo, this for a time may give Some seeming ease,
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or else as the Lord himselfe complaines in the 8 of Esay. 19. They seeke unto Wizards, and those that have familiar spirits, that peepe and mutter whereas a People should seeke unto their God,
or Else as the Lord himself complains in the 8 of Isaiah. 19. They seek unto Wizards, and those that have familiar spirits, that peep and mutter whereas a People should seek unto their God,
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that is, that which they made such account of, and relyed on, and they shall looke upwards, as it followeth in the 17 of that Prophecy and the 7, In that day shall a man looke to his maker,
that is, that which they made such account of, and relied on, and they shall look upward, as it follows in the 17 of that Prophecy and the 7, In that day shall a man look to his maker,
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and to the wedge of Gold, thou art our confidence, which place their only happinesse in outward rest and worldly prosperity, which having once attained, they then thinke they are arrived at the only haven of comfort,
and to the wedge of Gold, thou art our confidence, which place their only happiness in outward rest and worldly Prosperity, which having once attained, they then think they Are arrived At the only Haven of Comfort,
and that they are highly in the favour of God, whereas the contrary is evident in that he most commonly hath given a more liberall portion of these outward things to his greatest enemies,
and that they Are highly in the favour of God, whereas the contrary is evident in that he most commonly hath given a more liberal portion of these outward things to his greatest enemies,
then to his dearest Saints, and a prosperons estate is so far from being a safe estate, that it is rather most dangerous, riches having such an attractive and effascinating power over the minds of men,
then to his dearest Saints, and a prosperous estate is so Far from being a safe estate, that it is rather most dangerous, riches having such an Attractive and effascinating power over the minds of men,
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but sends Saint Peter a fishing for mony, he never did ride but once, and then was he constrayned to borrow an Asse Colt, Matth. 21. And poorest of all in his death and passion,
but sends Saint Peter a fishing for money, he never did ride but once, and then was he constrained to borrow an Ass Colt, Matthew 21. And Poorest of all in his death and passion,
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as to give all the Kingdomes of the world, though I take this but as a cast of Sathans office, who was a Lyar from the beginning, Iohn. 8. for terra Domini & plenitudo, the earth is the Lords, and the fullnesse thereof:
as to give all the Kingdoms of the world, though I take this but as a cast of Satan's office, who was a Liar from the beginning, John. 8. for terra Domini & plenitudo, the earth is the lords, and the fullness thereof:
And lastly, if this were not so, that heavenly Orator and laborious Apostle Saint Paul should never have beene so buffetted with the messenger of Sathan,
And lastly, if this were not so, that heavenly Orator and laborious Apostle Saint Paul should never have been so buffeted with the Messenger of Sathan,
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nor received so short an answer to his trebled petition: sufficit tibi gratia mea, my grace is sufficient for thee, 2. Cor: 12, 9. Let us not then be dejected too much in our distresses, how harsh soever they seeme to flesh and bloud, we may be happy, especially if we have grace to make this sanctified use as thereby to be drawn to God and made solicitous of Salvation.
nor received so short an answer to his trebled petition: sufficit tibi Gratia mea, my grace is sufficient for thee, 2. Cor: 12, 9. Let us not then be dejected too much in our Distresses, how harsh soever they seem to Flesh and blood, we may be happy, especially if we have grace to make this sanctified use as thereby to be drawn to God and made solicitous of Salvation.
