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PSAL. 106. 19, 20. &c. They made a calfe in Horeb, and worshipped the molten Image.
PSALM 106. 19, 20. etc. They made a calf in Horeb, and worshipped the melted Image.
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Thus they changed their glorie into the similitude of an Oxe, &c. YOu have in this Psalme many sinnes of this people set down.
Thus they changed their glory into the similitude of an Ox, etc. YOu have in this Psalm many Sins of this people Set down.
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In the three former verses there is the mutiny of Corah and Abiram against Moses, and of two hundred and fiftie men with Corah; they envied Aaron the saint of God.
In the three former Verses there is the mutiny of Corah and Abiram against Moses, and of two hundred and fiftie men with Corah; they envied Aaron the saint of God.
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In these verses you have another sinne of this people, a fearfull one, the sinne of Idolatry.
In these Verses you have Another sin of this people, a fearful one, the sin of Idolatry.
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There be some sins of an high nature, such wee reckon the sinnes that be directly against God; as, Atheisme, Profanenesse, Idolatry, &c. There be some sinnes directly against nature;
There be Some Sins of an high nature, such we reckon the Sins that be directly against God; as, Atheism, Profaneness, Idolatry, etc. There be Some Sins directly against nature;
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as, Sodomy, bestiality, incestuous pollution, &c. Some are directly against humane society;
as, Sodomy, bestiality, incestuous pollution, etc. some Are directly against humane society;
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as, rapes, murder, oppression, effusion of innocent bloud, &c. Now, Idolatry is of the first kinde, and of the worst.
as, rapes, murder, oppression, effusion of innocent blood, etc. Now, Idolatry is of the First kind, and of the worst.
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Tertullian, excellently, me thinkes, saith, that Idolatry containes under it omnes species peccati, all kinds of sinne.Tertullian, excellently, me thinks, Says, that Idolatry contains under it omnes species peccati, all Kinds of sin.
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There is treason in Idolatry; the Idolater sets up a new God, as the Traytor sets up a new King.
There is treason in Idolatry; the Idolater sets up a new God, as the Traitor sets up a new King.
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There is falshood, and lying in Idolatry: for an Idoll is the doctor and teacher of lyes, Habak.
There is falsehood, and lying in Idolatry: for an Idol is the Doctor and teacher of lies, Habak.
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2. 18. There is theft in it:
2. 18. There is theft in it:
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for what greater robberie then to rob God of his glory? There is whoredom in it, it is oft in Scripture called by that name; it is spirituall whoredome.
for what greater robbery then to rob God of his glory? There is whoredom in it, it is oft in Scripture called by that name; it is spiritual whoredom.
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How oft have I read that phrase of men going a whoring after another God? Well, mark the Text; observe three things here:
How oft have I read that phrase of men going a whoring After Another God? Well, mark the Text; observe three things Here:
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First, the Idoll after which they went a whoring:
First, the Idol After which they went a whoring:
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It is called in the first verse of my Text, a Calfe. In the second verse, an Oxe. A young Oxe, a young bullocke, a young heifer of three yeares old, I have observed in the Scripture to be called by the name of a calfe. And, it was not a living young calfe, or, a living young bullocke: but, in the former verse, it is called, the molten Image of a calfe. In the second verse, the similitude of an oxe. That was their Idoll.
It is called in the First verse of my Text, a Calf. In the second verse, an Ox. A young Ox, a young bullock, a young heifer of three Years old, I have observed in the Scripture to be called by the name of a calf. And, it was not a living young calf, or, a living young bullock: but, in the former verse, it is called, the melted Image of a calf. In the second verse, the similitude of an ox. That was their Idol.
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Secondly, consider the work of this people about that Idoll; their sin, in three things:
Secondly, Consider the work of this people about that Idol; their since, in three things:
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First, they made it, They made a calfe in Horeb. Secondly, they worshipped it, They worshipped the molten Image.
First, they made it, They made a calf in Horeb. Secondly, they worshipped it, They worshipped the melted Image.
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Thirdly, They changed their glory into the similitude of it. Then marke further, the cause of this sinne, the root from whence it did spring.
Thirdly, They changed their glory into the similitude of it. Then mark further, the cause of this sin, the root from whence it did spring.
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It sprung from a forgetfulnes of God, that God that was their Saviour. They forgat God their Saviour.
It sprung from a forgetfulness of God, that God that was their Saviour. They forgot God their Saviour.
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And then from a forgetfulnesse of those works of God; and those were, First magna, great workes. Then mirabilia, wondrous workes. And then terribilia, terrible workes.
And then from a forgetfulness of those works of God; and those were, First Magna, great works. Then mirabilia, wondrous works. And then terribilia, terrible works.
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They forgat God their Saviour, that had done great workes for them in the land of Egypt, wondrous workes in the land of Ham, terrible workes by the red sea.
They forgot God their Saviour, that had done great works for them in the land of Egypt, wondrous works in the land of Ham, terrible works by the read sea.
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This is the summe of the whole Text;
This is the sum of the Whole Text;
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I may not thinke to goe over all these at one time, it is a point that would not easily be passed over.
I may not think to go over all these At one time, it is a point that would not Easily be passed over.
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There are a generation of men that will compasse sea and land to winne us to Idolatry, it were good our hearts were stablished against it.
There Are a generation of men that will compass sea and land to win us to Idolatry, it were good our hearts were established against it.
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I will goe as farre as the time will give leave. I begin first with the Idoll, it was a calfe, or, a young bullocke.
I will go as Far as the time will give leave. I begin First with the Idol, it was a calf, or, a young bullock.
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God forbids any Image to be made to the use of Religion, of any thing in heaven above,
God forbids any Image to be made to the use of Religion, of any thing in heaven above,
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or in the earth beneath, or in the waters under the earth. God specifieth all those places, because there is none of those places, neither heaven above,or in the earth beneath, or in the waters under the earth. God specifieth all those places, Because there is none of those places, neither heaven above,
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nor the earth beneath, nor the waters under the earth, but this foolish vaine heart of man hath found out something to deifie, to make a god of.
nor the earth beneath, nor the waters under the earth, but this foolish vain heart of man hath found out something to deify, to make a god of.
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Some have worshipped the Sun, Moon, and Stars, the Host of heaven;
some have worshipped the Sun, Moon, and Stars, the Host of heaven;
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glorious creatures, but yet such creatures as God made to serve man, and not man to serve them.
glorious creatures, but yet such creatures as God made to serve man, and not man to serve them.
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Some of the Gentiles did worship men like themselves. Some four-footed beasts. Some creeping things of the earth.
some of the Gentiles did worship men like themselves. some fourfooted beasts. some creeping things of the earth.
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That same Dagon, that you read of in the Scripture, had the head of a man,
That same Dagon, that you read of in the Scripture, had the head of a man,
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but the lower parts of it were like a fish:
but the lower parts of it were like a Fish:
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Not to tire you with reckoning up particular vanities in this kind, heare what the Apostle saith of the Gentiles, Because when they knew God, they glorified him not as God,
Not to tire you with reckoning up particular vanities in this kind, hear what the Apostle Says of the Gentiles, Because when they knew God, they glorified him not as God,
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but were unthankfull, their foolish heart being filled with darknesse; when they professed themselves wise men, they became fooles. Fooles!but were unthankful, their foolish heart being filled with darkness; when they professed themselves wise men, they became Fools. Fools!
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how? They turned (and marke that phrase, it is the same that is here) the glory of the incorruptible God, to the Image,
how? They turned (and mark that phrase, it is the same that is Here) the glory of the incorruptible God, to the Image,
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and similitude of corruptible man, and of birds, and four-footed beasts, and creeping things, and changed the truth of God into a lye,
and similitude of corruptible man, and of Birds, and fourfooted beasts, and creeping things, and changed the truth of God into a lie,
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and worshipped and served the creature more than the Creator (saith the Apostle) who is blessed for ever, Rom. 1. 21.and worshipped and served the creature more than the Creator (Says the Apostle) who is blessed for ever, Rom. 1. 21.
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A Question may be made here, why this people, since they will needs worship God under a forme, would choose this forme? why a calfe? why a young bullock?
A Question may be made Here, why this people, since they will needs worship God under a Form, would choose this Form? why a calf? why a young bullock?
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It is agreed upon by all hands, old, and new Writers, that they all learned this kinde of service in Egypt: Egypt was the mother of Idolatry, so Jeremie calls it;
It is agreed upon by all hands, old, and new Writers, that they all learned this kind of service in Egypt: Egypt was the mother of Idolatry, so Jeremiah calls it;
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Though all people under heaven had corrupted their waies, yet no people had more corrupted their waies in this kinde then Egypt: Though all people under heaven had corrupted their ways, yet no people had more corrupted their ways in this kind then Egypt:
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quis nescit qualia demens Aegyptus? who knowes not what base abominations, what dung-hill gods the Egyptians worship? They worshipped a deitie under the forme of a Crocodile. Another deitie under the forme of Ichneumon, a rat of Nilus. Another under the forme of Ibis: and they had more dung-hill gods then these, their onions, and leeks in their gardens.quis nescit Galatia Demons Egypt? who knows not what base abominations, what dunghill God's the egyptians worship? They worshipped a deity under the Form of a Crocodile. another deity under the Form of Ichneumon, a rat of Nilus. another under the Form of Ibis: and they had more dunghill God's then these, their onions, and leeks in their gardens.
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O sanctus, &c. The heathen could scoffe at this foolery, that they should have deities growing in their gardens.O Sanctus, etc. The heathen could scoff At this foolery, that they should have deities growing in their gardens.
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But, of all the gods they worshipped, the greatest, their great god, was Apis, or Serapis; they worshipped him under the similitude or form of a young Bullocke, pyed Bull, a pyed Oxe;
But, of all the God's they worshipped, the greatest, their great god, was Apis, or Serapis; they worshipped him under the similitude or from of a young Bullock, Pied Bull, a Pied Ox;
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black, with such and such white spots upon him. Would you know from whence? Let mee trouble you a while.
black, with such and such white spots upon him. Would you know from whence? Let me trouble you a while.
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Apis, a King of another country, in a famine relieved Egypt, Alexandria especially:Apis, a King of Another country, in a famine relieved Egypt, Alexandria especially:
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when hee was dead, they made him a god, and decreed divine honour to be given him:
when he was dead, they made him a god, and decreed divine honour to be given him:
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then they must worship him under a forme.
then they must worship him under a Form.
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They think of the benefit they had by Apis; they had their corne by the tillage of the ground, by the labour of the Oxe,
They think of the benefit they had by Apis; they had their corn by the tillage of the ground, by the labour of the Ox,
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and they will worship this great god of theirs under the form of a pyed Oxe, a young pyed Bullock.
and they will worship this great god of theirs under the from of a Pied Ox, a young Pied Bullock.
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This people had seen this Idolatrous service in Egypt; and now they did not more long after Egyptian food, then after this Egyptian god.
This people had seen this Idolatrous service in Egypt; and now they did not more long After Egyptian food, then After this Egyptian god.
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I pray marke what Saint Stephen saith of this people, Acts 7. 39. In their hearts (quoth hee) they turned againe into Egypt:
I pray mark what Saint Stephen Says of this people, Acts 7. 39. In their hearts (quoth he) they turned again into Egypt:
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Saying, Make us a calfe, make us gods to goe before us. Saying, Make us a calf, make us God's to go before us.
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In their hearts they turned into Egypt, when they required of Aaron such a worship as this.
In their hearts they turned into Egypt, when they required of Aaron such a worship as this.
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The thing I observe from it, is this;
The thing I observe from it, is this;
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It is an easie matter for men to be drawn to the practice of that Idolatry, that they have been accustomed to see practised in those places that they have a long time lived in. It is an easy matter for men to be drawn to the practice of that Idolatry, that they have been accustomed to see practised in those places that they have a long time lived in.
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Hee that would take heed of Idolatry, let him take heed of Egypt: the very aire of Egypt (as I may so say) is infectious in this kind.
He that would take heed of Idolatry, let him take heed of Egypt: the very air of Egypt (as I may so say) is infectious in this kind.
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See here, they had seen the worship of a young bullocke in Egypt, and they must have a bullock. I pray remember Jeroboam the sonne of Nebat, that made Israel to sinne:
See Here, they had seen the worship of a young bullock in Egypt, and they must have a bullock. I pray Remember Jeroboam the son of Nebat, that made Israel to sin:
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How did hee make them sinne? Hee set up two calves, they set up one;
How did he make them sin? He Set up two calves, they Set up one;
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hee set up two, one at Dan, another at Bethel. Where did hee learne that? had hee been in Egypt too? yes, he lived in Egypt some space, hee fled thither for feare of Solomon: For when hee perceived that Solomon sought his life, hee went and dwelt with Shishak King of Egypt,
he Set up two, one At Dan, Another At Bethel. Where did he Learn that? had he been in Egypt too? yes, he lived in Egypt Some Molle, he fled thither for Fear of Solomon: For when he perceived that Solomon sought his life, he went and dwelled with shishak King of Egypt,
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and was with him (saith the Text) till the death of Solomon, 1 Kings 11. 40. I say, hee that would take heed of Idolatry, let him take heed how hee lives in Egypt. and was with him (Says the Text) till the death of Solomon, 1 Kings 11. 40. I say, he that would take heed of Idolatry, let him take heed how he lives in Egypt.
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The locall seat of Antichrist (and what seat can that be but Rome?) is called in the Revelations by three names:
The local seat of Antichrist (and what seat can that be but Room?) is called in the Revelations by three names:
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It is called Egypt, Rev. 11. 8. It is called Sodome in the same verse.
It is called Egypt, Rev. 11. 8. It is called Sodom in the same verse.
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It is called Babylon, in many places of the Revelations. It is called Babylon in regard of her crueltie.
It is called Babylon, in many places of the Revelations. It is called Babylon in regard of her cruelty.
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It is called Sodome, in regard of her filthinesse: and Egypt in regard of her Idolatry.
It is called Sodom, in regard of her filthiness: and Egypt in regard of her Idolatry.
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It is a hard matter for a man to live in Egypt, and not to taste,
It is a hard matter for a man to live in Egypt, and not to taste,
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and savour somewhat of the Idolatry of Egypt. Wee had sometime, in England, a proverb about going to Rome: They said, A man that went the first time to Rome, he went to see a wicked man there;
and savour somewhat of the Idolatry of Egypt. we had sometime, in England, a proverb about going to Room: They said, A man that went the First time to Room, he went to see a wicked man there;
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Hee that went the second time to Rome, went to be acquainted with that wicked man there;
He that went the second time to Room, went to be acquainted with that wicked man there;
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Hee that went the third time, brought him home with him. He that went the third time, brought him home with him.
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How many have wee seen (and it is pitie to see so many) of our Nobilitie and Gentry to goe to those Egyptian parts, and returne home againe:
How many have we seen (and it is pity to see so many) of our Nobilt and Gentry to go to those Egyptian parts, and return home again:
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but few of them bring home the same manners, the same Religion, nor the same soules they carried out with them.
but few of them bring home the same manners, the same Religion, nor the same Souls they carried out with them.
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Isaac had bestowed the blessing upon Jacob, his younger son;Isaac had bestowed the blessing upon Jacob, his younger son;
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you know the story, Gen. 27. But, when Isaac sent his sonne Jacob to Padan-Aram, though hee had blessed him before, the Scripture saith, hee blessed him againe, Gen. 28. If ever Parents had need to blesse their children, they had need to blesse them,
you know the story, Gen. 27. But, when Isaac sent his son Jacob to Padan-aram, though he had blessed him before, the Scripture Says, he blessed him again, Gen. 28. If ever Parents had need to bless their children, they had need to bless them,
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and blesse them againe, when they send them to travell to those forraine parts.
and bless them again, when they send them to travel to those foreign parts.
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Can a man be in a mill where much corne is ground, and have no badge of it upon his clothes? Can liquor be tunned up in a mustie vessell,
Can a man be in a mill where much corn is ground, and have no badge of it upon his clothes? Can liquour be tunned up in a musty vessel,
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and not taste of the cask? Can a man live in Ethiopia, and his face not be discoloured? Marke, in verse 35. of this Psalme I have now in hand;
and not taste of the cask? Can a man live in Ethiopia, and his face not be discoloured? Mark, in verse 35. of this Psalm I have now in hand;
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It is said there, The people were mingled among the heathen;
It is said there, The people were mingled among the heathen;
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and what came of it? They learned their workes. It is a hard matter for a man to be much conversant with Idolaters, and not learn Idolatry. It is a hard matter for a man to be much conversant with common drunkards, and not learn to drink.
and what Come of it? They learned their works. It is a hard matter for a man to be much conversant with Idolaters, and not Learn Idolatry. It is a hard matter for a man to be much conversant with Common drunkards, and not Learn to drink.
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It is a hard matter for a man to be a common companion with them that fit in the seat of the scornfull,
It is a hard matter for a man to be a Common Companion with them that fit in the seat of the scornful,
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and not to learn to scoffe.
and not to Learn to scoff.
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It is a hard matter for a man to live among blasphemers and swearers, and not learn to sweare.
It is a hard matter for a man to live among blasphemers and swearers, and not Learn to swear.
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O, Wo is me (saith David) that I am constrained to dwell at Meshek. Oh, Woe is me (Says David) that I am constrained to dwell At Meshek.
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Brethren, if by any meanes, by prayer, or all holy endeavours, you can keep your selves from the wo of living at Meshek among Idolaters, labour to doe it:
Brothers, if by any means, by prayer, or all holy endeavours, you can keep your selves from the woe of living At Meshek among Idolaters, labour to do it:
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it is a miserable condition to live among idolatrous or wicked persons.
it is a miserable condition to live among idolatrous or wicked Persons.
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But if divine providence shall necessarily cast you upon Meshek, and Egypt; if it stand with the good will and pleasure of God,
But if divine providence shall necessarily cast you upon Meshek, and Egypt; if it stand with the good will and pleasure of God,
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and there be no remedie, but the cords of your tabernacles must be fastned among the tents of Kedar, among Idolaters; then learne,
and there be no remedy, but the cords of your Tabernacles must be fastened among the tents of Kedar, among Idolaters; then Learn,
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and remember how Noah lived in the old world: hee walked with God, when all the world walked from him.
and Remember how Noah lived in the old world: he walked with God, when all the world walked from him.
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Remember how Lot lived in Sodome; how Joseph lived in the Court of Pharaoh, and Obadiah in the Court of Ahab, and Daniel in the Court of Babylon. Remember how the Saints lived in Nero's houshold, Phil. 4. 22. Remember a Church that held the Name of God,
remember how Lot lived in Sodom; how Joseph lived in the Court of Pharaoh, and Obadiah in the Court of Ahab, and daniel in the Court of Babylon. remember how the Saints lived in Nero's household, Philip 4. 22. remember a Church that held the Name of God,
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and denied not the Faith, that lived in such a place where Satan's throne was. The fish keepes the fresh taste, though it live in salt-water.
and denied not the Faith, that lived in such a place where Satan's throne was. The Fish keeps the fresh taste, though it live in Saltwater.
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A Myrtle loseth not the nature; it is a Myrtle still, though it grow in the midst of netles.
A Myrtle loses not the nature; it is a Myrtle still, though it grow in the midst of nettles.
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It is a foule shame to live among good men, in good places, & not be good:
It is a foul shame to live among good men, in good places, & not be good:
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but it is an high commendation to live among evill men, in evill places, and not be ill.
but it is an high commendation to live among evil men, in evil places, and not be ill.
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Thus much shall suffice concerning the Idoll: It was a calfe, and they learned to make it in Egypt.
Thus much shall suffice Concerning the Idol: It was a calf, and they learned to make it in Egypt.
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I come now to their worke, the making of it. They made a calfe in Horeb. There are three circumstances in that making of it.
I come now to their work, the making of it. They made a calf in Horeb. There Are three Circumstances in that making of it.
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First, who were they that made it? They made it. Secondly, where did they make it? In Horeb.
First, who were they that made it? They made it. Secondly, where did they make it? In Horeb.
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Thirdly, of what did they make it? That my Text speakes not of here, but wee must take it out of the story.
Thirdly, of what did they make it? That my Text speaks not of Here, but we must take it out of the story.
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It was of the golden eare-rings that Aaron tooke out of the eares of the men and women, of their sonnes, and daughters;
It was of the golden earrings that Aaron took out of the ears of the men and women, of their Sons, and daughters;
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and of that they made a calfe. They made a calfe in Horeb. For the first, the persons that made it:
and of that they made a calf. They made a calf in Horeb. For the First, the Persons that made it:
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They made it. The Hebrewes, the Jewes, would very faine put this from themselves; they say that there were some Egyptians that were mingled among them;They made it. The Hebrews, the Jews, would very feign put this from themselves; they say that there were Some egyptians that were mingled among them;
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and indeed, wee reade that there came out a great multitude, a mixed confused company came out of Egypt: but they were not these only that made the calf, the Israelites themselves made it too;
and indeed, we read that there Come out a great multitude, a mixed confused company Come out of Egypt: but they were not these only that made the calf, the Israelites themselves made it too;
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They made it. Yet, I doe not thinke that all of them had a hand in making of it:They made it. Yet, I do not think that all of them had a hand in making of it:
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I make no question, but some of them hated this calfe with a perfect hatred, and them that made it, & them that worshipped it:
I make no question, but Some of them hated this calf with a perfect hatred, and them that made it, & them that worshipped it:
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they were but some of the people that made it.
they were but Some of the people that made it.
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Harke what the Apostle saith, Let us not be Idolaters, as some of them were Idolaters, 1 Corinth. 10. 7. But some of them were Idolaters; yea, a great company of them were Idolaters. They made the calfe.
Hark what the Apostle Says, Let us not be Idolaters, as Some of them were Idolaters, 1 Corinth. 10. 7. But Some of them were Idolaters; yea, a great company of them were Idolaters. They made the calf.
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But how can it be said they made it? for, if you look in the story, wee shall finde that Aaron made it? Aaron threw their gold into the fornace.
But how can it be said they made it? for, if you look in the story, we shall find that Aaron made it? Aaron threw their gold into the furnace.
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Aaron polished the calfe. Aaron set up an Altar. Aaron proclaimed an holy day: To morrow shall be an holy day unto the Lord. Aaron polished the calf. Aaron Set up an Altar. Aaron proclaimed an holy day: To morrow shall be an holy day unto the Lord.
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It was Aaron that made it;
It was Aaron that made it;
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why is it not said, that Aaron made the calfe in Horeb, but, They made the calfe?
why is it not said, that Aaron made the calf in Horeb, but, They made the calf?
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Marke those words, where this storie is set downe, Exod. 3•. verse ult. It is said there, that God plagued the people for their sinne, in making the calfe that Aaron made.
Mark those words, where this story is Set down, Exod 3•. verse ult. It is said there, that God plagued the people for their sin, in making the calf that Aaron made.
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Marke, God plagued the people for their sinne in making the calfe that Aaron made. So the people, and Aaron both made it: the people first;
Mark, God plagued the people for their sin in making the calf that Aaron made. So the people, and Aaron both made it: the people First;
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They made it. Take these rules:They made it. Take these rules:
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A man may have a hand, hee may have fellowship in the unfruitfull workes of darknesse, many waies: foure especially.A man may have a hand, he may have fellowship in the unfruitful works of darkness, many ways: foure especially.
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It is the usuall phrase of Scripture: 1. A man is said to doe that that he doth not himself,
It is the usual phrase of Scripture: 1. A man is said to do that that he does not himself,
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but another man, if he command it; that is one.
but Another man, if he command it; that is one.
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So David slew Uriah the Hittite with the sword, because hee commanded him to be set in the Army where he might be slaine with the sword of the Children of Ammon.
So David slew Uriah the Hittite with the sword, Because he commanded him to be Set in the Army where he might be slain with the sword of the Children of Ammon.
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Secondly, a man may be said to doe that that another man doth, if hee doe counsell,
Secondly, a man may be said to do that that Another man does, if he do counsel,
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and perswade to it, and entice, and solicite to it.
and persuade to it, and entice, and solicit to it.
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Thus the High-Priests, and the Scribes, and Pharisees, are said with their wicked hands to take Christ, and to crucifie him,
Thus the High priests, and the Scribes, and Pharisees, Are said with their wicked hands to take christ, and to crucify him,
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and to hang him on a tree. and to hang him on a tree.
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They with their wicked hands did not doe it, but they perswaded Pilate to doe it with much importunity: therefore they did it.
They with their wicked hands did not do it, but they persuaded Pilate to do it with much importunity: Therefore they did it.
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Thirdly, a man may be said to doe that that another man doth, if hee occasion the doing of it.
Thirdly, a man may be said to do that that Another man does, if he occasion the doing of it.
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It is said of Judas, that hee purchased a field, Acts 1. ver. 18. This man purchased a field. Judas did not purchase it;
It is said of Judas, that he purchased a field, Acts 1. ver. 18. This man purchased a field. Judas did not purchase it;
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but Judas, by returning the money to the treasury again for which he sold Christ, gave them occasion to purchase it:
but Judas, by returning the money to the treasury again for which he sold christ, gave them occasion to purchase it:
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therefore this man purchased the field.
Therefore this man purchased the field.
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Fourthly, a man may be said to doe that that another man doth, if he doe not hinder the doing of it,
Fourthly, a man may be said to do that that Another man does, if he do not hinder the doing of it,
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if he ought, and might hinder it.
if he ought, and might hinder it.
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The men of Tyrus came upon the Sabbath day, and sold wares in Jerusalem: Nehemiah, that good governour, hee goes to the Rulers of the people, and saith;
The men of Tyre Come upon the Sabbath day, and sold wares in Jerusalem: Nehemiah, that good governor, he Goes to the Rulers of the people, and Says;
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What is this that you doe, and breake the Sabbath? Nehem 13. They brake it,What is this that you do, and break the Sabbath? Nehemiah 13. They brake it,
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because they should have hindred the breaking of it, and did it not. Wee have sinnes enough, and too many of our own to answer for;
Because they should have hindered the breaking of it, and did it not. we have Sins enough, and too many of our own to answer for;
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wee need not answer for the sins of others:
we need not answer for the Sins of Others:
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yet, wee shall answer for the sins of others too, for all those sinnes that other men have committed, if either wee Command them. Counsell them. Occasion them. Or not hinder them.
yet, we shall answer for the Sins of Others too, for all those Sins that other men have committed, if either we Command them. Counsel them. Occasion them. Or not hinder them.
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Aaron made the calfe: but yet they made it, because they would have him make it. Aaron made it.Aaron made the calf: but yet they made it, Because they would have him make it. Aaron made it.
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It is a thing to be considered a little.
It is a thing to be considered a little.
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Whether did Aaron sinne in making this calfe, or no? Did Aaron well in yielding to the people in making this calfe? Tantum Sacerdotem condemnare non audemus, &c. saith S. Ambrose, We dare not condemne so great an High-Priest;
Whither did Aaron sin in making this calf, or no? Did Aaron well in yielding to the people in making this calf? Tantum Sacerdotem condemnare non audemus, etc. Says S. Ambrose, We Dare not condemn so great an High-Priest;
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and we cannot tell how to justifie, and excuse him:
and we cannot tell how to justify, and excuse him:
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yet some, in former time, and one of late dayes, in our time (but a Papist) hath written a book, Munsius, de AARONE purgato, of Aaron purged:
yet Some, in former time, and one of late days, in our time (but a Papist) hath written a book, Munsius, de AARON purgato, of Aaron purged:
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Hee will free Aaron from all manner of sinne in making of this calfe; but it will not be:
He will free Aaron from all manner of sin in making of this calf; but it will not be:
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Should he purge him with Nitre, and with Fullers sope seven times over, hee could not doe it.
Should he purge him with Nitre, and with Fullers soap seven times over, he could not do it.
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I see the Fathers are wondrous carefull in extenuating this sin; and we may doe that, excuse it we cannot:
I see the Father's Are wondrous careful in extenuating this since; and we may do that, excuse it we cannot:
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we must needs acknowledge it a very great sin in this High-Priest.
we must needs acknowledge it a very great since in this High-Priest.
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First of all, say they, the people would have him doe it, hee would not have done it else. Well, be it so:
First of all, say they, the people would have him do it, he would not have done it Else. Well, be it so:
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hee was now a Governour left under Moses; hee should have been more vigilant and have looked better to his government.
he was now a Governor left under Moses; he should have been more vigilant and have looked better to his government.
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The permission of an evill, is as great an evill as the commission of it.
The permission of an evil, is as great an evil as the commission of it.
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Woe to that people that are humoured in their sins, either by the Ministers, or by the Magistrates;
Woe to that people that Are humoured in their Sins, either by the Ministers, or by the Magistrates;
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the one should check them, the other should punish them: but, woe to the people that are humoured in them.
the one should check them, the other should Punish them: but, woe to the people that Are humoured in them.
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But then you will say, This people was set upon a mischief, they would have it, there would be no remedie: Indeed Aaron told Moses so.
But then you will say, This people was Set upon a mischief, they would have it, there would be no remedy: Indeed Aaron told Moses so.
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It is true, they were so: Be they so;
It is true, they were so: Be they so;
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Aaron should have been more vigilant, more couragious, more resolute in his government to withstand them.Aaron should have been more vigilant, more courageous, more resolute in his government to withstand them.
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But they were importunate, and clamorous; they would never give Aaron over till hee had done it. Be it so:
But they were importunate, and clamorous; they would never give Aaron over till he had done it. Be it so:
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yet, this importunity of theirs, though it may extenuate the fault, cannot excuse it. Or, if you will say, it may excuse it:
yet, this importunity of theirs, though it may extenuate the fault, cannot excuse it. Or, if you will say, it may excuse it:
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it may excuse it à tanto, but not à toto; it may qualifie it somewhat, but it cannot justifie it.
it may excuse it à tanto, but not à toto; it may qualify it somewhat, but it cannot justify it.
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But, say they, it is likely the people would have stoned him if hee had not done it. It is like enough so;
But, say they, it is likely the people would have stoned him if he had not done it. It is like enough so;
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they were ready enough to take up stones;
they were ready enough to take up stones;
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they did it to Moses: but grant it, Aaron should have chosen rather to have died a thousand deaths,
they did it to Moses: but grant it, Aaron should have chosen rather to have died a thousand death's,
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then to suffer God almightie to be so dishonoured. Wee know what some said afterwards in the like case;
then to suffer God almighty to be so dishonoured. we know what Some said afterwards in the like case;
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Know, O King, that our God is able to deliver us from the fiery fornace; if not, wee will not worship thine Image. Know, Oh King, that our God is able to deliver us from the fiery furnace; if not, we will not worship thine Image.
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There is no question, Aaron cannot be excused in this sinne.
There is no question, Aaron cannot be excused in this sin.
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You may truly say thus farre for Aaron, that that hee did, hee did it out of feare,
You may truly say thus Far for Aaron, that that he did, he did it out of Fear,
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and out of weaknesse, and out of Pusillanimity; hee durst not displease the people; he did it out of feare, and frailtie.
and out of weakness, and out of Pusillanimity; he durst not displease the people; he did it out of Fear, and frailty.
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But take the sinne in it selfe, O it is a fearefull sinne in it's owne nature.
But take the sin in it self, Oh it is a fearful sin in it's own nature.
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Look in Deut. 9. 20. and you shall finde what Moses saith concerning it, that GOD was angry with Aaron for this sinne:
Look in Deuteronomy 9. 20. and you shall find what Moses Says Concerning it, that GOD was angry with Aaron for this sin:
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nay, hee was very angry with him for this sinne; yea, so angry, and very angry, that hee would have destroyed him:
nay, he was very angry with him for this sin; yea, so angry, and very angry, that he would have destroyed him:
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had not Moses made intercession for him, he had destroyed him.
had not Moses made Intercession for him, he had destroyed him.
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Now the anger of God is not wont to come like fire, to flame out against his servants, but upon mightie provocations.
Now the anger of God is not wont to come like fire, to flame out against his Servants, but upon mighty provocations.
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Surely God was provoked mightily against Aaron, that hee would have destroyed him, had not Moses made intercession.
Surely God was provoked mightily against Aaron, that he would have destroyed him, had not Moses made Intercession.
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There is no excuse of it.
There is no excuse of it.
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But then (This is a point of some use, let me not passe from it thus) Why did not God so stablish this servant of his, that hee might not fall into such a sinne as this? The Apostle saith, God is faithfull, and hee is able to stablish you,
But then (This is a point of Some use, let me not pass from it thus) Why did not God so establish this servant of his, that he might not fallen into such a sin as this? The Apostle Says, God is faithful, and he is able to establish you,
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and to deliver you from all evill, 2 Thess. 3. 3. The Apostle assures himselfe, God will deliver mee from every evill worke,
and to deliver you from all evil, 2 Thess 3. 3. The Apostle assures himself, God will deliver me from every evil work,
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and will preserve mee to his heavenly kingdome: and many such like places.and will preserve me to his heavenly Kingdom: and many such like places.
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God was able to establish Aaron, so that hee should not have condescended out of weaknesse to this request of theirs. It is true:
God was able to establish Aaron, so that he should not have condescended out of weakness to this request of theirs. It is true:
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but it pleased God to leave Aaron to himselfe, hee would suffer him to fall; and you may thinke that God hath some good ends in it.
but it pleased God to leave Aaron to himself, he would suffer him to fallen; and you may think that God hath Some good ends in it.
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God, being a good God, would not suffer evill to be in the world, but that hee knowes how to order that evill to some superiour event that is good.
God, being a good God, would not suffer evil to be in the world, but that he knows how to order that evil to Some superior event that is good.
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Surely, there was some speciall end why God suffered Aaron to fall into such a fearefull sinne as this.
Surely, there was Some special end why God suffered Aaron to fallen into such a fearful sin as this.
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I will tell you what I conceive.
I will tell you what I conceive.
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The first was this, to shew that the Leviticall Priest-hood of the old Law was imperfect.
The First was this, to show that the Levitical Priesthood of the old Law was imperfect.
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How could the Priest of the old Law perfectly reconcile a poore sinner to God,
How could the Priest of the old Law perfectly reconcile a poor sinner to God,
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since hee was a sinner himselfe? Looke in Heb. 7. and you shall see there, the Apostle shewes the difference between our Lord Jesus Christ, the High-Priest of the New Testament,
since he was a sinner himself? Look in Hebrew 7. and you shall see there, the Apostle shows the difference between our Lord jesus christ, the High-Priest of the New Testament,
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and the Priests of the Old Testament.
and the Priests of the Old Testament.
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Verse 27. The Priest of the Old Testament stood in need to offer for his owne sinnes first,
Verse 27. The Priest of the Old Testament stood in need to offer for his own Sins First,
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and then for the sinnes of the people. and then for the Sins of the people.
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The Priest of the old Law was not only to offer for the sinnes of the people, but for his owne sinnes;
The Priest of the old Law was not only to offer for the Sins of the people, but for his own Sins;
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yea, first for his owne sinnes, and then for the sinnes of the people. Now, how shall one sinner reconcile another sinner to God? It cannot be:
yea, First for his own Sins, and then for the Sins of the people. Now, how shall one sinner reconcile Another sinner to God? It cannot be:
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therefore, saith our Apostle there, verse 26. It became our High-Priest to be another manner of High-Priest, to be holy,
Therefore, Says our Apostle there, verse 26. It became our High-Priest to be Another manner of High-Priest, to be holy,
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and harmlesse, separated from sinners, and made higher then the heavens. and harmless, separated from Sinners, and made higher then the heavens.
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That is one reason, to shew that the Priest-hood of the old Law could not perfectly reconcile men to God.
That is one reason, to show that the Priesthood of the old Law could not perfectly reconcile men to God.
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A second reason why God permitted him to fall, was, that in so great dignity as Aaron was now assigned to, in so great a place as the high-Priest-hood, Aaron might learne to walk humbly with his God.
A second reason why God permitted him to fallen, was, that in so great dignity as Aaron was now assigned to, in so great a place as the high-Priest-hood, Aaron might Learn to walk humbly with his God.
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There is nothing that will beat downe a child of God more in the sight of his owne eyes,
There is nothing that will beatrice down a child of God more in the sighed of his own eyes,
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then the sight of his owne corruptions, and the conscience of his owne unworthinesse.
then the sighed of his own corruptions, and the conscience of his own unworthiness.
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Solomon tells us, that All the afflictions that God sends a man under the sun, are to humble him: Solomon tells us, that All the afflictions that God sends a man under the sun, Are to humble him:
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And all that is too little.
And all that is too little.
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God is faine sometimes to let corruptions loose in his children, to suffer his owne children many times to have many a fearefull conflict,
God is feign sometime to let corruptions lose in his children, to suffer his own children many times to have many a fearful conflict,
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and combate, and Messenger of Satan to buffet them, a pricke in the flesh to molest them;
and combat, and Messenger of Satan to buffet them, a prick in the Flesh to molest them;
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hee suffers them to have many fearefull tryalls in the flesh, to the intent that, there being such a Jebusite in the land, such an enemy in our own bowels, such a thorne in our eyes, such prickes in our sides, the proud heart may never finde time to sit,
he suffers them to have many fearful trials in the Flesh, to the intent that, there being such a Jebusite in the land, such an enemy in our own bowels, such a thorn in our eyes, such pricks in our sides, the proud heart may never find time to fit,
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and blesse it selfe in any gift or grace, wherewith God hath honoured it.
and bless it self in any gift or grace, wherewith God hath honoured it.
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Nay, here is not all, God doth not only suffer corruptions to grow and to rule in his children, that he may humble them:
Nay, Here is not all, God does not only suffer corruptions to grow and to Rule in his children, that he may humble them:
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But, God sometime permitts his children to fall into some great sinne, that they may not fall into Pride, saith Saint Austine. I am bold to speake it:
But, God sometime permits his children to fallen into Some great sin, that they may not fallen into Pride, Says Saint Augustine. I am bold to speak it:
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I thinke it profitable for the children of God sometimes to sin, to keep them from falling into Pride.
I think it profitable for the children of God sometime to since, to keep them from falling into Pride.
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As a Physician, when hee would cure a Convulsion, hee doth what hee can to procure an Ague:
As a physician, when he would cure a Convulsion, he does what he can to procure an Ague:
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so God, to cure Pride (that dangerous sin in his children) many times suffers them to fall into other sins,
so God, to cure Pride (that dangerous since in his children) many times suffers them to fallen into other Sins,
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though they be fearfull in themselves, that they may not fall into Pride.
though they be fearful in themselves, that they may not fallen into Pride.
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When men grow proud of any gift or grace that God hath honoured them with, A man (as Gregorie speakes) makes a sore of a salve:
When men grow proud of any gift or grace that God hath honoured them with, A man (as Gregory speaks) makes a soar of a salve:
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Therefore God suffers them to fall into other sinnes, that so he may make a salve of a sore;
Therefore God suffers them to fallen into other Sins, that so he may make a salve of a soar;
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that, when a man hath been wounded by his owne vertues, hee may be healed by his owne vices: That is the second reason.
that, when a man hath been wounded by his own Virtues, he may be healed by his own vices: That is the second reason.
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Thirdly, God suffered him to fall, I conceive for this; to teach Aaron to looke compassionately, being a Priest, upon poore sinners, considering himselfe.
Thirdly, God suffered him to fallen, I conceive for this; to teach Aaron to look compassionately, being a Priest, upon poor Sinners, considering himself.
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Remember the Apostles precept, Galat. 6. Brethren, if any of you be overtaken with a fault, you that are spirituall (yea, they especially, whose Function and Ministery is spirituall) you that are spirituall, restore such a man with the spirit of meeknesse, restore him againe;
remember the Apostles precept, Galatians 6. Brothers, if any of you be overtaken with a fault, you that Are spiritual (yea, they especially, whose Function and Ministry is spiritual) you that Are spiritual, restore such a man with the Spirit of meekness, restore him again;
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the Greek word is, set him in joynt againe:
the Greek word is, Set him in joint again:
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Doe you see him out of joynt? handle him gently, as you doe a bone that is out, set him in joynt againe with the spirit of meeknesse:
Do you see him out of joint? handle him gently, as you do a bone that is out, Set him in joint again with the Spirit of meekness:
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Why? Considering thy selfe, lest thou also be tempted.
Why? Considering thy self, lest thou also be tempted.
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That good Father, that heard tell of the fall of his brother, hee cried out, Alas! hee fell to day,
That good Father, that herd tell of the fallen of his brother, he cried out, Alas! he fell to day,
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and I may fall to morrow. and I may fallen to morrow.
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O Consider thy selfe, either thou art tempted, or hast been tempted, or mayest be tempted, as that man was.