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Happy soule that hast beene thus humbled, allmost confounded with these terrifying and dispairing feares? and unhappy he whosoever, that hath not beene sensible hereof,
Happy soul that hast been thus humbled, almost confounded with these terrifying and despairing fears? and unhappy he whosoever, that hath not been sensible hereof,
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before thou hast allmost beene split upon the very rockes of dispaire, no regeneration wrought without the panges of the soule, no new birth without these inward throwes and spirituall convulsions, they are the very Harbingers of grace and mercy,
before thou hast almost been split upon the very Rocks of despair, no regeneration wrought without the pangs of the soul, no new birth without these inward throws and spiritual convulsions, they Are the very Harbingers of grace and mercy,
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and allwayes the fore runners of joy and comfort, few there are that ever perished hereby, none I dare affirme, that trusted in the Lord, were his troubles never so many, his trialls never so sharpe,
and always the before runners of joy and Comfort, few there Are that ever perished hereby, none I Dare affirm, that trusted in the Lord, were his Troubles never so many, his trials never so sharp,
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and for those few that ever have beene cast away by the roaring billowes of cruell dispaire, millions of soules are daily wafted to hell, by those smooth streams of smiling presumption, Blessed therefore is he that feareth alwaies,
and for those few that ever have been cast away by the roaring billows of cruel despair, millions of Souls Are daily wafted to hell, by those smooth streams of smiling presumption, Blessed Therefore is he that fears always,
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If then we have case and prosperity let us blesse God for it, and allwayes moderate it with a religious feare and carefull discretion, that it doe not eaffscinate our soules and make us forgetfull:
If then we have case and Prosperity let us bless God for it, and always moderate it with a religious Fear and careful discretion, that it do not eaffscinate our Souls and make us forgetful:
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It is recorded of the Caspian sea that neither the rivers running into it, nor the Sun nor Moone nor any other supposed cause can make it ebbe or flow,
It is recorded of the Caspian sea that neither the Rivers running into it, nor the Sun nor Moon nor any other supposed cause can make it ebb or flow,
though sometimes through the very Jawes of hellish dispaire, And in the fainting of our soules let us remember the Lord as it is, Ionah. 2.7. Let us pray unto him and aske Councell of his messengers, as he doth here of Paul and Sylas in this worde NONLATINALPHABET Sirs;
though sometime through the very Jaws of hellish despair, And in the fainting of our Souls let us Remember the Lord as it is, Jonah. 2.7. Let us pray unto him and ask Council of his messengers, as he does Here of Paul and Silas in this word Sirs;
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2. The more miracles Pharoah saw, the more was he hardened as appeareth plainely in the 8, 9, 10, of Exodus. that great earthquake that was at our blessed Saviours resurrection Math. 28. when an Angell came and roled away the stone,
2. The more Miracles Pharaoh saw, the more was he hardened as appears plainly in the 8, 9, 10, of Exodus. that great earthquake that was At our blessed Saviors resurrection Math. 28. when an Angel Come and rolled away the stone,
if they slept how knew they that they were his Disciples? If they did not, it is not probable a poor company of unarmed fishermen should rescue the body from a guard of Souldiers? But so ineffectuall is the greatest meanes,
if they slept how knew they that they were his Disciples? If they did not, it is not probable a poor company of unarmed fishermen should rescue the body from a guard of Soldiers? But so ineffectual is the greatest means,
and irreligiously hard hearted, like the grand keeper of that infernall prison, the Divell himselfe yet is so confounded and wrought upon by this one miracle,
and irreligiously hard hearted, like the grand keeper of that infernal prison, the devil himself yet is so confounded and wrought upon by this one miracle,
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as that he becomes truly compassionate unto the persecuted Apostles, pious and solicitous of his owne salvation, Sirs, what must I doe &c. By way of paraphrase, as if he had thus enlarged himselfe:
as that he becomes truly compassionate unto the persecuted Apostles, pious and solicitous of his own salvation, Sirs, what must I do etc. By Way of Paraphrase, as if he had thus enlarged himself:
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First you see the state of man by nature, unregenerate, and carnall, before God doth call him unto the knowledge of his truth, ignorant of the way to heaven,
First you see the state of man by nature, unregenerate, and carnal, before God does call him unto the knowledge of his truth, ignorant of the Way to heaven,
may perhaps have some defire, but are meerely ignorant, for Nascimur universi Civitatis prosus ignari, saith a Father, we are borne all of us ignorant of that City that is above, all the light of purblind nature, is no more then that of blinded Sampson, as he without a guide could not find out one pillar of the house, no more can the naturall man without the guide of Gods spirit finde out one article of faith.
may perhaps have Some desire, but Are merely ignorant, for Nascimur universi Civitatis prosus Ignari, Says a Father, we Are born all of us ignorant of that city that is above, all the Light of purblind nature, is no more then that of blinded Sampson, as he without a guide could not find out one pillar of the house, no more can the natural man without the guide of God's Spirit find out one article of faith.