Oh Consider thy self, either thou art tempted, or hast been tempted, or Mayest be tempted, as that man was.
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The Lord would have Aaron to fall, that hee might look with an eye of compassion upon sinners.
The Lord would have Aaron to fallen, that he might look with an eye of compassion upon Sinners.
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Then, lastly, It pleased God to suffer him to fall thus, that hee might be a warning to us: Quomodò tener Agnus, &c. Alas!
Then, lastly, It pleased God to suffer him to fallen thus, that he might be a warning to us: Quomodò tener Agnus, etc. Alas!
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how shall the tender Lamb doe, when the Bell-wether of the flock is thus endangered? If Aaron the saint of the Lord (as hee is called in this Psalme) a man so familiarly acquainted with God,
how shall the tender Lamb do, when the Bellwether of the flock is thus endangered? If Aaron the saint of the Lord (as he is called in this Psalm) a man so familiarly acquainted with God,
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and divine visions, and a man that had been so powerfull with Moses in working miracles;
and divine visions, and a man that had been so powerful with Moses in working Miracles;
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a man that approached so near to God, a man so long conversant with God, a man that had gone of so many errands of God,
a man that approached so near to God, a man so long conversant with God, a man that had gone of so many errands of God,
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as hee did with Moses to Pharaoh: If so holy, and so great a man as hee, fell into so great a sinne as this;
as he did with Moses to Pharaoh: If so holy, and so great a man as he, fell into so great a sin as this;
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then let us learn to worke out our salvation with feare and trembling.
then let us Learn to work out our salvation with Fear and trembling.
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Howle Firr-tree (saith the Prophet) when the Cedar fals. Be not high-minded, but feare. Howle Fir-tree (Says the Prophet) when the Cedar falls. Be not High-minded, but Fear.
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It is the use wee are to mak of it. So much for the first circumstance.
It is the use we Are to make of it. So much for the First circumstance.
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The second circumstance is, Where they made this calfe. In Horeb. There ran all along in Arabia, a ridge of mountaines;
The second circumstance is, Where they made this calf. In Horeb. There ran all along in Arabia, a ridge of Mountains;
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it was but one mountain, but there were two great tops of it; Sinai was one, and Horeb was the other;
it was but one mountain, but there were two great tops of it; Sinai was one, and Horeb was the other;
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and you shall finde them sometime called by the one name, and sometimes by the other:
and you shall find them sometime called by the one name, and sometime by the other:
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sometimes the whole mountaine is called by the name of Sinai, sometimes all the mountaine is called by the name of Horeb; sometime by the one top, sometime by the other.
sometime the Whole mountain is called by the name of Sinai, sometime all the mountain is called by the name of Horeb; sometime by the one top, sometime by the other.
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Now, this is a thing to be observed;
Now, this is a thing to be observed;
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they were not gone yet from Horeb, the law was given in Sinai but a little before, where the Lord charged them out of the fire, Thou shalt not make an Image to me;
they were not gone yet from Horeb, the law was given in Sinai but a little before, where the Lord charged them out of the fire, Thou shalt not make an Image to me;
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they were but at the foot of the hill, and had not tarried there much above a month after the law was given:
they were but At the foot of the hill, and had not tarried there much above a Monn After the law was given:
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they saw mount Sinai before them, that was the higher top, and they could not but remember how mount Sinai was all on a smoaking fire and flame,
they saw mount Sinai before them, that was the higher top, and they could not but Remember how mount Sinai was all on a smoking fire and flame,
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and with what earnestnesse God had charged them, Thou shalt not make any similitude of mee:
and with what earnestness God had charged them, Thou shalt not make any similitude of me:
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they were not yet gone altogether from the mountaine, they were yet in Horeb; and yet, you see,
they were not yet gone altogether from the mountain, they were yet in Horeb; and yet, you see,
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as it is ver. 13. They made haste, and forgat God, and fell to this sinne:
as it is ver. 13. They made haste, and forgot God, and fell to this sin:
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so saith God to Moses, Goe, get the downe;
so Says God to Moses, Go, get thee down;
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this people are quickly gone out of the way, Exod. 32. 7. You may see it in this.this people Are quickly gone out of the Way, Exod 32. 7. You may see it in this.
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I stand not upon that point.
I stand not upon that point.
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The third circumstance is, Whereof did they make this calfe? They made it of their golden eare-rings, Pull off the golden ear-rings (saith he) from your wives, and your sonnes,
The third circumstance is, Whereof did they make this calf? They made it of their golden earrings, Pull off the golden earrings (Says he) from your wives, and your Sons,
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and your Daughters, and give them to mee. and your Daughters, and give them to me.
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No doubt of it, but the servant of God, Aaron, would faine by this have diverted them from making them a calfe: Hee would faine have turned them from it, if hee could:
No doubt of it, but the servant of God, Aaron, would feign by this have diverted them from making them a calf: He would feign have turned them from it, if he could:
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Hee knew that all those people in those Easterne parts were much delighted in ornaments, in eare-rings:
He knew that all those people in those Eastern parts were much delighted in Ornament, in earrings:
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they say, they weare them usually there to this day.
they say, they wear them usually there to this day.
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And suppose hee could perswade the men to be content to part with their ornaments out of their eares;
And suppose he could persuade the men to be content to part with their Ornament out of their ears;
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yet he thought it impossible to get the women to part with theirs. What? for a woman to part with her jewels, and ornaments! This seems a thing impossible:
yet he Thought it impossible to get the women to part with theirs. What? for a woman to part with her Jewels, and Ornament! This seems a thing impossible:
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You see they are so desirous of them, they will, many of them, pinch their bellies, that they may lay somewhat more upon their backes:
You see they Are so desirous of them, they will, many of them, pinch their bellies, that they may lay somewhat more upon their backs:
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We know there are many that had rather their bellies should want sufficient sustenance, then their backes a superfluous ornament.
We know there Are many that had rather their bellies should want sufficient sustenance, then their backs a superfluous ornament.
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You see what a hard matter it is to get women to leave an idle instrument,
You see what a hard matter it is to get women to leave an idle Instrument,
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or a bagge of vanity that they carrie about with them;
or a bag of vanity that they carry about with them;
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but, to leave their jewels, to part with their ornaments, hee never thought they would doe it,
but, to leave their Jewels, to part with their Ornament, he never Thought they would do it,
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though the men might part from theirs: yet they all do, both men and women.
though the men might part from theirs: yet they all do, both men and women.
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Wee may observe how easily men and women will part with any thing to maintaine Idolatry.
we may observe how Easily men and women will part with any thing to maintain Idolatry.
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I cannot tell, whether it be (as that Father imagined) the pride of our hearts, that wee are in love with the workes of our owne hands, with the devices of our owne braine, with the invention of our own spirits;
I cannot tell, whither it be (as that Father imagined) the pride of our hearts, that we Are in love with the works of our own hands, with the devices of our own brain, with the invention of our own spirits;
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that because they are our own, we like them:
that Because they Are our own, we like them:
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Or, whether it be the vigilancy of the divell, that roaring lyon, that goes about seeking whom he may devoure;
Or, whither it be the vigilancy of the Devil, that roaring Lion, that Goes about seeking whom he may devour;
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or what else is the cause, I know not:
or what Else is the cause, I know not:
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but this I know, men are more willing to part with any thing to an Idoll, to a superstitious worship,
but this I know, men Are more willing to part with any thing to an Idol, to a superstitious worship,
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then to the true worship and service of God. And for this cause, Idolatry may fitly be compared to whoredome:
then to the true worship and service of God. And for this cause, Idolatry may fitly be compared to whoredom:
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You see, a whore-monger will be pinching and sparing enough to his wife and children at home,
You see, a whoremonger will be pinching and sparing enough to his wife and children At home,
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but he cares not how expensive, and excessive, and lavish he be upon his whores abroad:
but he Cares not how expensive, and excessive, and lavish he be upon his whores abroad:
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Thus it is in spirituall whoredome;
Thus it is in spiritual whoredom;
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men are never so niggardly as in the worship of God, but they are content to part with any thing for the maintaining of Idolatry.
men Are never so niggardly as in the worship of God, but they Are content to part with any thing for the maintaining of Idolatry.
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This forwardnesse of this people, even to pull their very eare-rings out of their eares, to bestow upon an Idoll, it will rise up and condemne us, that are not willing to pull any thing out of our purses, to the worship and service of God.
This forwardness of this people, even to pull their very earrings out of their ears, to bestow upon an Idol, it will rise up and condemn us, that Are not willing to pull any thing out of our purses, to the worship and service of God.
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Many men, in this liberall age we live in, are content, with the Wise men, to take a great journey to see Christ:
Many men, in this liberal age we live in, Are content, with the Wise men, to take a great journey to see christ:
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peradventure they are content to fall downe and worship him; but they are not willing, with those Wise-men, to open their treasures.
Peradventure they Are content to fallen down and worship him; but they Are not willing, with those Wise men, to open their treasures.
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Speake to them of opening their treasures, whether for works of piety to God, or of charity to men,
Speak to them of opening their treasures, whither for works of piety to God, or of charity to men,
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then they stand at it, as Naaman the Assyrian, Nay the Lord be mercifull to me for that.
then they stand At it, as Naaman the assyrian, Nay the Lord be merciful to me for that.
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Brethren, I could speak a great deale more to this purpose, but I am loath to trouble you.
Brothers, I could speak a great deal more to this purpose, but I am loath to trouble you.
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Then, besides, I know how unnecessary this is in this place. I have had many a time here, twice especially, a plentifull experience of your forwardnesse.
Then, beside, I know how unnecessary this is in this place. I have had many a time Here, twice especially, a plentiful experience of your forwardness.
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I have seene how your hearts have beene enlarged in bounty towards the enlarging of this place;
I have seen how your hearts have been enlarged in bounty towards the enlarging of this place;
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towards the maintenance of the Ministery, and service of God in this place. I need not speake of that now.
towards the maintenance of the Ministry, and service of God in this place. I need not speak of that now.
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But yet I will exhort you now to a worke of charity.
But yet I will exhort you now to a work of charity.
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Do you remember the Briefe that was read even now, for that poore towne of Cambridge? Me thought your hearts did even yearne within you with pity and compassion, to heare of almost 3000. poore distressed soules, brought into this extreame misery, through the hand of * God.
Do you Remember the Brief that was read even now, for that poor town of Cambridge? Me Thought your hearts did even yearn within you with pity and compassion, to hear of almost 3000. poor distressed Souls, brought into this extreme misery, through the hand of * God.
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Brethren, I need say no more;
Brothers, I need say no more;
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I beseech you give us, that are your servants in ordinary, (here in the worke of the Ministery, both of the one side, and of the other;
I beseech you give us, that Are your Servants in ordinary, (Here in the work of the Ministry, both of the one side, and of the other;
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we are all brought up in the Universities) I pray give us leave to repaire to your houses,
we Are all brought up in the Universities) I pray give us leave to repair to your houses,
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and, If there be any consolation of Christ, any comfort of love, any fellowship of the Spirit;
and, If there be any consolation of christ, any Comfort of love, any fellowship of the Spirit;
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any communion of Saints, any bowels, any mercy, fulfill our joy in this. any communion of Saints, any bowels, any mercy, fulfil our joy in this.
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I beseech you bestow such a blessing upon that poore Towne, and the poore Inhabitants, that they may be occasioned,
I beseech you bestow such a blessing upon that poor Town, and the poor Inhabitants, that they may be occasioned,
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and we for them, to blesse you again, and pray to God, to restore that which you shall give, in the riches of grace here, and of glory hereafter. FINIS.
and we for them, to bless you again, and pray to God, to restore that which you shall give, in the riches of grace Here, and of glory hereafter. FINIS.
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PSAL. 106. 19, 20. They made a calfe in Horeb, and worshipped the molten Image, &c. I Began to handle these words the last Lords day.
PSALM 106. 19, 20. They made a calf in Horeb, and worshipped the melted Image, etc. I Began to handle these words the last lords day.
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There are three things in them. First, the Idoll, a calfe, or young Oxe, or Bullock.
There Are three things in them. First, the Idol, a calf, or young Ox, or Bullock.
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Secondly, their sin in this calfe, in three things: First, in making of it. Then, in worshipping of it.
Secondly, their since in this calf, in three things: First, in making of it. Then, in worshipping of it.
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And then, in changing their glory into the similitude of it. They made a calfe in Horeb, They worshipped the molten Image. They changed their glory, &c. The third thing is the roote of this sin, the cause of it, whence it grew;
And then, in changing their glory into the similitude of it. They made a calf in Horeb, They worshipped the melted Image. They changed their glory, etc. The third thing is the root of this since, the cause of it, whence it grew;
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it grew from forgetfulnesse of God and his works. The God they forgat was their Saviour.
it grew from forgetfulness of God and his works. The God they forgot was their Saviour.
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The works they forgat were, First, great works. Secondly, wonderfull works. Thirdly, terrible works.
The works they forgot were, First, great works. Secondly, wonderful works. Thirdly, terrible works.
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They forgat God their Saviour, that had done great things for them in Egypt, wondrous things in the land of Ham, terrible things by the Red sea. They forgot God their Saviour, that had done great things for them in Egypt, wondrous things in the land of Ham, terrible things by the Read sea.
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Of the Idoll I have spoken; and of their first work in making of it; wherein I considred three circumstances, First, who made it. Secondly, where they made it.
Of the Idol I have spoken; and of their First work in making of it; wherein I considered three Circumstances, First, who made it. Secondly, where they made it.
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Thirdly, of what they made it. I now go on to the second thing. They worshipped the molten Image.
Thirdly, of what they made it. I now go on to the second thing. They worshipped the melted Image.
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This was the end for which they would have it made, and so consequently, they turned the glory of God into this similitude: Here was their sin;
This was the end for which they would have it made, and so consequently, they turned the glory of God into this similitude: Here was their since;
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which was not so much in making of it, they might have made it without sinne;
which was not so much in making of it, they might have made it without sin;
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but to make it, to that end, to worship it, this was abominable.
but to make it, to that end, to worship it, this was abominable.
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Now, because these are dangerous dayes wherein we live, and there are a generation of men, that will compasse Sea and Land to make a proselyte.
Now, Because these Are dangerous days wherein we live, and there Are a generation of men, that will compass Sea and Land to make a proselyte.
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Out of my desire to stablish your hearts in the true and sincere worship of God, I shall, besides my custome, fall upon a matter of Controversie,
Out of my desire to establish your hearts in the true and sincere worship of God, I shall, beside my custom, fallen upon a matter of Controversy,
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and discusse the question, betweene the Church of Rome and us, about worshipping of Images.
and discuss the question, between the Church of Rome and us, about worshipping of Images.
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There is a great dispute betweene them and us, about this peoples Idolatry in worshipping this calfe.
There is a great dispute between them and us, about this peoples Idolatry in worshipping this calf.
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We do beleeve the sin was sinfull above measure: but yet they would make it somewhat worse then it was;
We do believe the since was sinful above measure: but yet they would make it somewhat Worse then it was;
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because they would not be thought to be Idolaters, as these were.
Because they would not be Thought to be Idolaters, as these were.
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The thing will ask a little time to discusse it, more then I have to day;
The thing will ask a little time to discuss it, more then I have to day;
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I shall but make an entrance into it. I shall tell you what order I will take in the handling of it.
I shall but make an Entrance into it. I shall tell you what order I will take in the handling of it.
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First, I will shew you, That the making of an Image is not simply forbidden, except it be, in way of Religion, to worship, and to serve God by it. That is the first.
First, I will show you, That the making of an Image is not simply forbidden, except it be, in Way of Religion, to worship, and to serve God by it. That is the First.
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They made it, and, they worshipped it. They made it, and, they worshipped it.
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A second thing I will shew is this, That all application of divine honour to any Image whatsoever, is Idolatry.
A second thing I will show is this, That all application of divine honour to any Image whatsoever, is Idolatry.
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I will shew you thirdly, That all Idolaters do change their God; they change their glory into the similitude of that they worship.
I will show you Thirdly, That all Idolaters do change their God; they change their glory into the similitude of that they worship.
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I will shew you fourthly, That the Church of Rome doth commit as grievous Idolatry in worshipping their Images,
I will show you fourthly, That the Church of Rome does commit as grievous Idolatry in worshipping their Images,
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as this people did in worshipping of this Calfe. Lastly, I will shew what use we are to make of the whole.
as this people did in worshipping of this Calf. Lastly, I will show what use we Are to make of the Whole.
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I say, I cannot do all to day, I shall but begin it; but have patience till I can end it:
I say, I cannot do all to day, I shall but begin it; but have patience till I can end it:
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And if, in the handling of these things, I alledge either Fathers, or Councels, or Traditions of the Church,
And if, in the handling of these things, I allege either Father's, or Counsels, or Traditions of the Church,
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or History, more then I use, or more then I think is fit in popular Sermons;
or History, more then I use, or more then I think is fit in popular Sermons;
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I pray beare with me, and consider whom I deale with, with unreasonable men, such as will not be satisfied with the meere authority of holy Scripture. For the first point;
I pray bear with me, and Consider whom I deal with, with unreasonable men, such as will not be satisfied with the mere Authority of holy Scripture. For the First point;
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The making of an Image is no act of Idolatry, except it be, by way of Religion, to worship God by it: that is my first proposition.
The making of an Image is no act of Idolatry, except it be, by Way of Religion, to worship God by it: that is my First proposition.
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God doth never in the Scripture simply forbid the making of an Image.
God does never in the Scripture simply forbid the making of an Image.
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He saith in the second Commandement, Thou shalt not make to thy selfe any graven Image:
He Says in the second Commandment, Thou shalt not make to thy self any graved Image:
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It is true, but you must know, that that is a Commandement of the first Table:
It is true, but you must know, that that is a Commandment of the First Table:
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Now the first Table concernes the worship of God; so you must understand it by way of relation to the worship of God;
Now the First Table concerns the worship of God; so you must understand it by Way of Relation to the worship of God;
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Thou shalt not make an Image. Thou shalt not make an Image.
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If you will heare God expounding his owne Law that it is thus, looke in Levit. 26. 1. Ye shall make you no Idols,
If you will hear God expounding his own Law that it is thus, look in Levit. 26. 1. You shall make you no Idols,
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nor graven Image, neither shal ye set up any Image of stone in your land, to bow downe unto it. nor graved Image, neither shall you Set up any Image of stone in your land, to bow down unto it.
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So, it is not the making of the Image that is forbidden, but the bowing downe to the Image we have made;
So, it is not the making of the Image that is forbidden, but the bowing down to the Image we have made;
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or the making it to that end to bow downe, that is Idolatry.
or the making it to that end to bow down, that is Idolatry.
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If the making of an Image were simply and absolutely evill, then surely the same Art,
If the making of an Image were simply and absolutely evil, then surely the same Art,
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and skill, and cunning that some men have in carving and graving of Images, should never be attributed to the Spirit of God as the author of it.
and skill, and cunning that Some men have in carving and graving of Images, should never be attributed to the Spirit of God as the author of it.
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Now you shall finde what God saith, I have filled Bezaleel and Aholiab with the spirit of wisdome,
Now you shall find what God Says, I have filled Bezaleel and Aholiab with the Spirit of Wisdom,
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and understanding, and knowledge, to work all such rare curious inventions, whereof some were Images, as you shall heare anon.and understanding, and knowledge, to work all such rare curious Inventions, whereof Some were Images, as you shall hear anon.
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God allows the making of Images to foure uses, which I shall name unto you. First, he allows us to make an Image for the distinction of coines.
God allows the making of Images to foure uses, which I shall name unto you. First, he allows us to make an Image for the distinction of coins.
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The first coines almost that I can finde in all the Scriptures mentioned, they were stamped with a Lamb upon them,
The First coins almost that I can find in all the Scriptures mentioned, they were stamped with a Lamb upon them,
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and were called for that cause Lambs.
and were called for that cause Lambs.
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You reade in Gen. 33. 19. that Jacob did purchase a field, a parcell of ground, of Hamor the son of Shechem; and he purchased it for an hundred pieces of silver, a hundred pieces of money; so it is called there:
You read in Gen. 33. 19. that Jacob did purchase a field, a parcel of ground, of Hamor the son of Shechem; and he purchased it for an hundred Pieces of silver, a hundred Pieces of money; so it is called there:
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but the Hebrew phrase is, with an hundred Lambs. He bought it with money, so Stephen saith.
but the Hebrew phrase is, with an hundred Lambs. He bought it with money, so Stephen Says.
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But why doth he say with an hundred Lambs? It was money stamped with a Lamb.
But why does he say with an hundred Lambs? It was money stamped with a Lamb.
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So in Job ult. every one of Jobs friends brought to him a piece of money, our Translation reads it so;
So in Job ult. every one of Jobs Friends brought to him a piece of money, our translation reads it so;
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but the Hebrew phrase is a Lamb; a piece of money so stamped. As we call that piece of gold that is stamped with an Angel, an Angel;
but the Hebrew phrase is a Lamb; a piece of money so stamped. As we call that piece of gold that is stamped with an Angel, an Angel;
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so the Scripture called that piece of money that was stamped with a Lamb, a Lamb.
so the Scripture called that piece of money that was stamped with a Lamb, a Lamb.
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This was the ancient coine I finde.
This was the ancient coin I find.
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Then that same shekell that we reade oft of in Scripture, it had two figures upon it;
Then that same shekel that we read oft of in Scripture, it had two figures upon it;
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it had the likenesse of the pot of Manna on the one side, and the likenesse of Aarons Rod on the other side.
it had the likeness of the pot of Manna on the one side, and the likeness of Aaron's Rod on the other side.
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Our Lord said to the Herodians, Shew me a penny: Whose Image hath it? Caesars.
Our Lord said to the Herodians, Show me a penny: Whose Image hath it? Caesars.
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Our Lord disliked not to have Caesars Image upon a penny;
Our Lord disliked not to have Caesars Image upon a penny;
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but, saith he, Give to Caesar that which belongeth to Caesar, and to God that which is Gods. God allows us Images for distinction of coins, that is one.
but, Says he, Give to Caesar that which belongeth to Caesar, and to God that which is God's God allows us Images for distinction of coins, that is one.
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Secondly, God allows Images for ornament.
Secondly, God allows Images for ornament.
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Solomon made a throne of Ivory that had six steps to it, and on both sides of the steps, on the right hand,Solomon made a throne of Ivory that had six steps to it, and on both sides of the steps, on the right hand,
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and on the left, were Lions made; there were 12. Lions: It was for ornament, an ornament of Glory;
and on the left, were Lions made; there were 12. Lions: It was for ornament, an ornament of Glory;
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There was not such a throne in any Kingdome, saith the Scripture. Nay, farther: here you see the people made a similitude of an Oxe that eateth grasse; There was not such a throne in any Kingdom, Says the Scripture. Nay, farther: Here you see the people made a similitude of an Ox that Eateth grass;
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Solomon he made twelve such similitudes of Oxen. Look in 2 Chron. 4. 3, 4. you shall finde, that the molten Sea stood on 12. Oxen that Solomon had made.Solomon he made twelve such Similitudes of Oxen. Look in 2 Chronicles 4. 3, 4. you shall find, that the melted Sea stood on 12. Oxen that Solomon had made.
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This people made the similitude of an Oxe that eateth grasse; Solomon made twelve similitudes, or likenesses of Oxen that eate grasse:
This people made the similitude of an Ox that Eateth grass; Solomon made twelve Similitudes, or Likenesses of Oxen that eat grass:
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Solomon was never reproved for this; this people was plagued for theirs. There is the difference then;Solomon was never reproved for this; this people was plagued for theirs. There is the difference then;
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they made it for one end, and Solomon for another: they made it for worship, and Solomon for ornament.
they made it for one end, and Solomon for Another: they made it for worship, and Solomon for ornament.
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God allows us Images for ornament.
God allows us Images for ornament.
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Nay, of what shape the Cherubims were that you reade of oft in Scripture, that were made in the Temple, it is hard to say:
Nay, of what shape the Cherubims were that you read of oft in Scripture, that were made in the Temple, it is hard to say:
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Josephus saith, it cannot be affirmed, or conjectured. We usually think the face of a Cherubim was like the face of a man;Josephus Says, it cannot be affirmed, or conjectured. We usually think the face of a Cherubin was like the face of a man;
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but you shall finde there is a difference betweene them, Ezek. 10. 4. Every beast had foure faces;
but you shall find there is a difference between them, Ezekiel 10. 4. Every beast had foure faces;
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one face like the face of a Cherubim, another like the face of a Man;
one face like the face of a Cherubin, Another like the face of a Man;
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the third like the face of a Lion, and the fourth like the face of an Eagle. These were all different faces;the third like the face of a lion, and the fourth like the face of an Eagl. These were all different faces;
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the face of a Cherubim, and the face of a Man then are different faces:
the face of a Cherubin, and the face of a Man then Are different faces:
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But, of what shape soever they are, God commanded Cherubims to be made in his Tabernacle: yea, and Solomon made Cherubims;
But, of what shape soever they Are, God commanded Cherubims to be made in his Tabernacle: yea, and Solomon made Cherubims;
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not only those two Cherubims in the Sanctum Sanctorum, the most holy place;
not only those two Cherubims in the Sanctum Sanctorum, the most holy place;
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but he made Cherubims all along the wals of the Temple, and all upon the vailes of the Temple,
but he made Cherubims all along the walls of the Temple, and all upon the vails of the Temple,
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and upon the brims of the vessels, and upon divers utensils in the house and service of God Solomon made Cherubims.
and upon the brims of the vessels, and upon diverse utensils in the house and service of God Solomon made Cherubims.
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And, together with them, he made the Images of Lions, and Buls, and Flowers, and Palme-trees, and of Pomegranates: All these were for ornament.
And, together with them, he made the Images of Lions, and Bulls, and Flowers, and Palm trees, and of Pomegranates: All these were for ornament.
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I conclude then, It is lawfull for us to adorne and beautifie our houses:
I conclude then, It is lawful for us to adorn and beautify our houses:
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yea, it is lawfull to adorne and beautifie the house of God, the wals, the windows with such Images, as
yea, it is lawful to adorn and beautify the house of God, the walls, the windows with such Images, as
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First, may not hinder the people in their devotion. Secondly, such as are in no danger to be abused to Idolatry or superstition. That is my second.
First, may not hinder the people in their devotion. Secondly, such as Are in no danger to be abused to Idolatry or Superstition. That is my second.
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Thirdly, it is lawfull to make Images for monument.
Thirdly, it is lawful to make Images for monument.
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You know how the Brazen Serpent was made at Gods command in the wildernesse, and that though it were the similitude of a Serpent;
You know how the Brazen Serpent was made At God's command in the Wilderness, and that though it were the similitude of a Serpent;
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yet, notwithstanding, this was preserved afterward as a monument for the space of 700. yeares, no fewer;
yet, notwithstanding, this was preserved afterwards as a monument for the Molle of 700. Years, no fewer;
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for, as long as it was a monument, it was preserved:
for, as long as it was a monument, it was preserved:
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but when it came to be abused to Idolatry, as you shall heare anon, then it was broken in pieces.
but when it Come to be abused to Idolatry, as you shall hear anon, then it was broken in Pieces.
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Those same Statues, those Images of our Kings, and Queens, and Nobles, and great personages, in Westminster or Pauls, that are set on their Tombes, to what end serve they,
Those same Statues, those Images of our Kings, and Queen's, and Nobles, and great Personages, in Westminster or Paul's, that Are Set on their Tombs, to what end serve they,
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but to be monuments? The Father may set up a monument, a statue, upon the grave of his deceased child,
but to be monuments? The Father may Set up a monument, a statue, upon the grave of his deceased child,
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or the child upon the grave of his Father. This God hath allowed us; Christian Religion never forbade it, and the Christian Church hath alway practised it; for Monument.
or the child upon the grave of his Father. This God hath allowed us; Christian Religion never forbade it, and the Christian Church hath always practised it; for Monument.
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Fourthly, it is lawfull to have an Image for History; there is an historicall use of Images.
Fourthly, it is lawful to have an Image for History; there is an historical use of Images.
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The Naturall History of beasts, birds, and plants may be set downe by Imagerie: they cannot well be made knowne without the figures of these beasts, and these birds.
The Natural History of beasts, Birds, and plants may be Set down by Imagery: they cannot well be made known without the figures of these beasts, and these Birds.
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How profitable the figures of plants and herbs are in Herbals, I think there is no man but he doth know, that knows the use of an Herball, or Naturall Histories.
How profitable the figures of plants and herbs Are in Herbals, I think there is no man but he does know, that knows the use of an Herbal, or Natural Histories.
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Then secondly, the Ecclesiasticall histories of the Church, the martyrdomes of the Saints, the sacred histories of the Bible, the historie of Adam and Eve, seduced by the Serpent,
Then secondly, the Ecclesiastical histories of the Church, the martyrdoms of the Saints, the sacred histories of the bible, the history of Adam and Eve, seduced by the Serpent,
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or the history of Abel slaine by Cain, or the history of Abraham sacrificing Isaac, or of David killing Goliah, or of Solomon judging and giving the Child to the right mother;
or the history of Abel slain by Cain, or the history of Abraham sacrificing Isaac, or of David killing Goliath, or of Solomon judging and giving the Child to the right mother;
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yea, and the history of the Passion of Christ, the history of it, I say; this hath beene approved of in the Church of God.
yea, and the history of the Passion of christ, the history of it, I say; this hath been approved of in the Church of God.
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We reade anciently in Gregory Nyssen, of the history of the Passion of Christ: The historicall use of Images we condemne not, God and the Church never disallowed it.
We read anciently in Gregory Nyssen, of the history of the Passion of christ: The historical use of Images we condemn not, God and the Church never disallowed it.
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So then, now I goe over all;
So then, now I go over all;
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God allows us to make an Image for the distinction of coine, he allows it for ornament, he allowes it for monument:
God allows us to make an Image for the distinction of coin, he allows it for ornament, he allows it for monument:
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he allows the historicall use of Images, in Naturall history, in Sacred history, and in Ecclesiasticall history.
he allows the historical use of Images, in Natural history, in Sacred history, and in Ecclesiastical history.
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But yet, let me give some cautions and proviso's about these Images.
But yet, let me give Some cautions and proviso's about these Images.
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First, no Image is to be made of the Trinity, to any use whatsoever, though it be not to a Religious use.
First, no Image is to be made of the Trinity, to any use whatsoever, though it be not to a Religious use.
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God forbids this Deut. 4. Thou heardest a voice, but thou sawest no likenesse; therefore thou shalt make no likenesse of me.
God forbids this Deuteronomy 4. Thou heardest a voice, but thou Sawest no likeness; Therefore thou shalt make no likeness of me.
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So in Esay 40. 18. To what will yee liken me? To make a visible Image of an invisible God, it is no lesse unlawfull,
So in Isaiah 40. 18. To what will ye liken me? To make a visible Image of an invisible God, it is no less unlawful,
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then impossible to make an Image of the Trinity, saith Damascene; who, though he was but an Image-monger, a worshipper of Images;then impossible to make an Image of the Trinity, Says Damascene; who, though he was but an Image-monger, a worshipper of Images;
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yet, he abhorred this, to make an Image of the Deity: there is no lesse follie then impiety in it.
yet, he abhorred this, to make an Image of the Deity: there is no less folly then impiety in it.
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Yet, notwithstanding, you shall finde some such Images in the books of Papists: in some of their Service-books, you shall finde the Trinity with three faces;
Yet, notwithstanding, you shall find Some such Images in the books of Papists: in Some of their Service-books, you shall find the Trinity with three faces;
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in some of their books, you shall finde God the Father as an old man, and Christ his Son between his legs, and the Dove between them both:
in Some of their books, you shall find God the Father as an old man, and christ his Son between his legs, and the Dove between them both:
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These are abominable, such as Christian eyes should not look on without horrour and detestation. No Image of the Trinity whatsoever is to be made.
These Are abominable, such as Christian eyes should not look on without horror and detestation. No Image of the Trinity whatsoever is to be made.
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Secondly, no false Image, no false representation: I could name many in Popery.
Secondly, no false Image, no false representation: I could name many in Popery.
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To paint the Virgin Mary now in glory in heaven, with Christ a little Babe in her armes, is a false, lying, blasphemous representation;
To paint the Virgae Marry now in glory in heaven, with christ a little Babe in her arms, is a false, lying, blasphemous representation;
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no way answering the person and quality of them that are represented. The like I might say of Saint Dunstan and the Devill;
no Way answering the person and quality of them that Are represented. The like I might say of Saint Dunstan and the devil;
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and of Garnets face in the straw, as it is publike at Madrill in Spaine. Such like false representations God condemnes, and we abhorre.
and of Garnetus face in the straw, as it is public At Mandrill in Spain. Such like false representations God condemns, and we abhor.
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Thirdly, take heed of wanton lascivious pictures, obscene filthy pictures; those are to be abhorred too.
Thirdly, take heed of wanton lascivious pictures, obscene filthy pictures; those Are to be abhorred too.
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If evill words corrupt good manners; surely, lewd and obscene pictures will do it more.
If evil words corrupt good manners; surely, lewd and obscene pictures will do it more.
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Those provocations to lust that get into the heart at the eye, do a great deale more move the heart to uncleannesse,
Those provocations to lust that get into the heart At the eye, do a great deal more move the heart to uncleanness,
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then those provocations that get in at the eare;
then those provocations that get in At the ear;
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Segniùs irritant animos, &c. He that would have an eye to his heart, must have an eye to his eye.Segniùs irritant Animos, etc. He that would have an eye to his heart, must have an eye to his eye.
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Fourthly, take heed of all wanton excesse in a love of pictures.
Fourthly, take heed of all wanton excess in a love of pictures.
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There are many men among us, that have spent even their estates in a dotage about these rarities, and excellent workmanship.
There Are many men among us, that have spent even their estates in a dotage about these rarities, and excellent workmanship.
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These rules observed, it is lawfull for us to make an Image; not in the way of Religion, to worship God by it. Enough of that first point;
These rules observed, it is lawful for us to make an Image; not in the Way of Religion, to worship God by it. Enough of that First point;
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let me come to a second. I will but touch it. The second is this: All Religious worship, given or bestowed on an Image, is Idolatry.
let me come to a second. I will but touch it. The second is this: All Religious worship, given or bestowed on an Image, is Idolatry.
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The application of Divine, Religious worship to an Image, is Idolatry. First, Brethren, know the difference between Images, and Idols;
The application of Divine, Religious worship to an Image, is Idolatry. First, Brothers, know the difference between Images, and Idols;
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for this they charge us with:
for this they charge us with:
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when we tell them of the second Commandement, Thou shalt not make to thy selfe any graven Image;
when we tell them of the second Commandment, Thou shalt not make to thy self any graved Image;
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Say they, you do us wrong to call it so: It should be thus, Thou shalt not make a graven Idol.
Say they, you do us wrong to call it so: It should be thus, Thou shalt not make a graved Idol.
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There is a great deale of difference, say they, between an Image, and an Idoll.
There is a great deal of difference, say they, between an Image, and an Idol.
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There is a difference indeed in Ecclesiasticall custome of speech, (and custome must prevaile in that kind.) And know how this difference is;
There is a difference indeed in Ecclesiastical custom of speech, (and custom must prevail in that kind.) And know how this difference is;
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Imago in the Latin, Image, and Idolon in the Greek; they are all one originally: But we must speake with common people.Imago in the Latin, Image, and Idolon in the Greek; they Are all one originally: But we must speak with Common people.
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I say, Ecclesiasticall custome of speech makes a difference betweene an Idoll, and an Image. And what is that? I will tell you:
I say, Ecclesiastical custom of speech makes a difference between an Idol, and an Image. And what is that? I will tell you:
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Every representation of any creature in heaven above, or in the earth beneath, or in the waters under the earth, that is an Image:
Every representation of any creature in heaven above, or in the earth beneath, or in the waters under the earth, that is an Image:
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but if this be to the use of Religion, then it is an Idoll, or else it is not.
but if this be to the use of Religion, then it is an Idol, or Else it is not.
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Omnis consecratio Idololatria, &c. The consecration of an Image maketh it an Idoll, saith Tertullian. An Image is an Image, and no more;Omnis Consecration Idolatry, etc. The consecration of an Image makes it an Idol, Says Tertullian. an Image is an Image, and no more;
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but if it be set up by way of Religion, to serve God by it, then it is an Idol.
but if it be Set up by Way of Religion, to serve God by it, then it is an Idol.
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Let me give it in an example I shewed even now: The brazen Serpent was set up at first, at Gods appointment:
Let me give it in an Exampl I showed even now: The brazen Serpent was Set up At First, At God's appointment:
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Then there were miracles done by the sight of the brazen Serpent; as many as were stung, and looked on that, were cured:
Then there were Miracles done by the sighed of the brazen Serpent; as many as were stung, and looked on that, were cured:
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Then the brazen Serpent was a type of Christ;
Then the brazen Serpent was a type of christ;
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As it was lifted up, so should the Son of man be lifted up upon the Crosse: As it was lifted up, so should the Son of man be lifted up upon the Cross:
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and it was preserved, as you heard before, 700. yeares. As long as it was a monument, there was no hurt in it;
and it was preserved, as you herd before, 700. Years. As long as it was a monument, there was no hurt in it;
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but when once the people began to burne Incense to it, which belonged to the worship and service of God;
but when once the people began to burn Incense to it, which belonged to the worship and service of God;
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then Hezekiah, that good King, out of his zeale to Gods glory, could not indure it longer, but brake it in pieces.
then Hezekiah, that good King, out of his zeal to God's glory, could not endure it longer, but brake it in Pieces.
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Though it were set up by Gods appointment, and miracles had beene done by it: though it were a type of Christ, and had been reserved 700. yeeres;
Though it were Set up by God's appointment, and Miracles had been done by it: though it were a type of christ, and had been reserved 700. Years;
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yet he would not spare it, but breaks it in pieces, and calls it Nehushtan, a piece of brasse:
yet he would not spare it, but breaks it in Pieces, and calls it Nehushtan, a piece of brass:
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it was no more, when Divine Religious worship was given to it. Divine Religious worship is twofold: Inward. Outward.
it was no more, when Divine Religious worship was given to it. Divine Religious worship is twofold: Inward. Outward.
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Divine inward Religious worship is the worship of the heart and affections. God requires the whole heart;
Divine inward Religious worship is the worship of the heart and affections. God requires the Whole heart;
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My son, give me thy heart. He requires all the affections of the heart; our love, our feare, our joy, our confidence, our obedience, and subjection.My son, give me thy heart. He requires all the affections of the heart; our love, our Fear, our joy, our confidence, our Obedience, and subjection.
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Now, whatsoever thing it is that withdraws these affections from God to it selfe, that is an Idol: There is the inward worship.
Now, whatsoever thing it is that withdraws these affections from God to it self, that is an Idol: There is the inward worship.
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For this cause (not to give you other examples) the Apostle calls a covetous man,
For this cause (not to give you other Examples) the Apostle calls a covetous man,
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an Idolater, Ephes. 5. 3. He calls covetousnesse Idolatry, Colos. 3. 5. The covetous man is an Idolater:
an Idolater, Ephesians 5. 3. He calls covetousness Idolatry, Colos 3. 5. The covetous man is an Idolater:
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Why? Because gold and silver withdraw the heart and affections from God. You shall see how. Look upon his affections;
Why? Because gold and silver withdraw the heart and affections from God. You shall see how. Look upon his affections;
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What is his love? He loves more the picture of his Prince upon his coine,
What is his love? He loves more the picture of his Prince upon his coin,
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then the Image of God in his brother. Then go to his feare: he feares more the losse of his estate, then he feares hell;
then the Image of God in his brother. Then go to his Fear: he fears more the loss of his estate, then he fears hell;
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he feares more to be damnified, then to be damned. Go to his joy;
he fears more to be damnified, then to be damned. Go to his joy;
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he joyes more at the assurance of his money, then he joyes in the assurance of Gods favour to him in Christ. Go to his confidence;
he Joys more At the assurance of his money, then he Joys in the assurance of God's favour to him in christ. Go to his confidence;
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if any danger arise, what flies he to? To God? No; Solomon saith, The rich mans riches are his strong City;
if any danger arise, what flies he to? To God? No; Solomon Says, The rich men riches Are his strong city;
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and whither should a man flee, but to his strong City? He flees to his riches, he hopes that they will beare him out.
and whither should a man flee, but to his strong city? He flees to his riches, he hope's that they will bear him out.
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He trusts more in uncertaine riches, then in the living God. He saith to his gold, Thou art my hope;
He trusts more in uncertain riches, then in the living God. He Says to his gold, Thou art my hope;
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and to the wedge of gold, Thou art my confidence. Then looke to his obedience, you shall see all goes that way. God bids him give;and to the wedge of gold, Thou art my confidence. Then look to his Obedience, you shall see all Goes that Way. God bids him give;
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Mammon bids him take, and he takes, God bids him scatter and disperse abroad, and give to the poore;
Mammon bids him take, and he Takes, God bids him scatter and disperse abroad, and give to the poor;
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Mammon bids him gather, and he gathers. God bids him relieve; Mammon bids him extort, and he extorts.
Mammon bids him gather, and he gathers. God bids him relieve; Mammon bids him extort, and he extorts.
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God bids him lend freely, looking for nothing againe;
God bids him lend freely, looking for nothing again;
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Mammon bids him let his money for thus much in the hundred, and he lets it.
Mammon bids him let his money for thus much in the hundred, and he lets it.
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See now, Mammon is the god;
See now, Mammon is the god;
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Mammon hath withdrawn the heart and affections, and withdrawn the obedience from God to it selfe.
Mammon hath withdrawn the heart and affections, and withdrawn the Obedience from God to it self.
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That which the Psalmist saith of the Heathen men, Their Idols are silver and gold:
That which the Psalmist Says of the Heathen men, Their Idols Are silver and gold:
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turne but the words, and you may say of covetous men, Their silver and gold are their Idols: He is an Idolater. This is the inward worship.
turn but the words, and you may say of covetous men, Their silver and gold Are their Idols: He is an Idolater. This is the inward worship.
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To outward worship pertaine prayer and thanksgiving, vowes and oathes, erection of Churches and Oratories, bowing of the body, all outward observances, the dedication of our selves,
To outward worship pertain prayer and thanksgiving, vows and Oaths, erection of Churches and Oratories, bowing of the body, all outward observances, the dedication of our selves,
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or whatsoever we have, to the honour of that that we worship. This is outward worship.
or whatsoever we have, to the honour of that that we worship. This is outward worship.
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Look, to what prayers are made, thanksgiving is rendred, vows are nuncupated, Oratories are built, Altars are dedicated, Holy-days are instituted:
Look, to what Prayers Are made, thanksgiving is rendered, vows Are nuncupated, Oratories Are built, Altars Are dedicated, Holy-days Are instituted:
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Look whatsoever is honoured, with any part of this Religious worship, that is made an Idol.
Look whatsoever is honoured, with any part of this Religious worship, that is made an Idol.
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I shall shew, when I come to that point, that the Papists, in all these things, bestow Gods glory on an Image.
I shall show, when I come to that point, that the Papists, in all these things, bestow God's glory on an Image.
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Now, Religious worship appertaines to God, and to God alone: Ipsius est, &c. It is his, and none but his:
Now, Religious worship appertains to God, and to God alone: himself est, etc. It is his, and none but his:
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God will not suffer any part of that to be given to any creature in heaven, or earth;
God will not suffer any part of that to be given to any creature in heaven, or earth;
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if wee doe, it is Idolatry.
if we do, it is Idolatry.
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What say you to the Sunne, Moone, and Stars, glorious creatures, may we not worship them? O, no; they are glorious creatures indeed;
What say you to the Sun, Moon, and Stars, glorious creatures, may we not worship them? Oh, no; they Are glorious creatures indeed;
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but yet they are such as God hath made to serve us, he made not us to serve them.
but yet they Are such as God hath made to serve us, he made not us to serve them.
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But, what say you to Angels? we are lower somewhat then Angels; may we not worship them?
But, what say you to Angels? we Are lower somewhat then Angels; may we not worship them?
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Marke what the Angel saith to John, Rev. 19. See thou do it not, I am thy fellow servant, worship God.
Mark what the Angel Says to John, Rev. 19. See thou do it not, I am thy fellow servant, worship God.
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We are not servants to them, they and we are fellow-servants to one and the same God, See thou do it not, worship God.
We Are not Servants to them, they and we Are Fellow servants to one and the same God, See thou do it not, worship God.
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O, but what say you to the Virgin Mary? Is it not lawfull to worship her?
O, but what say you to the Virgae Marry? Is it not lawful to worship her?
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I will answer in the words of the old Church, Mariam, &c. Let no man worship the Virgin Mary:
I will answer in the words of the old Church, Mary, etc. Let no man worship the Virgae Marry:
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Let the Virgin Mary be had in honour, say they, and let her be called blessed in all generations; Let the Virgae Marry be had in honour, say they, and let her be called blessed in all generations;
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but let God the Father, Sonne, and holy Ghost be worshipped. Let no man worship the Virgin Mary. but let God the Father, Son, and holy Ghost be worshipped. Let no man worship the Virgae Marry.
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Nay, I go further yet, The very humane nature of Christ, the manhood of Christ, is not to be worshipped any otherwise then as it is united to the person of the Son of God.
Nay, I go further yet, The very humane nature of christ, the manhood of christ, is not to be worshipped any otherwise then as it is united to the person of the Son of God.
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I will tell you the confession of the primitive Fathers;
I will tell you the Confessi of the primitive Father's;
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Confitemur, &c. We confesse, that our Lord Jesus Christ is to be worshipped in the flesh, in the manhood,Confitemur, etc. We confess, that our Lord jesus christ is to be worshipped in the Flesh, in the manhood,
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but not according to the manhood.
but not according to the manhood.
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Nestorius, that blasphemous Heretick, divided the person of Christ, (we beleeve there is but one person, God,Nestorius, that blasphemous Heretic, divided the person of christ, (we believe there is but one person, God,
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and Man) and made two persons in Christ:
and Man) and made two Persons in christ:
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He made one the son of God, that was not the son of Mary; and another the son of Mary, that was not the son of God;
He made one the son of God, that was not the son of Marry; and Another the son of Marry, that was not the son of God;
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and yet he believed that that same son of Mary was to be adored, that was not the son of God.
and yet he believed that that same son of Marry was to be adored, that was not the son of God.
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The Fathers in the Church of God have abhorred this, and condemned this doctrine of Nestorius for Idolatry:
The Father's in the Church of God have abhorred this, and condemned this Doctrine of Nestorius for Idolatry:
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Damnamus idololatriam, &c. We condemne the Idolatry of Nestorius. Where marke, I pray: If the very manhood of Christ may not be adored and worshipped with Religious worship,Damnamus Idolatry, etc. We condemn the Idolatry of Nestorius. Where mark, I pray: If the very manhood of christ may not be adored and worshipped with Religious worship,
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but as it is united to the person of the Sonne of God;
but as it is united to the person of the Son of God;
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if the manhood of Christ when it is worshipped, be an Idol (for the word Idolatry implyes so much:) if it be an Idol, not being united to the person of the Son of God:
if the manhood of christ when it is worshipped, be an Idol (for the word Idolatry Implies so much:) if it be an Idol, not being united to the person of the Son of God:
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then surely the Images of Christ must needs be Idols, seeing they are no way united,
then surely the Images of christ must needs be Idols, seeing they Are no Way united,
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neither to the Godhead of Christ, nor yet to his manhood. I should have said more of this point if I had had time:
neither to the Godhead of christ, nor yet to his manhood. I should have said more of this point if I had had time:
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I shall go on, by Gods grace, the next Sabbath. FINIS.
I shall go on, by God's grace, the next Sabbath. FINIS.
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PSAL. 106. 19, 20. They made a calfe in Horeb, and worshipped the molten Image, &c. OUt of my desire to stablish your hearts in the true, sincere worship of God, I thought good to discusse the question betweene the Church of Rome and us, about the worshipping of Images. This order I have propounded to my selfe.
PSALM 106. 19, 20. They made a calf in Horeb, and worshipped the melted Image, etc. OUt of my desire to establish your hearts in the true, sincere worship of God, I Thought good to discuss the question between the Church of Rome and us, about the worshipping of Images. This order I have propounded to my self.
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First to shew that the making of all kinde of Images is not forbidden. Secondly, that the worshipping of Images is Idolatry.
First to show that the making of all kind of Images is not forbidden. Secondly, that the worshipping of Images is Idolatry.
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Thirdly, that the Idolater in worshipping an Image, turnes his glory to the likenesse of that Image.
Thirdly, that the Idolater in worshipping an Image, turns his glory to the likeness of that Image.
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Fourthly, that the worshipping of Images, as it is taught and practised in the Church of Rome, is flat Idolatry.
Fourthly, that the worshipping of Images, as it is taught and practised in the Church of Rome, is flat Idolatry.
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Fiftly, I promised to shew you the use of all these. The two first points I have handled.
Fifty, I promised to show you the use of all these. The two First points I have handled.
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Now I come to my third proposition, and that is this; that The Idolater, in worshipping an Image, changeth his glory into that Image.
Now I come to my third proposition, and that is this; that The Idolater, in worshipping an Image, changes his glory into that Image.
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Marke the words of the Text; They worshipped the molten Image;
Mark the words of the Text; They worshipped the melted Image;
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and, in doing that, they changed their glory. But I must tell you, I finde the words reade two waies;
and, in doing that, they changed their glory. But I must tell you, I find the words read two ways;
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sometimes, his glory, and sometimes, their glory: They changed their glory.
sometime, his glory, and sometime, their glory: They changed their glory.
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The Greek Septuagint reades it the first way, his glory. If you take it so, his glory, that is, the glory of God,
The Greek septuagint reads it the First Way, his glory. If you take it so, his glory, that is, the glory of God,
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then wee must distinguish of the glory of God: Now, the glory of God is two-fold;
then we must distinguish of the glory of God: Now, the glory of God is twofold;
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There is an Absolute glory of God. There is an Relative glory of God.
There is an Absolute glory of God. There is an Relative glory of God.
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The absolute glory of God, is that same incomprehensible, ineffable majesty of the Deity, dwelling in light that no man can attaine to.
The absolute glory of God, is that same incomprehensible, ineffable majesty of the Deity, Dwelling in Light that no man can attain to.
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This glory it pleased God, in some measure, to communicate to the Creatures, to Angels,
This glory it pleased God, in Some measure, to communicate to the Creatures, to Angels,
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and to Men, in such a wise omnipotent manner, as is convenient and possible for them to be made partakers of:
and to Men, in such a wise omnipotent manner, as is convenient and possible for them to be made partakers of:
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This is the absolute glory of God; this cannot be changed, no more then God himselfe can.
This is the absolute glory of God; this cannot be changed, no more then God himself can.
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But now there is a relative glory of God;
But now there is a relative glory of God;
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that is, that glory that men give to God in worshipping of him, that glory may be changed:
that is, that glory that men give to God in worshipping of him, that glory may be changed:
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and thus the Gentiles changed it, as the Apostle saith;
and thus the Gentiles changed it, as the Apostle Says;
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They changed the glory of the incorruptible God, to the similitude of corruptible man, Rom. 1. 23. And thus the Israelites here changed his glory.They changed the glory of the incorruptible God, to the similitude of corruptible man, Rom. 1. 23. And thus the Israelites Here changed his glory.
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If you reade the words so as the Septuagint doth; They changed his glory: But I like not that reading, the other is better.
If you read the words so as the septuagint does; They changed his glory: But I like not that reading, the other is better.
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They changed their glory; their owne glory: What was that? By their glory, is meant God himselfe:They changed their glory; their own glory: What was that? By their glory, is meant God himself:
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They changed their glory; that is, they changed their God.They changed their glory; that is, they changed their God.
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You shall have a place of Scripture, that will make this plaine to you, Jerem. 2. 11. Will any Nation change their God? (saith God by his Prophet) yet my people have changed their glory (that is, they have changed mee that am their glory) for that that will not profit.
You shall have a place of Scripture, that will make this plain to you, Jeremiah 2. 11. Will any nation change their God? (Says God by his Prophet) yet my people have changed their glory (that is, they have changed me that am their glory) for that that will not profit.
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Let me observe somewhat out of the very words: mee thinkes it is observable; God may be called the glory of his people two waies.
Let me observe somewhat out of the very words: me thinks it is observable; God may be called the glory of his people two ways.
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First, as hee is the Author of their glory. And then, as hee is the Matter of their glory.
First, as he is the Author of their glory. And then, as he is the Matter of their glory.
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Thus old Simeon, when hee had Christ in his armes, hee called him, the glory of the people Israel, Luke 2. 32. The Lord is my glory (saith David) and the lifter up of my head, Psal. 3. 4. Among many Prerogatives that belonged to the people of the Jewes, the Apostle names one, and that was this;
Thus old Simeon, when he had christ in his arms, he called him, the glory of the people Israel, Lycia 2. 32. The Lord is my glory (Says David) and the lifter up of my head, Psalm 3. 4. Among many Prerogatives that belonged to the people of the Jews, the Apostle names one, and that was this;
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To them pertained the glory, Rom. 9. 4. What glory was that? Wee may take it, as some do, for the glory of the Covenant;To them pertained the glory, Rom. 9. 4. What glory was that? we may take it, as Some do, for the glory of the Covenant;
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God was their glory by Covenant.
God was their glory by Covenant.
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Or else you may take it for the glory of Miracles, by which God brought them out of the land of Egypt.
Or Else you may take it for the glory of Miracles, by which God brought them out of the land of Egypt.
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Or else you may take it for the glory of Divine vision and revelation, that God vouchsafed to them.
Or Else you may take it for the glory of Divine vision and Revelation, that God vouchsafed to them.
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Or (which I take especially,) by the glory you may meane the Arke, which was the signe of Gods presence.
Or (which I take especially,) by the glory you may mean the Ark, which was the Signen of God's presence.
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And therefore (by the way) Phineas his Daughter in-law, when shee heard that the Arke of God was taken, Now (quoth shee) the glory is departed from Israel:
And Therefore (by the Way) Phinehas his Daughter inlaw, when she herd that the Ark of God was taken, Now (quoth she) the glory is departed from Israel:
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and shee named her sonne, that was borne at that time, Ichabod; that is, Where is glory? For shee said it againe, The glory is departed from Israel:
and she nam her son, that was born At that time, ichabod; that is, Where is glory? For she said it again, The glory is departed from Israel:
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for the Arke of the Lord is taken. Wee may talke what wee will of other glories;for the Ark of the Lord is taken. we may talk what we will of other Glories;
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but the glory of any Nation consists in this, to have God to be their God.
but the glory of any nation consists in this, to have God to be their God.
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The gracious, and glorious presence of God, in all his holy, and blessed Ordinances, according to his Word;
The gracious, and glorious presence of God, in all his holy, and blessed Ordinances, according to his Word;
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that is the glory of any Nation under heaven. It is our happinesse, wee have this glory yet among us.
that is the glory of any nation under heaven. It is our happiness, we have this glory yet among us.
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The Prophet Ezekiel, in his 9th, 10th, and 11th.
The Prophet Ezekielem, in his 9th, 10th, and 11th.
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Chapters, shewes how the glory of God departed from Jerusalem. It did not depart all at once,
Chapters, shows how the glory of God departed from Jerusalem. It did not depart all At once,
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but by degrees it went away.
but by Degrees it went away.
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First the glory of the Lord (in that vision of his) removed from betweene the Cherubims where it was,
First the glory of the Lord (in that vision of his) removed from between the Cherubims where it was,
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and removed to the doore of the house;
and removed to the door of the house;
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and there it stayed a while, to see if the people would turne unto him by true repentance:
and there it stayed a while, to see if the people would turn unto him by true Repentance:
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It stayed a while upon the doore of the house, and then the glory of the Lord removed thence:
It stayed a while upon the door of the house, and then the glory of the Lord removed thence:
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Afterward it removed to the East-gate of the entrance to Gods house, the East-gate was the furthest gate of the house, it removed thither,
Afterwards it removed to the Eastgate of the Entrance to God's house, the Eastgate was the furthest gate of the house, it removed thither,
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and there it stayed a while: Then it removed againe to the midst of the City:
and there it stayed a while: Then it removed again to the midst of the city:
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and then from the midst of the City, it removed to the mountaine upon the East side of the City;
and then from the midst of the city, it removed to the mountain upon the East side of the city;
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that was Mount Olivet: cleane out of the City it was now departed. Wee have the glory of God yet in our Land;
that was Mount Olivet: clean out of the city it was now departed. we have the glory of God yet in our Land;
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and may it be the good pleasure of God to continue this glory among us, till Jesus Christ come in glory with all his Saints.
and may it be the good pleasure of God to continue this glory among us, till jesus christ come in glory with all his Saints.
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But, brethren, doth not this glory of God seeme to remove? doth it not seeme to fleet a little? O, should God withdraw his word from us, and the profession of it:
But, brothers, does not this glory of God seem to remove? does it not seem to fleet a little? O, should God withdraw his word from us, and the profession of it:
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Should God remove the candlesticke out of his place, should God withdraw this gracious presence of his in all his Ordinances;
Should God remove the candlestick out of his place, should God withdraw this gracious presence of his in all his Ordinances;
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then I tell you, Mothers, what you should name your children that are borne next, Ichabod, Where is glory? when God is gone from you.
then I tell you, Mother's, what you should name your children that Are born next, ichabod, Where is glory? when God is gone from you.
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I read of some foolish Nations that were wont to fetter, and chaine their gods, that they might not depart from them:
I read of Some foolish nations that were wont to fetter, and chain their God's, that they might not depart from them:
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Surely, our God cannot be chained, nor fettered;
Surely, our God cannot be chained, nor fettered;
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but yet there is a way to hold him still, when hee seemes to be departing:
but yet there is a Way to hold him still, when he seems to be departing:
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I gat hold on him (saith the Church) and would not let him goe, Cant. 3. 4. I will not let thee goe till thou blesse mee (saith Jacob, Genes. 32. v. 26. When our blessed Lord seemed to the two men that were travelling to Emaus, that hee would leave them, the Scripture saith, They constrained him to stay with them. We may constraine our God;I got hold on him (Says the Church) and would not let him go, Cant 3. 4. I will not let thee go till thou bless me (Says Jacob, Genesis. 32. v. 26. When our blessed Lord seemed to the two men that were traveling to Emaus, that he would leave them, the Scripture Says, They constrained him to stay with them. We may constrain our God;
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there is a holy violence we may offer to our God, by repentant teares, and importunate prayers, by which wee may stay our God with us still:
there is a holy violence we may offer to our God, by repentant tears, and importunate Prayers, by which we may stay our God with us still:
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and this is, as Tertullian calls it, A holy violence, pleasing and acceptable to God. But I stand no more upon the words:
and this is, as Tertullian calls it, A holy violence, pleasing and acceptable to God. But I stand no more upon the words:
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now I come to the thing. They changed their glory; that is, their God. How may a people change their God? They may change their God two waies:
now I come to the thing. They changed their glory; that is, their God. How may a people change their God? They may change their God two ways:
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First, when they forsake him, and set up, and worship some other God in his stead;
First, when they forsake him, and Set up, and worship Some other God in his stead;
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as the people forsook the Lord, and served Baal and Ashtaroth, Judges 2. 13. This is the grossest kind of Idolatry:
as the people forsook the Lord, and served Baal and Ashtaroth, Judges 2. 13. This is the Grossest kind of Idolatry:
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This is a breach of the first Commandement.
This is a breach of the First Commandment.
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Or secondly, a people may change their God, when they change the truth of God into a lie,
Or secondly, a people may change their God, when they change the truth of God into a lie,
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when they represent and worship God in an Image, when they represent God in a corporeall, a visible, a finite, a circumscribed Majesty;
when they represent and worship God in an Image, when they represent God in a corporeal, a visible, a finite, a circumscribed Majesty;
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this is to change a God: this is against the second Commandement. And you must know, that thus the people changed their God here at this time;
this is to change a God: this is against the second Commandment. And you must know, that thus the people changed their God Here At this time;
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for, wee doe not thinke, that they made this calfe to be their god. Their sin was bad enough, let not us make it worse then it was.
for, we do not think, that they made this calf to be their god. Their since was bad enough, let not us make it Worse then it was.
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They had cast off now all Religion, and the feare of God, let not us thinke they had cast off sense and reason with it.
They had cast off now all Religion, and the Fear of God, let not us think they had cast off sense and reason with it.
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Can wee imagine, that this people were such calves, as to think, that the calf that they themselves had made yesterday, was the very God that brought them out of Egyt three months before the calfe was made? Never imagine that;
Can we imagine, that this people were such calves, as to think, that the calf that they themselves had made yesterday, was the very God that brought them out of Egypt three months before the calf was made? Never imagine that;
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they took not this calfe to be their god. What then? They tooke it to be a figurative signe of their god.
they took not this calf to be their god. What then? They took it to be a figurative Signen of their god.
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I know they call it their god; These are the gods that brought thee out of the land of Egypt.
I know they call it their god; These Are the God's that brought thee out of the land of Egypt.
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Or, as it is in Nehemiah, chap. 9. verse 18. This is thy God, O Israel, that brought thee out of the land of Egypt.
Or, as it is in Nehemiah, chap. 9. verse 18. This is thy God, Oh Israel, that brought thee out of the land of Egypt.
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But, as this Image is called a calfe in my Text, They made a calfe in Horeb;
But, as this Image is called a calf in my Text, They made a calf in Horeb;
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though it was no calfe, but the Image of a calfe: So they called it their god;
though it was no calf, but the Image of a calf: So they called it their god;
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but they did not thinke it to be their god;
but they did not think it to be their god;
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they tooke it as an Image of their god, as a figurative signe of their god:
they took it as an Image of their god, as a figurative Signen of their god:
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therefore Aaron proclaimes, To morrow is an holy day to Jehovah; not to the calfe, but to Jehovah, whom they worshipped in the calfe.
Therefore Aaron proclaims, To morrow is an holy day to Jehovah; not to the calf, but to Jehovah, whom they worshipped in the calf.
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I pray marke this rule that I shall give you:
I pray mark this Rule that I shall give you:
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The truth of God is turned to a lie, and God is changed to the Image that is worshipped;
The truth of God is turned to a lie, and God is changed to the Image that is worshipped;
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though God himselfe, and none but hee, be worshipped in that Image, I say, God is changed into that Image that is worshipped for him,
though God himself, and none but he, be worshipped in that Image, I say, God is changed into that Image that is worshipped for him,
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though the true God, and none but he, be worshipped in that Image. Here is the reason of it:
though the true God, and none but he, be worshipped in that Image. Here is the reason of it:
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The rule of Divine worship is not the will of the worshipper, but it is the will of him that is worshipped:
The Rule of Divine worship is not the will of the worshipper, but it is the will of him that is worshipped:
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Now, it was never Gods will to be worshipped in an Image. Take a similitude:
Now, it was never God's will to be worshipped in an Image. Take a similitude:
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Suppose a subject, a vassall, should devise an honour of his owne braine to his Soveraigne, to his King;
Suppose a Subject, a vassal, should devise an honour of his own brain to his Sovereign, to his King;
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and hee should set up a toad, and hee will have it in a glasse, and come every morning, and bow to that toad;
and he should Set up a toad, and he will have it in a glass, and come every morning, and bow to that toad;
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and being asked why hee did so, hee should say;
and being asked why he did so, he should say;
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O, I doe it not to the toad, but to the honour of my Soveraigne and Prince:
Oh, I do it not to the toad, but to the honour of my Sovereign and Prince:
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doe you think this Prince will like well to be resembled by a toad? I tell you, brethren, there is a thousand times a greater disproportion between Almighty God,
do you think this Prince will like well to be resembled by a toad? I tell you, brothers, there is a thousand times a greater disproportion between Almighty God,
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and an Image set up for him, then there is between a Prince, and a toad.
and an Image Set up for him, then there is between a Prince, and a toad.
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Not to speake of that infinite inequality and distance that is between God, and a mortall man;
Not to speak of that infinite inequality and distance that is between God, and a Mortal man;
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there is a great distance even between a toad, and an Idoll, a great difference: For,
there is a great distance even between a toad, and an Idol, a great difference: For,
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The toad is the workmanship of God; an Idoll, as is an Idoll, it is the workmanship of man.
The toad is the workmanship of God; an Idol, as is an Idol, it is the workmanship of man.
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A toad, it is a living creature, it hath sense and motion; the Image is a senselesse block, it hath neither life nor motion.
A toad, it is a living creature, it hath sense and motion; the Image is a senseless block, it hath neither life nor motion.
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Therefore heare how it pleaseth the Spirit of God, in Scripture, to call consecrated Images;
Therefore hear how it Pleases the Spirit of God, in Scripture, to call consecrated Images;
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hee calls them sometimes lies, sometimes vanities, sometimes (nay oft) abominations, sometime Dung-hill-gods, sometimes Divels; You worshipped divels: What divels? Idols, the worke of their owne hands, Revel. 9. 20. I pray, heare,
he calls them sometime lies, sometime vanities, sometime (nay oft) abominations, sometime Dung-hill-gods, sometime Devils; You worshipped Devils: What Devils? Idols, the work of their own hands, Revel. 9. 20. I pray, hear,
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how the Spirit of God in Scripture shewes his detestation of all Images in his service.
how the Spirit of God in Scripture shows his detestation of all Images in his service.
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Hearken how hee thunders in the second Commandement; Thou shalt not make to thy selfe any graven Image;
Harken how he Thunders in the second Commandment; Thou shalt not make to thy self any graved Image;
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thou shalt not bow downe and worship it. Hearken what the Prophet Esay saith: Confounded be all they that worship Images. thou shalt not bow down and worship it. Harken what the Prophet Isaiah Says: Confounded be all they that worship Images.
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Hearken what the Apostle saith in the New Testament; Babes, take heed of Idols, 1 John c. ult. v. ult.
Harken what the Apostle Says in the New Testament; Babes, take heed of Idols, 1 John c. ult. v. ult.
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I pray looke over the Bible, and see if ever you finde any of Gods children (except at such times as they had corrupted their waies) worshipping of Images.
I pray look over the bible, and see if ever you find any of God's children (except At such times as they had corrupted their ways) worshipping of Images.
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Enough out of Scripture against Images.
Enough out of Scripture against Images.
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Now, because wee are in this controversie to deale with such men whom the authority of Scripture doth not satisfie, such unreasonable men as are not content with the authority of Scripture;
Now, Because we Are in this controversy to deal with such men whom the Authority of Scripture does not satisfy, such unreasonable men as Are not content with the Authority of Scripture;
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and because they say this stands upon tradition, the worshipping of Images in the Church:
and Because they say this Stands upon tradition, the worshipping of Images in the Church:
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I pray give mee leave a little, besides my custome, to shew you the testimony of the Fathers, the determination of Councels,
I pray give me leave a little, beside my custom, to show you the testimony of the Father's, the determination of Counsels,
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and the long tradition of the Church against Images. Of every one a word, and some few of many.
and the long tradition of the Church against Images. Of every one a word, and Some few of many.
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There is no point that a man may be so copious in as in this. First, for Fathers:
There is no point that a man may be so copious in as in this. First, for Father's:
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Fieri non potest, &c. so Origen. It is not possible that a man should know God, Fieri non potest, etc. so Origen. It is not possible that a man should know God,
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and be a suppliant to an Image.
and be a suppliant to an Image.
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There is no doubt (saith Lactantius) but there is no Religion, where there is a worshipping of Images.
There is no doubt (Says Lactantius) but there is no Religion, where there is a worshipping of Images.
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It is a most indigne thing (saith Tertullian) that the Image of a dead man should be worshipped by man, that is the Image of the living God.
It is a most indign thing (Says Tertullian) that the Image of a dead man should be worshipped by man, that is the Image of the living God.
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We make no figure, or representation of the Saints (saith Anthelopius Bishop of Hiponium.We make no figure, or representation of the Saints (Says Anthelopius Bishop of Hiponium.
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Wee have no need of them (saith Ambrose:) God will not be worshipped by a stone. we have no need of them (Says Ambrose:) God will not be worshipped by a stone.
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We worship no Image (saith Austine) but that Image that is the same that God himselfe is; We worship no Image (Says Augustine) but that Image that is the same that God himself is;
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hee meanes Christ, the substantiall Image of the Father. I could goe on: but this is enough. Come then to Councels:
he means christ, the substantial Image of the Father. I could go on: but this is enough. Come then to Counsels:
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The Councell of Illeberos in Spaine;
The Council of Illeberos in Spain;
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for, at that time, by the negligence of the Bishops, Images were crept into the Church:
for, At that time, by the negligence of the Bishops, Images were crept into the Church:
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then that Councell decreed, there should be no pictures in the Church. The Constantinople Councell condemned all Images in the Church of God:
then that Council decreed, there should be no pictures in the Church. The Constantinople council condemned all Images in the Church of God:
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and so did the Councell at Frankfort under Charles the Great. For the Tradition of the Church:
and so did the Council At Frankfort under Charles the Great. For the Tradition of the Church:
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For three hundred yeares after Christ, it is confessed by some of our Adversaries themselves, that there were no Images in the Churches of God. Three hundred yeares after that, six hundred yeares after Christ,
For three hundred Years After christ, it is confessed by Some of our Adversaries themselves, that there were no Images in the Churches of God. Three hundred Years After that, six hundred Years After christ,
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then began Images in the Churches; then the people began to yield some worship to them.
then began Images in the Churches; then the people began to yield Some worship to them.
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Gregorie the Great, Bishop of Rome, condemned the worshipping of them:Gregory the Great, Bishop of Rome, condemned the worshipping of them:
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Hee allowed them, and hee did ill to allow them to be in the Church, to be provocations to Idolatry;
He allowed them, and he did ill to allow them to be in the Church, to be provocations to Idolatry;
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yet, hee condemned the worshipping of them. Thus it continued six hundred yeares after Christ.
yet, he condemned the worshipping of them. Thus it continued six hundred Years After christ.
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Between six and eight hundred yeares, there came a marvelous stirre in the Church of God, between the Easterne and the Westerne Churches, about the worshipping of Images.
Between six and eight hundred Years, there Come a marvelous stir in the Church of God, between the Eastern and the Western Churches, about the worshipping of Images.
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The Bishops of the West, under Rome, were all for Images: The good Emperour of the East was against it;
The Bishops of the West, under Room, were all for Images: The good Emperor of the East was against it;
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a bloudy war there was about it, and thus it continued for above an hundred yeares:
a bloody war there was about it, and thus it continued for above an hundred Years:
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Then Minera, the Empresse, in the minority of her Sonne, a cruell Idolatrous woman (and marke when you will, Idolatry is cruell) shee caused the second Nycene Councell to be called;
Then Minera, the Empress, in the minority of her Son, a cruel Idolatrous woman (and mark when you will, Idolatry is cruel) she caused the second Nicene Council to be called;
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and there was first decreed the worshipping of Images in the Church of God, in the yeare of our Lord 788. Till then, Images were never appointed publikely to be worshipped in the Church:
and there was First decreed the worshipping of Images in the Church of God, in the year of our Lord 788. Till then, Images were never appointed publicly to be worshipped in the Church:
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yea, after that time, the worshipping of Images got not a peaceable quiet profession in the Church of God.
yea, After that time, the worshipping of Images god not a peaceable quiet profession in the Church of God.
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Charles the Great, Emperour in the West, mightily opposed it: hee called his Bishops together at Franckford;Charles the Great, Emperor in the West, mightily opposed it: he called his Bishops together At Frankford;
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they mightily opposed the worshipping of Images. Yea, I pray marke, that duty that concernes us in our Kingdome:
they mightily opposed the worshipping of Images. Yea, I pray mark, that duty that concerns us in our Kingdom:
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Charles the Great, hee sent that Act of that second idolatrous Nycene Councell to our Bishops in England, to know how they liked it:Charles the Great, he sent that Act of that second idolatrous Nicene Council to our Bishops in England, to know how they liked it:
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They said, Alas for woe! we finde in those Acts many things against Christian Religion, especially this, that the worshipping of Images is decreed, which the Church of God curseth.
They said, Alas for woe! we find in those Acts many things against Christian Religion, especially this, that the worshipping of Images is decreed, which the Church of God Curseth.
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Marke, our Bishops Fore-fathers in England, about eight hundred yeares since, held that a doctrine, which the Church of God curseth;
Mark, our Bishops Forefathers in England, about eight hundred Years since, held that a Doctrine, which the Church of God Curseth;
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yea, and that, against all the Tables of Gods Law, against the preaching of the Prophets, against the institution of the Apostles, against the custome of the old Church, against the practice of the primitive Church, against the cleare testimonies of the Fathers, against the determination of Councels, against a continued Tradition for almost eight hundred yeares together.
yea, and that, against all the Tables of God's Law, against the preaching of the prophets, against the Institution of the Apostles, against the custom of the old Church, against the practice of the primitive Church, against the clear testimonies of the Father's, against the determination of Counsels, against a continued Tradition for almost eight hundred Years together.
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The beauty of the Church (as one complaines) in defiance of God and Man, is now polluted with the very filth of Paganisme;
The beauty of the Church (as one complains) in defiance of God and Man, is now polluted with the very filth of Paganism;
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and Christian Churches are pestred, as much as ever the heathen Temples were, with Idols. I come now to the proof of that; that is the fourth point: viz. That,and Christian Churches Are pestered, as much as ever the heathen Temples were, with Idols. I come now to the proof of that; that is the fourth point: viz. That,
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The worshipping of Images, as it is taught, and practised in the Church of Rome, is plaine Paganisme and Idolatry. The worshipping of Images, as it is taught, and practised in the Church of Rome, is plain Paganism and Idolatry.
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The Paganish and Popish Idolatry is all one.
The Paganish and Popish Idolatry is all one.
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I say, the worshipping of Images, as it is taught and practised in the Church of Rome, is plaine heathenish Idolatry.
I say, the worshipping of Images, as it is taught and practised in the Church of Rome, is plain Heathenish Idolatry.
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How is it taught? and how is it practised? For the doctrine of their Church it is hard for a man to set it downe.
How is it taught? and how is it practised? For the Doctrine of their Church it is hard for a man to Set it down.
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The determination of the Councell of Trent about it, is a very nose of wax; you may turne it any way.
The determination of the Council of Trent about it, is a very nose of wax; you may turn it any Way.
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They tell us of our divisions among our selves:
They tell us of our divisions among our selves:
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It is a wonder to see how they interferre, and strike one on another in the point of worshipping of Images:
It is a wonder to see how they interferre, and strike one on Another in the point of worshipping of Images:
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It is hard to say what they teach. But I will tell you thus much;
It is hard to say what they teach. But I will tell you thus much;
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Isolius the Jesuite saith, This is the constant opinion of the Divines of our Church, that Images are to be worshipped with the same worship that is due to him whose Image it is. Isolius the Jesuit Says, This is the constant opinion of the Divines of our Church, that Images Are to be worshipped with the same worship that is due to him whose Image it is.
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This was the doctrine of Thomas of Aquine, whom they make a Saint. This was the doctrine of all his followers.
This was the Doctrine of Thomas of Aquinas, whom they make a Saint. This was the Doctrine of all his followers.
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This was the doctrine of Nauclantus, a Bishop in Italy, upon Romanes 1. Wee doe not (saith hee) worship before an Image, as some men are wont casually to speake:
This was the Doctrine of Nauclantus, a Bishop in Italy, upon Romans 1. we do not (Says he) worship before an Image, as Some men Are wont casually to speak:
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but we worship the Image it selfe, and that with the same worship that is due to him whose Image it is.
but we worship the Image it self, and that with the same worship that is due to him whose Image it is.
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Peter Precavaria, a great professour of Divinity in Spaine, saith, This doctrine is the onely true,
Peter Precavaria, a great professor of Divinity in Spain, Says, This Doctrine is the only true,
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and pious doctrine, agreeable to the decrees of the Christian faith. Hee alledgeth nineteene of the speciall School-men that all were of this opinion besides himself.and pious Doctrine, agreeable to the decrees of the Christian faith. He allegeth nineteene of the special Schoolmen that all were of this opinion beside himself.
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We take this then to be the doctrine of the Church of Rome, that Images are to be worshipped with the same worship that is due to him whose Image it is.
We take this then to be the Doctrine of the Church of Rome, that Images Are to be worshipped with the same worship that is due to him whose Image it is.
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They that have travelled into foreigne parts have found, that the practise of that Church is as bad as these Theorems. Confessed by some of the modest sort of them, that their people were growne to a kinde of piety, that did not differ much from impiety:
They that have traveled into foreign parts have found, that the practice of that Church is as bad as these Theorems. Confessed by Some of the modest sort of them, that their people were grown to a kind of piety, that did not differ much from impiety:
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You will say it, if you consider, First, the Image it selfe. Then the worship that is given to that Image.
You will say it, if you Consider, First, the Image it self. Then the worship that is given to that Image.
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And then the rites and ceremonies, in the performance of that worship. Consider first the Images themselves:
And then the Rites and ceremonies, in the performance of that worship. Consider First the Images themselves:
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What difference can you finde in the Images, between the Popish Images, and the Images of the Gentiles?
What difference can you find in the Images, between the Popish Images, and the Images of the Gentiles?
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Look to the matter of them; they are the very same.
Look to the matter of them; they Are the very same.
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The matter of the Gentiles Images was, silver, and gold, and brasse, and wood, and stone;
The matter of the Gentiles Images was, silver, and gold, and brass, and wood, and stone;
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this is the matter of Popish Images. Look to the outward forme of their Images; they are the very same.
this is the matter of Popish Images. Look to the outward Form of their Images; they Are the very same.
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The Gentiles Images were the work of mens hands, they had eyes, and could not see;
The Gentiles Images were the work of men's hands, they had eyes, and could not see;
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they had eares, and could not heare; they had mouths, and could not speake; they had hands, and could not work;
they had ears, and could not hear; they had mouths, and could not speak; they had hands, and could not work;
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they had feet, and could not walk. they had feet, and could not walk.
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Popish Images, they see no more, they heare no more, they speake no more, they doe no more, they walke no further then the heathens Images.
Popish Images, they see no more, they hear no more, they speak no more, they do no more, they walk no further then the Heathens Images.
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Thus much for the Image it selfe. Then come secondly to the acts of devotion performed to these Images.
Thus much for the Image it self. Then come secondly to the acts of devotion performed to these Images.
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The Gentiles were wont to bow to them, so doe the Papists. The Gentiles were wont to pray to them, so doe the Papists.
The Gentiles were wont to bow to them, so do the Papists. The Gentiles were wont to pray to them, so do the Papists.
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The Gentiles were wont to render thanks to them, so doe the Papists. The Gentiles were wont to dedicate themselves, and all that they had to their Idols, so doe the Papists.
The Gentiles were wont to render thanks to them, so do the Papists. The Gentiles were wont to dedicate themselves, and all that they had to their Idols, so do the Papists.
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The Gentiles nuncupated vowes to them, so doe the Papists. The Gentiles were wont to sweare by them, so doe the Papists.
The Gentiles nuncupated vows to them, so do the Papists. The Gentiles were wont to swear by them, so do the Papists.
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The Gentiles were wont to set up Candles to them, so doe the Papists. The Gentiles were wont to burne incense to them, so doe the Papists.
The Gentiles were wont to Set up Candles to them, so do the Papists. The Gentiles were wont to burn incense to them, so do the Papists.
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They yield the same acts of devotion to their Images, that the Gentiles did to theirs.
They yield the same acts of devotion to their Images, that the Gentiles did to theirs.
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Then come to their rites and ceremonies in yielding these acts.
Then come to their Rites and ceremonies in yielding these acts.
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I pray reade at your leasure the sixth Chapter of Baruch; you will say it is an Apocryphall book,
I pray read At your leisure the sixth Chapter of baruch; you will say it is an Apocryphal book,
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and I confesse it is so; but yet with them it is Canonicall, and so is good Scripture against them.
and I confess it is so; but yet with them it is Canonical, and so is good Scripture against them.
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The authour of that Chapter, shewes what the people shall see when they come to Babylon; saith hee, there you shall see an Image of gold,
The author of that Chapter, shows what the people shall see when they come to Babylon; Says he, there you shall see an Image of gold,
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or of silver, or of wood, or brasse, or stone: you shall see it clad in purple, with a scepter in it's hand; or of silver, or of wood, or brass, or stone: you shall see it clad in purple, with a sceptre in it's hand;
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or, peradventure, trimmed up garishly, as a virgine that loves to goe gay.
or, Peradventure, trimmed up garishly, as a Virgae that loves to go gay.
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You shall see such an Image carried upon mens shoulders in a solemne procession, and a number of people before,
You shall see such an Image carried upon men's shoulders in a solemn procession, and a number of people before,
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and behind it, adoring and worshipping it:
and behind it, adoring and worshipping it:
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You shall see the Priests with their shaven heads and beards taking off those offerings that are offered to those Images,
You shall see the Priests with their shaved Heads and beards taking off those offerings that Are offered to those Images,
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and bestowing them upon common harlots.
and bestowing them upon Common harlots.