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but carelesse for things eternall, nence it is, that before the knowledge of Christ the people are said to sit in darknesse and in the shadow of death, and in 2 Cor. 2.10. There is a vaile on the heart, a vaile of ignorance and infidelity, and there it remaines untill it turne unto the Lord: and Ephe. 5.8.
but careless for things Eternal, nence it is, that before the knowledge of christ the people Are said to fit in darkness and in the shadow of death, and in 2 Cor. 2.10. There is a veil on the heart, a veil of ignorance and infidelity, and there it remains until it turn unto the Lord: and Ephes 5.8.
And this came upon us by the fall of Adam, man in the state of innocency had entire and perfect knowledge both of God and his will, with an universall conformity thereunto, internall and externall Justice inhaerent in him as a proper accident in it's subject,
And this Come upon us by the fallen of Adam, man in the state of innocency had entire and perfect knowledge both of God and his will, with an universal conformity thereunto, internal and external justice inherent in him as a proper accident in it's Subject,
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And this discovers and justly reproves the folly and impudence of too many in these times, who were never truly acquainted with God in his sacred Ordinances, still wrapped up in the common vaile of infidelity and ignorance,
And this discovers and justly reproves the folly and impudence of too many in these times, who were never truly acquainted with God in his sacred Ordinances, still wrapped up in the Common veil of infidelity and ignorance,
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and yet blush not to maintaine that they need not instruction, they know as much as any can tell them, they beleeve as well as any, hope to be saved aswell as the best,
and yet blush not to maintain that they need not instruction, they know as much as any can tell them, they believe as well as any, hope to be saved aswell as the best,
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None so bold as Bayard, for the truth is they know nothing as they ought to know, having their understandings darkened through the ignorance that is in them and because of the blindnesse of their heart Eph. 4.18.
None so bold as Bayard, for the truth is they know nothing as they ought to know, having their understandings darkened through the ignorance that is in them and Because of the blindness of their heart Ephesians 4.18.
so these, because they know nothing, thinke there is nothing to be knowne, some have not the knowledge of God, I speake this to your shame (saith the Apostle) 1 Cor. 15. but is this possible? NONLATINALPHABET the invissible things of him are seene by the creation of the world Rom. 1.20.
so these, Because they know nothing, think there is nothing to be known, Some have not the knowledge of God, I speak this to your shame (Says the Apostle) 1 Cor. 15. but is this possible? the invissible things of him Are seen by the creation of the world Rom. 1.20.
because every man is bound to know his makers will, and a competent measure of saving knowledge is required in every Christian, who must be able and ready with meekenesse to render a reason of that hope that is in him;
Because every man is bound to know his makers will, and a competent measure of Saving knowledge is required in every Christian, who must be able and ready with meekness to render a reason of that hope that is in him;
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and therefore S. Austen in his 5 contra Juliannum 3. thus states it, that Caecitas cordis quam solus removit illuminator Deus, est peccatum, paena peccati, & causa peccati.
and Therefore S. Austen in his 5 contra Juliannum 3. thus states it, that Caecitas Cordis quam solus removit illuminator Deus, est peccatum, paena peccati, & causa peccati.
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and as for affected and sinfull ignorance, that is so farre from extenuating, as that it doth every way aggravate both the sinne and punishment, NONLATINALPHABET, saith our Saviour, This is the condemnation that light is come into the world,
and as for affected and sinful ignorance, that is so Far from extenuating, as that it does every Way aggravate both the sin and punishment,, Says our Saviour, This is the condemnation that Light is come into the world,
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for the Doctrine of salvation must be learned of those to whom God hath committed the worde of reconciliation, Labia Sacerdotis, The Priests lipps must preserve knowledge,
for the Doctrine of salvation must be learned of those to whom God hath committed the word of reconciliation, Labia Sacerdote, The Priests lips must preserve knowledge,
As before the publishing of the Law the preist went immediately unto the mouth of God to know his will, so must we now goe unto the booke of God, wherein is a peculiar patefaction of his revealed will,
As before the publishing of the Law the priest went immediately unto the Mouth of God to know his will, so must we now go unto the book of God, wherein is a peculiar patefaction of his revealed will,
For they are the Stewards of God, and dispensers of his sacred Mysteries 1 Cor: 4.1. The word of reconciliation is committed unto them 2 Cor: 5.19. Ambassadors for Christ that doe in his stead pray us to be reconciled unto God, they are the light of the world, duces viae, guides unto our spirituall Canaan, Instructors of the ignorant, Teachers of them that want discretion, they are indeed the very privy Councellors of heaven.