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You shall see (saith he) candles lighted to them, you shall see perfume burned to them, you shall heare vowes nuncupated to them, you shall see oblations and offerings given to them:
You shall see (Says he) Candles lighted to them, you shall see perfume burned to them, you shall hear vows nuncupated to them, you shall see Oblations and offerings given to them:
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and all this to such an Image as is no better (saith hee) then a scare-crow in a garden of Cucumbers.
and all this to such an Image as is no better (Says he) then a scarecrow in a garden of Cucumbers.
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Now those that have ever seene the processions that are in Paris, or the Ladie of Heige at Iquiers in Flanders, or have ever seene the worship in Italy, or Spaine; they can beare witnesse that they have seene all these things done,
Now those that have ever seen the procession that Are in paris, or the Lady of Heige At Iquiers in Flanders, or have ever seen the worship in Italy, or Spain; they can bear witness that they have seen all these things done,
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and a number of fooleries more besides these. Wee may thinke they have somewhat to say for themselves;
and a number of fooleries more beside these. we may think they have somewhat to say for themselves;
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and, in a word or two, you shall heare it.
and, in a word or two, you shall hear it.
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First, they say, they worship not the Image, but they worship him in that Image whose Image it is.
First, they say, they worship not the Image, but they worship him in that Image whose Image it is.
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Marke, first they have no excuse for the worshipping of Images, but the same that the heathens had;
Mark, First they have no excuse for the worshipping of Images, but the same that the Heathens had;
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their worship is heathenish, and so is their excuse:
their worship is Heathenish, and so is their excuse:
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For, when the Fathers, in the first yeares of the Church, challenged the heathen for the worshipping of Images:
For, when the Father's, in the First Years of the Church, challenged the heathen for the worshipping of Images:
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What (say they) doe you thinke us such blockes, as to worship these blockes? They have the same.What (say they) do you think us such blocks, as to worship these blocks? They have the same.
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Againe, it is not true that they say; for, as I said before, they conclude they worship the Image.
Again, it is not true that they say; for, as I said before, they conclude they worship the Image.
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Bellarmine proves, that the worship properly belongs to the Image. Againe, suppose they intended not to worship the Image, but God in it:Bellarmine Proves, that the worship properly belongs to the Image. Again, suppose they intended not to worship the Image, but God in it:
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Know, that the rule of divine worship is not mans intention, but Gods will.
Know, that the Rule of divine worship is not men intention, but God's will.
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Marke it in the example I gave before, of a man honouring his Prince in a toad.
Mark it in the Exampl I gave before, of a man honouring his Prince in a toad.
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Wee inquire not of the will of the worshipper, but of him that is worshipped.
we inquire not of the will of the worshipper, but of him that is worshipped.
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Let them shew that it is Gods will to be worshipped in an Image, and wee will not charge them with Idolatry.
Let them show that it is God's will to be worshipped in an Image, and we will not charge them with Idolatry.
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But, say they, doe not wee doe reverence to the chaire of state, in honour to the King,
But, say they, do not we do Reverence to the chair of state, in honour to the King,
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when the King is not there? Wee doe indeed a civill reverence to it;
when the King is not there? we do indeed a civil Reverence to it;
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but who appointed an Image to be the chaire of state to the King of heaven? The reverence wee doe to the chaire of state, is according to the will of the Prince;
but who appointed an Image to be the chair of state to the King of heaven? The Reverence we do to the chair of state, is according to the will of the Prince;
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it is his will it should be done:
it is his will it should be done:
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But where can they tell us it is the will of God that wee should reverence and worship him in a base inglorious abomination?
But where can they tell us it is the will of God that we should Reverence and worship him in a base inglorious abomination?
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Yea, but say they, Images in the Church of God, have beene accounted Lay-means bookes. It is true, they have called them so;
Yea, but say they, Images in the Church of God, have been accounted Lay-means books. It is true, they have called them so;
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but I say that againe, they are books prohibited, they are not bookes that come forth Cum Privilegio: God doth not allow such bookes as these.
but I say that again, they Are books prohibited, they Are not books that come forth Cum Privilegio: God does not allow such books as these.
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When the Bishops in their Churches were painfull in their places, and taught the people out of the Word;
When the Bishops in their Churches were painful in their places, and taught the people out of the Word;
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the people needed not these bookes: but when Teachers came to be Idols, then Idols came to be Teachers.
the people needed not these books: but when Teachers Come to be Idols, then Idols Come to be Teachers.
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Yea, but say they, the worship that wee give to Images, wee give it not properly;
Yea, but say they, the worship that we give to Images, we give it not properly;
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it is improperly, it is analogicè, repraesentativè, reductivè: these are Bellarmine's words, and many more such distinctions.
it is improperly, it is analogicè, repraesentativè, reductivè: these Are Bellarmine's words, and many more such Distinctions.
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O, Brethren, these are the men that know how to rob God of his glory, and yet they know how to deceive,
Oh, Brothers, these Are the men that know how to rob God of his glory, and yet they know how to deceive,
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and delude the world with distinctions; there is no place so plaine, but they can elude it with distinctions.
and delude the world with Distinctions; there is no place so plain, but they can elude it with Distinctions.
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But in the mean time, what wrong is it to Gods people to bring them to horrible grosse Idolatry,
But in the mean time, what wrong is it to God's people to bring them to horrible gross Idolatry,
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and then to seeke to worke and winde them out with such new distinctions, as the poore people understand not, nor, peradventure, they themselves?
and then to seek to work and wind them out with such new Distinctions, as the poor people understand not, nor, Peradventure, they themselves?
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If any man desire to be better satisfied about the point of worshipping of Images, I desire him to reade the third Homilie in our Church, set forth by the Church against the perill of Idolatry,
If any man desire to be better satisfied about the point of worshipping of Images, I desire him to read the third Homily in our Church, Set forth by the Church against the peril of Idolatry,
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and hee shall finde abundant satisfaction.
and he shall find abundant satisfaction.
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There is yet one point to be handled, it is the use that wee are to make of this, and of the whole history:
There is yet one point to be handled, it is the use that we Are to make of this, and of the Whole history:
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but the time is past, I must leave it for the next day. FINIS.
but the time is past, I must leave it for the next day. FINIS.
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PSAL. 106. 19, 20, 21, 22. They made a calfe in Horeb: and worshipped the molten Image.
PSALM 106. 19, 20, 21, 22. They made a calf in Horeb: and worshipped the melted Image.
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Thus they changed their glory into the similitude of an oxe that eateth grasse. They forgat God their Saviour, which had done great things in Egypt:
Thus they changed their glory into the similitude of an ox that Eateth grass. They forgot God their Saviour, which had done great things in Egypt:
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Wondrous workes in the land of Ham, and terrible things by the Red-sea.
Wondrous works in the land of Ham, and terrible things by the Red sea.
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THere remaines now but one thing more concerning this worshipping of Images, that is, the use that you are to make of all this that you have heard concerning it.
THere remains now but one thing more Concerning this worshipping of Images, that is, the use that you Are to make of all this that you have herd Concerning it.
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It is this, by way of exhortation:
It is this, by Way of exhortation:
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Let mee exhort you to hate, and abhorre, and detest all Idolatry if it be Image-worship, whether heathenish, or popish.
Let me exhort you to hate, and abhor, and detest all Idolatry if it be Image-worship, whither Heathenish, or popish.
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Holy David, in Psalme 119. brings many arguments to prove his love to God, and to his Word;
Holy David, in Psalm 119. brings many Arguments to prove his love to God, and to his Word;
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and one argument above all other (for hee repeates it often) is this, his hatred of false waies;
and one argument above all other (for he repeats it often) is this, his hatred of false ways;
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hee meanes false doctrine, all falshood in doctrine, and falshood in life: In verse 113. I hate all inventions; but thy Law doe I love.
he means false Doctrine, all falsehood in Doctrine, and falsehood in life: In verse 113. I hate all Inventions; but thy Law do I love.
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Ver. 163. I hate and abhorre all falshood, but thy Law doe I love. And thus hee goes on in many places more.
Ver. 163. I hate and abhor all falsehood, but thy Law do I love. And thus he Goes on in many places more.
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Now then, if our hatred of falshood, be an argument of our love to the truth;
Now then, if our hatred of falsehood, be an argument of our love to the truth;
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if such as is our hatred to errour, is our love to true Religion;
if such as is our hatred to error, is our love to true Religion;
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then surely, brethren, wee are fallen from our first love, because wee are fallen from our first hatred of Popery and Superstition.
then surely, brothers, we Are fallen from our First love, Because we Are fallen from our First hatred of Popery and Superstition.
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Wee are growne now to have a better opinion of Image-worship then wee had before. Wee are growne almost to a very neutrality in Religion.
we Are grown now to have a better opinion of Image-worship then we had before. we Are grown almost to a very neutrality in Religion.
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The desire of my soule is, to preserve your hearts upright in the holy, sincere worship of God:
The desire of my soul is, to preserve your hearts upright in the holy, sincere worship of God:
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therefore, I pray, let me commend foure caveats to you, with which I will conclude this point.
Therefore, I pray, let me commend foure caveats to you, with which I will conclude this point.
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The first is this, it is that of Saint John, 1 John Chap. ult. Ver. ult. Babes, (saith the Apostle) keep your selves from Idols.
The First is this, it is that of Saint John, 1 John Chap. ult. Ver. ult. Babes, (Says the Apostle) keep your selves from Idols.
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Marke, hee saith not your selves from Idolatry, but from Idols; not ab officio, as Tertullian speakes, but ab effigie: not from the service of Idols, but from Idols;
Mark, he Says not your selves from Idolatry, but from Idols; not ab Officio, as Tertullian speaks, but ab effigy: not from the service of Idols, but from Idols;
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from such Images as may be abused to Idolatry. God in the old Law forbad his people to desire the gold of an Image:
from such Images as may be abused to Idolatry. God in the old Law forbade his people to desire the gold of an Image:
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they may not desire so much as the gold of an Image;
they may not desire so much as the gold of an Image;
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For it will be as a snare to thee, saith God, Deut. 7. 25. David, hee met with the Philistines Images;For it will be as a snare to thee, Says God, Deuteronomy 7. 25. David, he met with the philistines Images;
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it is likely they were of gold, or silver, or the like:
it is likely they were of gold, or silver, or the like:
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and what doth hee with them? He burnes them every one, 2 Sam. 5. 20. The brazen serpent, though it were set up at the first (as you heard) by Gods owne command;
and what does he with them? He burns them every one, 2 Sam. 5. 20. The brazen serpent, though it were Set up At the First (as you herd) by God's own command;
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though there were miracles wrought by the sight of it; though it were kept seven hundred yeares, as an excellent monument of Gods mercy;
though there were Miracles wrought by the sighed of it; though it were kept seven hundred Years, as an excellent monument of God's mercy;
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though it were a type and figure of Christ;
though it were a type and figure of christ;
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Even as the brazen serpent was lifted up in the wildernesse, so shall the Sonne of man be lifted up: Even as the brazen serpent was lifted up in the Wilderness, so shall the Son of man be lifted up:
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yet good Hezekiah, when hee saw incense burned to it, would not forbid the burning of incense,
yet good Hezekiah, when he saw incense burned to it, would not forbid the burning of incense,
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but he takes the serpent, and breakes it, and stamps it in pieces, and calls it Nehushtan, it was a piece of brasse, and no more.
but he Takes the serpent, and breaks it, and stamps it in Pieces, and calls it Nehushtan, it was a piece of brass, and no more.
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What did Moses in this history, when he saw the calf? Though it were made of gold,
What did Moses in this history, when he saw the calf? Though it were made of gold,
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and there might have been some use of gold among the poore people, it might have done good to a number of them;
and there might have been Some use of gold among the poor people, it might have done good to a number of them;
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yet hee would not keepe the gold, hee burnes it in the fire, hee stampes it to powder, hee beates it as small as dust, Deuter. 9. ver. 21. And hee is not yet revenged enough of this Image;
yet he would not keep the gold, he burns it in the fire, he stamps it to powder, he beats it as small as dust, Deuter 9. ver. 21. And he is not yet revenged enough of this Image;
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hee casts the dust into the brooke that ranne out of Horeb, and made the people drinke of that water: he Cast the dust into the brook that ran out of Horeb, and made the people drink of that water:
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hee would not have the lest memoriall of this Image left. Let mee tell you but one history more out of the Church history:
he would not have the lest memorial of this Image left. Let me tell you but one history more out of the Church history:
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Epiphanius, that good Bishop, hee came to a Church, and found a vaile in the Church, wherein there was an Image of Christ, or of some Saint:Epiphanius, that good Bishop, he Come to a Church, and found a veil in the Church, wherein there was an Image of christ, or of Some Saint:
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For, quoth hee, I remember not whose it was, but I tooke it, and tore it, For, quoth he, I Remember not whose it was, but I took it, and tore it,
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and wrote to John, Bishop of Jerusalem, under whose charge that Church was, that hee should not suffer such vailes in the Church, against Christian Religion. and wrote to John, Bishop of Jerusalem, under whose charge that Church was, that he should not suffer such vails in the Church, against Christian Religion.
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These are good patternes fo Magistrates in Church, or Common-wealth;
These Are good patterns foe Magistrates in Church, or Commonwealth;
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but these are no presidents for private men in publike places, out of a pretence of zeale, in a tumultuous manner, to enterprise any such publike Reformation.
but these Are no Presidents for private men in public places, out of a pretence of zeal, in a tumultuous manner, to enterprise any such public Reformation.
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Men may doe, as Jacob, at home; every man reforme his owne houshold, burie his owne Images, at home:
Men may do, as Jacob, At home; every man reform his own household, bury his own Images, At home:
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but private men must learne that golden rule of Saint Austine, To correct what they can within the compasse of their owne calling,
but private men must Learn that golden Rule of Saint Augustine, To correct what they can within the compass of their own calling,
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and what they cannot, to mourne for;
and what they cannot, to mourn for;
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to mourne and to cry to God, that hee would please to send his Son, to take whatsoever offends out of his Kingdome.
to mourn and to cry to God, that he would please to send his Son, to take whatsoever offends out of his Kingdom.
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This is the first caveat, Take heed of Images: To take heed of sinne, is to Take heed of the occasions of sinne.
This is the First caveat, Take heed of Images: To take heed of sin, is to Take heed of the occasions of sin.
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My second caveat is, take heed of familiar conversation with these Image-worshippers. All society with them is not unlawfull;
My second caveat is, take heed of familiar Conversation with these Image worshipers. All society with them is not unlawful;
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there may be a lawfull society even with Idolaters, quoad publicam conversationem, in regard of a publike conversation:
there may be a lawful society even with Idolaters, quoad publicam conversationem, in regard of a public Conversation:
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but take heed of societie with them in regard of inward acquaintance with them; it is dangerous.
but take heed of society with them in regard of inward acquaintance with them; it is dangerous.
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Let a good man be joyned with an evill man, you seldome see the evill bettered by the good;
Let a good man be joined with an evil man, you seldom see the evil bettered by the good;
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but the good is easily corrupted, and spoyled by the evill.
but the good is Easily corrupted, and spoiled by the evil.
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A whole lump of dough will not sweeten a little leaven, but a little leaven will sowre a whole lump of dough.
A Whole lump of dough will not sweeten a little leaven, but a little leaven will sour a Whole lump of dough.
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If any man that is called a brother be an Idolater (saith Paul,) with such a man eate not, 1 Cor. 5. 11.If any man that is called a brother be an Idolater (Says Paul,) with such a man eat not, 1 Cor. 5. 11.
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The Pharasees in old time were so carefull of their carriage among the Gentiles and Samaritanes, that they would not so much as eate of a Samaritanes bread,
The Pharisees in old time were so careful of their carriage among the Gentiles and Samaritans, that they would not so much as eat of a Samaritans bred,
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nor drinke of a Samaritanes cup, nor warme themselves at a Samaritanes fire; they would not weare a Samaritanes garment, nor reade a Samaritanes booke.
nor drink of a Samaritans cup, nor warm themselves At a Samaritans fire; they would not wear a Samaritans garment, nor read a Samaritans book.
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It is said of John the Evangelist, that hee refused to wash himselfe in that bath wherein Cerinthus the heretike had washed.
It is said of John the Evangelist, that he refused to wash himself in that bath wherein Cerinthus the heretic had washed.
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Polycarpus could not be gotten to salute Marcion the heretike.Polycarp could not be got to salute Marcion the heretic.
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Eusebius Versalensis would not receive meat in prison from the hands of the Arrians. You know what Saint John saith;Eusebius Versalensis would not receive meat in prison from the hands of the Arians. You know what Saint John Says;
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Whosoever saith, God speed to them, is partaker with them in their sin, 2 John 10. It is a childish thing I shall tell you of, but you may perceive by that how children were trained up in the detestation of heresie. Theodoret tells of it:Whosoever Says, God speed to them, is partaker with them in their since, 2 John 10. It is a childish thing I shall tell you of, but you may perceive by that how children were trained up in the detestation of heresy. Theodoret tells of it:
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At Samosatum, the children playing with a ball, refused to play with it after the ball by chance had touched Lucius the hereticall Bishop,
At Samosatum, the children playing with a ball, refused to play with it After the ball by chance had touched Lucius the heretical Bishop,
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or the asse that hee rode on; they cast the ball into the fire, and would play no more with it.
or the Ass that he road on; they cast the ball into the fire, and would play no more with it.
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Wee have a story of Thosmos, that being about to be throwne, when hee was dead, into the grave of an hereticall Bishop, a voice was heard in the grave, Touch mee not heretike. I avouch not this for truth,
we have a story of Thosmos, that being about to be thrown, when he was dead, into the grave of an heretical Bishop, a voice was herd in the grave, Touch me not heretic. I avouch not this for truth,
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but I told you what the Apostle saith;
but I told you what the Apostle Says;
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If any man be called a brother, and be an Idolater, with such an one eate not. If any man be called a brother, and be an Idolater, with such an one eat not.
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Surely, brethren, wee are growne a little too familiar with them, wee are too bold a little with these Image-mongers;
Surely, brothers, we Are grown a little too familiar with them, we Are too bold a little with these Image-mongers;
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wee match with them, wee consult with them, wee conferre with them, wee converse with them;
we match with them, we consult with them, we confer with them, we converse with them;
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nay, peradventure, wee finde such delight in their company, as that wee cannot be merry, except they be in our company;
nay, Peradventure, we find such delight in their company, as that we cannot be merry, except they be in our company;
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we cannot eate our meat, except they carve it; wee cannot sleepe, except they rocke the cradle:
we cannot eat our meat, except they carve it; we cannot sleep, except they rock the cradle:
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no wonder, brethren, if wee be drawne away. But let me give you a third caveat:
no wonder, brothers, if we be drawn away. But let me give you a third caveat:
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Take heed of beholding Idoll-service out of the curiosity of the eye. Many men will goe to masse, or Idoll-service;
Take heed of beholding Idolatry out of the curiosity of the eye. Many men will go to mass, or Idolatry;
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they say they meane not to adore, they will not worship, they go but to see;
they say they mean not to adore, they will not worship, they go but to see;
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and, may they not go see it?
and, may they not go see it?
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I tell you, that sight is very dangerous, that curiositie of the eye is a branch of the concupiscence of the eye, which,
I tell you, that sighed is very dangerous, that curiosity of the eye is a branch of the concupiscence of the eye, which,
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if it be not mortified, may be the occasion of many sinnes.
if it be not mortified, may be the occasion of many Sins.
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Idolatry is called in Scripture by the name of whoredome. Lust gets into the heart by the eye.
Idolatry is called in Scripture by the name of whoredom. Lust gets into the heart by the eye.
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It is a hard matter for the body to be kept cleane, if the eye be full of adultery.
It is a hard matter for the body to be kept clean, if the eye be full of adultery.
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Job made a covenant with his eyes to abridge them of liberty in matters of indifferency.Job made a Covenant with his eyes to abridge them of liberty in matters of indifferency.
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Let mee tell you a story that Saint Austine hath in the sixth booke of his Confessions, c. 8. He tells us of Allipius his deare friend, who went to Rome to study the Law.
Let me tell you a story that Saint Augustine hath in the sixth book of his Confessions, c. 8. He tells us of Allipius his deer friend, who went to Room to study the Law.
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At Rome there were usually those gladiatory sports, bloudy, sword-killing sports; they killed men in sport:
At Room there were usually those gladiatory sports, bloody, sword-killing sports; they killed men in sport:
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Hee could not be perswaded by his companions to see those sports; they desired him, but by no meanes hee would goe:
He could not be persuaded by his Sodales to see those sports; they desired him, but by no means he would go:
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at last (saith Saint Austine) by a familiar violence they drew him once to goe, and see those bloudy sports.
At last (Says Faint Augustine) by a familiar violence they drew him once to go, and see those bloody sports.
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Well, saith hee, I will goe, but I will be absent while I am there, I will not looke on it.
Well, Says he, I will go, but I will be absent while I am there, I will not look on it.
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Hee went, and when hee came, hee sate there among the rest, but hee shut his eyes,
He went, and when he Come, he sat there among the rest, but he shut his eyes,
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and would not see any of those sports, till at length there was a man wounded, and then the people shouted:
and would not see any of those sports, till At length there was a man wounded, and then the people shouted:
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Hee had shut his eyes, but hee had not stopped his eares; hee heard the shout, and would see what was the matter;
He had shut his eyes, but he had not stopped his ears; he herd the shout, and would see what was the matter;
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hee looked about, and, seeing the wounded man, he then desired to see a little more.
he looked about, and, seeing the wounded man, he then desired to see a little more.
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Thus (saith Saint Austine) he grew at the last not to be the same man he was when he came thither,
Thus (Says Faint Augustine) he grew At the last not to be the same man he was when he Come thither,
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but to be as one of the company to which hee came; and, after that time, hee desired to see it a second, and a third time;
but to be as one of the company to which he Come; and, After that time, he desired to see it a second, and a third time;
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and, at last, hee came to be, not only a companion of those that went thither,
and, At last, he Come to be, not only a Companion of those that went thither,
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but would be a guide to them;
but would be a guide to them;
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yet hee would goe, not tanquam unus ex illis, he would be one of the forwardest.
yet he would go, not tanquam Unus ex illis, he would be one of the forwardest.
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And thus hee continued a while, till it pleased God, by a mighty hand, to deliver him from this vanity.
And thus he continued a while, till it pleased God, by a mighty hand, to deliver him from this vanity.
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The eyes are the windowes of the body, and if wee shut them not up against allurements, wee may happily be forced to crie out,
The eyes Are the windows of the body, and if we shut them not up against allurements, we may happily be forced to cry out,
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as they did Jerem. 9. 21. Death is entered in at the windowes. Lord (saith David) turne away mine eyes, that they behold not vanity.
as they did Jeremiah 9. 21. Death is entered in At the windows. Lord (Says David) turn away mine eyes, that they behold not vanity.
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Idols are called vanities oft in Scripture.
Idols Are called vanities oft in Scripture.
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Surely, wee shoud make a covenant with our eyes, that they be not the occasion of our falling.
Surely, we should make a Covenant with our eyes, that they be not the occasion of our falling.
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I said it the other day;
I said it the other day;
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I conclude with it now, Hee that would have an eye to his heart, must have an heart to his eye.
I conclude with it now, He that would have an eye to his heart, must have an heart to his eye.
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My fourth caveat that I give, is this, Take heed how you doe allow your selves to live in any knowne sinne without repentance;
My fourth caveat that I give, is this, Take heed how you do allow your selves to live in any known sin without Repentance;
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for, this is the way for which God gives men over to this sinne of Idolatry.
for, this is the Way for which God gives men over to this sin of Idolatry.
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Unrepented of errours in life, breed errours in judgement.
Unrepented of errors in life, breed errors in judgement.
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Those that will not embrace the love of the truth, that they may be saved (saith the Apostle,) those men shall have strong delusions to beleeve lies. Those that will not embrace the love of the truth, that they may be saved (Says the Apostle,) those men shall have strong delusions to believe lies.
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I conclude all with what the Apostle (speaking of the heathen) saith, Rom. 1. 25. They knew God. The heathen had some knowledge of God,
I conclude all with what the Apostle (speaking of the heathen) Says, Rom. 1. 25. They knew God. The heathen had Some knowledge of God,
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but, they were not carefull to glorifie him as God, but were unthankfull. What punishment came upon them for it? This, their foolish heart grew full of darkenesse,
but, they were not careful to Glorify him as God, but were unthankful. What punishment Come upon them for it? This, their foolish heart grew full of darkness,
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and when they professed themselves wise men, they became fooles. Fooles!and when they professed themselves wise men, they became Fools. Fools!
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Why? How did they play the fooles? Saith the Apostle (which is the very phrase that is here) Because, when they knew God, they did not care to glorifie him as God, but were unthankfull;
Why? How did they play the Fools? Says the Apostle (which is the very phrase that is Here) Because, when they knew God, they did not care to Glorify him as God, but were unthankful;
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therefore God gave them over to this blindenesse, to turne the glory of the incorruptible God, to the Image of corruptible man,
Therefore God gave them over to this blindness, to turn the glory of the incorruptible God, to the Image of corruptible man,
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and of foure-footed beasts, and they served and worshipped the creature, more then the Creator, that is God over all, who is blessed for ever. and of fourfooted beasts, and they served and worshipped the creature, more then the Creator, that is God over all, who is blessed for ever.
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Thus, beloved, I have now done with that great point, concerning the worshipping of Images.
Thus, Beloved, I have now done with that great point, Concerning the worshipping of Images.
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Now I come to the last thing in my Text, that is the roote of this sin, whence this sin of theirs did spring;
Now I come to the last thing in my Text, that is the root of this since, whence this since of theirs did spring;
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it was from forgetfulnesse of God, and of his workes. They forgat God their Saviour, &c. The words are many, and many things may be observed out of them.
it was from forgetfulness of God, and of his works. They forgot God their Saviour, etc. The words Are many, and many things may be observed out of them.
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I will runne them first over with a briefe paraphrase, and then speake of that sinne that was the cause of this Idolatry; the forgetfulnesse of God.
I will run them First over with a brief Paraphrase, and then speak of that sin that was the cause of this Idolatry; the forgetfulness of God.
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[ They forgat God. ] There was one of the Tribes that was called the Tribe of Manasses; Manasses had this name, of forgetfulnesse. When I looke over this Psalme, mee thinkes this people should be all of that Tribe, they were so forgetfull.[ They forgot God. ] There was one of the Tribes that was called the Tribe of Manasses; Manasses had this name, of forgetfulness. When I look over this Psalm, me thinks this people should be all of that Tribe, they were so forgetful.
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In ver. 7. They remembred not the multitude of his mercies. There the Spirit of God speakes of their forgetfulnesse.
In ver. 7. They remembered not the multitude of his Mercies. There the Spirit of God speaks of their forgetfulness.
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Then, in ver. 13. they soone forgat his workes. They made haste, and forgat them, as the words are.
Then, in ver. 13. they soon forgot his works. They made haste, and forgot them, as the words Are.
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And now here againe, They forgat God their Saviour. Three times the Spirit of God in this Scripture speakes of their forgetfulnesse of God.
And now Here again, They forgot God their Saviour. Three times the Spirit of God in this Scripture speaks of their forgetfulness of God.
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It was but three months agoe, since God brought them out of the land of Egypt: It was little more then one month agoe,
It was but three months ago, since God brought them out of the land of Egypt: It was little more then one Monn ago,
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since God appeared to them in a fearefull manner upon Mount Sinai, with thunder, and lightning, and earth-quakes;
since God appeared to them in a fearful manner upon Mount Sinai, with thunder, and lightning, and earthquakes;
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and yet see, they have already forgot God. [ God their Saviour. ] Saviour: The word is sometime taken strictly in the Scripture, in a narrow sense;
and yet see, they have already forgotten God. [ God their Saviour. ] Saviour: The word is sometime taken strictly in the Scripture, in a narrow sense;
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and sometime it is taken in a larger sense.
and sometime it is taken in a larger sense.
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Take it in the narrow sense, and then a Saviour is such an one as saveth from sinne, from the punishment of sinne, from Gods wrath, from hell, and eternall damnation:
Take it in the narrow sense, and then a Saviour is such an one as Saveth from sin, from the punishment of sin, from God's wrath, from hell, and Eternal damnation:
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Thus our Lord is called a Saviour. You know what the Angell said to the Shepheards;
Thus our Lord is called a Saviour. You know what the Angel said to the Shepherds;
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This day is borne to you in the City of David a Saviour, which is Christ the Lord. This day is born to you in the city of David a Saviour, which is christ the Lord.
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And his very name shewes him to be thus; Jesus, it signifies a Saviour: and the reason is given by the Angell;
And his very name shows him to be thus; jesus, it signifies a Saviour: and the reason is given by the Angel;
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because hee shall save the people from their sinnes. Hee saves them, First, from the guilt of sin.Because he shall save the people from their Sins. He saves them, First, from the guilt of since.
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Then he saves them from the punishment of sin. Then hee saves them from the power of sin:
Then he saves them from the punishment of since. Then he saves them from the power of since:
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Thus the word Saviour is taken, when you take it strictly.
Thus the word Saviour is taken, when you take it strictly.
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But you may take it more largely, and then a Saviour is such an one as is a deliverer, a preserver, either from wrong, from afflictions, from oppressions, from dangers, from temporall death.
But you may take it more largely, and then a Saviour is such an one as is a deliverer, a preserver, either from wrong, from afflictions, from oppressions, from dangers, from temporal death.
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A Saviour, that is, as if hee should say, a Preserver.
A Saviour, that is, as if he should say, a Preserver.
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In this sense the Apostle saith, 1 Tim. 1. 10. that God is the Saviour of all men;
In this sense the Apostle Says, 1 Tim. 1. 10. that God is the Saviour of all men;
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that is, the preserver of all men: but, especially, of them that beleeve. In this sense take the word here:
that is, the preserver of all men: but, especially, of them that believe. In this sense take the word Here:
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God was their Saviour, that is, their Preserver; And doe but consider, First the evils from which hee preserved them, and those were many.
God was their Saviour, that is, their Preserver; And do but Consider, First the evils from which he preserved them, and those were many.
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Then consider the meanes whereby hee preserved them, and those were mighty.
Then Consider the means whereby he preserved them, and those were mighty.
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Then consider the end to which he preserved them, and that was glorious, that they should be a holy people, a peculiar treasure to himself.
Then Consider the end to which he preserved them, and that was glorious, that they should be a holy people, a peculiar treasure to himself.
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Consider, I say, the meanes by which, the ill from which, and the end to which they were saved;
Consider, I say, the means by which, the ill from which, and the end to which they were saved;
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and then no people may more appropriate God to be their Saviour, then this people could:
and then no people may more Appropriate God to be their Saviour, then this people could:
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Yet, behold, They forgat God their Saviour. Yea, and they forgat his works. The works of God are set downe here to be of three sorts: Great workes. Wonderfull workes. Terrible workes.
Yet, behold, They forgot God their Saviour. Yea, and they forgot his works. The works of God Are Set down Here to be of three sorts: Great works. Wonderful works. Terrible works.
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Great works in Egypt: Wondrous works in the land of Ham (the land of Ham, and Egypt are all one.) Then, Terrible works by the Red-sea.
Great works in Egypt: Wondrous works in the land of Ham (the land of Ham, and Egypt Are all one.) Then, Terrible works by the Red sea.
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[ Great works. ] The works of God, are either, workes of Nature. workes of Grace.[ Great works. ] The works of God, Are either, works of Nature. works of Grace.
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The workes of Nature, are either workes of Creation; or they are workes of Actuall providence, in the preserving that that is created.
The works of Nature, Are either works of Creation; or they Are works of Actual providence, in the preserving that that is created.
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The workes of Grace those are many.
The works of Grace those Are many.
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The principall work whereupon all others depend, is the Incarnation of the Son of God, that great mystery of godlinesse, God manifest in our flesh;
The principal work whereupon all Others depend, is the Incarnation of the Son of God, that great mystery of godliness, God manifest in our Flesh;
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that was the great work of grace. Then redemption of mankinde by his blood. The electing of some to salvation, before the foundations of the world were laid.
that was the great work of grace. Then redemption of mankind by his blood. The electing of Some to salvation, before the foundations of the world were laid.
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The vocation of them in Gods good time. The justification of them in the blood of our crucified Jesus.
The vocation of them in God's good time. The justification of them in the blood of our Crucified jesus.
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The sanctification of them by Gods blessed Spirit, the resurrection of their bodies, and the glorification of them.
The sanctification of them by God's blessed Spirit, the resurrection of their bodies, and the glorification of them.
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All these are workes of grace.
All these Are works of grace.
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Now all the workes of God, whether they be workes of nature, or of grace, they are all great workes. There is not a worke of Creation,
Now all the works of God, whither they be works of nature, or of grace, they Are all great works. There is not a work of Creation,
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but it is a great worke. The Pis-mire is a little creature, yet it is a great worke:
but it is a great work. The Pismire is a little creature, yet it is a great work:
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the making of a Pis-mire is as great a worke, as the creation of an Elephant.
the making of a Pismire is as great a work, as the creation of an Elephant.
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It is all one with God; hee can as easily make an Elephant, as a Pis-mire;
It is all one with God; he can as Easily make an Elephant, as a Pismire;
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nay, Deus maximus in minimis, a man may truely say it; God is greatest in the least creatures.
nay, Deus Maximus in minimis, a man may truly say it; God is greatest in the least creatures.
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If you marke it, you may see how great God is in every little creature.
If you mark it, you may see how great God is in every little creature.
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The lesse the Watch is that you carry about you, to know the time of the day, the greater is the skill of the work-man:
The less the Watch is that you carry about you, to know the time of the day, the greater is the skill of the workman:
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And, surely, in every little worke, it appeares how great God is.
And, surely, in every little work, it appears how great God is.
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There is never a worke so little, but it is a great work, if it be well considered.
There is never a work so little, but it is a great work, if it be well considered.
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Workes of Creation are great workes. But there are some workes greater then other: Those workes wherein the Divine attributes are most manifested;
Works of Creation Are great works. But there Are Some works greater then other: Those works wherein the Divine attributes Are most manifested;
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such workes wherein appeares the great wisedome of God, or the great goodnesse of God,
such works wherein appears the great Wisdom of God, or the great Goodness of God,
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or the great power of God, or the great truth of God, or the great mercy of God,
or the great power of God, or the great truth of God, or the great mercy of God,
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or the great justice of God.
or the great Justice of God.
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Those workes wherein these attributes of Divine majesty are most apparent, those are called great workes: Therefore the workes of redemption, are greater workes then the workes of creation:
Those works wherein these attributes of Divine majesty Are most apparent, those Are called great works: Therefore the works of redemption, Are greater works then the works of creation:
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The workes of grace, are greater workes then the workes of nature. But now this people had seen great workes in both kindes; Great workes of Nature. Great workes of Grace. There were workes of nature;
The works of grace, Are greater works then the works of nature. But now this people had seen great works in both Kinds; Great works of Nature. Great works of Grace. There were works of nature;
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let mee name but one or two of them:
let me name but one or two of them:
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The multiplication of them in Egypt. When they came to Egypt at first, there were but seventy souls of them, seventy souls that came out of the loines of Jacob, no more.
The multiplication of them in Egypt. When they Come to Egypt At First, there were but seventy Souls of them, seventy Souls that Come out of the loins of Jacob, no more.
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They were in Egypt but two hundred and fifteene years, no longer:
They were in Egypt but two hundred and fifteene Years, no longer:
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A great part of this time they lived under oppression, loaden with burthens, loaden with blowes, loaden with injuries; yet see how they multiplied:
A great part of this time they lived under oppression, loaded with burdens, loaded with blows, loaded with injuries; yet see how they multiplied:
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this same bleeding vine bare abundance of fruit, this Camomile that was thus trodden downe, it prospered exceedingly.
this same bleeding vine bore abundance of fruit, this Camomile that was thus trodden down, it prospered exceedingly.
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They grew in two hundred and fifteene yeares to be so many, that, at their coming out of Egypt, there were numbred six hundred thousand men, from twenty yeares old and upward, besides women and children.
They grew in two hundred and fifteene Years to be so many, that, At their coming out of Egypt, there were numbered six hundred thousand men, from twenty Years old and upward, beside women and children.
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This multiplication was a great work of God; a work of Nature.
This multiplication was a great work of God; a work of Nature.
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Then consider their preservation there, how wonderfully they were preserved in the despight of their enemies;
Then Consider their preservation there, how wonderfully they were preserved in the despite of their enemies;
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and how all things were preserved that were theirs:
and how all things were preserved that were theirs:
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As the land of Goshen preserved from those same swarmes of flies, with which all the rest of Egypt was pestred.
As the land of Goshen preserved from those same swarms of flies, with which all the rest of Egypt was pestered.
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Their cattell in the land of Goshen preserved from that murraine, of which the cattell, through the land of Egypt, died.
Their cattle in the land of Goshen preserved from that murrain, of which the cattle, through the land of Egypt, died.
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The land of Goshen was light, when all Egypt besides was darknesse.
The land of Goshen was Light, when all Egypt beside was darkness.
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This wonderfull preservation of that that they had, and the preservation of their first-born, when all the first-born died in the land of Egypt. This preservation of them was a great worke.
This wonderful preservation of that that they had, and the preservation of their firstborn, when all the firstborn died in the land of Egypt. This preservation of them was a great work.
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There is another work, which I know not whether it be the greater;
There is Another work, which I know not whither it be the greater;
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their eduction and bringing out of Egypt. Their preservation was great, their bringing out was as great;
their eduction and bringing out of Egypt. Their preservation was great, their bringing out was as great;
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they came out in despight of Pharaoh and his servants;
they Come out in despite of Pharaoh and his Servants;
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and they came out with vigour of body, their veins full of bloud, and their bones full of marrow;
and they Come out with vigour of body, their Veins full of blood, and their bones full of marrow;
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There was not one feeble person among their Tribes. Here were great Works; but all these were works of nature, either of multiplication, or preservation.There was not one feeble person among their Tribes. Here were great Works; but all these were works of nature, either of multiplication, or preservation.
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Then will you heare the great workes of Grace? The adoption of this people to be Gods first-borne:
Then will you hear the great works of Grace? The adoption of this people to be God's firstborn:
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the separation of this people from all the people of the earth, to be to God a holy Nation, a Royall Priest-hood, his peculiar treasure.
the separation of this people from all the people of the earth, to be to God a holy nation, a Royal Priesthood, his peculiar treasure.
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The revealing of his promises, especially that great promise, that out of their loines should come that blessed seed, that blessed Lord, in whom all the Nations of the earth were to be blessed. The promulgation of the Law;
The revealing of his promises, especially that great promise, that out of their loins should come that blessed seed, that blessed Lord, in whom all the nations of the earth were to be blessed. The Promulgation of the Law;
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no Nation had it but they: God had not dealt so with other Nations; the heathens had not the knowledge of his Lawes.
no nation had it but they: God had not dealt so with other nations; the Heathens had not the knowledge of his Laws.
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Here were great workes of Nature, great works of Grace;
Here were great works of Nature, great works of Grace;
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yet this was the unthankfulnesse of this people, they forgat God their Saviour that had done these great things for them in Egypt.
yet this was the unthankfulness of this people, they forgot God their Saviour that had done these great things for them in Egypt.
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Then Wonderfull things too, Mirabilia. There be foure sorts of Mirabilia, of wonderfull things: There be mirabilia naturae, wondrous works of nature: secret wondrous works of nature;
Then Wonderful things too, Mirabilia. There be foure sorts of Mirabilia, of wonderful things: There be mirabilia naturae, wondrous works of nature: secret wondrous works of nature;
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That the load-stone should draw Iron to it; That this power of the load-stone should be restrained, if the Adamant be neare it.
That the Loadstone should draw Iron to it; That this power of the Loadstone should be restrained, if the Adamant be near it.
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That the Adamant cannot be broken upon an anvile with an hammer, that is easily broken if it be anointed with goats bloud.
That the Adamant cannot be broken upon an anvil with an hammer, that is Easily broken if it be anointed with Goats blood.
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That the flesh of a dead Peacocke should not putrefie:
That the Flesh of a dead Peacock should not putrefy:
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Saint Austine saith, hee observed it himselfe, hee took an experiment of it in an whole twelve-month, hee tried it, that it putrefied not.
Saint Augustine Says, he observed it himself, he took an experiment of it in an Whole twelvemonth, he tried it, that it putrefied not.
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That a fountaine in Lybia should send forth water so cold in the day, that none could drink it;
That a fountain in Libya should send forth water so cold in the day, that none could drink it;
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and so hote in the night, that none can touch it: These, and a thousand more, are mirabilia naturae, wonderfull things in nature;
and so hight in the night, that none can touch it: These, and a thousand more, Are mirabilia naturae, wonderful things in nature;
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no man is able to give the reason of it: yet it is God that did these wonderfull things in nature.
no man is able to give the reason of it: yet it is God that did these wonderful things in nature.
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Then againe, there be mirabilia artis, wonderfull things in art.
Then again, there be mirabilia artis, wonderful things in art.
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There were seven buildings that were wont to be called the Wonders of the world: one of them was in Egypt, the Pyramides: another of them, above all other was a wonder, me thinks, above all wonders:
There were seven buildings that were wont to be called the Wonders of the world: one of them was in Egypt, the Pyramids: Another of them, above all other was a wonder, me thinks, above all wonders:
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a wonder of Art. It were too long to tell you what a wonder it was.
a wonder of Art. It were too long to tell you what a wonder it was.
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It was nothing but a prodigall monument of prodigality and vaine-glory; prodigality and vaine-glory, that was the sin of them that built it;
It was nothing but a prodigal monument of prodigality and vainglory; prodigality and vainglory, that was the since of them that built it;
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but the skill in making it, that came from God.
but the skill in making it, that Come from God.
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Thirdly, there be mirabilia Satanae, there be wonderfull things of Satan, wondrous works that Satan and his instruments, Magicians and Sorcerers, can doe.
Thirdly, there be mirabilia Satan, there be wonderful things of Satan, wondrous works that Satan and his Instruments, Magicians and Sorcerers, can do.
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God did not punish the apostate Angels at the first (as the School-men say) in their naturall skill and power;
God did not Punish the apostate Angels At the First (as the Schoolmen say) in their natural skill and power;
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that is as great now to doe a mischiefe, as the skill and power of good Angels is to doe that that is good.
that is as great now to do a mischief, as the skill and power of good Angels is to do that that is good.
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The Divell, hee can doe wonderfull things; hee can compasse the whole earth in a little time;
The devil, he can do wonderful things; he can compass the Whole earth in a little time;
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you finde, in the booke of Job, that he can raise tempests, he can bring down fire, hee can hurrie a body, and remove it;
you find, in the book of Job, that he can raise tempests, he can bring down fire, he can hurry a body, and remove it;
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as he did the body of our Lord from the wildernesse to the pinacle of the Temple, and thence to the mountaine. Hee can speake in Images;
as he did the body of our Lord from the Wilderness to the pinnacle of the Temple, and thence to the mountain. He can speak in Images;
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it was the divell that spake in some Images of the Gentiles.
it was the Devil that spoke in Some Images of the Gentiles.
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And if popish Images have now and then spoken too, as they say they have, (Bene de me scripsisti, said he of Thomas Aquinas, Thou hast written well of mee Thomas) I make no question,
And if popish Images have now and then spoken too, as they say they have, (Bene de me scripsisti, said he of Thomas Aquinas, Thou hast written well of me Thomas) I make no question,
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but the divell spake in them. The divell can doe more then that; the divell knowes the secret and hidden vertues in things;
but the Devil spoke in them. The Devil can do more then that; the Devil knows the secret and hidden Virtues in things;
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their sympathies and antipathies, their qualities and properties. The divels can doe wonderfull things: Though they cannot doe miraculous things, they can doe wonderfull things.
their sympathies and antipathies, their qualities and properties. The Devils can do wonderful things: Though they cannot doe miraculous things, they can do wonderful things.
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Thus the sorcerers in Egypt, they did many wonderfull things; mira, but not true miracles. Now fourthly, there are mirabilia Dei, the wonderfull things of God.
Thus the sorcerers in Egypt, they did many wonderful things; mira, but not true Miracles. Now fourthly, there Are mirabilia Dei, the wonderful things of God.
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Indeed, there is never a worke of God but it is wonderfull, what worke soever it be.
Indeed, there is never a work of God but it is wonderful, what work soever it be.
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The very Heathen man could say, in every naturall thing, there is something in it that is wonderfull.
The very Heathen man could say, in every natural thing, there is something in it that is wonderful.
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But there are some workes of God above all other that are truly miracles; not mira, but miracula. What workes are those?
But there Are Some works of God above all other that Are truly Miracles; not mira, but Miracles. What works Are those?
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Such as exceed the facultie and possibility of nature, they are properly and theologically miracles.
Such as exceed the faculty and possibility of nature, they Are properly and theologically Miracles.
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The divell can doe many things by the concurrence of naturall causes, but hee cannot worke a miracle:
The Devil can do many things by the concurrence of natural Causes, but he cannot work a miracle:
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that which is properly and theologically called a miracle, the divell cannot worke it. Now God had wrought many miracles for this people.
that which is properly and theologically called a miracle, the Devil cannot work it. Now God had wrought many Miracles for this people.
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The turning of the dust of the earth into lice, this was a miracle: the Magicians, by the help of the divell, attempted to doe this;
The turning of the dust of the earth into lice, this was a miracle: the Magicians, by the help of the Devil, attempted to do this;
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but they could not doe it:
but they could not do it:
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the art of the Magicians failed them in such a thing as this, they could not turne the dust into lice.
the art of the Magicians failed them in such a thing as this, they could not turn the dust into lice.
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Then he turned the water of the river into blood; hee turned the red-sea into drie land;
Then he turned the water of the river into blood; he turned the Red Sea into dry land;
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hee turned three daies into three darke nights;
he turned three days into three dark nights;
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hee turned light into palpable darknesse, that no man saw one another, nor stirred from the place where hee was for three daies.
he turned Light into palpable darkness, that no man saw one Another, nor stirred from the place where he was for three days.
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These are wonderfull things, truely miracles;
These Are wonderful things, truly Miracles;
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yet, this people forgat God their Saviour, that had done such great things for them in Egypt,
yet, this people forgot God their Saviour, that had done such great things for them in Egypt,
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and wondrous things in the land of Ham. Yea, and lastly, Terrible things in the Red-sea; and wondrous things in the land of Ham. Yea, and lastly, Terrible things in the Red sea;
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yea, God did terrible things for them before they came to the red-sea: He did terrible things for them in Egypt, if you marke them;
yea, God did terrible things for them before they Come to the Red Sea: He did terrible things for them in Egypt, if you mark them;
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hee plagued the Egyptians in all things. First in their soules, with hardnesse of heart; hee plagued them in their bodies with botches, and blaines;
he plagued the egyptians in all things. First in their Souls, with hardness of heart; he plagued them in their bodies with botches, and blains;
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hee plagued them in their corne with haile; hee plagued them in their beasts with murraine;
he plagued them in their corn with hail; he plagued them in their beasts with murrain;
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hee plagued them in their houses with froggs; hee plagued them in their families with the death of their first-born:
he plagued them in their houses with frogs; he plagued them in their families with the death of their firstborn:
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Here were terrible things when they were in Egypt; but, the most terrible thing of all was that at the red-sea,
Here were terrible things when they were in Egypt; but, the most terrible thing of all was that At the Red Sea,
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when hee drowned Pharaoh, and all his host, that there was not one of them left.
when he drowned Pharaoh, and all his host, that there was not one of them left.
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In the ninth verse of this Psalme, you may observe a worke of power; in the tenth verse, a worke of mercy;
In the ninth verse of this Psalm, you may observe a work of power; in the tenth verse, a work of mercy;
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and, in the eleventh verse, a worke of judgement.
and, in the eleventh verse, a work of judgement.
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The worke of mercy was a great worke, the worke of power was a wonderfull worke,
The work of mercy was a great work, the work of power was a wonderful work,
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and the worke of judgement was a terrible worke. Yet, for all this, see the unthankfulnesse of this people. They forgat all these.
and the work of judgement was a terrible work. Yet, for all this, see the unthankfulness of this people. They forgot all these.
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But, is it possible (you will say) that they forgat, in so little a time, all these works;
But, is it possible (you will say) that they forgot, in so little a time, all these works;
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that they did not remember them? There is a two-fold forgetfulnesse; there is a forgetfulnesse of the minde, and a forgetfulnesse in affection, and action.
that they did not Remember them? There is a twofold forgetfulness; there is a forgetfulness of the mind, and a forgetfulness in affection, and actium.
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A man may have God in his minde, yea, in his words, in his mouth, and yet forget him while hee thinkes of him, while hee speakes of him.
A man may have God in his mind, yea, in his words, in his Mouth, and yet forget him while he thinks of him, while he speaks of him.
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I will shew it you in examples:
I will show it you in Examples:
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Aske the Idoll-monger, Why dost thou make this Idoll? He will say, To remember God by it.
Ask the Idoll-monger, Why dost thou make this Idol? He will say, To Remember God by it.
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It is the usuall word of the Papists; Why have you these Images? Why? To remember God by them.
It is the usual word of the Papists; Why have you these Images? Why? To Remember God by them.
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But this is no way to remember God, this is to forget him: because, when his Commandement is forgotten, hee is forgotten;
But this is no Way to Remember God, this is to forget him: Because, when his Commandment is forgotten, he is forgotten;
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his Commandement is, that thou shalt not make an Image.
his Commandment is, that thou shalt not make an Image.
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They made this calfe to have a visible representation of God before their eyes, to remember him. O, they forgat him now.
They made this calf to have a visible representation of God before their eyes, to Remember him. O, they forgot him now.
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A blasphemer, a swearer, will have the Name of God in his mouth:
A blasphemer, a swearer, will have the Name of God in his Mouth:
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there are not three periods, but hee will have the Name of God in his mouth.
there Are not three periods, but he will have the Name of God in his Mouth.
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Will you say, that this man remembers God that talkes and speakes of him, and swears by him at every word? Doth hee remember him, thinke you? This is to forget God:
Will you say, that this man remembers God that talks and speaks of him, and swears by him At every word? Does he Remember him, think you? This is to forget God:
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For, if hee remembred the Name of God, that it is a good name, hee would love it:
For, if he remembered the Name of God, that it is a good name, he would love it:
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If hee remembred that it were a great name, hee would feare it: If hee remembred it were a glorious name, hee would reverence it.
If he remembered that it were a great name, he would Fear it: If he remembered it were a glorious name, he would Reverence it.
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But hee neither knowes it to be a good name, hee forgets that it is a good name,
But he neither knows it to be a good name, he forgets that it is a good name,
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and a great name, and a glorious name, and that makes him to forget God, even when hee remembers him, and speakes of him.
and a great name, and a glorious name, and that makes him to forget God, even when he remembers him, and speaks of him.
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To conclude, let mee onely make a little application. I thinke, if any Nation may call God their Saviour next this people;
To conclude, let me only make a little application. I think, if any nation may call God their Saviour next this people;
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surely, I thinke, wee may doe it.
surely, I think, we may do it.
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Consider how God saved us in 88. Was not that a great worke? Remember how God saved us in the Gun-powder treason:
Consider how God saved us in 88. Was not that a great work? remember how God saved us in the Gunpowder treason:
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Was not that a wonderfull worke? Remember how God saved our lives from death five yeares since, in that same great and heavie plague:
Was not that a wonderful work? remember how God saved our lives from death five Years since, in that same great and heavy plague:
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Was not that plague a terrible worke?
Was not that plague a terrible work?
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Yet surely, brethren, have not wee forgotten God? have not wee forgotten these workes of his? Our falling from our first love, our sliding back again to Egypt, our neutrality in Religion, our little hatred of Idolatry, and Superstition:
Yet surely, brothers, have not we forgotten God? have not we forgotten these works of his? Our falling from our First love, our sliding back again to Egypt, our neutrality in Religion, our little hatred of Idolatry, and Superstition:
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such is our pride, such is our wanton excesse, such is our oppression, such our false weights,
such is our pride, such is our wanton excess, such is our oppression, such our false weights,
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and such our false oathes, and such our false faces:
and such our false Oaths, and such our false faces:
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Our waies that wee walke in are so unworthy of the Gospell of Christ, that, I am affraid, God may charge us as truely as hee charged this people, Wee have forgot God our Saviour, that hath done so great things,
Our ways that we walk in Are so unworthy of the Gospel of christ, that, I am afraid, God may charge us as truly as he charged this people, we have forgotten God our Saviour, that hath done so great things,
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so wondrous things, and so terrible things for us. FINIS.
so wondrous things, and so terrible things for us. FINIS.
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PSAL. 106. 23. Wherefore hee said, that he would destroy them, had not Moses his chosen stood before him in the breach, &c. I Have done with that same fearefull sinne of this people.
PSALM 106. 23. Wherefore he said, that he would destroy them, had not Moses his chosen stood before him in the breach, etc. I Have done with that same fearful sin of this people.
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I am now, in the verse that I have read, to shew you the fearefull punishment of God upon them for this sinne.
I am now, in the verse that I have read, to show you the fearful punishment of God upon them for this sin.
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He said, hee would destroy them, had not Moses his chosen stood before him in the breach, to turne away his wrath, lest bee should destroy them. He said, he would destroy them, had not Moses his chosen stood before him in the breach, to turn away his wrath, lest bee should destroy them.
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In these words you have two things: The s•ntence that God pronounceth against this people for this sinne;
In these words you have two things: The s•ntence that God pronounceth against this people for this sin;
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He said, hee would destroy them. You have secondly, the revocation of this sentence; the meanes whereby God was kept from the execution of this judgement:He said, he would destroy them. You have secondly, the revocation of this sentence; the means whereby God was kept from the execution of this judgement:
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you shall see how Gods hand was held from destroying of them;
you shall see how God's hand was held from destroying of them;
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Moses his chosen stood in the breach, and turned away the wrath of God, that hee should not destroy them. Moses his chosen stood in the breach, and turned away the wrath of God, that he should not destroy them.
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First, bee said hee would destroy them. The judgement that God threatens for this sin, is not famine, nor captivity, nor bondage,
First, be said he would destroy them. The judgement that God threatens for this since, is not famine, nor captivity, nor bondage,
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nor pestilence, nor the sword of an enemy; but it is a totall subversion, a totall destruction of the whole Nation.
nor pestilence, nor the sword of an enemy; but it is a total subversion, a total destruction of the Whole nation.
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The words of God used to Moses, Deut. 9. 14. Moses, let mee alone, let mee destroy this people, that I may blot out their name from under heaven.
The words of God used to Moses, Deuteronomy 9. 14. Moses, let me alone, let me destroy this people, that I may blot out their name from under heaven.
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Here was the sentence, hee would blot out their name from under heaven. I will never be troubled againe with such an unthankfull people as this;
Here was the sentence, he would blot out their name from under heaven. I will never be troubled again with such an unthankful people as this;
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I will blot out their name;
I will blot out their name;
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there shall not be such a people upon the earth as this, that have used mee thus unthankfully for such mercies as I have shewed them.
there shall not be such a people upon the earth as this, that have used me thus unthankfully for such Mercies as I have showed them.
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Hee doth not now threaten to lopp off a bough or two from the tree, but to stub up the whole tree;
He does not now threaten to lop off a bough or two from the tree, but to stub up the Whole tree;
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hee will not leave roote or branch, head nor tayle of this people; hee will have them all buried and entombed together in one grave of destruction; I will destroy them all.
he will not leave root or branch, head nor tail of this people; he will have them all buried and entombed together in one grave of destruction; I will destroy them all.
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Hee said hee would destroy them. I will set downe one generall Proposition:He said he would destroy them. I will Set down one general Proposition:
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Great sins, such as are sinnes of an high nature, when they come once to be committed with an high hand, that is, with delight, with out-rage, with impudency, and impenitency; Great Sins, such as Are Sins of an high nature, when they come once to be committed with an high hand, that is, with delight, with outrage, with impudence, and impenitency;
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they are able to bring the judgements of God to the utter destruction of a whole people, of a whole country. Sins of an high nature.they Are able to bring the Judgments of God to the utter destruction of a Whole people, of a Whole country. Sins of an high nature.
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I told you, when I began to handle this Scripture, what sinnes are sinnes of an high nature;
I told you, when I began to handle this Scripture, what Sins Are Sins of an high nature;
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that is, such sinnes as are directly against God: As, Atheisme. As, Blasphemy. As, Idolatry. Or, such as are directly against nature: As, Sodomy. As, Bestiality.
that is, such Sins as Are directly against God: As, Atheism. As, Blasphemy. As, Idolatry. Or, such as Are directly against nature: As, Sodomy. As, Bestiality.
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As, All incestuous, and unnaturall pollution. Or, thirdly, such sinnes as are directly against humane society: As, Murther. As, Robbery. As, Rapine.
As, All incestuous, and unnatural pollution. Or, Thirdly, such Sins as Are directly against humane society: As, Murder. As, Robbery. As, Rapine.
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As, The effusion, and shedding of innocent bloud.
As, The effusion, and shedding of innocent blood.
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Such sinnes as these, that are directly against God, against nature, against humane society, when they are thus committed with an high hand, they are able to bring destruction, utter destruction, not only upon whole houses,
Such Sins as these, that Are directly against God, against nature, against humane society, when they Are thus committed with an high hand, they Are able to bring destruction, utter destruction, not only upon Whole houses,
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as they did upon the house of Jeroboam the son of Nebat, upon the house of Basha, upon the house of Ahab (which houses God swept with the beesome of destruction, as the Prophet speakes) but they are able to bring the judgement of God, to utter destruction, upon a whole people, upon a whole country:
as they did upon the house of Jeroboam the son of Nebat, upon the house of Basham, upon the house of Ahab (which houses God swept with the Besom of destruction, as the Prophet speaks) but they Are able to bring the judgement of God, to utter destruction, upon a Whole people, upon a Whole country:
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they are able to lay the honour of the greatest Kingdom, of the greatest Monarch in the dust, in a little space, in a little time.
they Are able to lay the honour of the greatest Kingdom, of the greatest Monarch in the dust, in a little Molle, in a little time.
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I need not stand long to prove this; only two or three examples. Some of these sinnes of this nature brought an utter destruction upon the whole world;
I need not stand long to prove this; only two or three Examples. some of these Sins of this nature brought an utter destruction upon the Whole world;
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there were but eight persons left in it: when it was over-flowne with these sins, it came then to be over-flowne with water.
there were but eight Persons left in it: when it was overflown with these Sins, it Come then to be overflown with water.
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For some of these sinnes God brought such a fearefull destruction upon Sodome, and Gomorrah, that he made all that country a proverb of reproach:
For Some of these Sins God brought such a fearful destruction upon Sodom, and Gomorrah, that he made all that country a proverb of reproach:
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When God is pleased to threaten utter destruction, hee saith, hee will destroy it as hee did Sodome and Gomorrah.
When God is pleased to threaten utter destruction, he Says, he will destroy it as he did Sodom and Gomorrah.
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For this sinne of Idolatry, 2 King. 21. 3. God threatens that hee will wipe Jerusalem as a man wipeth a dish,
For this sin of Idolatry, 2 King. 21. 3. God threatens that he will wipe Jerusalem as a man wipeth a dish,
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and turneth it upside downe, when hee hath wiped it. In Ezek. 21. 27. he threatneth Jerusalem, that he will overturne it, and overturne it, and overturne it; three times:and turns it upside down, when he hath wiped it. In Ezekiel 21. 27. he threatens Jerusalem, that he will overturn it, and overturn it, and overturn it; three times:
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and three times you may say that Jerusalem was overturned. It was overturned once by the Babylonian army, under Nebuchadnezar.
and three times you may say that Jerusalem was overturned. It was overturned once by the Babylonian army, under Nebuchadnezzar.
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It was overturned a second time by the Romane army, under Titus Vespasian.
It was overturned a second time by the Roman army, under Titus Vespasian.
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And then the very ruines of it afterward were so overturned by Elius Adrian the Emperour, the very carkasse of that City;
And then the very ruins of it afterwards were so overturned by Elius Adrian the Emperor, the very carcase of that city;
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for Titus left it but like a carkasse, it was so torne and tortured.
for Titus left it but like a carcase, it was so torn and tortured.
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The carkasse of Jezabell was eaten so with doggs, that men could not say, This is Jezabell; so the carkasse of this City was so torne, that, had it not been for a turret or two,
The carcase of Jezebel was eaten so with Dogs, that men could not say, This is Jezebel; so the carcase of this city was so torn, that, had it not been for a turret or two,
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and a piece of a wall that they would have stand, a man could not have said, This was Jerusalem.
and a piece of a wall that they would have stand, a man could not have said, This was Jerusalem.
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Idolatry was first established in the Easterne parts of the world: I pray looke what miserable destruction God brought upon those Easterne parts.
Idolatry was First established in the Eastern parts of the world: I pray look what miserable destruction God brought upon those Eastern parts.
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Where are now those golden Churches of Asia? Where are those learned Churches of Greece? As Pius Secundus once said, A man may looke for Greece in Greece now, and not finde it:
Where Are now those golden Churches of Asia? Where Are those learned Churches of Greece? As Pius Secundus once said, A man may look for Greece in Greece now, and not find it:
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they are all drowned in Turcisme and infidelity, for this sinne of Idolatry. I will goe no further in examples.
they Are all drowned in Turcisme and infidelity, for this sin of Idolatry. I will go no further in Examples.
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In Levit 18. God reckons up the sinnes of the people that lived in the land of Canaan before he brought his people to it;
In Levit 18. God reckons up the Sins of the people that lived in the land of Canaan before he brought his people to it;
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and he reckons all those sins that I named to you now: some directly against God, some directly against nature, some directly against humane society.
and he reckons all those Sins that I nam to you now: Some directly against God, Some directly against nature, Some directly against humane society.
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Then he warnes his people v. 25. & 28. to take heed;
Then he warns his people v. 25. & 28. to take heed;
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Take heed that you defile not your selves, and the land, with those sinnes wherewith the Gentiles did defile it: Take heed that you defile not your selves, and the land, with those Sins wherewith the Gentiles did defile it:
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mark the reason, lest (quoth hee) the land spue you out, as it did the inhabitants before you.
mark the reason, lest (quoth he) the land spue you out, as it did the inhabitants before you.
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A homely phrase, you will say: It is so; yet, it is a phrase observable.
A homely phrase, you will say: It is so; yet, it is a phrase observable.
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As it is with a man that hath his stomack overcharged with some meat that hee hath eaten, hee never is at rest and quiet till hee have cast up that meat that offends his stomack:
As it is with a man that hath his stomach overcharged with Some meat that he hath eaten, he never is At rest and quiet till he have cast up that meat that offends his stomach:
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so is it with a land that is over-charged with sinnes of this nature, it is never at rest;
so is it with a land that is overcharged with Sins of this nature, it is never At rest;
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it is still working, and working;
it is still working, and working;
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as a mans stomack is never at rest, till it have eased it self by vomiting,
as a men stomach is never At rest, till it have eased it self by vomiting,
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and have cast out those inhabitants that have defiled it.
and have cast out those inhabitants that have defiled it.
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It pleaseth the Spirit of God to use the same phrase in Rev. •. 16. saith God to the Angell of the Church of Ephesus; Thou art neither hot nor cold,
It Pleases the Spirit of God to use the same phrase in Rev. •. 16. Says God to the Angel of the Church of Ephesus; Thou art neither hight nor cold,
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but luke-warme, I will spue thee out of my mouth. I will cast thee out with loathing and indignation.but lukewarm, I will spue thee out of my Mouth. I will cast thee out with loathing and Indignation.
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God is a mercifull God, and his mercy is over all his workes;
God is a merciful God, and his mercy is over all his works;
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but when sin once growes to be horrible, God can no more forget that he is just,
but when since once grows to be horrible, God can no more forget that he is just,
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then hee can forget that hee is mercifull: hee must needs pay it, and pay it home in the end with vengeance.
then he can forget that he is merciful: he must needs pay it, and pay it home in the end with vengeance.
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God may be provoked too farre, and patience, when it is too farre abused, will turne to fury.
God may be provoked too Far, and patience, when it is too Far abused, will turn to fury.
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When I consider the manifold sinnes, under the burthen where of this Land groanes, and I name that first which I named last;
When I Consider the manifold Sins, under the burden where of this Land groans, and I name that First which I nam last;
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our luke-warmnesse, our neutrality in Religion, our halting between God and Baal, together with our unmercifull oppressions,
our lukewarmness, our neutrality in Religion, our halting between God and Baal, together with our unmerciful oppressions,
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and our over-mercifull connivance at the vile dishonour to the Name of God:
and our overmerciful connivance At the vile dishonour to the Name of God:
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I doe not wonder, brethren, that God hath denied to us, this yeare, his accustomed plentifull blessing in our corne-fields.
I do not wonder, brothers, that God hath denied to us, this year, his accustomed plentiful blessing in our cornfields.
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I doe not wonder that hee hath sent to us divers times such unseasonable seasons. I wonder not at the murraine of cattell in many places of this Kingdome.
I do not wonder that he hath sent to us diverse times such unseasonable seasons. I wonder not At the murrain of cattle in many places of this Kingdom.
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I wonder not that the arrowes of pestilence flee abroad to so many corners of the Kingdome, that the venome of them drinkes up the spirits of so many hundreds in severall places.
I wonder not that the arrows of pestilence flee abroad to so many corners of the Kingdom, that the venom of them drinks up the spirits of so many hundreds in several places.
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I wonder not at our mutuall Jealousies and discontents (peradventure, fore-runners of heavier judgements) I wonder at the mercy of God, considering what a sinfull Nation we be, a Nation laden with sins;
I wonder not At our mutual Jealousies and discontents (Peradventure, forerunners of Heavier Judgments) I wonder At the mercy of God, considering what a sinful nation we be, a nation laden with Sins;
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a Nation that walk, most unworthy of those high favours that God hath vouchsafed us; I wonder, I say, at Gods mercy, that hath spared us thus long:
a nation that walk, most unworthy of those high favours that God hath vouchsafed us; I wonder, I say, At God's mercy, that hath spared us thus long:
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It is his mercy, that wee are not all consumed. It is his mercy, that God blots not out our names from under heaven.It is his mercy, that we Are not all consumed. It is his mercy, that God blots not out our names from under heaven.
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Pradventure, there be some Moseses in the land, some chosen servants of God, some that have stood in the gap to keep this judgement from us. That is the first point.
Pradventure, there be Some Moses in the land, Some chosen Servants of God, Some that have stood in the gap to keep this judgement from us. That is the First point.
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I come now to the second;
I come now to the second;
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He said, he would destroy them (saith the text;) then Moses his chosen stood in the breach, He said, he would destroy them (Says the text;) then Moses his chosen stood in the breach,
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and kept away his fierce wrath, that hee should not destroy them. Here are three things observable:and kept away his fierce wrath, that he should not destroy them. Here Are three things observable:
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First, that a sentence of extirpation, pronounced against a people, is revoked; God said that hee would destroy them, yet hee doth it not.
First, that a sentence of extirpation, pronounced against a people, is revoked; God said that he would destroy them, yet he does it not.
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A second thing, that one man, Moses, (indeed a chosen man) Moses whom hee had chosen, procures this revocation of this sentence against this whole people.
A second thing, that one man, Moses, (indeed a chosen man) Moses whom he had chosen, procures this revocation of this sentence against this Whole people.
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A third thing is, the meanes by which Moses came to get this sentence revoked, and that was this, hee stood in the breach.
A third thing is, the means by which Moses Come to get this sentence revoked, and that was this, he stood in the breach.
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God, like an enemy, had made a breach in the wall, and Moses hee runnes to that breach,
God, like an enemy, had made a breach in the wall, and Moses he runs to that breach,
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and there stayes God, that hee should not destroy them.
and there stays God, that he should not destroy them.
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I am affraid time will not give mee leave to goe through all these, I will goe as farre as I can,
I am afraid time will not give me leave to go through all these, I will go as Far as I can,
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and leave the rest till the next day; they are not things that are to be hastily passed over.
and leave the rest till the next day; they Are not things that Are to be hastily passed over.
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The first is, that the sentence is revoked; Hee said that hee would destroy them.
The First is, that the sentence is revoked; He said that he would destroy them.
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[ Hee said it. ] If a man had said it, I should not then have wondred, that it should have been revoked.[ He said it. ] If a man had said it, I should not then have wondered, that it should have been revoked.
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A man may say a thing and never meane it; Man is deceitfull upon the weight, lighter then vanity it selfe.
A man may say a thing and never mean it; Man is deceitful upon the weight, lighter then vanity it self.
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Or, secondly, a man may say a thing, and meane it, and yet not be able to make it good:
Or, secondly, a man may say a thing, and mean it, and yet not be able to make it good:
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as Senacherib used great and big words against Jerusalem, what hee would doe; and hee meant it, surely, for hee came with a mighty army against it:
as Sennacherib used great and big words against Jerusalem, what he would do; and he meant it, surely, for he Come with a mighty army against it:
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but God put a hooke in his nostrils, and a bridle into his lips, and brought him back againe that same way that hee came;
but God put a hook in his nostrils, and a bridle into his lips, and brought him back again that same Way that he Come;
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hee was not able to shoote an arrow against it. he was not able to shoot an arrow against it.
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Thirdly, a man may say a thing, and meane it, and have power in his hand to doe it;
Thirdly, a man may say a thing, and mean it, and have power in his hand to do it;
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but his mind may be altered, hee may repent of what he hath said:
but his mind may be altered, he may Repent of what he hath said:
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as you see of David, he said he would not leave a man alive in Nabals house, to make water against the wall:
as you see of David, he said he would not leave a man alive in Nabals house, to make water against the wall:
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surely, hee meant it too, and had power in his hand to do it; but, by the wisedom of Abigail, he was perswaded to turne, and alter his mind; hee did not doe it.
surely, he meant it too, and had power in his hand to do it; but, by the Wisdom of Abigail, he was persuaded to turn, and altar his mind; he did not do it.
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If a man had said this, I say, I should not have wondred:
If a man had said this, I say, I should not have wondered:
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But that God, that is the prime truth, the prime essentiall truth, upon whom all truth depends;
But that God, that is the prime truth, the prime essential truth, upon whom all truth depends;
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Hee that is light, in whom is no darknesse at all; hee that is truth, in whom there is no falshood at all:He that is Light, in whom is no darkness At all; he that is truth, in whom there is no falsehood At all:
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none actually, hee cannot deceive us;
none actually, he cannot deceive us;
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none passively, hee cannot be deceived himselfe, that hee should say, and should not doe it when hee hath said it:
none passively, he cannot be deceived himself, that he should say, and should not do it when he hath said it:
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for, as that Wizard Balaam, said truely, God is not as man, that hee should lie;
for, as that Vizard balaam, said truly, God is not as man, that he should lie;
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or as the son of man, that he should repent.
or as the son of man, that he should Repent.
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Hath God said it, and shall he not doe it, saith hee? Hath the word come out of Gods mouth,Hath God said it, and shall he not do it, Says he? Hath the word come out of God's Mouth,
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and shall he not make it good? I will urge the objection no further.
and shall he not make it good? I will urge the objection no further.
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But I answer it, and with the words of Gregorie; Deus mutare sententiam, &c. God knowes how to change a sentence pronounced against a people,
But I answer it, and with the words of Gregory; Deus mutare sententiam, etc. God knows how to change a sentence pronounced against a people,
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but God knowes not how to change his counsell. The counsell of God;
but God knows not how to change his counsel. The counsel of God;
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that is, what God in his secret counsell hath decreed and determined from all eternity, that shall be fulfilled in the season, in the substance, yea, in every circumstance.
that is, what God in his secret counsel hath decreed and determined from all eternity, that shall be fulfilled in the season, in the substance, yea, in every circumstance.
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God knowes not how to change his counsell; the counsell of God is as immutable as God himselfe:
God knows not how to change his counsel; the counsel of God is as immutable as God himself:
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There is no variablenesse, with God, (saith S. James) nor shadow of change c. 1. 18. Mutability, is a kind of mortality:There is no variableness, with God, (Says S. James) nor shadow of change c. 1. 18. Mutability, is a kind of mortality:
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It is as possible for God to be mortall, as to be mutable.
It is as possible for God to be Mortal, as to be mutable.
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The counsell of God is immutable, God knows not how to change that, but God knows how to change a sentence pronounced.
The counsel of God is immutable, God knows not how to change that, but God knows how to change a sentence pronounced.
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You shall see it in many examples: God tells Abimelech in a dream; Surely thou art a dead man, for this woman that thou hast in thine house;
You shall see it in many Examples: God tells Abimelech in a dream; Surely thou art a dead man, for this woman that thou hast in thine house;
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yet, no sooner had Abimelech restored the woman, but Gods sentence was changed, his life spared.
yet, no sooner had Abimelech restored the woman, but God's sentence was changed, his life spared.
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In Judg. 10. the people were oppressed by the Philistines, and by the Ammonites; they come to God for help:
In Judges 10. the people were oppressed by the philistines, and by the Ammonites; they come to God for help:
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God tells them, No (saith hee) I have delivered you heretofore;
God tells them, No (Says he) I have Delivered you heretofore;
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when you cried to mee I delivered you, but you have gone and served other gods:
when you cried to me I Delivered you, but you have gone and served other God's:
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goe, get you to those gods, let them deliver you; as for mee, I will deliver you no more. A fearefull sentence;go, get you to those God's, let them deliver you; as for me, I will deliver you no more. A fearful sentence;
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yet, presently upon their repentance, God delivered them, and many times afterward.
yet, presently upon their Repentance, God Delivered them, and many times afterwards.
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Ezechiah was sick to death, and God sends him a message by Isaiah, Set thine house in order, for thou shalt die. Hezekiah was sick to death, and God sends him a message by Isaiah, Set thine house in order, for thou shalt die.
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Ezechiah turnes his face to the wall, and weepes; God revokes his sentence, and hee addes fifteene yeares more to his daies.Hezekiah turns his face to the wall, and weeps; God revokes his sentence, and he adds fifteene Years more to his days.
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God sends a fearefull message by the mouth of Jonah to the Ninevites, Yet fourty daies, and Nineveh shall be destroyed;
God sends a fearful message by the Mouth of Jonah to the Ninevites, Yet fourty days, and Nineveh shall be destroyed;
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yet, for all that fourty, and fourty, and almost fourty more, not daies, but years, passed over the heads of the Ninevites,
yet, for all that fourty, and fourty, and almost fourty more, not days, but Years, passed over the Heads of the Ninevites,
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before that City of theirs was lodged in bloud.
before that city of theirs was lodged in blood.
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Why, but will some say, how can this stand, though with the constancy and unchangeablenesse of Gods nature,
Why, but will Some say, how can this stand, though with the constancy and unchangeableness of God's nature,
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yet with his truth, thus to change, and revoke his sentence? Not to trouble you with the opinions of some men:
yet with his truth, thus to change, and revoke his sentence? Not to trouble you with the opinions of Some men:
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let me only hold to this, That these same comminations, and threatnings of God, are not absolute, but they are conditionall; they are upon a condition:
let me only hold to this, That these same comminations, and threatenings of God, Are not absolute, but they Are conditional; they Are upon a condition:
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Now a condition (as the School-men say) a conditionall threatning, a conditionall commination, it doth turne it selfe upon the condition this way,
Now a condition (as the Schoolmen say) a conditional threatening, a conditional commination, it does turn it self upon the condition this Way,
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or that way, as the doore doth upon the hinges. Let me make it a little plainer if I can;
or that Way, as the door does upon the hinges. Let me make it a little plainer if I can;
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When God doth threaten that hee will roote out a people, as hee did here now;
When God does threaten that he will root out a people, as he did Here now;
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or to bring such and such judgements upon a people, hee doth it usually upon a two-fold condition.
or to bring such and such Judgments upon a people, he does it usually upon a twofold condition.
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When God doth so threaten a people, hee requires two things from that people:
When God does so threaten a people, he requires two things from that people:
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The first is at the hands of wicked men, that is, that they shall all turne away from their sins, repent of their sins;
The First is At the hands of wicked men, that is, that they shall all turn away from their Sins, Repent of their Sins;
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and then the sentence is changed.
and then the sentence is changed.
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Look Jerem. 18. ver. 6, 7, 8. If I shall speake to a Nation, to pluck it up,
Look Jeremiah 18. ver. 6, 7, 8. If I shall speak to a nation, to pluck it up,
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and to roote it out, to destroy it; if that Kingdome, and that Nation shall turne from their evill waies, and repent;
and to root it out, to destroy it; if that Kingdom, and that nation shall turn from their evil ways, and Repent;
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then (saith God) I will repent of that evill that I threatned to doe against them. then (Says God) I will Repent of that evil that I threatened to do against them.
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The sentence is absolute, to the end it may strike a further feare and terrour. The sentence is propounded absolutely, but intended conditionally.
The sentence is absolute, to the end it may strike a further Fear and terror. The sentence is propounded absolutely, but intended conditionally.
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Though God doth not change his will, yet God doth will a change. If wee know how to change our lives, God knowes how to change his sentence.
Though God does not change his will, yet God does will a change. If we know how to change our lives, God knows how to change his sentence.
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That is the first thing that he requires.
That is the First thing that he requires.
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The second thing that God lookes for at the hands of his children, is, an earnest,
The second thing that God looks for At the hands of his children, is, an earnest,
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and vehement intercession to God by prayer for pardon. That was the condition hee looked for here at this time:
and vehement Intercession to God by prayer for pardon. That was the condition he looked for Here At this time:
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He said, hee would destroy this people; He said, he would destroy this people;
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but it was with this condition, hee would not destroy them, if Moses made intercession for them.
but it was with this condition, he would not destroy them, if Moses made Intercession for them.
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Yea, and hee would encourage Moses; hee did as much as tell Moses, that this was the meanes whereby hee might be stayed.
Yea, and he would encourage Moses; he did as much as tell Moses, that this was the means whereby he might be stayed.
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And he would encourage Moses to make intercession, by his words; Moses (saith hee) let mee alone, and let mee destroy this people.
And he would encourage Moses to make Intercession, by his words; Moses (Says he) let me alone, and let me destroy this people.
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Why doth hee say, let mee alone? What is that, but because hee would have him be bold? O Moses, you see what power you have with mee, I cannot strike this people if you make intercession (hee knew Moses his love to this people) therefore, let mee alone, that I may destroy them.
Why does he say, let me alone? What is that, but Because he would have him be bold? O Moses, you see what power you have with me, I cannot strike this people if you make Intercession (he knew Moses his love to this people) Therefore, let me alone, that I may destroy them.
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I must conclude with the time, and with an application.
I must conclude with the time, and with an application.
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There is a fatall period set to all the Kingdomes of the earth, sooner or later, according as the sinnes of that Kingdome and people come to their full ripenesse and maturity.
There is a fatal Period Set to all the Kingdoms of the earth, sooner or later, according as the Sins of that Kingdom and people come to their full ripeness and maturity.
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Both Philosophers, and Divines have observed, by long experience, diverse prognostick signes of the approach of the ruine of a people:
Both Philosophers, and Divines have observed, by long experience, diverse prognostic Signs of the approach of the ruin of a people:
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If God should seeme, by any of these prognostick signes, to threaten our ruine and destruction at this time;
If God should seem, by any of these prognostic Signs, to threaten our ruin and destruction At this time;
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if God doth seeme to any to doe this, let them know, it may be that this threatning of God now is but conditionall.
if God does seem to any to do this, let them know, it may be that this threatening of God now is but conditional.
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There are two waies by which wee may get God to revoke, and call back his word.
There Are two ways by which we may get God to revoke, and call back his word.
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One is, by true repentance from wicked men; and, the other is an earnest intercession made by Gods children.
One is, by true Repentance from wicked men; and, the other is an earnest Intercession made by God's children.
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O, brethren, that wee did but know, in this our day, what belongs now to our peace.
O, brothers, that we did but know, in this our day, what belongs now to our peace.
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O, that wee could do, as the Ninevites did, every one humble himselfe before God, and turne from the wickednesse of his waies!
O, that we could do, as the Ninevites did, every one humble himself before God, and turn from the wickedness of his ways!
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And, O, that Moses would run to the breach, and now with strong cries and teares, begge pardon!
And, Oh, that Moses would run to the breach, and now with strong cries and tears, beg pardon!
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for who doth know whether the Lord will not yet be mercifull to us, and turne his fierce wrath from us, that wee perish not? I have gone thorow the first thing, the revocation of the sentence:
for who does know whither the Lord will not yet be merciful to us, and turn his fierce wrath from us, that we perish not? I have gone thorough the First thing, the revocation of the sentence:
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Who caused it? Moses; And by what means? By standing in the breach. I must leave till next time. FINIS.