For they Are the Stewards of God, and dispensers of his sacred Mysteres 1 Cor: 4.1. The word of reconciliation is committed unto them 2 Cor: 5.19. ambassadors for christ that do in his stead pray us to be reconciled unto God, they Are the Light of the world, duces Viae, guides unto our spiritual Canaan, Instructors of the ignorant, Teachers of them that want discretion, they Are indeed the very privy Councillors of heaven.
God will doe nothing, but he will first reveale it to his servants the Prophets Amos, 3.7. What shall we say then to those that contemne the Ministrie as a calling unworthy and unnecessary altogether? Certainely it is a grand pollicie of Sathan to bring the leaders into disgrace, that so he might carry the people hoodwinckt to Hell;
God will do nothing, but he will First reveal it to his Servants the prophets Amos, 3.7. What shall we say then to those that contemn the Ministry as a calling unworthy and unnecessary altogether? Certainly it is a grand policy of Sathan to bring the leaders into disgrace, that so he might carry the people hoodwinckt to Hell;
for though the world think it not so needfull yet NONLATINALPHABET, saith S. Peter, you do well that you take heed unto the word of God as unto a light shining in a darke place,
for though the world think it not so needful yet, Says S. Peter, you do well that you take heed unto the word of God as unto a Light shining in a dark place,
It was a good Epigram that learned scholler Aldus Manutius wrote upon his studdy doore. Quisquis es, Aldus, etiam atque etiam te rogat Ʋt perpancis agas, deinde arctutùm abeas:
It was a good Epigram that learned scholar Aldus Manutius wrote upon his study door. Quisquis es, Aldus, etiam atque etiam te Rogat Ʋt perpancis agas, Deinde arctutùm abeas:
Whoever thou art Aldus intreates the breifly to dispatch and presently begonne, unlesse thou come as Hercules sometime did to wearied Atlas to put thy shoulder under the burthen.
Whoever thou art Aldus intreats the briefly to dispatch and presently begun, unless thou come as Hercules sometime did to wearied Atlas to put thy shoulder under the burden.
Plutarch recordes of that famous Councell assembled in Greece of 12 severall people, that they wrote on the Temple of Apollo, instead of Homers Iliades, the songs of Pyndarus large and tyring discourses, such short commemoratives as these, Know thy selfe, Beware of suretiship, use moderation;
Plutarch records of that famous Council assembled in Greece of 12 several people, that they wrote on the Temple of Apollo, instead of Homers Iliades, the songs of Pyndarus large and tiring discourses, such short commemoratives as these, Know thy self, Beware of suretyship, use moderation;
How strickt an observation have we here of these Rules? what carefulnesse to avoid the censure of a tedious or unnecessary question? though so daunted with feare,
How strict an observation have we Here of these Rules? what carefulness to avoid the censure of a tedious or unnecessary question? though so daunted with Fear,
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and distracted with astonishment yet he recollects his wits, and makes but one Quaere, and that so pithy and materiall, that I may say with the Orator in another case, Quam plurima paucis? what a world of matter in so few words,
and distracted with astonishment yet he recollects his wits, and makes but one Quaere, and that so pithy and material, that I may say with the Orator in Another case, Quam Many paucis? what a world of matter in so few words,
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& whatsoever tends to our new being here, or our eternall well being hereafter, for thus I construe his meaning with Aretius, that he is de salute animae sollicitus, sollicitous now for the welfare of his soule,
& whatsoever tends to our new being Here, or our Eternal well being hereafter, for thus I construe his meaning with Aretius, that he is de salute Spirits sollicitus, solicitous now for the welfare of his soul,
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and withall, observe I beseech you, that he intimateth knowledge of action, and promise of obedience, What must I d•? The Heathen (especially those that rellished the doctrine of the Perepateticks conceited the cheifest happinesse of man to consist in the action of vertue,
and withal, observe I beseech you, that he intimateth knowledge of actium, and promise of Obedience, What must I d•? The Heathen (especially those that relished the Doctrine of the Perepateticks conceited the chiefest happiness of man to consist in the actium of virtue,
as once that prime Apostle Domine quid autem hic? what shall he here do? and therefore is justly reprehended with quid ad te, what is that to thee? follow thou mee, but hi• discreet charity begins at home,
as once that prime Apostle Domine quid autem hic? what shall he Here do? and Therefore is justly reprehended with quid ad te, what is that to thee? follow thou me, but hi• discreet charity begins At home,
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and therefore holy David styleth it his Darling, that is most precious in his esteeme. Deliver my soule from the Lyon, my Darling from the power of the dogge.