Who caused it? Moses; And by what means? By standing in the breach. I must leave till next time. FINIS.
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PSAL. 106. 23. Wherefore hee said, hee would destroy them, had not Moses his chosen stood in the breach, &c. I Spake the last day of the revocation of this sentence.
PSALM 106. 23. Wherefore he said, he would destroy them, had not Moses his chosen stood in the breach, etc. I Spoke the last day of the revocation of this sentence.
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I come now to the next thing, Who caused the revocation of this sentence: but one man, Moses; but hee was a chosen man.
I come now to the next thing, Who caused the revocation of this sentence: but one man, Moses; but he was a chosen man.
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[ Moses whom hee had chosen. ] [ Moses whom he had chosen. ]
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Marke, I pray, among Gods elect in every generation, in every age, there have been some men that have been select.
Mark, I pray, among God's elect in every generation, in every age, there have been Some men that have been select.
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Such a man I name Enoch in the old world, that God tooke away hence, that hee should not see death:
Such a man I name Enoch in the old world, that God took away hence, that he should not see death:
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And such a man I reckon Noah to be, a man gracious in the eyes of God, when all the world perished.
And such a man I reckon Noah to be, a man gracious in the eyes of God, when all the world perished.
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And such a man I reckon Abraham to be, whom God is pleased to honour with the name of his Friend, Abraham my Friend: And such a man was Moses, whom God was wont to talk with,
And such a man I reckon Abraham to be, whom God is pleased to honour with the name of his Friend, Abraham my Friend: And such a man was Moses, whom God was wont to talk with,
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as familiarly as one man talkes with another, as the Scripture saith:
as familiarly as one man talks with Another, as the Scripture Says:
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And such men I reckon Eliah, and Elisha to be, the very Chariots and Horsemen of Israel in their daies:
And such men I reckon Elijah, and Elisha to be, the very Chariots and Horsemen of Israel in their days:
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And such a man was Daniel, a man of Gods affection, a man that God did wondrously love, and set by; and many more.
And such a man was daniel, a man of God's affection, a man that God did wondrously love, and Set by; and many more.
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These are as deare to God, as the apple of his owne eye, as the signet upon his right hand:
These Are as deer to God, as the apple of his own eye, as the signet upon his right hand:
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these I call the Favourites of heaven. Kings upon earth have their Favourites; the King of Kings hath his.
these I call the Favourites of heaven. Kings upon earth have their Favourites; the King of Kings hath his.
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These are the Favourites of heaven;
These Are the Favourites of heaven;
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these are those principall men: Micah 5. v. 5. The Princes of men. The hebrew beares it, Principall men. These are those Excellent ones upon earth, that David speakes of, Psal. 16. My delight is upon the Excellent ones that are upon the earth.
these Are those principal men: micah 5. v. 5. The Princes of men. The hebrew bears it, Principal men. These Are those Excellent ones upon earth, that David speaks of, Psalm 16. My delight is upon the Excellent ones that Are upon the earth.
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There is not one of these but are worth a thousand others, and have more power with God, then many thousands of others:
There is not one of these but Are worth a thousand Others, and have more power with God, then many thousands of Others:
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And, as the people said of David, when hee would goe to battell against Absolom; No, thou shalt not goe,
And, as the people said of David, when he would go to battle against Absalom; No, thou shalt not go,
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lest the light of Israel be quenched: for thou art worth ten thousand of us. lest the Light of Israel be quenched: for thou art worth ten thousand of us.
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I may say the same of such as these: One Moses in the day of Gods hot wrath and vengeance;
I may say the same of such as these: One Moses in the day of God's hight wrath and vengeance;
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one such a man as Phineas was in the time of a plague; One such a man as Eliah was in the time of a drought;
one such a man as Phinehas was in the time of a plague; One such a man as Elijah was in the time of a drought;
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One such a man as Paul in the companie when men are in a shipwrack, is able to doe more good then a thousand others.
One such a man as Paul in the company when men Are in a shipwreck, is able to do more good then a thousand Others.
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Gods children, they are not alway mighty men according to the flesh;
God's children, they Are not always mighty men according to the Flesh;
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Not many mighty, saith the Apostle, not many mighty ones according to the flesh, 1 Cor. 1. 6. But,Not many mighty, Says the Apostle, not many mighty ones according to the Flesh, 1 Cor. 1. 6. But,
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though they be not alway mighty according to the flesh;
though they be not always mighty according to the Flesh;
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yet, in regard of their spirit and grace, and their state with God, they may be mighty men.
yet, in regard of their Spirit and grace, and their state with God, they may be mighty men.
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Saint John Baptist, a contemptible man according to the flesh;
Saint John Baptist, a contemptible man according to the Flesh;
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but the Angell fore-told of him, that hee should be great in the sight of the Lord.
but the Angel foretold of him, that he should be great in the sighed of the Lord.
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You have some men that have prided themselves in the sirname of Great; Antiochus the Great,
You have Some men that have prided themselves in the surname of Great; Antiochus the Great,
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and Alexander the Great, and Herod the Great, and Pompey the Great, and diverse others.
and Alexander the Great, and Herod the Great, and Pompey the Great, and diverse Others.
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There be many of Gods children poore, contemptible things, Ignobilia mundi, the contemptible things of the world;
There be many of God's children poor, contemptible things, Ignobilia mundi, the contemptible things of the world;
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that are greater men with God, and have done greater acts, then the greatest of these great ones.
that Are greater men with God, and have done greater acts, then the greatest of these great ones.
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Which of all those great ones was able to command the sun to stand still? Josuah did it;
Which of all those great ones was able to command the sun to stand still? Joshua did it;
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Sun, stand thou still in Gibeon, and thou Moon in the valley of Ajalon. Sun, stand thou still in Gibeon, and thou Moon in the valley of Ajalon.
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Which of all those great ones was able to command the thunder? Samuel did it in the time of wheat-harvest.
Which of all those great ones was able to command the thunder? Samuel did it in the time of Wheat harvest.
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Which of all those great ones was able to command the raine? Eliah did it:
Which of all those great ones was able to command the rain? Elijah did it:
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As the Lord God of Israel liveth, there shall be no raine, but according to my word, 1 King. 17. verse 1. Which of all those great ones was able to stand in the breach against the great God of heaven and earth,As the Lord God of Israel lives, there shall be no rain, but according to my word, 1 King. 17. verse 1. Which of all those great ones was able to stand in the breach against the great God of heaven and earth,
p-acp dt n1 np1 pp-f np1 vvz, pc-acp vmb vbi dx n1, cc-acp vvg p-acp po11 n1, crd n1. crd n1 crd r-crq pp-f d d j pi2 vbds j pc-acp vvi p-acp dt n1 p-acp dt j n1 pp-f n1 cc n1,
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when hee came to execute his fierce wrath upon his people? you see Moses did it.
when he Come to execute his fierce wrath upon his people? you see Moses did it.
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If one Moses may cause a revocation of a fearfull sentence against a whole Nation, what may a multitude of Gods chosen ones doe, uniting their forces,
If one Moses may cause a revocation of a fearful sentence against a Whole nation, what may a multitude of God's chosen ones doe, uniting their forces,
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and soliciting heaven for mercy?
and soliciting heaven for mercy?
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I know, beloved brethren, what opinion the world hath of Gods children, of Gods chosen ones:
I know, Beloved brothers, what opinion the world hath of God's children, of God's chosen ones:
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they doe not onely thinke them to be contemptible things, NONLATINALPHABET, as the Apostle speakes, the very filth of the world,
they do not only think them to be contemptible things,, as the Apostle speaks, the very filth of the world,
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and the off-scouring of all things unto this day: Men of no name, as Job saith; Nay, men of no being:and the offscouring of all things unto this day: Men of no name, as Job Says; Nay, men of no being:
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Those things that are not, saith the Apostle. They may have a being in nature;Those things that Are not, Says the Apostle. They may have a being in nature;
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but they have no being in the esteeme and account of men, those things that are not.
but they have no being in the esteem and account of men, those things that Are not.
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And they not onely thinke them thus, but (besides) the only troublesome, dangerous men in a state.
And they not only think them thus, but (beside) the only troublesome, dangerous men in a state.
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Ahab tooke Eliah to be the man that troubled all Israel. The men of Thessalonica tooke Jason, and the brethren in his house, to be the men that turned the world upside downe, as they speake Acts 17. ver. 5. Tertullus accuseth Paul to be a pestilent fellow; nay, it is somewhat worse in the Greeke, it is NONLATINALPHABET in the abstract, the pestilence it selfe, a plague, one that moved sedition thorow the world where hee came, Acts 24.Ahab took Elijah to be the man that troubled all Israel. The men of Thessalonica took Jason, and the brothers in his house, to be the men that turned the world upside down, as they speak Acts 17. ver. 5. Tertullus Accuseth Paul to be a pestilent fellow; nay, it is somewhat Worse in the Greek, it is in the abstract, the pestilence it self, a plague, one that moved sedition thorough the world where he Come, Acts 24.
np1 vvd np1 pc-acp vbi dt n1 cst vvn d np1. dt n2 pp-f np1 vvd np1, cc dt n2 p-acp po31 n1, pc-acp vbi dt n2 cst vvd dt n1 av a-acp, c-acp pns32 vvb n2 crd fw-la. crd np1 vvz np1 pc-acp vbi dt j n1; uh, pn31 vbz av av-jc p-acp dt jp, pn31 vbz p-acp dt n-jn, dt n1 pn31 n1, dt n1, pi cst vvd n1 p-acp dt n1 c-crq pns31 vvd, n2 crd
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In the first ages of the Church, if either Tyber at any time did flow above the accustomed height,
In the First ages of the Church, if either Tiber At any time did flow above the accustomed height,
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or Nilus did not flow to the accustomed height;
or Nilus did not flow to the accustomed height;
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if either there were famine, or pestilence in the land, or any calamity, they laid all the fault upon the Christians:
if either there were famine, or pestilence in the land, or any calamity, they laid all the fault upon the Christians:
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the Christians were in the fault, away with the Christians, to the lions with them; as though they were men not worthy to live in the world.
the Christians were in the fault, away with the Christians, to the Lions with them; as though they were men not worthy to live in the world.
dt np1 vbdr p-acp dt n1, av p-acp dt njpg2, p-acp dt n2 p-acp pno32; c-acp cs pns32 vbdr n2 xx j pc-acp vvi p-acp dt n1.
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Yet hearken, I pray, what the Apostle saith for all that, in Hebrew. 11. ver. 38. The world was not worthy of them.
Yet harken, I pray, what the Apostle Says for all that, in Hebrew. 11. ver. 38. The world was not worthy of them.
av vvb, pns11 vvb, r-crq dt n1 vvz p-acp d cst, p-acp njp. crd fw-la. crd dt n1 vbds xx j pp-f pno32.
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Hee speakes of some men that wandred up and downe in sheep-skins, and goat-skins, destitute, afflicted, tormented;
He speaks of Some men that wandered up and down in sheepskins, and goatskins, destitute, afflicted, tormented;
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yet the world was not worthy of them. yet the world was not worthy of them.
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Why not worthy? These men bring blessings to the places where they come, they bring blessings to the world;
Why not worthy? These men bring blessings to the places where they come, they bring blessings to the world;
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the world is not worthy of these blessings, therefore not worthy of the men that procured them.
the world is not worthy of these blessings, Therefore not worthy of the men that procured them.
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And what blessings (will you say) doe Gods children bring to a place?
And what blessings (will you say) do God's children bring to a place?
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I tell you, they bring a blessing with their very presence, their very presence is a blessing.
I tell you, they bring a blessing with their very presence, their very presence is a blessing.
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The presence of Jacob was a blessing in the house of Laban. The very presence of Joseph was a blessing in the house of Potiphar. And what a blessing was in the widow of Zarephath's house, when Eliah was there?
The presence of Jacob was a blessing in the house of Laban. The very presence of Joseph was a blessing in the house of Potiphar. And what a blessing was in the widow of Zarephath's house, when Elijah was there?
dt n1 pp-f np1 vbds dt n1 p-acp dt n1 pp-f np1. dt j n1 pp-f np1 vbds dt n1 p-acp dt n1 pp-f np1. cc q-crq dt n1 vbds p-acp dt n1 pp-f npg1 n1, c-crq np1 vbds a-acp?
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Then they procure a blessing with their prayers where they come: The prayer of a faithfull man prevailes much with God.
Then they procure a blessing with their Prayers where they come: The prayer of a faithful man prevails much with God.
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God promised this to Abimelech as a great favour;
God promised this to Abimelech as a great favour;
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My servant Abraham shall pray for thee. And the like favour is promised to the three friends of Job; Goe, (saith God, to those three men, Job 's friends,) goe every one of you offer a burnt offering, seven bullockes, and seven lambes for a burnt offering, My servant Abraham shall pray for thee. And the like favour is promised to the three Friends of Job; Go, (Says God, to those three men, Job is Friends,) go every one of you offer a burned offering, seven bullocks, and seven Lambs for a burned offering,
po11 n1 np1 vmb vvi p-acp pno21. cc dt j n1 vbz vvn p-acp dt crd n2 pp-f n1; vvb, (vvz np1, p-acp d crd n2, n1 vbz n2,) vvb d crd pp-f pn22 vvb dt j-vvn n1, crd n2, cc crd n2 p-acp dt j-vvn n1,
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and my servant Job shall pray for you, Job ult. 8.and my servant Job shall pray for you, Job ult. 8.
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Thirdly, they procure blessings by their good example of life, because they shine as stars among a wicked and froward generation.
Thirdly, they procure blessings by their good Exampl of life, Because they shine as Stars among a wicked and froward generation.
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Yea, and they procure this blessing, not onely to private houses, as Jacob did to the house of Laban, and Joseph to the house of Potiphar; but to the whole society, to all that are in the company.
Yea, and they procure this blessing, not only to private houses, as Jacob did to the house of Laban, and Joseph to the house of Potiphar; but to the Whole society, to all that Are in the company.
uh, cc pns32 vvb d n1, xx av-j p-acp j n2, c-acp np1 vdd p-acp dt n1 pp-f np1, cc np1 p-acp dt n1 pp-f np1; cc-acp p-acp dt j-jn n1, p-acp d cst vbr p-acp dt n1.
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There were in the ship with Paul two hundred seventy and six soules in a mighty shipwrack:
There were in the ship with Paul two hundred seventy and six Souls in a mighty shipwreck:
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not one of those men perished, not a haire fell from the head of any one of them;
not one of those men perished, not a hair fell from the head of any one of them;
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and all for Paul 's sake. They bring a blessing to the whole company that is with them.
and all for Paul is sake. They bring a blessing to the Whole company that is with them.
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Nay, further, they bring a blessing to a whole City where they be:
Nay, further, they bring a blessing to a Whole city where they be:
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Runne to and fro (saith the Lord to the Prophet) in the streets of Jerusalem, Run to and from (Says the Lord to the Prophet) in the streets of Jerusalem,
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and see if you can finde a man that will execute judgement, and speake the truth,
and see if you can find a man that will execute judgement, and speak the truth,
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and I will spare the City for his sake, Jer. 5. 1. If there had been but ten men in Sodome righteous, it had not been destroyed:and I will spare the city for his sake, Jer. 5. 1. If there had been but ten men in Sodom righteous, it had not been destroyed:
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there was but one righteous man found there, and God could doe nothing to Sodome till hee was out of it;
there was but one righteous man found there, and God could do nothing to Sodom till he was out of it;
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Get thee gone (saith the Angell to Lot) I can doe nothing till thou be gone. Get thee gone (Says the Angel to Lot) I can do nothing till thou be gone.
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Nay, further, they doe good to the whole country wherein they live. Wee are not in a continent here, wee live in an Island:
Nay, further, they do good to the Whole country wherein they live. we Are not in a continent Here, we live in an Island:
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And hearken what Eliphaz the Temanite saith, according to our former translation (our new somewhat varies,
And harken what Eliphaz the Temanite Says, according to our former Translation (our new somewhat Varies,
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but the words will beare as well the one as the other) The righteous shall deliver the Island,
but the words will bear as well the one as the other) The righteous shall deliver the Island,
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and it shall be delivered through the uprightnesse of his hands, Job 22. ult. and it shall be Delivered through the uprightness of his hands, Job 22. ult.
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Nay, I will goe further, The children of God are not the men that turne the world upside downe, they are the men that keepe it upright.
Nay, I will go further, The children of God Are not the men that turn the world upside down, they Are the men that keep it upright.
uh-x, pns11 vmb vvi av-jc, dt n2 pp-f np1 vbr xx dt n2 cst vvb dt n1 av a-acp, pns32 vbr dt n2 cst vvb pn31 av-j.
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Were it not for the Elect in the world, God would soone turne it upside downe.
Were it not for the Elect in the world, God would soon turn it upside down.
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It is for the Elects sake that hee keepes it up: as soone as the Elect are gathered together, the world will be at an end.
It is for the Elects sake that he keeps it up: as soon as the Elect Are gathered together, the world will be At an end.
pn31 vbz p-acp dt vvz n1 cst pns31 vvz pn31 a-acp: c-acp av c-acp dt n1 vbr vvn av, dt n1 vmb vbi p-acp dt n1.
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Let mee make use of it, and I have done. Doth God for the righteous sake shew favour to the wicked;
Let me make use of it, and I have done. Does God for the righteous sake show favour to the wicked;
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mee thinkes, the wicked for their owne sakes should shew favour to the righteous.
me thinks, the wicked for their own sakes should show favour to the righteous.
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If Moses were gone, and the wrath of God begin to burne like fire against us, who should run to the gap, and to the breach?
If Moses were gone, and the wrath of God begin to burn like fire against us, who should run to the gap, and to the breach?
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If Aaron were gone, and the plague should wax hot among us, who should run with his censer,
If Aaron were gone, and the plague should wax hight among us, who should run with his censer,
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and stand between the living and the dead, and make atonement for us?
and stand between the living and the dead, and make atonement for us?
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If war should be in the land, and if the Chariots and Horse-men of Israel were gone, who should fight for us?
If war should be in the land, and if the Chariots and Horsemen of Israel were gone, who should fight for us?
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A fearefull presage of an utter destruction, (and was ever held so) is the untimely end of many eminent persons in the Church or Common-wealth; a fearfull presage.
A fearful presage of an utter destruction, (and was ever held so) is the untimely end of many eminent Persons in the Church or Commonwealth; a fearful presage.
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Methuselah, if you marke the story, did live to the very six hundredth yeare of Noah 's life,Methuselah, if you mark the story, did live to the very six hundredth year of Noah is life,
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and in the second month of that six hundredth yeare the Flood came:
and in the second Monn of that six hundredth year the Flood Come:
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Methuselah was but new dead, and, as soone as Methuselah was dead, God sent the Flood.Methuselah was but new dead, and, as soon as Methuselah was dead, God sent the Flood.
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As soone as Josiah, that good King, was slaine, then came that miserable captivity. Esay chap. 57. ver. 1. The righteous perisheth, and no man layeth it to heart,
As soon as Josiah, that good King, was slain, then Come that miserable captivity. Isaiah chap. 57. ver. 1. The righteous Perishes, and no man Layeth it to heart,
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and good men are taken away. Why? from the evill that is to come. Marke that, from the evill that is to come. and good men Are taken away. Why? from the evil that is to come. Mark that, from the evil that is to come.
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God takes those away, those would hinder him, those would run to the breach, those would stay divine justice from proceeding further; hee takes them away. Let me conclude this point:
God Takes those away, those would hinder him, those would run to the breach, those would stay divine Justice from proceeding further; he Takes them away. Let me conclude this point:
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You have had here one worke of Moses; let mee tell you of another in another history. In the 17th.
You have had Here one work of Moses; let me tell you of Another in Another history. In the 17th.
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of Exodus, there was war between Israel and Amalek; Moses hee gate up on the hill,
of Exodus, there was war between Israel and Amalek; Moses he gate up on the hill,
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and held his hands to God in prayer: As long as Moses his hands were held up, Israel prevailed;
and held his hands to God in prayer: As long as Moses his hands were held up, Israel prevailed;
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when Moses his hands grew faint, come Aaron and Hur, one on the one hand,
when Moses his hands grew faint, come Aaron and Hur, one on the one hand,
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and the other on the other, and hold up his hands, and prop them up, that they might not be weary.
and the other on the other, and hold up his hands, and prop them up, that they might not be weary.
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Brethren, wee should all be holding up our hands to God for mercy.
Brothers, we should all be holding up our hands to God for mercy.
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If thou, out of conscience of thine owne unworthinesse, thinkest surely that God will not regard the holding up of thine hands;
If thou, out of conscience of thine own unworthiness, Thinkest surely that God will not regard the holding up of thine hands;
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he will never have an eye to thine hands when thou holdest them up;
he will never have an eye to thine hands when thou holdest them up;
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yet doe as Aaron and Hur, hold up the hands of them, whose hands thou thinkest God will respect.
yet do as Aaron and Hur, hold up the hands of them, whose hands thou Thinkest God will respect.
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If thou canst not act Moses his part, act Aarons and Hurs. Alas!
If thou Canst not act Moses his part, act Aaron's and Hurs. Alas!
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the hands of Gods children are faint, they are discouraged, their knees are feeble with prayer:
the hands of God's children Are faint, they Are discouraged, their knees Are feeble with prayer:
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O, encourage them, lift up their hands, it may be God will yet heare their prayers, and shew mercy to them.
Oh, encourage them, lift up their hands, it may be God will yet hear their Prayers, and show mercy to them.
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Thus much shall serve for the first point: It was Moses that got the sentence revoked.
Thus much shall serve for the First point: It was Moses that god the sentence revoked.
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I come to the other, the meanes by which he got it revoked, hee stands in the breach;
I come to the other, the means by which he god it revoked, he Stands in the breach;
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had not Moses his chosen stood in the breach. A military phrase, a phrase taken from the wars.had not Moses his chosen stood in the breach. A military phrase, a phrase taken from the wars.
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If a City be besieged, and if the enemy without, by a ram, or any other warlike Engine, hath made a breach in the wall;
If a city be besieged, and if the enemy without, by a ram, or any other warlike Engine, hath made a breach in the wall;
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all that are men of courage and valour runne to the wall, runne to the breach,
all that Are men of courage and valour run to the wall, run to the breach,
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and strive by all meanes possible to keepe the enemy from entring in at that breach that hee hath made.
and strive by all means possible to keep the enemy from entering in At that breach that he hath made.
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This fearefull sinne of the people had made a breach, by which divine justice might have entred,
This fearful sin of the people had made a breach, by which divine Justice might have entered,
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and have brought an utter destruction upon them all:
and have brought an utter destruction upon them all:
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Moses runnes to the breach, and sets himselfe between God and the people, that God should not proceed further to their destruction.Moses runs to the breach, and sets himself between God and the people, that God should not proceed further to their destruction.
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Now, you must note, he stood in the breach two waies: First, by a due execution of justice.
Now, you must note, he stood in the breach two ways: First, by a due execution of Justice.
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And then by an earnest, importunate intercession for mercy. First, I say, by the execution of justice.
And then by an earnest, importunate Intercession for mercy. First, I say, by the execution of Justice.
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Doth the wrath of God at any time burne like fire against a sinfull people? There are two things whereby it may be quenched;
Does the wrath of God At any time burn like fire against a sinful people? There Are two things whereby it may be quenched;
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A man may quench the wrath of God in regard of any temporall calamity, the fire of Gods wrath, with two things, two liquors: The one is blood. The other is teares.
A man may quench the wrath of God in regard of any temporal calamity, the fire of God's wrath, with two things, two Liquors: The one is blood. The other is tears.
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The blood I meane, is the blood of malefactors, principall malefactors, that shall be shed with the sword of justice.
The blood I mean, is the blood of malefactors, principal malefactors, that shall be shed with the sword of Justice.
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The teares I speake of, are such teares as are shed by principall men, by the Favourites of heaven in their prayers for mercy. Moses doth both;
The tears I speak of, Are such tears as Are shed by principal men, by the Favourites of heaven in their Prayers for mercy. Moses does both;
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he pleads Gods cause here against the people, and he pleads the peoples again with God.
he pleads God's cause Here against the people, and he pleads the peoples again with God.
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First, Causam Dei apud populum gladio, he pleads Gods cause against the people with a sword of justice;
First, Causam Dei apud Populum Gladio, he pleads God's cause against the people with a sword of Justice;
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hee pleads the peoples cause against God with teares, and prayers: in both hee shewes himselfe a zealous Magistrate;
he pleads the peoples cause against God with tears, and Prayers: in both he shows himself a zealous Magistrate;
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and I cannot tell whether hee shew himselfe more zealous to the glory of God in the one,
and I cannot tell whither he show himself more zealous to the glory of God in the one,
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or more zealous of the peoples good in the other. For the first, his execution of justice.
or more zealous of the peoples good in the other. For the First, his execution of Justice.
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There is a way to stand in the breach. Moses is said to be the mildest man that was upon the earth;
There is a Way to stand in the breach. Moses is said to be the Mildest man that was upon the earth;
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but, I pray, marke what this mild man did, when hee saw the glory of God bestowed upon a base, filthy, inglorious abomination.
but, I pray, mark what this mild man did, when he saw the glory of God bestowed upon a base, filthy, inglorious abomination.
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First hee comes from the Mount, and brings the Tables of God in his hand, and casts down the Tables, and breakes them;
First he comes from the Mount, and brings the Tables of God in his hand, and Cast down the Tables, and breaks them;
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I doe not thinke hee did it through impotency of passion: Mark his words, Deuteronom. 9. ver. 17. mee thinkes, hee did it advisedly;
I do not think he did it through impotency of passion: Mark his words, Deuteronomy. 9. for. 17. me thinks, he did it advisedly;
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but with some secret warrant from God.
but with Some secret warrant from God.
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Hee saw the people had broken the Covenant, and hee, before their eyes, breakes the Tables of the Covenant, the most precious monument that ever the world had.
He saw the people had broken the Covenant, and he, before their eyes, breaks the Tables of the Covenant, the most precious monument that ever the world had.
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This was the first thing hee did.
This was the First thing he did.
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Hee stayes not here, hee goes to the Calfe, the sinne that they had made (as hee calls it) he takes it,
He stays not Here, he Goes to the Calf, the sin that they had made (as he calls it) he Takes it,
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and breakes it to pieces, stampes it to powder, hee beats it as small as dust,
and breaks it to Pieces, stamps it to powder, he beats it as small as dust,
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and casts it into the brooke, and makes them drink the water of it; these are the Gods that shall goe before them.
and Cast it into the brook, and makes them drink the water of it; these Are the God's that shall go before them.
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Let them looke their god in their urine.
Let them look their god in their urine.
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He is not yet content, but cries, Who is on the Lords side? And the Tribe of Levi come,
He is not yet content, but cries, Who is on the lords side? And the Tribe of Levi come,
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and gird their swords on their sides, and run from one side of the camp to the other,
and gird their swords on their sides, and run from one side of the camp to the other,
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and slay every man his brother, and every man his Father, and every man his companion.
and slay every man his brother, and every man his Father, and every man his Companion.
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They slew at that time three thousand, and with the blood of these three thousand hee slacked the wrath of God.
They slew At that time three thousand, and with the blood of these three thousand he slacked the wrath of God.
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The sonnes of Levi never offered a sacrifice of the flesh of beasts, that was a sacrifice of so sweet a smelling savour in the nostrils of God,
The Sons of Levi never offered a sacrifice of the Flesh of beasts, that was a sacrifice of so sweet a smelling savour in the nostrils of God,
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as this sacrifice of their brethren.
as this sacrifice of their brothers.
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When a sinne is committed, wherewith earth is annoyed, and heaven provoked, the justice of God sets out presently against that sin;
When a sin is committed, wherewith earth is annoyed, and heaven provoked, the Justice of God sets out presently against that since;
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but goes on slowly, very slowly: hee will see whether mans justice will follow after it, or no;
but Goes on slowly, very slowly: he will see whither men Justice will follow After it, or no;
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if mans justice overtake it, Gods justice pursues it no further, there is an end.
if men Justice overtake it, God's Justice pursues it no further, there is an end.
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There may be easily an unmercifull cruelty in the shedding of blood, and there may be an over-cruell mercy in the sparing of it.
There may be Easily an unmerciful cruelty in the shedding of blood, and there may be an over-cruel mercy in the sparing of it.
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Jonah was no sooner cast out of the ship, but the sea was quiet.Jonah was no sooner cast out of the ship, but the sea was quiet.
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Achan, and his family were no sooner stoned to death, and burned with fire, but Israel prevailed. achan, and his family were no sooner stoned to death, and burned with fire, but Israel prevailed.
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The sonnes of Saul were no sooner hanged, but the famine ceased.
The Sons of Saul were no sooner hanged, but the famine ceased.
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Phineas stood up, and executed judgement, and the plague was stayed, in verse 30. of this Psalme.Phinehas stood up, and executed judgement, and the plague was stayed, in verse 30. of this Psalm.
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As soone as this blood of three thousand men, that were principall offenders in this Idolatry,
As soon as this blood of three thousand men, that were principal offenders in this Idolatry,
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as soone as that was shed, as soone as that blood was throwne upon the fire of Gods wrath, the fire slacked presently.
as soon as that was shed, as soon as that blood was thrown upon the fire of God's wrath, the fire slacked presently.
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But yet it was not quenched till his prayer came. There is the second way, his prayer;
But yet it was not quenched till his prayer Come. There is the second Way, his prayer;
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The prayer of a righteous man prevaileth much, if it be fervent. Can you finde a more fervent prayer then this that Moses made for this people? Mark the prayer, you shall finde it Exodus 32. where this story is set downe. The prayer of a righteous man prevails much, if it be fervent. Can you find a more fervent prayer then this that Moses made for this people? Mark the prayer, you shall find it Exodus 32. where this story is Set down.
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First hee puts God in mind of his propriety in this people, It was thy people, O God, &c. God before called them Moses his people,
First he puts God in mind of his propriety in this people, It was thy people, Oh God, etc. God before called them Moses his people,
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as you may perceive, when God bids him goe downe;
as you may perceive, when God bids him go down;
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Goe downe, for thy people that thou hast brought out of Egypt, &c. Moses disclaimes them,Go down, for thy people that thou hast brought out of Egypt, etc. Moses disclaims them,
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as if he should say, Lord, they are none of my people, they are thy people:
as if he should say, Lord, they Are none of my people, they Are thy people:
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Wilt thou lose any thing that is thine? There is his first argument. His second argument is from Gods great workes;
Wilt thou loose any thing that is thine? There is his First argument. His second argument is from God's great works;
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Lord, thou hast brought them out of Egypt with a mighty hand. Wee love not to lose our former benefits;Lord, thou hast brought them out of Egypt with a mighty hand. we love not to loose our former benefits;
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our former benefits are lost, if they be not seconded with new: Lord, wilt thou lose thy former favours done to this people?
our former benefits Are lost, if they be not seconded with new: Lord, wilt thou loose thy former favours done to this people?
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The third argument is, hee puts God in mind of his glory;
The third argument is, he puts God in mind of his glory;
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Lord, what will the Egyptians say? Thou hast brought them forth with a mighty hand, and an out-stretched arme. Lord, what will the egyptians say? Thou hast brought them forth with a mighty hand, and an outstretched arm.
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Why is it? To kill them in the mountaines? To consume them from the earth? Lord,
Why is it? To kill them in the Mountains? To consume them from the earth? Lord,
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how will thy glory be eclipsed?
how will thy glory be eclipsed?
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Then, fourthly, hee puts him in mind of their progenitors, Abraham, Isaac, and Jacob: Lord, these be the children of those Fathers;
Then, fourthly, he puts him in mind of their progenitors, Abraham, Isaac, and Jacob: Lord, these be the children of those Father's;
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Didst thou love the tree, and wilt thou cast away the fruit? Didst thou love the Fathers,
Didst thou love the tree, and wilt thou cast away the fruit? Didst thou love the Father's,
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and wilt thou cast away the children? Then another is from the promise of God, confirmed with oathes:
and wilt thou cast away the children? Then Another is from the promise of God, confirmed with Oaths:
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thou swarest to them that thou wouldest give them the Land;
thou swarest to them that thou Wouldst give them the Land;
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shall not thy promise hold? Not thy promise confirmed with oathes? Here is his pleading for the people:
shall not thy promise hold? Not thy promise confirmed with Oaths? Here is his pleading for the people:
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as before you heard how hee pleaded Gods cause with the sword, yea, how earnestly hee pleaded Gods cause, in that very day that hee brake the Calfe.
as before you herd how he pleaded God's cause with the sword, yea, how earnestly he pleaded God's cause, in that very day that he brake the Calf.
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Yet, notwithstanding all this, the good man feared: though God might repent of the evill;
Yet, notwithstanding all this, the good man feared: though God might Repent of the evil;
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yet, it may be, he will not be thorowly reconciled to the people, there will not be a thorow reconciliation;
yet, it may be, he will not be thoroughly reconciled to the people, there will not be a thorough reconciliation;
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therefore he goes to God againe, Lord (quoth hee) If thou wilt pardon this people! It was a vehement pathos; If thou wilt pardon it! hee saith no more:
Therefore he Goes to God again, Lord (quoth he) If thou wilt pardon this people! It was a vehement pathos; If thou wilt pardon it! he Says no more:
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but, if thou wilt not, put mee out of the booke of life.
but, if thou wilt not, put me out of the book of life.
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So desirous was hee of Gods glory, together with the salvation of the people, that hee was carelesse of the salvation of his own soule;
So desirous was he of God's glory, together with the salvation of the people, that he was careless of the salvation of his own soul;
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Lord, either forgive them, or blot me out of the book of life. Lord, either forgive them, or blot me out of the book of life.
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Here is a vehement prayer, and with this he slacks the wrath of God, & quencheth it.
Here is a vehement prayer, and with this he slacks the wrath of God, & quenches it.
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It was slacked with the bloud that he cast on it, it was quenched with the teares.
It was slacked with the blood that he cast on it, it was quenched with the tears.
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Wee reade of many more in Scripture that stood in the breach;
we read of many more in Scripture that stood in the breach;
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Samuel; God is wont by Jeremy to joyne him and Moses together, If Moses and Samuel stood before mee. Then Ezekiel stood in the breach another time: Josiah, another time.Samuel; God is wont by Jeremiah to join him and Moses together, If Moses and Samuel stood before me. Then Ezekielem stood in the breach Another time: Josiah, Another time.
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And, not to heape other examples, God complaines, Ezek. 13. 5. that the Prophets would not stand in the breach, the false Prophets.
And, not to heap other Examples, God complains, Ezekiel 13. 5. that the prophets would not stand in the breach, the false prophets.
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But there is an excellent place, worth your observation, in Ezek. 22. ver. 30. God had spoken of the sins of the people thorow that Chapter,
But there is an excellent place, worth your observation, in Ezekiel 22. ver. 30. God had spoken of the Sins of the people thorough that Chapter,
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and shewed how those sins had made way for Divine justice to breake in among them:
and showed how those Sins had made Way for Divine Justice to break in among them:
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Then, in verse 30. marke what hee saith;
Then, in verse 30. mark what he Says;
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I sought for a man among them that would make up the hedge, and stand in the gap before mee for the land, that it should not be destroyed: I found none: I sought for a man among them that would make up the hedge, and stand in the gap before me for the land, that it should not be destroyed: I found none:
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see, I sought for a man.
see, I sought for a man.
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When our sinnes have opened such a gap, whereby divine justice may come in to the destruction of a whole land;
When our Sins have opened such a gap, whereby divine Justice may come in to the destruction of a Whole land;
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then God looks for a man, he looks about to see if he can find a man that will come and stand in the gap, to keep him that he might not destroy them.
then God looks for a man, he looks about to see if he can find a man that will come and stand in the gap, to keep him that he might not destroy them.
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Brethren, hee that doth not see what a wide gap, what a wide breach the manifold sins of this land have made, whereby divine justice may breake in,
Brothers, he that does not see what a wide gap, what a wide breach the manifold Sins of this land have made, whereby divine Justice may break in,
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and hath begun to breake in already; hee that sees not this gap, this breach, sees nothing.
and hath begun to break in already; he that sees not this gap, this breach, sees nothing.
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I pray you, brethren, doe but remembet, Did not God, a few yeares agoe, make us turne our backes twice or thrice upon our enemies? Did hee not make us a very derision,
I pray you, brothers, do but remembet, Did not God, a few Years ago, make us turn our backs twice or thrice upon our enemies? Did he not make us a very derision,
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and scorne to them that are round about us? Doth not God come in now among us,
and scorn to them that Are round about us? Does not God come in now among us,
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as the Prophet Habakuk shewes his manner of coming, when hee comes to judgement;
as the Prophet Habakkuk shows his manner of coming, when he comes to judgement;
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to wit, with the pestilence before him, and burning coales going forth at his feet? Hab. 3. verse 5. Doe you not see, beloved brethren, what a number of new upstart heresies there be in the world? It bodes no good, surely;
to wit, with the pestilence before him, and burning coals going forth At his feet? Hab. 3. verse 5. Do you not see, Beloved brothers, what a number of new upstart heresies there be in the world? It bodes no good, surely;
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new heresies broached every day, and old heresies renewed.
new heresies broached every day, and old heresies renewed.
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Doe you not see what miserable rents and schismes there be in the Church, while some hold of Paul, some of Apollo, some of Cephas, some of all of them,
Do you not see what miserable rends and schisms there be in the Church, while Some hold of Paul, Some of Apollo, Some of Cephas, Some of all of them,
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and some of none of them? Doe you not see the aspect one upon another, is like the aspect of malignant planets? Is not Christ divided? Then doe you not see what jealousies and discontents there are in the secular state? Brethren,
and Some of none of them? Do you not see the aspect one upon Another, is like the aspect of malignant planets? Is not christ divided? Then do you not see what jealousies and discontents there Are in the secular state? Brothers,
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surely God is looking for a man to come to the breach. Help, men, fathers, and brethren, come to this breach; help, Magistrates:
surely God is looking for a man to come to the breach. Help, men, Father's, and brothers, come to this breach; help, Magistrates:
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it is not enough for you to looke upon our miseries, though with teares in your eyes,
it is not enough for you to look upon our misery's, though with tears in your eyes,
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unlesse your hands be put to the redresse of it.
unless your hands be put to the redress of it.
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Are there no houses of correction for these vagrant persons that live under no Magistracy, under no Ministry? Have you no carts for bauds? No whips for harlots? No pecuniarie mulcts for others? No punishments for transgressors?
are there no houses of correction for these vagrant Persons that live under no Magistracy, under no Ministry? Have you no carts for bawds? No whips for harlots? No pecuniary mulcts for Others? No punishments for transgressors?
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It is for us too, that are Ministers, to runne to this breach.
It is for us too, that Are Ministers, to run to this breach.
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If ever wee did preach with power, and evidence, and demonstration, not of nature, or art,
If ever we did preach with power, and evidence, and demonstration, not of nature, or art,
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but of grace, and of the spirit, it is time for us now to preach, and to preach againe, in season, and out of season.
but of grace, and of the Spirit, it is time for us now to preach, and to preach again, in season, and out of season.
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O, that wee could be Boanerges, sons of thunder, and crie downe those sins that crie for vengeance.
O, that we could be Boanerges, Sons of thunder, and cry down those Sins that cry for vengeance.
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And hearken, Masters, Fathers, and Governours of families, run to the breach.
And harken, Masters, Father's, and Governors of families, run to the breach.
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In cleansing of the City, if every man sweep before his own door, the streets will be kept cleane.
In cleansing of the city, if every man sweep before his own door, the streets will be kept clean.
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Why doe you suffer revelling, and swearing, and quarrelling, and drinking in your families? Your houses should be Churches for God.
Why do you suffer reveling, and swearing, and quarreling, and drinking in your families? Your houses should be Churches for God.
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Where be your old exercises of Religion in your housholds? Where be your prayers,
Where be your old exercises of Religion in your Households? Where be your Prayers,
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and your reading of Scriptures, and your singing of Psalmes? Where is your catechising? I say no more,
and your reading of Scriptures, and your singing of Psalms? Where is your catechising? I say no more,
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but, high and low, rich and poore, let us all run to the breach, by earnest intercession to God privatly, by continuall teares of repentance.
but, high and low, rich and poor, let us all run to the breach, by earnest Intercession to God privately, by continual tears of Repentance.
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I conclude now as I did the last day, Who knowes yet whether the Lord will have mercy on us,
I conclude now as I did the last day, Who knows yet whither the Lord will have mercy on us,
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and turne from his fierce wrath, that wee perish not? FINIS.
and turn from his fierce wrath, that we perish not? FINIS.
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PSAL. 106. 24, 25, &c. Yea, they despised the pleasant land; they beleeved not his Word:
PSALM 106. 24, 25, etc. Yea, they despised the pleasant land; they believed not his Word:
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But murmured in their tents, and hearkned not unto the voice of the LORD, &c. WE have two things in the Text: The sinnes of the people. And their punishment.But murmured in their tents, and hearkened not unto the voice of the LORD, etc. WE have two things in the Text: The Sins of the people. And their punishment.
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The sins of the people are set down in the two former verses. And the punishment in the two later. Their sinnes are foure:
The Sins of the people Are Set down in the two former Verses. And the punishment in the two later. Their Sins Are foure:
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The first is, their unthankfulnesse, in despising the pleasant land; They despised the pleasant land.
The First is, their unthankfulness, in despising the pleasant land; They despised the pleasant land.
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The second is, their infidelity, that was the cause of that same unthankfull despising of the land;
The second is, their infidelity, that was the cause of that same unthankful despising of the land;
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They did not beleeve his Word. The third sin was their accustomed sin of murmuring; They murmured in their tents. They did not believe his Word. The third since was their accustomed since of murmuring; They murmured in their tents.
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The fourth sin was their rebellion and disobedience; They hearkned not to the voice of the Lord. They despised the pleasant land; they beleeved not his Word; they murmured in their tents;
The fourth since was their rebellion and disobedience; They hearkened not to the voice of the Lord. They despised the pleasant land; they believed not his Word; they murmured in their tents;
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they hearkened not to the voice of the Lord. You see their sinne, see their punishment.they harkened not to the voice of the Lord. You see their sin, see their punishment.
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The Lord threatens that hee will punish them for this; you heard before my Text, The Lord said, hee would destroy them:
The Lord threatens that he will Punish them for this; you herd before my Text, The Lord said, he would destroy them:
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Now, hee sweares it, Hee lift up his hand against them. The lifting up of the hand was a ceremony among them, used in swearing;
Now, he swears it, He lift up his hand against them. The lifting up of the hand was a ceremony among them, used in swearing;
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and God is said to doe it, to lift up his hand when hee sweares. He swore against them now.
and God is said to do it, to lift up his hand when he swears. He swore against them now.
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And what did hee sweare? Hee swore hee would punish them. Punish them in their owne persons;
And what did he swear? He swore he would Punish them. punish them in their own Persons;
cc q-crq vdd pns31 vvi? pns31 vvd pns31 vmd vvi pno32. vvb pno32 p-acp po32 d n2;
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hee would punish them thus, Hee would overthrow them in the wildernesse: And hee would punish them in their seed;
he would Punish them thus, He would overthrow them in the Wilderness: And he would Punish them in their seed;
pns31 vmd vvi pno32 av, pns31 vmd vvi pno32 p-acp dt n1: cc pns31 vmd vvi pno32 p-acp po32 n1;
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Hee would overthrow their seed among the Nations, and scatter them in the land: Therefore he lift up his hand against them. He would overthrow their seed among the nations, and scatter them in the land: Therefore he lift up his hand against them.
pns31 vmd vvi po32 n1 p-acp dt n2, cc vvi pno32 p-acp dt n1: av pns31 vvd a-acp po31 n1 p-acp pno32.
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There was his swearing, that hee would overthrow them in the wildernesse, and overthrow their seed also among the Nations,
There was his swearing, that he would overthrow them in the Wilderness, and overthrow their seed also among the nations,
a-acp vbds po31 n-vvg, cst pns31 vmd vvi pno32 p-acp dt n1, cc vvi po32 n1 av p-acp dt n2,
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and scatter them in the land. Now you see the whole Text what it containes.and scatter them in the land. Now you see the Whole Text what it contains.
cc vvi pno32 p-acp dt n1. av pn22 vvb dt j-jn n1 r-crq pn31 vvz.
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But I cannot give you a perfect understanding of this, nor gather such doctrines out of it,
But I cannot give you a perfect understanding of this, nor gather such doctrines out of it,
cc-acp pns11 vmbx vvi pn22 dt j n1 pp-f d, ccx vvi d n2 av pp-f pn31,
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as the words will naturally afford to us, except I first make knowne to you the history at large that is here epitomized.
as the words will naturally afford to us, except I First make known to you the history At large that is Here epitomized.
c-acp dt n2 vmb av-j vvi p-acp pno12, c-acp pns11 ord vvb vvn p-acp pn22 dt n1 p-acp j cst vbz av vvn.
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This is the Epitomy of an history; the history is set out at large, and I must declare that to you.
This is the Epitome of an history; the history is Set out At large, and I must declare that to you.
d vbz dt n1 pp-f dt n1; dt n1 vbz vvn av p-acp j, cc pns11 vmb vvi cst p-acp pn22.
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I pray heare an historicall narration first, to make way to the Text. This history, here epitomized, is set downe at large in Numbers 13. and 14. I pray, at home, reade over those two Chapters,
I pray hear an historical narration First, to make Way to the Text. This history, Here epitomized, is Set down At large in Numbers 13. and 14. I pray, At home, read over those two Chapters,
pns11 vvb vvi dt j n1 ord, pc-acp vvi n1 p-acp dt np1 d n1, av vvn, vbz vvn a-acp p-acp j p-acp n2 crd cc crd pns11 vvb, p-acp n1-an, vvb a-acp d crd n2,
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and compare with them, when you reade them, the first Chapter of the booke of Deuteronomy, beginning at ver. 19. and so to the end of that Chapter;
and compare with them, when you read them, the First Chapter of the book of Deuteronomy, beginning At ver. 19. and so to the end of that Chapter;
cc vvi p-acp pno32, c-crq pn22 vvb pno32, dt ord n1 pp-f dt n1 pp-f np1, vvg p-acp fw-la. crd cc av p-acp dt n1 pp-f d n1;
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you shall finde many observable circumstances of this history, that you shall not finde out of the booke of Numbers. Give mee leave to tell you all the whole history,
you shall find many observable Circumstances of this history, that you shall not find out of the book of Numbers. Give me leave to tell you all the Whole history,
pn22 vmb vvi d j n2 pp-f d n1, cst pn22 vmb xx vvi av pp-f dt n1 pp-f n2. vvb pno11 n1 pc-acp vvi pn22 d dt j-jn n1,
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how it is out of all these places together: It was thus;
how it is out of all these places together: It was thus;
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Let me shew you first, that, three months after the people of Israel came out of Egypt, they came to Mount Horeb, or Mount Sinai; for it was called sometime by the one name, and sometime by the other:
Let me show you First, that, three months After the people of Israel Come out of Egypt, they Come to Mount Horeb, or Mount Sinai; for it was called sometime by the one name, and sometime by the other:
vvb pno11 vvi pn22 ord, cst, crd n2 p-acp dt n1 pp-f np1 vvd av pp-f np1, pns32 vvd pc-acp vvi np1, cc n1 np1; p-acp pn31 vbds vvn av p-acp dt crd n1, cc av p-acp dt j-jn:
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It was the same mountain in the root, it had two tops, as I shewed you.
It was the same mountain in the root, it had two tops, as I showed you.
pn31 vbds dt d n1 p-acp dt n1, pn31 vhd crd n2, c-acp pns11 vvd pn22.
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They came there the third month after their coming out of the land of Egypt; there they continued for the space almost of one whole yeare,
They Come there the third Monn After their coming out of the land of Egypt; there they continued for the Molle almost of one Whole year,
pns32 vvd a-acp dt ord n1 p-acp po32 vvg av pp-f dt n1 pp-f np1; a-acp pns32 vvd p-acp dt n1 av pp-f crd j-jn n1,
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for they went away from thence again upon the twentieth day of the second month of the second yeare.
for they went away from thence again upon the twentieth day of the second Monn of the second year.
c-acp pns32 vvd av p-acp av av p-acp dt ord n1 pp-f dt ord n1 pp-f dt ord n1.
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Almost a whole twelve-month they were at Mount Horeb: at Mount Sinai, as soone as they came there, God called Moses to him, Moses goes up to the Mount, there God gives the Law in fearefull manner.
Almost a Whole twelvemonth they were At Mount Horeb: At Mount Sinai, as soon as they Come there, God called Moses to him, Moses Goes up to the Mount, there God gives the Law in fearful manner.
av dt j-jn n1 pns32 vbdr p-acp n1 np1: p-acp n1 np1, c-acp av c-acp pns32 vvd a-acp, np1 vvd np1 p-acp pno31, np1 vvz a-acp p-acp dt n1, a-acp np1 vvz dt n1 p-acp j n1.
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Moses abode with God in the Mount fourty daies: In that time the children of Israel committed that Idolatry which you heard of;Moses Abided with God in the Mount fourty days: In that time the children of Israel committed that Idolatry which you herd of;
np1 n1 p-acp np1 p-acp dt n1 crd n2: p-acp d n1 dt n2 pp-f np1 vvn cst n1 r-crq pn22 vvd pp-f;
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they made a golden calfe, and worshipped the Image. For that, God said he would destroy them:
they made a golden calf, and worshipped the Image. For that, God said he would destroy them:
pns32 vvd dt j n1, cc vvd dt n1. p-acp d, np1 vvd pns31 vmd vvi pno32:
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Moses stood in the breach, in the gap, and turnes away Gods wrath, that hee should not destroy them.Moses stood in the breach, in the gap, and turns away God's wrath, that he should not destroy them.
np1 vvd p-acp dt n1, p-acp dt n1, cc vvz av npg1 n1, cst pns31 vmd xx vvi pno32.
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Then Moses goes up againe to the Mount, and tarries fourty dayes, and fourty nights longer;
Then Moses Goes up again to the Mount, and tarries fourty days, and fourty nights longer;
av np1 vvz a-acp av p-acp dt n1, cc vvz crd n2, cc crd n2 av-jc;
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hee comes downe againe, and gives them the Ceremoniall Law, and the Judiciall; framed the Tabernacle, and all the vessels appertaining to it;
he comes down again, and gives them the Ceremonial Law, and the Judicial; framed the Tabernacle, and all the vessels appertaining to it;
pns31 vvz a-acp av, cc vvz pno32 dt j n1, cc dt j; vvn dt n1, cc d dt n2 vvg p-acp pn31;
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sets the people in their march, shewes them how they should march in the wildernesse towards the land of Promise.
sets the people in their march, shows them how they should march in the Wilderness towards the land of Promise.
vvz dt n1 p-acp po32 n1, vvz pno32 c-crq pns32 vmd vvi p-acp dt n1 p-acp dt n1 pp-f vvb.
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This was all done in that yeare. And let me observe this to you:
This was all done in that year. And let me observe this to you:
d vbds d vdn p-acp d n1. cc vvb pno11 vvi d p-acp pn22:
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In every place where they came, you shall find some extraordinary example of Gods judgements on them.
In every place where they Come, you shall find Some extraordinary Exampl of God's Judgments on them.
p-acp d n1 c-crq pns32 vvd, pn22 vmb vvi d j n1 pp-f npg1 n2 p-acp pno32.
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Before they came to Mount Horeb, before the Law was given, God bare with them much;
Before they Come to Mount Horeb, before the Law was given, God bore with them much;
p-acp pns32 vvd pc-acp vvi np1, p-acp dt n1 vbds vvn, np1 vvd p-acp pno32 d;
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but after hee had given them the Law, he would not beare with them. They removed from Horeb, and came to Taberah: there some of them fall a murmuring; they were burned.
but After he had given them the Law, he would not bear with them. They removed from Horeb, and Come to Taberah: there Some of them fallen a murmuring; they were burned.
cc-acp c-acp pns31 vhd vvn pno32 dt n1, pns31 vmd xx vvi p-acp pno32. pns32 vvd p-acp np1, cc vvd p-acp np1: a-acp d pp-f pno32 vvi dt j-vvg; pns32 vbdr vvn.
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Then they removed to another place, to Kebroth-Hattana, the grave of lust, that was the place where they fell a lusting for quailes, for flesh:
Then they removed to Another place, to Kebroth-Hattana, the grave of lust, that was the place where they fell a lusting for quails, for Flesh:
cs pns32 vvd p-acp j-jn n1, p-acp j, dt n1 pp-f n1, cst vbds dt n1 c-crq pns32 vvd dt j-vvg p-acp n2, p-acp n1:
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there God destroyed the wealthiest, the best of them, with the very meat in their mouthes.
there God destroyed the Wealthiest, the best of them, with the very meat in their mouths.
a-acp np1 vvd dt js, dt js pp-f pno32, p-acp dt j n1 p-acp po32 n2.
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Then they removed to Hazeron, there Miriam was smitten with leprosie for her ill tongue against Moses. Thence they removed to Cadesh-Barnea; now Cadesh-Barnea was upon the very borders of the land of Promise that God would give them;
Then they removed to Hazeron, there Miriam was smitten with leprosy for her ill tongue against Moses. Thence they removed to Cadesh-Barnea; now Cadesh-Barnea was upon the very borders of the land of Promise that God would give them;
cs pns32 vvd p-acp np1, a-acp np1 vbds vvn p-acp n1 p-acp po31 j-jn n1 p-acp np1. av pns32 vvd p-acp j; av j vbds p-acp dt j n2 pp-f dt n1 pp-f n1 cst np1 vmd vvi pno32;
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they were now upon the very entrance of the land, inasmuch as Moses tells the people, that now you are come to the land that God hath sworne to give to your Fathers,
they were now upon the very Entrance of the land, inasmuch as Moses tells the people, that now you Are come to the land that God hath sworn to give to your Father's,
pns32 vbdr av p-acp dt j n1 pp-f dt n1, av c-acp np1 vvz dt n1, cst av pn22 vbr vvn p-acp dt n1 cst np1 vhz vvn pc-acp vvi p-acp po22 n2,
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now goe your waies in, and possesse the land. The people would seeme to be a little wiser, and more circumspect then Moses was;now go your ways in, and possess the land. The people would seem to be a little Wiser, and more circumspect then Moses was;
av vvb po22 n2 p-acp, cc vvi dt n1. dt n1 vmd vvi pc-acp vbi dt av-j jc, cc av-dc j cs np1 vbds;
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they would have Moses goe send spies, first to the land, to see the goodnesse thereof. The thing pleased Moses well;
they would have Moses go send spies, First to the land, to see the Goodness thereof. The thing pleased Moses well;
pns32 vmd vhi np1 vvb vvi n2, ord p-acp dt n1, pc-acp vvi dt n1 av. dt n1 vvn np1 av;
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Moses saith so, Deut. 1. The thing pleased mee well to doe this. Hee goes and acquaints God with it, and he permits it.Moses Says so, Deuteronomy 1. The thing pleased me well to do this. He Goes and acquaints God with it, and he permits it.
np1 vvz av, np1 crd dt n1 vvd pno11 av pc-acp vdi d. pns31 vvz cc vvz np1 p-acp pn31, cc pns31 vvz pn31.
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Well, hee sends the spies into the land;
Well, he sends the spies into the land;
uh-av, pns31 vvz dt n2 p-acp dt n1;
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the spies were twelve chosen (commonly when wee choose spies to send to a country, wee choose men of meane condition) Moses did not so, hee would have them choice men, that the eminency of their place, might give credit to their testimonie of the land.
the spies were twelve chosen (commonly when we choose spies to send to a country, we choose men of mean condition) Moses did not so, he would have them choice men, that the eminency of their place, might give credit to their testimony of the land.
dt n2 vbdr crd vvn (av-j c-crq pns12 vvb n2 pc-acp vvi p-acp dt n1, pns12 vvb n2 pp-f j n1) np1 vdd xx av, pns31 vmd vhi pno32 j n2, cst dt n1 pp-f po32 n1, vmd vvi n1 p-acp po32 n1 pp-f dt n1.
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Out of the twelve Tribes hee chose twelve men; a principall man out of every Tribe, to view the land.
Out of the twelve Tribes he chosen twelve men; a principal man out of every Tribe, to view the land.
av pp-f dt crd n2 pns31 vvd crd n2; dt j-jn n1 av pp-f d n1, pc-acp vvi dt n1.
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Of these twelve, Caleb, the son of Jephunneh was one;
Of these twelve, Caleb, the son of Jephunneh was one;
pp-f d crd, np1, dt n1 pp-f np1 vbds pi;
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hee was fourty yeares old then, hee went for the Tribe of Judah: and Josuah the son of Nan, Moses his servant, was another;
he was fourty Years old then, he went for the Tribe of Judah: and Joshua the son of Nan, Moses his servant, was Another;
pns31 vbds crd n2 j av, pns31 vvd p-acp dt n1 pp-f np1: cc np1 dt n1 pp-f np1, np1 po31 n1, vbds j-jn;
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and went as a principall man of the house of Ephraim: you shall finde the names of all the rest;
and went as a principal man of the house of Ephraim: you shall find the names of all the rest;
cc vvd p-acp dt j-jn n1 pp-f dt n1 pp-f np1: pn22 vmb vvi dt n2 pp-f d dt n1;
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these two I name, the cause you shall heare anon.
these two I name, the cause you shall hear anon.
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These twelve spies were sent to goe and see what the land was, and what the people of the land were;
These twelve spies were sent to go and see what the land was, and what the people of the land were;
np1 crd n2 vbdr vvn pc-acp vvi cc vvi r-crq dt n1 vbds, cc q-crq dt n1 pp-f dt n1 vbdr;
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they were to give them these instructions:
they were to give them these instructions:
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First, from the land, they must see whether it were good or bad, whether it were a wholesome or an unwholesome land.
First, from the land, they must see whither it were good or bad, whither it were a wholesome or an unwholesome land.
ord, p-acp dt n1, pns32 vmb vvi cs pn31 vbdr j cc j, cs pn31 vbdr dt j cc dt j n1.
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Then they must see againe whether it were a fat or a leane land, a fertile or a barren land.
Then they must see again whither it were a fat or a lean land, a fertile or a barren land.
av pns32 vmb vvi av cs pn31 vbdr dt j cc dt j n1, dt j cc dt j n1.
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And then whether it bare trees or no: there were no trees in the desert where they were, and this was neare it;
And then whither it bore trees or no: there were no trees in the desert where they were, and this was near it;
cc av cs pn31 vvd n2 cc dx: pc-acp vbdr dx n2 p-acp dt n1 c-crq pns32 vbdr, cc d vbds j pn31;
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they must see if it bare trees. This for the land. Then for the people of the land, they were to give them these instructions;
they must see if it bore trees. This for the land. Then for the people of the land, they were to give them these instructions;
pns32 vmb vvi cs pn31 vvd n2. np1 p-acp dt n1. av p-acp dt n1 pp-f dt n1, pns32 vbdr pc-acp vvi pno32 d n2;
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they must see whether they were many or few, whether they were strong or weake: then, whether they dwelt in tents, or in cities, and townes.
they must see whither they were many or few, whither they were strong or weak: then, whither they dwelled in tents, or in cities, and Towns.
pns32 vmb vvi cs pns32 vbdr d cc d, cs pns32 vbdr j cc j: av, cs pns32 vvd p-acp n2, cc p-acp n2, cc n2.
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And then, if they dwelt in cities, whether their cities were walled or no, what fortifications they had: these things pleased Moses well.
And then, if they dwelled in cities, whither their cities were walled or no, what fortifications they had: these things pleased Moses well.
cc av, cs pns32 vvd p-acp n2, cs po32 n2 vbdr vvn cc uh-dx, q-crq n2 pns32 vhd: d n2 vvn np1 av.
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And, in very deed, prudent policy is allowed us in the execution of that that God gives us in charge,
And, in very deed, prudent policy is allowed us in the execution of that that God gives us in charge,
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so as it be not mixed with unbeliefe.
so as it be not mixed with unbelief.
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I beleeve, that this policy of theirs was mixed with a great deale of cowardise and unbeliefe.
I believe, that this policy of theirs was mixed with a great deal of cowardice and unbelief.
pns11 vvb, cst d n1 pp-f png32 vbds vvn p-acp dt j n1 pp-f n1 cc n1.
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Thus the men goe, they view the land, they were fourty daies in viewing it, they returne againe, they bring with them such a branch of a vine as hath not been heard of, such a cluster of grapes, that two men were faine to bring it upon a staffe, upon a barre between them;
Thus the men go, they view the land, they were fourty days in viewing it, they return again, they bring with them such a branch of a vine as hath not been herd of, such a cluster of grapes, that two men were feign to bring it upon a staff, upon a bar between them;
av dt n2 vvb, pns32 vvb dt n1, pns32 vbdr crd n2 p-acp vvg pn31, pns32 vvb av, pns32 vvb p-acp pno32 d dt n1 pp-f dt n1 a-acp vhz xx vbn vvn pp-f, d dt vvi pp-f n2, cst crd n2 vbdr j pc-acp vvi pn31 p-acp dt n1, p-acp dt n1 p-acp pno32;
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such a mighty cluster of grapes this was.
such a mighty cluster of grapes this was.
d dt j vvi pp-f n2 d vbds.
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They bring with them also pomegranats and figs, that they might see the fruit of the land.
They bring with them also pomegranates and figs, that they might see the fruit of the land.
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Well, they come, they make an account of this journey of theirs.
Well, they come, they make an account of this journey of theirs.
uh-av, pns32 vvb, pns32 vvb dt n1 pp-f d n1 pp-f png32.
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They all agree in this, the land was a wondrous good land, a marvelous pleasant land,
They all agree in this, the land was a wondrous good land, a marvelous pleasant land,
pns32 d vvi p-acp d, dt n1 vbds dt j j n1, dt j j n1,
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as my text calls it here, a wondrous pleasant land; they all agree in that. And Caleb and Josua, those two, they encourage them, and say it is no more,
as my text calls it Here, a wondrous pleasant land; they all agree in that. And Caleb and Joshua, those two, they encourage them, and say it is no more,
c-acp po11 n1 vvz pn31 av, dt j j n1; pns32 d vvi p-acp d. np1 np1 cc np1, d crd, pns32 vvb pno32, cc vvb pn31 vbz av-dx av-dc,
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but, arise, come, let us possesse it. They were full of faith; Caleb, his name signifies hearty, a hearty man full of courage:
but, arise, come, let us possess it. They were full of faith; Caleb, his name signifies hearty, a hearty man full of courage:
cc-acp, vvb, vvb, vvb pno12 vvi pn31. pns32 vbdr j pp-f n1; np1, po31 n1 vvz j, dt j n1 j pp-f n1:
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Come (quoth hee) let us goe up, and possesse it. the land is worth our labour.Come (quoth he) let us go up, and possess it. the land is worth our labour.
vvb (vvd pns31) vvb pno12 vvi a-acp, cc vvi pn31. dt n1 vbz j po12 n1.
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The other ten spies (white liver'd men) they tell another tale: they begin with a commendation of the land;
The other ten spies (white livered men) they tell Another tale: they begin with a commendation of the land;
dt j-jn crd n2 (j-jn vvn n2) pns32 vvb j-jn n1: pns32 vvb p-acp dt n1 pp-f dt n1;
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It could not be denied, it was a good land, a land that flowed with milk and hony, as God told them; that was very true.
It could not be denied, it was a good land, a land that flowed with milk and honey, as God told them; that was very true.
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But commonly when a man will deprave, when he will calumniate, hee begins his calumniation with a commendation,
But commonly when a man will deprave, when he will calumniate, he begins his calumniation with a commendation,
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and hee comes in with a But: As when wee commend a man, O, hee is a good man, a very good man, a good neighbour;
and he comes in with a But: As when we commend a man, Oh, he is a good man, a very good man, a good neighbour;
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but — and then he goes on:but — and then he Goes on:
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Like as wee reade of Naaman the Assyrian, a great man, an honourable man, a mighty man at armes, one. that had done great acts; but, hee was a leper.
Like as we read of Naaman the assyrian, a great man, an honourable man, a mighty man At arms, one. that had done great acts; but, he was a leper.
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Even as the Papists, they commend the Scripture, O, it is an excellent booke, the booke of Scripture;
Even as the Papists, they commend the Scripture, Oh, it is an excellent book, the book of Scripture;
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It was written by the Spirit of God, holy Pen-men, of holy matters, in a holy stile, to an holy end;
It was written by the Spirit of God, holy Penmen, of holy matters, in a holy style, to an holy end;
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O, it is a good booke;
Oh, it is a good book;
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but, it is a hard booke, it is difficult, there are great mysteries in it, it is impossible for Lay-men to attaine to it, it is good to keep them from it;but, it is a hard book, it is difficult, there Are great Mysteres in it, it is impossible for Laymen to attain to it, it is good to keep them from it;
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Ignorance is the mother of devotion. Even thus doe the spies:
Ignorance is the mother of devotion. Even thus do the spies:
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It is a good land, O, a very good land, it flowes with milk and hony, there wants nothing you can desire, you see the fruit of it;
It is a good land, Oh, a very good land, it flows with milk and honey, there Wants nothing you can desire, you see the fruit of it;
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but, it is hard coming to it, there is great difficulty, I tell you, it is impossible to come to it.but, it is hard coming to it, there is great difficulty, I tell you, it is impossible to come to it.
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Why, what was the matter? First of all, the men wee found in the land were the sons of Anak, Gyants, men of mighty stature;
Why, what was the matter? First of all, the men we found in the land were the Sons of Anak, Giants, men of mighty stature;
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their height was as the height of Cedars, and their strength as the strength of Oakes, as the Prophet speakes of the Amorites; A mighty people, they are Gyants, wee are but like grashoppers in their sight;their height was as the height of Cedars, and their strength as the strength of oaks, as the Prophet speaks of the amorites; A mighty people, they Are Giants, we Are but like grasshoppers in their sighed;
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they took us as grashoppers, they may tread us downe at their pleasure. And then againe, these men dwell in cities, and these cities are walled;
they took us as grasshoppers, they may tread us down At their pleasure. And then again, these men dwell in cities, and these cities Are walled;
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yea, and to make it the more terrible, they are walled up to heaven: thus they say in Deuteronomy, chap. 1. Their Cities are walled up to heaven:
yea, and to make it the more terrible, they Are walled up to heaven: thus they say in Deuteronomy, chap. 1. Their Cities Are walled up to heaven:
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there is no scaling of them. Then besides, say they, it is such a land as devoures the Inhabitants of it; it eates out the Inhabitants.
there is no scaling of them. Then beside, say they, it is such a land as devours the Inhabitants of it; it eats out the Inhabitants.
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How is that? It is hard to say their meaning;
How is that? It is hard to say their meaning;
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Some think thus, there were pestilentiall vapours there, that caused the pestilence among them, that they died upon heapes.
some think thus, there were pestilential vapours there, that caused the pestilence among them, that they died upon heaps.
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Some think they were at civill wars one among another.
some think they were At civil wars one among Another.
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Or, peradventure, it will eat out the heart of the husband-man in the tillage of it:
Or, Peradventure, it will eat out the heart of the husbandman in the tillage of it:
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with strong labour they must toyle, and work hard if they will have their living. Somewhat it was;
with strong labour they must toil, and work hard if they will have their living. Somewhat it was;
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but they bring an ill name, an ill report upon the land, as the Scripture saith.
but they bring an ill name, an ill report upon the land, as the Scripture Says.
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Never seeke to get this land, it is impossible, the men are so great, and the wals are so high,
Never seek to get this land, it is impossible, the men Are so great, and the walls Are so high,
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and it is such a land as eates out the Inhabitants.
and it is such a land as eats out the Inhabitants.
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The people they heare this, and first they fall to their old weeping, as they did before, for meat, for flesh:
The people they hear this, and First they fallen to their old weeping, as they did before, for meat, for Flesh:
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they fell a weeping all that night; there was nothing but weeping to heare this. Well, the next day they fall to murmuring in their tents.
they fell a weeping all that night; there was nothing but weeping to hear this. Well, the next day they fallen to murmuring in their tents.
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If they had wept for their sin of infidelity, it had beene well; but, in their mourning, they fall a murmuring: First, against God;
If they had wept for their since of infidelity, it had been well; but, in their mourning, they fallen a murmuring: First, against God;
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for, when God promised to give them this land out of his love: Because I loved your Fathers, therefore I gave you the land;
for, when God promised to give them this land out of his love: Because I loved your Father's, Therefore I gave you the land;
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the people turne it the other way; No, God did it out of his hatred:
the people turn it the other Way; No, God did it out of his hatred:
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thus they say in Deut. God hated us, therefore hee brought us out of Egypt, to kill us here.
thus they say in Deuteronomy God hated us, Therefore he brought us out of Egypt, to kill us Here.
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Then they fall a murmuring against Moses; What, were it not better to have died in Egypt? Were there no graves in Egypt? Were it not better to die in the wildernes,
Then they fallen a murmuring against Moses; What, were it not better to have died in Egypt? Were there no graves in Egypt? Were it not better to die in the Wilderness,
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then to go in and die there? They wish to die for feare of death, they wish themselves dead for feare they should die.
then to go in and die there? They wish to die for Fear of death, they wish themselves dead for Fear they should die.
cs pc-acp vvi p-acp cc vvi a-acp? pns32 vvb pc-acp vvi p-acp n1 pp-f n1, pns32 vvb px32 j p-acp n1 pns32 vmd vvi.
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Then they goe a little further, they will (forsooth) chuse a new Captaine, and goe back into Egypt;
Then they go a little further, they will (forsooth) choose a new Captain, and go back into Egypt;
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they will not goe into the pleasant land;
they will not go into the pleasant land;
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they will chose an Elect one, and back they will goe, and they will not goe in there.
they will chosen an Elect one, and back they will go, and they will not go in there.
pns32 vmb vvi dt j-vvn pi, cc av pns32 vmb vvi, cc pns32 vmb xx vvi p-acp a-acp.
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Moses and Aaron fall upon their faces and entreat them, and Caleb and Josua encourage them;Moses and Aaron fallen upon their faces and entreat them, and Caleb and Joshua encourage them;
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this land may be gotten, the Lord delivered us from the Amalekites, and he will deliver us from the Amorites; the Lord hath slaine the Egyptians, and cannot hee slay the Anakims? No, by no meanes;
this land may be got, the Lord Delivered us from the Amalekites, and he will deliver us from the amorites; the Lord hath slain the egyptians, and cannot he slay the Anakims? No, by no means;
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they tooke up stones, and would have stoned Caleb and Josua: had not the glory of God appeared upon the Tabernacle, God knowes what they would have done.
they took up stones, and would have stoned Caleb and Joshua: had not the glory of God appeared upon the Tabernacle, God knows what they would have done.
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Upon that they stayed, then they knew Gods displeasure;
Upon that they stayed, then they knew God's displeasure;
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then God swears, of all these people that came out of the land of Egypt (and there were six hundred thousand men, that were twenty yeares old and upward) not one man of them should enter into the land of Promise;
then God swears, of all these people that Come out of the land of Egypt (and there were six hundred thousand men, that were twenty Years old and upward) not one man of them should enter into the land of Promise;
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they shall all of them, since they wish they might die in the wildernesse, they shall die every one of them;
they shall all of them, since they wish they might die in the Wilderness, they shall die every one of them;
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and hee commands them to goe back againe, hee carries them to the red-sea, hee makes them wander thirty eight yeares and an halfe more in the wildernesse:
and he commands them to go back again, he carries them to the Red Sea, he makes them wander thirty eight Years and an half more in the Wilderness:
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and, in that time, all that generation was worne out.
and, in that time, all that generation was worn out.
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Hee gave it to their seed, but not one man of them did come into the land of Promise,
He gave it to their seed, but not one man of them did come into the land of Promise,
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but those two, Caleb and Josua. Now you may see what the meaning of my Text is; They despised the pleasant land.
but those two, Caleb and Joshua. Now you may see what the meaning of my Text is; They despised the pleasant land.
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When they heard they could not have it without some blood-shed, they will none of it:
When they herd they could not have it without Some bloodshed, they will none of it:
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They despised the pleasant land, and would not beleeve his Word. The spies told them one thing, that they could not get it;They despised the pleasant land, and would not believe his Word. The spies told them one thing, that they could not get it;
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and God said they should have it: they tooke mans word rather then Gods: They would not beleeve his word.
and God said they should have it: they took men word rather then God's: They would not believe his word.
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Then marke how my Text goes on, then they murmured in their tents. First they murmured against God;
Then mark how my Text Goes on, then they murmured in their tents. First they murmured against God;
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It is out of his hatred that hee doth it. Then against Moses; Why have you brought us to die here? It is out of his hatred that he does it. Then against Moses; Why have you brought us to die Here?
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Then, last of all, they utterly refuse to goe to this land.
Then, last of all, they utterly refuse to go to this land.
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But, as it is in the story, when they saw that God had sworn, that not a man of them should come in,
But, as it is in the story, when they saw that God had sworn, that not a man of them should come in,
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then all in haste they would goe:
then all in haste they would go:
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God bids them goe, and then they say, No. Then hee saith, See you goe not:
God bids them go, and then they say, No. Then he Says, See you go not:
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for, if you doe, surely, you shall be made a spoyle to them; yet, for all that, they would go;
for, if you do, surely, you shall be made a spoil to them; yet, for all that, they would go;
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and they were made a spoyle to their enemies, a number of them fell by the sword.
and they were made a spoil to their enemies, a number of them fell by the sword.
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Now, I have told you this whole history, you shall the better observe out of these words such points as they shall naturally afford to us.
Now, I have told you this Whole history, you shall the better observe out of these words such points as they shall naturally afford to us.
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I begin first with the first sin, their despising of the pleasant land. They contemptuously despised, so the word signifies;
I begin First with the First since, their despising of the pleasant land. They contemptuously despised, so the word signifies;
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they contemptuously despised the pleasant land. This same sin of theirs, in despising of the land, will appeare yet to be more grievous, a more great and fearefull sin,they contemptuously despised the pleasant land. This same since of theirs, in despising of the land, will appear yet to be more grievous, a more great and fearful since,
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if you shall but consider two things with mee:
if you shall but Consider two things with me:
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First, that the land was a pleasant land; that is the thing that I shall especially stand upon to day.
First, that the land was a pleasant land; that is the thing that I shall especially stand upon to day.
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To despise any land that God was pleased in mercy to bring them to, out of such an house of bondage as he brought them, it should not have been;
To despise any land that God was pleased in mercy to bring them to, out of such an house of bondage as he brought them, it should not have been;
p-acp vvi d n1 cst np1 vbds vvn p-acp n1 pc-acp vvi pno32 p-acp, av pp-f d dt n1 pp-f n1 c-acp pns31 vvd pno32, pn31 vmd xx vhi vbn;
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but, to despise a pleasant land, that is a sin, sinfull above measure.
but, to despise a pleasant land, that is a since, sinful above measure.
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The Hebrew phrase is, a land of desire: It was such a land, as, if a man would desire a land, hee could not desire a more delightfull land, then that land of Promise.
The Hebrew phrase is, a land of desire: It was such a land, as, if a man would desire a land, he could not desire a more delightful land, then that land of Promise.
dt njp n1 vbz, dt n1 pp-f n1: pn31 vbds d dt n1, c-acp, cs dt n1 vmd vvi dt n1, pns31 vmd xx vvi dt av-dc j n1, cs d n1 pp-f n1.
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Wee heare much of this land in Scripture;
we hear much of this land in Scripture;
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you see how it is called here a land of desire. I pray, let me trouble you now a little further, to shew you the pleasantnesse of this land;
you see how it is called Here a land of desire. I pray, let me trouble you now a little further, to show you the pleasantness of this land;
pn22 vvb c-crq pn31 vbz vvn av dt n1 pp-f n1. pns11 vvb, vvb pno11 vvi pn22 av dt j av-jc, pc-acp vvi pn22 dt n1 pp-f d n1;
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and then make some use of it, as the time will permit. First, the situation of the land was pleasant:
and then make Some use of it, as the time will permit. First, the situation of the land was pleasant:
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It is said usually in Scripture to stand in the midst of the land.
It is said usually in Scripture to stand in the midst of the land.
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It had Asia upon the East, it had Europe upon the West, it had Africa and Lybia upon the South, it had Scythia and Armenia and Persia upon the North.
It had Asia upon the East, it had Europe upon the West, it had Africa and Libya upon the South, it had Scythia and Armenia and Persiam upon the North.
pn31 vhd np1 p-acp dt n1, pn31 vhd np1 p-acp dt n1, pn31 vhd np1 cc np1 p-acp dt n1, pn31 vhd np1 cc np1 cc np1 p-acp dt n1.
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That same that you read of in Psal. 74. 12. The Lord is my King of old, hee hath wrought salvation in the midst of the earth;
That same that you read of in Psalm 74. 12. The Lord is my King of old, he hath wrought salvation in the midst of the earth;
cst d cst pn22 vvb pp-f p-acp np1 crd crd dt n1 vbz po11 n1 pp-f j, pns31 vhz vvn n1 p-acp dt n1 pp-f dt n1;
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It is Allegorically, I confesse, mystically, but sweetly, by the Fathers applied to that great worke of salvation, that our crucified Jesus wrought for us at Jerusalem in the midst of the earth, in medio terrae. This is Jerusalem (saith God) that I have set in the midst of all Lands and Nations about it, Ezek. c. 5. God saith of the people of this land, that they dwell in the very navell of the earth:
It is Allegorically, I confess, mystically, but sweetly, by the Father's applied to that great work of salvation, that our Crucified jesus wrought for us At Jerusalem in the midst of the earth, in medio terrae. This is Jerusalem (Says God) that I have Set in the midst of all Lands and nations about it, Ezekiel c. 5. God Says of the people of this land, that they dwell in the very navel of the earth:
pn31 vbz av-j, pns11 vvb, av-j, cc-acp av-j, p-acp dt n2 vvn p-acp d j n1 pp-f n1, cst po12 vvn uh-np vvn p-acp pno12 p-acp np1 p-acp dt n1 pp-f dt n1, p-acp fw-la fw-la. d vbz np1 (vvz np1) d pns11 vhb vvn p-acp dt n1 pp-f d n2 cc n2 p-acp pn31, np1 sy. crd np1 vvz pp-f dt n1 pp-f d n1, cst pns32 vvb p-acp dt j n1 pp-f dt n1:
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It is Gods word in Ezek. 38. A people that dwell in the navell, in the very midst of the earth.
It is God's word in Ezekiel 38. A people that dwell in the navel, in the very midst of the earth.
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Indeed, looke in our maps, and if it doe not fall out exactly, that India is in the midst of the then knowne habitable world;
Indeed, look in our maps, and if it do not fallen out exactly, that India is in the midst of the then known habitable world;
av, vvb p-acp po12 n2, cc cs pn31 vdb xx vvi av av-j, cst np1 vbz p-acp dt n1 pp-f dt av vvn j n1;
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yet, our Cosmographers agree in this, that there is no Country from which there is such an expedite convenient passage to all the parts of the world,
yet, our Cosmographers agree in this, that there is no Country from which there is such an expedite convenient passage to all the parts of the world,
av, po12 n2 vvb p-acp d, cst pc-acp vbz dx n1 p-acp r-crq a-acp vbz d dt n1 j n1 p-acp d dt n2 pp-f dt n1,
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as from India; the situation was pleasant. Then secondly, the aire was pleasant. The climate, I know, was more hot then ours is by far;
as from India; the situation was pleasant. Then secondly, the air was pleasant. The climate, I know, was more hight then ours is by Far;
c-acp p-acp np1; dt n1 vbds j. av ord, dt n1 vbds j. dt n1, pns11 vvb, vbds av-dc j cs png12 vbz a-acp av-j;
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being distant some thirty two, or thirty three degrees from the line; a hotter climate then ours:
being distant Some thirty two, or thirty three Degrees from the line; a hotter climate then ours:
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yet, a sweet, temperate climate, free, (as it is confessed by all) from ill vapours:
yet, a sweet, temperate climate, free, (as it is confessed by all) from ill vapours:
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they were not infested with any pestilentiall, epidemicall diseases. Yea, but for the water of it;
they were not infested with any pestilential, epidemical diseases. Yea, but for the water of it;
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What water was in it? I confesse, I finde not any great navigable rivers in it;
What water was in it? I confess, I find not any great navigable Rivers in it;
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but it so abounded with water-brooks, and springs, and fountaines, both in hills and vallies, that it is called by God, in Deuter. 8. ver. 8. a land of brookes, and springs, and fountaines.
but it so abounded with Water brooks, and springs, and fountains, both in hills and valleys, that it is called by God, in Deuter 8. ver. 8. a land of brooks, and springs, and fountains.
cc-acp pn31 av vvn p-acp n2, cc n2, cc n2, av-d p-acp n2 cc n2, cst pn31 vbz vvn p-acp np1, p-acp np1 crd fw-la. crd dt n1 pp-f n2, cc n2, cc n2.