and Therefore holy David styleth it his Darling, that is most precious in his esteem. Deliver my soul from the lion, my Darling from the power of the dog.
yet they find the fatall contrary by harsh experience, and Sathan himsele that cunning Sophister (who now by all meanes labours to perfwade this for a truth in the heart of vaine and carelesse man, that so he may neglect heaven, deferre his conversion and despise profered grace,) will one day prove himself a liar,
yet they find the fatal contrary by harsh experience, and Sathan himself that cunning Sophister (who now by all means labours to perfwade this for a truth in the heart of vain and careless man, that so he may neglect heaven, defer his conversion and despise proffered grace,) will one day prove himself a liar,
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and with utmost arguments of aggravation, alledge the difficultie, nay impossibility thereof, turning his tale, and flatly telling the amazed conscience, that the Art of Salvation requireth time, and care,
and with utmost Arguments of aggravation, allege the difficulty, nay impossibility thereof, turning his tale, and flatly telling the amazed conscience, that the Art of Salvation requires time, and care,
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Martha, Martha thou art carefull for many things and one thing is necessary, and Mary hath chosen that better part, which shall never be taken from her.
Martha, Martha thou art careful for many things and one thing is necessary, and Marry hath chosen that better part, which shall never be taken from her.
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Where our blessed Saviour tacitely reprehends her needlesse deligence, and withall plainely applauds her sisters happy carefullnesse, thou art troubled, one thing is necessary,
Where our blessed Saviour tacitly reprehends her needless deligence, and withal plainly applauds her Sisters happy carefulness, thou art troubled, one thing is necessary,
he that keepes his hody keeps a good Castle, but I say, sterquilinium vile, he is busy only about a Dunghill but he that is solicitous for the welfare of his soul chooseth the better part, is imployed about the best businesse,
he that keeps his Hody keeps a good Castle, but I say, Dungheap vile, he is busy only about a Dunghill but he that is solicitous for the welfare of his soul chooses the better part, is employed about the best business,
Lastly, without this all other forecast is folly, all gaine losse, and therefore the Holy Ghost stileth him a plaine foole whose provilence extendeth no further then the things of this life;
Lastly, without this all other forecast is folly, all gain loss, and Therefore the Holy Ghost styleth him a plain fool whose provilence extendeth no further then the things of this life;
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12: 20. without this happy diligence all other gaine is losse, and therefore our blessed Saviour, NONLATINALPHABET, What shall it profit a man to gaine a world if he loose his soule? Mat. 16, 26. where you see the soule is pretious and invaluable, the losse of it irrecoverable,
12: 20. without this happy diligence all other gain is loss, and Therefore our blessed Saviour,, What shall it profit a man to gain a world if he lose his soul? Mathew 16, 26. where you see the soul is precious and invaluable, the loss of it irrecoverable,
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And not to insist on generalities, I speake in Saint Austens phrase, Aures omnium pulso, conscientias singulorum convenio, I knocke at the doore of every mans conscience:
And not to insist on Generalities, I speak in Saint Austen's phrase, Aures omnium pulso, Conscientias singulorum Convenio, I knock At the door of every men conscience:
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But we live as if we were appointed onely for the service of Mammon, and set upon this dunghill the earth, onely to dig out our owne damnation: I question not our desire:
But we live as if we were appointed only for the service of Mammon, and Set upon this dunghill the earth, only to dig out our own damnation: I question not our desire:
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The ambitious plots only for an addition of honour, some more preferment. The covetous sweats only to increase his substance, and enlarge his Patrimony;
The ambitious plots only for an addition of honour, Some more preferment. The covetous sweats only to increase his substance, and enlarge his Patrimony;
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in this we live, in this we grow old, in this we dye, and then (alasse for pitty!) the maine bufinesse is neglected, heaven is not thought of, Salvation is not finished.
in this we live, in this we grow old, in this we die, and then (alas for pity!) the main bufinesse is neglected, heaven is not Thought of, Salvation is not finished.
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I read of Plato, that when the Cyrenenses sent to him to prescribe them some forme of Government, he replyed, that they were too happy to yeild obedience unto any laws:
I read of Plato, that when the Cyrenenses sent to him to prescribe them Some Form of Government, he replied, that they were too happy to yield Obedience unto any laws:
when no sooner dead, but that of S. Bernard proves true, Carodatur esca vernibus, anima praeda Daemonibus, the body becomes a prey for devouring wormes, the soule for tormenting Devills, see a President in the 5 of Wisdome, and there the gallants of those times unseasonably bewailing such folly:
when no sooner dead, but that of S. Bernard Proves true, Carodatur Esca vernibus, anima Praeda Daemonibus, the body becomes a prey for devouring worms, the soul for tormenting Devils, see a President in the 5 of Wisdom, and there the gallants of those times unseasonably bewailing such folly:
Nos stulti, &c. We fooles erred from the way of truth, and the light of Righteousnesse hath not shined unto us, we have wearied our selves in in the wayes of destruction,
Nos stulti, etc. We Fools erred from the Way of truth, and the Light of Righteousness hath not shined unto us, we have wearied our selves in in the ways of destruction,
or passe unreguarded, but in the fields, in your houses, at your tables, in your closets, on your bedds, alwaies inturrupt all extravagant intentions with this, I have a God to serve, a soule to save, What must I doe to be saved? Consider further, God willeth not your destruction, he hath not appointed you to wrath, he hath made himselfe knowne unto you, he doth by me (the unworthiest of his Messengers) intreat you that you would be reconciled unto him, whose voyce if you will this day heare, you shall not perrish notwithstanding all your former provocations. Oh then!
or pass unregarded, but in the fields, in your houses, At your tables, in your closets, on your Beds, always inturrupt all extravagant intentions with this, I have a God to serve, a soul to save, What must I do to be saved? Consider further, God wills not your destruction, he hath not appointed you to wrath, he hath made himself known unto you, he does by me (the Unworthiest of his Messengers) entreat you that you would be reconciled unto him, whose voice if you will this day hear, you shall not perish notwithstanding all your former provocations. O then!
seeing God and man, grace and nature, heaven and earth concurre to do you good, perish not through your owne obstinacy, save your souls, that you perish not in the condemnation of the world.
seeing God and man, grace and nature, heaven and earth concur to do you good, perish not through your own obstinacy, save your Souls, that you perish not in the condemnation of the world.
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and quanta facilitas? what facility in the obtaining of it? For heaven is not now tyed to these impossible conditions, doe this and live, non reqnirit Deus sanguinem,
and quanta facilitas? what facility in the obtaining of it? For heaven is not now tied to these impossible conditions, do this and live, non reqnirit Deus sanguinem,
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for the Son of his love Christ Jesus sake, to whom with the all sanctifying spirit, three Persons, one eternall, invisible, indivisible Essence, be ascribed all power, praise, might,
for the Son of his love christ jesus sake, to whom with the all sanctifying Spirit, three Persons, one Eternal, invisible, indivisible Essence, be ascribed all power, praise, might,