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Yea, but what corne bare it? That was one of their questions; they would know whether it was a fat land, or no.
Yea, but what corn bore it? That was one of their questions; they would know whither it was a fat land, or no.
uh, cc-acp q-crq n1 vvd pn31? cst vbds pi pp-f po32 n2; pns32 vmd vvi cs pn31 vbds dt j n1, cc uh-dx.
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You shall finde in that place againe, Deuter. 8. It was a land of wheate, a land of barley.
You shall find in that place again, Deuter 8. It was a land of wheat, a land of Barley.
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What abundance of corne grew in that Country, you may imagine by this:
What abundance of corn grew in that Country, you may imagine by this:
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It was in the whole length of it, from Dan to Beer-sheba, but one hundred and fifty miles; the length of it:
It was in the Whole length of it, from Dan to Beer-sheba, but one hundred and fifty miles; the length of it:
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the breadth of that land, between fifty and sixty miles at the broadest:
the breadth of that land, between fifty and sixty miles At the broadest:
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What a number of people could this land nourish? Marke but in the dayes of David, hee numbred the people,
What a number of people could this land nourish? Mark but in the days of David, he numbered the people,
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and yet hee numbred not all;
and yet he numbered not all;
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for he numbred not Benjamin, nor the Tribe of Levi: yet, in the other Tribes, hee numbred thirteene, hundred thousand fighting men.
for he numbered not Benjamin, nor the Tribe of Levi: yet, in the other Tribes, he numbered thirteene, hundred thousand fighting men.
c-acp pns31 vvd xx np1, ccx dt n1 pp-f np1: av, p-acp dt j-jn n2, pns31 vvd crd, crd crd j-vvg n2.
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What a number were there then, besides these, in proportion of women and children, old and young? Where should they have bread to sustaine such a multitude? Surely, it was,
What a number were there then, beside these, in proportion of women and children, old and young? Where should they have bred to sustain such a multitude? Surely, it was,
q-crq dt n1 vbdr a-acp av, p-acp d, p-acp n1 pp-f n2 cc n2, j cc j? q-crq vmd pns32 vhb n1 pc-acp vvi d dt n1? np1, pn31 vbds,
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as it is called in Scripture; a very fat land, Nahum chap. 3. ver. 5. O, but what trees grow there in it? That is another question they would know. Excellent Vines.
as it is called in Scripture; a very fat land, Nahum chap. 3. ver. 5. Oh, but what trees grow there in it? That is Another question they would know. Excellent Vines.
c-acp pn31 vbz vvn p-acp n1; dt j j n1, np1 n1 crd fw-la. crd uh, cc-acp q-crq n2 vvb a-acp p-acp pn31? cst vbz j-jn n1 pns32 vmd vvi. j n2.
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The wine of Zarephath was famous, even among the Gentiles. Besides their Vines, they had Fig-trees, Pomegranats, Almonds, and Dates, and Olives in abundance:
The wine of Zarephath was famous, even among the Gentiles. Beside their Vines, they had Figtrees, Pomegranates, Almonds, and Dates, and Olive in abundance:
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therefore God calls it, a land of Oyle-olive: Yea, and, which is a remarkable thing;
Therefore God calls it, a land of Oil-olive: Yea, and, which is a remarkable thing;
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whereas there are some fruits that will not grow but in cold countries, and some fruits that will not grow but in hot countries,
whereas there Are Some fruits that will not grow but in cold countries, and Some fruits that will not grow but in hight countries,
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and some that will not grow but in temperate countries;
and Some that will not grow but in temperate countries;
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about the lake of Genesareth, the soyle was of such an admirable nature, that all kind of fruits would prosper there with the like felicity.
about the lake of Genesareth, the soil was of such an admirable nature, that all kind of fruits would prosper there with the like felicity.
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I might goe on, and tell you what Mines they had;
I might go on, and tell you what Mines they had;
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God told them the stones of that land were Iron, and out of their mountaines they might digge Brasse.
God told them the stones of that land were Iron, and out of their Mountains they might dig Brass.
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I might tell you of the Medicines of Herbes about Engedi: the best Balsome in the world was there.
I might tell you of the Medicines of Herbs about Engedi: the best Balsome in the world was there.
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I might tell you of their Fishes in their lakes, and many commodities more.
I might tell you of their Fish in their lake's, and many commodities more.
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Let me tell you this, that God saith, Deut. 8. It was a land that lacked nothing in it.
Let me tell you this, that God Says, Deuteronomy 8. It was a land that lacked nothing in it.
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There was one City in the land, that was Laish, it was afterward called Dan, after that, Cesarea-Philippi; you read of it in the Gospell:
There was one city in the land, that was Laish, it was afterwards called Dan, After that, Cesarea-Philippi; you read of it in the Gospel:
a-acp vbds crd n1 p-acp dt n1, cst vbds np1, pn31 vbds av vvn uh, p-acp d, np1; pn22 vvb pp-f pn31 p-acp dt n1:
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the Scripture saith, that that lacked nothing that was upon the earth, Judges 18. 10. Not to trouble you more with the commendation of this land, hearken what Ezekiel saith of it;
the Scripture Says, that that lacked nothing that was upon the earth, Judges 18. 10. Not to trouble you more with the commendation of this land, harken what Ezekielem Says of it;
dt n1 vvz, cst cst vvd pix cst vbds p-acp dt n1, n2 crd crd xx pc-acp vvi pn22 av-dc p-acp dt n1 pp-f d n1, vvb r-crq np1 vvz pp-f pn31;
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It was the glory of all lands, Ezek. 20. 6.It was the glory of all Lands, Ezekiel 20. 6.
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But, let mee aske now, What is become of the glory of this land? If there be any land upon the earth that ever was anathemated, smitten with a curse from God, it is this land.
But, let me ask now, What is become of the glory of this land? If there be any land upon the earth that ever was anathemated, smitten with a curse from God, it is this land.
p-acp, vvb pno11 vvi av, q-crq vbz vvn pp-f dt n1 pp-f d n1? cs pc-acp vbb d n1 p-acp dt n1 cst av vbds vvn, vvn p-acp dt n1 p-acp np1, pn31 vbz d n1.
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It is now under the Turks:
It is now under the Turks:
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It is inhabited, where it is inhabited (but that is but in a few places of it;
It is inhabited, where it is inhabited (but that is but in a few places of it;
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but, where it is, it is inhabited) by barbarous Turks in the vallies, and by wild Arabs in the mountaines.
but, where it is, it is inhabited) by barbarous Turks in the valleys, and by wild Arabs in the Mountains.
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The most part of the land, at this day, lies unpeopled, and unhusbanded, and uninhabited.
The most part of the land, At this day, lies unpeopled, and unhusbanded, and uninhabited.
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It is reported by a Gentleman of good worth, that did lately see it, that in that same goodly valley, (the eye of man hath seldome seen a goodlier) hee found grasse growing to the waste, waste-high, that so perished unmowen and uneaten;
It is reported by a Gentleman of good worth, that did lately see it, that in that same goodly valley, (the eye of man hath seldom seen a goodlier) he found grass growing to the waste, waste-high, that so perished unmowen and uneaten;
pn31 vbz vvn p-acp dt n1 pp-f j n1, cst vdd av-j vvi pn31, cst p-acp d d j n1, (dt n1 pp-f n1 vhz av vvn dt jc) pns31 vvd n1 vvg p-acp dt n1, j, cst av vvd vvn cc j;
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it came to no better end, then the grasse upon the house-top.
it Come to no better end, then the grass upon the housetop.
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All those same goodly places, that you finde mentioned in the Scripture, as fruitfull as any places under heaven, are now made nothing but habitations for lions,
All those same goodly places, that you find mentioned in the Scripture, as fruitful as any places under heaven, Are now made nothing but habitations for Lions,
av-d d d j n2, cst pn22 vvb vvn p-acp dt n1, c-acp j c-acp d n2 p-acp n1, vbr av vvn pix cc-acp n2 p-acp n2,
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and wolves, and wild bores, and leopards.
and wolves, and wild boars, and leopards.
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Here is that that the Psalmist tells us, that God brings a fruitfull land to barrennesse,
Here is that that the Psalmist tells us, that God brings a fruitful land to Barrenness,
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for the wickednesse of the people that dwell in it. Brethren, wee live in a pleasant land too:for the wickedness of the people that dwell in it. Brothers, we live in a pleasant land too:
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it were too long to reckon up the commodities of this land;
it were too long to reckon up the commodities of this land;
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you know it your selves, Your lot is fallen in a good ground, and you have a goodly heritage.
you know it your selves, Your lot is fallen in a good ground, and you have a goodly heritage.
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Let us first be thankfull to this good God, for this good land that hee hath given us:
Let us First be thankful to this good God, for this good land that he hath given us:
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And, let us take heed, that the pleasures of this land make us not forget him. I pray, marke;
And, let us take heed, that the pleasures of this land make us not forget him. I pray, mark;
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When ever God shewes to his people the commodities of this pleasant land of Canaan that hee would give them,
When ever God shows to his people the commodities of this pleasant land of Canaan that he would give them,
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as in Deuter. c. 8. hee gives them this charge;
as in Deuter c. 8. he gives them this charge;
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When thou art come into that good land, and findest it a land of springs and fountaines, of wheat and barley, of pomegranats and vines and fig-trees; When thou art come into that good land, and Findest it a land of springs and fountains, of wheat and Barley, of pomegranates and vines and figtrees;
c-crq pns21 vb2r vvn p-acp d j n1, cc vv2 pn31 dt n1 pp-f n2 cc n2, pp-f n1 cc n1, pp-f n2 cc n2 cc n2;
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a land, the stones whereof are Iron, and out of whose mountaines thou mayest dig brasse.
a land, the stones whereof Are Iron, and out of whose Mountains thou Mayest dig brass.
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When thou hast eaten, and art full, then take heed, that thou forgettest not the Lord thy God that gave thee that good land. When thou hast eaten, and art full, then take heed, that thou forgettest not the Lord thy God that gave thee that good land.
c-crq pns21 vh2 vvn, cc n1 j, av vvb n1, cst pns21 vv2 xx dt n1 po21 n1 cst vvd pno21 d j n1.
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It is an easie matter to forget God in abundance;
It is an easy matter to forget God in abundance;
pn31 vbz dt j n1 pc-acp vvi np1 p-acp n1;
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Nimia bonorum copia, ingens malorum occasio, too too great plenty of good, is too too great an occasion of ill. nimia Bonorum copia, ingens malorum Occasion, too too great plenty of good, is too too great an occasion of ill.
np1 fw-la fw-la, fw-la fw-la fw-la, av av j n1 pp-f j, vbz av av j dt n1 pp-f n-jn.
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That same abundance of good things, that should make us remember our good God, makes us forget him.
That same abundance of good things, that should make us Remember our good God, makes us forget him.
cst d n1 pp-f j n2, cst vmd vvi pno12 vvi po12 j np1, vvz pno12 vvi pno31.
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Then take another lesson with you, and I have done with it; that is, Take heed that wee defile not this good land.
Then take Another Lesson with you, and I have done with it; that is, Take heed that we defile not this good land.
av vvi j-jn n1 p-acp pn22, cc pns11 vhb vdn p-acp pn31; cst vbz, vvb n1 cst pns12 vvb xx d j n1.
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Were a land never so pleasant;
Were a land never so pleasant;
np1 dt n1 av-x av j;
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were it a more pleasant land then this land of Judea; were it the very Eden, the garden of God:
were it a more pleasant land then this land of Judea; were it the very Eden, the garden of God:
vbdr pn31 dt av-dc j n1 av d n1 pp-f np1; vbdr pn31 dt j np1, dt n1 pp-f np1:
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if it once come to be defiled with sinnes of an high nature, Gods soule can take no pleasure in it.
if it once come to be defiled with Sins of an high nature, God's soul can take no pleasure in it.
cs pn31 a-acp vvi pc-acp vbi vvn p-acp n2 pp-f dt j n1, ng1 n1 vmb vvi dx n1 p-acp pn31.
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I conclude this point with that exhortation that David, a little before his death, gave to the Over-seers of the people assembled together:
I conclude this point with that exhortation that David, a little before his death, gave to the Overseers of the people assembled together:
pns11 vvb d n1 p-acp d n1 cst np1, dt j p-acp po31 n1, vvd p-acp dt n2 pp-f dt n1 vvn av:
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And now (quoth hee) here, before the Congregation of Israel, and in the Audience of your God, I give you this charge; And now (quoth he) Here, before the Congregation of Israel, and in the Audience of your God, I give you this charge;
cc av (vvd pns31) av, p-acp dt n1 pp-f np1, cc p-acp dt n1 pp-f po22 n1, pns11 vvb pn22 d n1;
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That you seeke the Commandements of God, and keepe them, that you may enjoy the good things of this land,
That you seek the commandments of God, and keep them, that you may enjoy the good things of this land,
cst pn22 vvb dt n2 pp-f np1, cc vvi pno32, cst pn22 vmb vvi dt j n2 pp-f d n1,
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and continue them to inherite to your children, and to your childrens children for ever, 1 Chron. 28. 8. This is the first thing, the sinne of theirs in despising this land:and continue them to inherit to your children, and to your Children's children for ever, 1 Chronicles 28. 8. This is the First thing, the sin of theirs in despising this land:
cc vvi pno32 pc-acp vvi p-acp po22 n2, cc p-acp po22 ng2 n2 c-acp av, crd np1 crd crd d vbz dt ord n1, dt n1 pp-f png32 p-acp vvg d n1:
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it was a fearefull sinne, in regard the land was a pleasant land.
it was a fearful sin, in regard the land was a pleasant land.
pn31 vbds dt j n1, p-acp n1 dt n1 vbds dt j n1.
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The sin was yet a little more fearefull, (I can but touch this point) if you consider how they despised this land, in regard of the house of bondage whence they came.
The since was yet a little more fearful, (I can but touch this point) if you Consider how they despised this land, in regard of the house of bondage whence they Come.
dt n1 vbds av dt j av-dc j, (pns11 vmb cc-acp vvi d n1) cs pn22 vvb c-crq pns32 vvd d n1, p-acp n1 pp-f dt n1 pp-f n1 c-crq pns32 vvd.
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They knew their usage in Egypt well enough; they knew how they were loaden there with burthens, and blowes, and injuries:
They knew their usage in Egypt well enough; they knew how they were loaded there with burdens, and blows, and injuries:
pns32 vvd po32 n1 p-acp np1 av av-d; pns32 vvd c-crq pns32 vbdr vvn a-acp p-acp n2, cc n2, cc n2:
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so loaden, that their very lives were bitter to them, as the Scripture saith, all the while they were in Egypt;
so loaded, that their very lives were bitter to them, as the Scripture Says, all the while they were in Egypt;
av vvn, cst po32 j n2 vbdr j p-acp pno32, p-acp dt n1 vvz, d dt n1 pns32 vbdr p-acp np1;
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yet, forsooth, they will forsake this pleasant land, to goe back againe to the house of bondage.
yet, forsooth, they will forsake this pleasant land, to go back again to the house of bondage.
av, uh, pns32 vmb vvi d j n1, pc-acp vvi av av p-acp dt n1 pp-f n1.
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If they had despised this pleasant land, in regard of something that had been better, it had been well done.
If they had despised this pleasant land, in regard of something that had been better, it had been well done.
cs pns32 vhd vvn d j n1, p-acp n1 pp-f pi cst vhd vbn jc, pn31 vhd vbn av vdn.
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If a man despise the faire beautifull wife that lies in his bosome, out of love to Christ and the Gospell, from the which that wife would seeke to draw him;
If a man despise the fair beautiful wife that lies in his bosom, out of love to christ and the Gospel, from the which that wife would seek to draw him;
cs dt n1 vvb dt j j n1 cst vvz p-acp po31 n1, av pp-f n1 p-acp np1 cc dt n1, p-acp dt r-crq cst n1 vmd vvi pc-acp vvi pno31;
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hee should doe well to despise her. Hearken what our Lord saith:
he should do well to despise her. Harken what our Lord Says:
pns31 vmd vdi av pc-acp vvi pno31. vvb r-crq po12 n1 vvz:
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Hee that forsakes not father and mother, and wife and children, and all for my sake and the Gospels, he is not worthy of mee; He that forsakes not father and mother, and wife and children, and all for my sake and the Gospels, he is not worthy of me;
pns31 cst vvz xx n1 cc n1, cc n1 cc n2, cc d p-acp po11 n1 cc dt ng1, pns31 vbz xx j pp-f pno11;
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hee cannot be my disciple, Luke 14. 26. But, if a man despise this faire beautifull wife, out of love to a foule baggagely strumpet;he cannot be my disciple, Lycia 14. 26. But, if a man despise this fair beautiful wife, out of love to a foul baggagely strumpet;
pns31 vmbx vbi po11 n1, av crd crd p-acp, cs dt n1 vvb d j j n1, av pp-f n1 p-acp dt j av-jn n1;
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this is a sin, an untolerable abominable sin.
this is a since, an untolerable abominable since.
d vbz dt n1, dt j j n1.
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If this people had despised this good land, this pleasant land, in regard of heaven, of an heavenly country, O, they had done well in that;
If this people had despised this good land, this pleasant land, in regard of heaven, of an heavenly country, Oh, they had done well in that;
cs d n1 vhd vvn d j n1, d j n1, p-acp n1 pp-f n1, pp-f dt j n1, uh, pns32 vhd vdn av p-acp d;
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their fathers are commended for doing that, Abraham, Isaac, and Jacob: the Apostle saith of them, They regarded not that good land of Canaan:
their Father's Are commended for doing that, Abraham, Isaac, and Jacob: the Apostle Says of them, They regarded not that good land of Canaan:
po32 n2 vbr vvn p-acp vdg d, np1, np1, cc np1: dt n1 vvz pp-f pno32, pns32 vvd xx d j n1 pp-f np1:
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they tooke themselves there to be like pilgrims and strangers;
they took themselves there to be like pilgrim's and Strangers;
pns32 vvd px32 a-acp pc-acp vbi j n2 cc n2;
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they regarded not that, They sought for a better country, the heavenly one, Hebrews 11. ver. 16. If I say they had despised this pleasant land, in regard of heaven, they had done well in it;
they regarded not that, They sought for a better country, the heavenly one, Hebrews 11. ver. 16. If I say they had despised this pleasant land, in regard of heaven, they had done well in it;
pns32 vvd xx d, pns32 vvd p-acp dt jc n1, dt j pi, np1 crd fw-la. crd cs pns11 vvb pns32 vhd vvn d j n1, p-acp n1 pp-f n1, pns32 vhd vdn av p-acp pn31;
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but to despise it, in regard of Egypt, though it was a fruitfull land (wee deny it not) though it was a plentifull land;
but to despise it, in regard of Egypt, though it was a fruitful land (we deny it not) though it was a plentiful land;
cc-acp pc-acp vvi pn31, p-acp n1 pp-f np1, cs pn31 vbds dt j n1 (pns12 vvb pn31 xx) c-acp pn31 vbds dt j n1;
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yet, in regard it was the land of their servitude and bondage, wherein they had been so ill used,
yet, in regard it was the land of their servitude and bondage, wherein they had been so ill used,
av, p-acp n1 pn31 vbds dt n1 pp-f po32 n1 cc n1, c-crq pns32 vhd vbn av av-jn vvn,
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and out of which God brought them with such a mighty hand and out-stretched arme; to despise this pleasant land, in regard of this:
and out of which God brought them with such a mighty hand and outstretched arm; to despise this pleasant land, in regard of this:
cc av pp-f r-crq np1 vvd pno32 p-acp d dt j n1 cc j n1; pc-acp vvi d j n1, p-acp n1 pp-f d:
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O, that wee had died in Egypt! Oh, that we had died in Egypt!
uh, cst pns12 vhd vvn p-acp np1!
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this was a thing that made God lift up his hand, that for this they should never come to the land of Promise.
this was a thing that made God lift up his hand, that for this they should never come to the land of Promise.
d vbds dt n1 cst vvd np1 vvi a-acp po31 n1, cst p-acp d pns32 vmd av-x vvi p-acp dt n1 pp-f n1.
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1536
This was the sin of them.
This was the since of them.
d vbds dt n1 pp-f pno32.
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And, brethren, is it not our sinne too? You heard how the people despised the good land God promised them,
And, brothers, is it not our sin too? You herd how the people despised the good land God promised them,
cc, n2, vbz pn31 xx po12 n1 av? pn22 vvd c-crq dt n1 vvd dt j n1 np1 vvd pno32,
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and you thinke this was a great sin of them to doe it; and you will say more when you heare the words following.
and you think this was a great since of them to do it; and you will say more when you hear the words following.
cc pn22 vvb d vbds dt j n1 pp-f pno32 pc-acp vdi pn31; cc pn22 vmb vvi dc c-crq pn22 vvb dt n2 vvg.
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But are not wee guilty of the same sin too? Hath not God promised us a country, a better country then this? That same better country that the Apostle speakes of,
But Are not we guilty of the same since too? Hath not God promised us a country, a better country then this? That same better country that the Apostle speaks of,
cc-acp vbr xx pns12 j pp-f dt d n1 av? vhz xx np1 vvn pno12 dt n1, dt jc n1 cs d? cst d jc n1 cst dt n1 vvz pp-f,
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when hee saith, Abraham, Isaac, and Jacob sought a better country.
when he Says, Abraham, Isaac, and Jacob sought a better country.
c-crq pns31 vvz, np1, np1, cc np1 vvd dt jc n1.
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Hath not God promised us a Canaan; not a terrestriall, but a celestiall Canaan, a Kingdome of heaven? And we say of the fruits of the land; O, they are glorious fruits!
Hath not God promised us a Canaan; not a terrestrial, but a celestial Canaan, a Kingdom of heaven? And we say of the fruits of the land; Oh, they Are glorious fruits!
vhz xx np1 vvn pno12 dt np1; xx dt j, cc-acp dt j np1, dt n1 pp-f n1? cc pns12 vvb pp-f dt n2 pp-f dt n1; uh, pns32 vbr j n2!
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O, what a blessed country is that! O, how happy are they that are in heaven!
O, what a blessed country is that! O, how happy Are they that Are in heaven!
sy, q-crq dt j-vvn n1 vbz d! sy, c-crq j vbr pns32 cst vbr p-acp n1!
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Wee all say, it is a goodly country.
we all say, it is a goodly country.
pns12 d vvb, pn31 vbz dt j n1.
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If some of these countries upon earth are such Paradises, O, what a Paradise is that in heaven! What a country is that!
If Some of these countries upon earth Are such Paradises, Oh, what a Paradise is that in heaven! What a country is that!
cs d pp-f d n2 p-acp n1 vbr d vvz, uh, q-crq dt n1 vbz d p-acp n1! q-crq dt n1 vbz d!
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Yet, though God hath promised us that country, when wee are told it is hard coming by it,
Yet, though God hath promised us that country, when we Are told it is hard coming by it,
av, cs np1 vhz vvn pno12 d n1, c-crq pns12 vbr vvd pn31 vbz av-j vvg p-acp pn31,
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and we must fight for this country before wee come to it; and that not with flesh and bloud, those sons of Anak, those mighty men;
and we must fight for this country before we come to it; and that not with Flesh and blood, those Sons of Anak, those mighty men;
cc pns12 vmb vvi p-acp d n1 c-acp pns12 vvb p-acp pn31; cc cst xx p-acp n1 cc n1, d n2 pp-f np1, d j n2;
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but with Principalities and powers, with the divell, with the world, with the flesh;
but with Principalities and Powers, with the Devil, with the world, with the Flesh;
cc-acp p-acp n2 cc n2, p-acp dt n1, p-acp dt n1, p-acp dt n1;
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1548
that we must forsake our selves, and forsake all that stands in the way, father and mother, and wife and children,
that we must forsake our selves, and forsake all that Stands in the Way, father and mother, and wife and children,
cst pns12 vmb vvi po12 n2, cc vvi d cst vvz p-acp dt n1, n1 cc n1, cc n1 cc n2,
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and through many afflictions come to it: O, then we despise this good land; nay, wee despise it in regard of the earth.
and through many afflictions come to it: Oh, then we despise this good land; nay, we despise it in regard of the earth.
cc p-acp d n2 vvb p-acp pn31: uh, cs pns12 vvb d j n1; uh-x, pns12 vvb pn31 p-acp n1 pp-f dt n1.
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Shall I (saith the worldling) looke after an uncertainty in heaven, and lose my certainty here upon earth? Must I forsake such a sin that brings me in profit? Must I forsake such sins as bring me pleasure upon earth? No, let others seek heaven, if they will; let me have earth.
Shall I (Says the worldling) look After an uncertainty in heaven, and loose my certainty Here upon earth? Must I forsake such a since that brings me in profit? Must I forsake such Sins as bring me pleasure upon earth? No, let Others seek heaven, if they will; let me have earth.
vmb pns11 (vvz dt n1) vvb p-acp dt n1 p-acp n1, cc vvb po11 n1 av p-acp n1? vmb pns11 vvi d dt n1 cst vvz pno11 p-acp n1? vmb pns11 vvi d n2 c-acp vvb pno11 n1 p-acp n1? uh-dx, vvb n2-jn vvb n1, cs pns32 vmb; vvb pno11 vhi n1.
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1551
Thus they crie for earth, and thus they preferre the spirituall Egypt of this world, before the celestiall Canaan, the Kingdome of heaven.
Thus they cry for earth, and thus they prefer the spiritual Egypt of this world, before the celestial Canaan, the Kingdom of heaven.
av pns32 vvb p-acp n1, cc av pns32 vvb dt j np1 pp-f d n1, p-acp dt j np1, dt n1 pp-f n1.
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Thus wee preferre a mess of pottage before our birthright; and our swine, with the Gergasens, before Christ;
Thus we prefer a mess of pottage before our birthright; and our Swine, with the gergesenes, before christ;
av pns12 vvb dt n1 pp-f n1 p-acp po12 n1; cc po12 n1, p-acp dt np2, c-acp np1;
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and these vaine transitory joyes, before the joyes of the Kingdome of heaven, that cannot be conceived, and shall never be ended.
and these vain transitory Joys, before the Joys of the Kingdom of heaven, that cannot be conceived, and shall never be ended.
cc d j j n2, p-acp dt n2 pp-f dt n1 pp-f n1, cst vmbx vbi vvn, cc vmb av-x vbi vvn.
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To which eternall joyes, the Lord, for his mercies sake, and for his Christs sake, bring us. FINIS.
To which Eternal Joys, the Lord, for his Mercies sake, and for his Christ sake, bring us. FINIS.
p-acp r-crq j n2, dt n1, p-acp po31 ng1 n1, cc p-acp po31 npg1 n1, vvb pno12. fw-la.
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PSAL. 106. 24, 25. Yea, they despised the pleasant land; they beleeved not his Word: But murmured in their tents, and hearkned not unto the voice of the LORD, &c. YOU have in these verses foure sins of this people.
PSALM 106. 24, 25. Yea, they despised the pleasant land; they believed not his Word: But murmured in their tents, and hearkened not unto the voice of the LORD, etc. YOU have in these Verses foure Sins of this people.
np1 crd crd, crd uh, pns32 vvd dt j n1; pns32 vvd xx po31 n1: p-acp vvd p-acp po32 n2, cc vvd xx p-acp dt n1 pp-f dt n1, av pn22 vhb p-acp d n2 crd n2 pp-f d n1.
(11) sermon (DIV1)
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1556
Wee have done with the first of them, which was this; They despised the pleasant land.
we have done with the First of them, which was this; They despised the pleasant land.
pns12 vhb vdn p-acp dt ord pp-f pno32, r-crq vbds d; pns32 vvd dt j n1.
(11) sermon (DIV1)
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1557
I now goe on to the next sinne, which is, their Unbeliefe; They beleeved not his Word.
I now go on to the next sin, which is, their Unbelief; They believed not his Word.
pns11 av vvb a-acp p-acp dt ord n1, r-crq vbz, po32 n1; pns32 vvd xx po31 n1.
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1558
That word was a word of promise; that promise was a particular promise of the land; they did not beleeve that.
That word was a word of promise; that promise was a particular promise of the land; they did not believe that.
cst n1 vbds dt n1 pp-f n1; cst n1 vbds dt j n1 pp-f dt n1; pns32 vdd xx vvi d.
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1559
God told them that hee would give them the land; hee had sworn hee would give it them.
God told them that he would give them the land; he had sworn he would give it them.
np1 vvd pno32 cst pns31 vmd vvi pno32 dt n1; pns31 vhd vvn pns31 vmd vvi pn31 pno32.
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1560
The spies come and tell them it was impossible that they should possesse the land; they beleeve the spies, but they would not beleeve God: Here was their sinne.
The spies come and tell them it was impossible that they should possess the land; they believe the spies, but they would not believe God: Here was their sin.
dt n2 vvb cc vvi pno32 pn31 vbds j cst pns32 vmd vvi dt n1; pns32 vvb dt n2, cc-acp pns32 vmd xx vvi np1: av vbds po32 n1.
(11) sermon (DIV1)
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1561
I will first shew the hainousness of this sin in this people. And then shew what use we are to make of it:
I will First show the heinousness of this since in this people. And then show what use we Are to make of it:
pns11 vmb ord vvi dt n1 pp-f d n1 p-acp d n1. cc av vvb r-crq n1 pns12 vbr pc-acp vvi pp-f pn31:
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both, as briefly as I can. The hainousness of this peoples sin appeares in this; They would not beleeve God: It was infidelity.
both, as briefly as I can. The heinousness of this peoples since appears in this; They would not believe God: It was infidelity.
d, c-acp av-j c-acp pns11 vmb. dt n1 pp-f d ng1 n1 vvz p-acp d; pns32 vmd xx vvi np1: pn31 vbds n1.
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1563
There is a question, among Divines, what was the first sin that was in the world, (wee doe not speake of the sin of apostate Angels,
There is a question, among Divines, what was the First since that was in the world, (we do not speak of the since of apostate Angels,
pc-acp vbz dt n1, p-acp n2-jn, r-crq vbds dt ord n1 cst vbds p-acp dt n1, (pns12 vdb xx vvi pp-f dt n1 pp-f n1 n2,
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1564
but among men.) Some say it was disobedience, some say it was pride, some make it an inordinate desire of superfluous knowledge, some one thing, some another;
but among men.) some say it was disobedience, Some say it was pride, Some make it an inordinate desire of superfluous knowledge, Some one thing, Some Another;
cc-acp p-acp n2.) d vvb pn31 vbds n1, d vvb pn31 vbds n1, d vvb pn31 dt j n1 pp-f j n1, d crd n1, d n-jn;
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but, if you marke the story well, you will finde that the first sin was Unbeliefe: God had told them, that, in the day that they eate of that tree, they should die. Moriendo moriemini; Dying, yee shall die;
but, if you mark the story well, you will find that the First since was Unbelief: God had told them, that, in the day that they eat of that tree, they should die. Moriendo Die; Dying, ye shall die;
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that is, As sure as you live, you shall die, if you eate.
that is, As sure as you live, you shall die, if you eat.
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The divell comes and tells them, they shall not die, but live in a better condition then they did before.
The Devil comes and tells them, they shall not die, but live in a better condition then they did before.
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Our first Parents beleeved Satan, but not God; Infidelity then was the first sinne:
Our First Parents believed Satan, but not God; Infidelity then was the First sin:
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that ushered in Pride, Pride brought in an inordinate desire of superfluous knowledge, that brought in disobedience,
that ushered in Pride, Pride brought in an inordinate desire of superfluous knowledge, that brought in disobedience,
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and that brought in the judgement of God upon them and all their posterity.
and that brought in the judgement of God upon them and all their posterity.
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As unbeliefe was the first sinne, so unbeliefe is a sinne that is exceeding odious to God:
As unbelief was the First sin, so unbelief is a sin that is exceeding odious to God:
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God cannot endure to be distrusted, that hee may not be beleeved. Man is deceitfull upon the weights, and lighter then vanity it selfe;
God cannot endure to be distrusted, that he may not be believed. Man is deceitful upon the weights, and lighter then vanity it self;
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yet man loves not to be distrusted, but sibi quis { que } credi vult, &c. as hee saith;
yet man loves not to be distrusted, but sibi quis { que } credi vult, etc. as he Says;
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Every man willingly would be credited. If man, I say, love not to be distrusted; surely, God loves it not, who is not onely true, but truth it selfe;
Every man willingly would be credited. If man, I say, love not to be distrusted; surely, God loves it not, who is not only true, but truth it self;
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that same Prime, Originall Truth, whereupon all truth hath its dependence. Hee is light, in him is no darknesse at all:
that same Prime, Original Truth, whereupon all truth hath its dependence. He is Light, in him is no darkness At all:
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Hee is truth, in him there is no falshood at all: There is none actively, hee cannot deceive;He is truth, in him there is no falsehood At all: There is none actively, he cannot deceive;
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God is not as man, that hee should lie, saith Balaam, Numbers 23. 17. God cannot lie, saith the Apostle, Titus 1. 2. It is not possible that God should lie, Heb. 6. ver. 8. Now,God is not as man, that he should lie, Says balaam, Numbers 23. 17. God cannot lie, Says the Apostle, Titus 1. 2. It is not possible that God should lie, Hebrew 6. ver. 8. Now,
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if that man, that is a lyar, (every man is so, for, every man is a lyar,) If, I say, that man, being a lyar, doth not love to be accounted a lyar:
if that man, that is a liar, (every man is so, for, every man is a liar,) If, I say, that man, being a liar, does not love to be accounted a liar:
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if that man thinke it a great dishonour to put up a lie;
if that man think it a great dishonour to put up a lie;
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if a man will present death upon the point of a sword to that man that shall give him the lie:
if a man will present death upon the point of a sword to that man that shall give him the lie:
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if a lying man cannot endure to be accounted a lyar;
if a lying man cannot endure to be accounted a liar;
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what, can God endure it? Will God brook it? Hearken what the Apostle saith, 1 John 5. 10. Hee that beleeveth not God, maketh him a lyar.
what, can God endure it? Will God brook it? Harken what the Apostle Says, 1 John 5. 10. He that Believeth not God, makes him a liar.
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The sin of the people was yet greater, because God had not onely promised to give them the land,
The since of the people was yet greater, Because God had not only promised to give them the land,
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and had given his word for it, though that had been enough, but he had given his oath for it;
and had given his word for it, though that had been enough, but he had given his oath for it;
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hee had sworne that they should have the land.
he had sworn that they should have the land.
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This Moses tells them in Deut. 1. that God had lift up his hand, and had sworn that hee would give them the land.
This Moses tells them in Deuteronomy 1. that God had lift up his hand, and had sworn that he would give them the land.
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An oath among men, is, as the Heathen man calls it, the greatest bond of assurance that can be between man and man; there is reason for it.
an oath among men, is, as the Heathen man calls it, the greatest bound of assurance that can be between man and man; there is reason for it.
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There are certaine principles, as these:
There Are certain principles, as these:
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That there is a God, that this God is present in every place, that hee is acquainted with every secret, that hee is a Patron of truth, that hee is a revenger of falshood, that hee is a just God, and therefore will;
That there is a God, that this God is present in every place, that he is acquainted with every secret, that he is a Patron of truth, that he is a revenger of falsehood, that he is a just God, and Therefore will;
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and an omnipotent God, and therefore is able to plague every one that sweareth falsely. There are these principles in the heart of every child of man:
and an omnipotent God, and Therefore is able to plague every one that Sweareth falsely. There Are these principles in the heart of every child of man:
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Though the conclusions that may be drawne from thence, may be, and sometimes are, in some men obliterated and blotted out;
Though the conclusions that may be drawn from thence, may be, and sometime Are, in Some men obliterated and blotted out;
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yet the principles remaine in man:
yet the principles remain in man:
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therefore it is presumed, because there are these principles in our hearts, that no man dares take that God to be his witnesse,
Therefore it is presumed, Because there Are these principles in our hearts, that no man dares take that God to be his witness,
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and call upon him to be a witnesse and a Judge in that that hee knowes is false.
and call upon him to be a witness and a Judge in that that he knows is false.
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Hence it comes, that an oath (as the Apostle saith) is set for the confirmation of all truth.
Hence it comes, that an oath (as the Apostle Says) is Set for the confirmation of all truth.
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An oath among men is the greatest bond of assurance that can be given: Abimelech required no other assurance of Abraham for his covenant, but his oath;
an oath among men is the greatest bound of assurance that can be given: Abimelech required no other assurance of Abraham for his Covenant, but his oath;
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Sweare to mee, saith hee, Genes. 21. 23. Jacob, when hee had purchased the birth-right of Esau, requires no other assurance for the birth-right, but his oath;Swear to me, Says he, Genesis. 21. 23. Jacob, when he had purchased the birthright of Esau, requires no other assurance for the birthright, but his oath;
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though Esau were a profane man: Sweare to mee that I shall have it, Genes.
though Esau were a profane man: Swear to me that I shall have it, Genesis.
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25. ver. 33. Rahab required no other assurance of the spies for her safety, and her fathers house;
25. for. 33. Rahab required no other assurance of the spies for her safety, and her Father's house;
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Sweare to mee, to confirme it.Swear to me, to confirm it.
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Now, if there be such a bond of assurance in an oath, between man and man;
Now, if there be such a bound of assurance in an oath, between man and man;
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if an oath be the greatest bond of assurance, that can be between man and man;
if an oath be the greatest bound of assurance, that can be between man and man;
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and wee dare beleeve upon an oath:
and we Dare believe upon an oath:
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may wee not beleeve God upon his oath? God (saith the Apostle) to shew the immutability of his counsell to them that should be heires of promise, bound himselfe by an oath;
may we not believe God upon his oath? God (Says the Apostle) to show the immutability of his counsel to them that should be Heirs of promise, bound himself by an oath;
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that by two immutable things (by those two immutable things, hee meanes his word and his oath) wherein it is impossible that God should lie, wee might have strong comfort, Hebrews 6. ver. 18. Now here was the sinne of that people, they would not beleeve God upon his oath. Happy people!that by two immutable things (by those two immutable things, he means his word and his oath) wherein it is impossible that God should lie, we might have strong Comfort, Hebrews 6. ver. 18. Now Here was the sin of that people, they would not believe God upon his oath. Happy people!
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happy they might have been, for whose sake God was content to bind himselfe by an oath for the performance of his promise:
happy they might have been, for whose sake God was content to bind himself by an oath for the performance of his promise:
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But, O wretched men, that will not beleeve God, no not upon his oath! They beleeved not his word.
But, Oh wretched men, that will not believe God, no not upon his oath! They believed not his word.
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Nay, yet further, their sin is yet greater then thus; they did not beleeve God upon experience.
Nay, yet further, their since is yet greater then thus; they did not believe God upon experience.
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For what was it they were affraid of? The Anakims, great men, men that might tread them downe,
For what was it they were afraid of? The Anakims, great men, men that might tread them down,
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as wee doe Grashoppers under our feet. But they had experience of Gods mercy: there was never people that had better experience of Gods power and mercy;
as we do Grasshoppers under our feet. But they had experience of God's mercy: there was never people that had better experience of God's power and mercy;
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it was never magnified as it was towards this people:
it was never magnified as it was towards this people:
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therefore God, you well perceive, is never so offended when hee is distrusted, as when hee is distrusted upon experience.
Therefore God, you well perceive, is never so offended when he is distrusted, as when he is distrusted upon experience.
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You may see, in Psalme 78. 20. The people there were in want of bread;
You may see, in Psalm 78. 20. The people there were in want of bred;
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Indeed, say they, Hee stroke the rock, and the water gushed out, and the streames over-flowed:
Indeed, say they, He stroke the rock, and the water gushed out, and the streams overflowed:
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But, can hee give bread? Can hee furnish a Table in the wildernesse? See, they had great and wonderfull experience of Gods power.
But, can he give bred? Can he furnish a Table in the Wilderness? See, they had great and wonderful experience of God's power.
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They wanted water, God sent them water miraculously out of the rock, and easily;
They wanted water, God sent them water miraculously out of the rock, and Easily;
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hee did but smite the rock, and abundance of water gushed out, and the streames over-flowed:
he did but smite the rock, and abundance of water gushed out, and the streams overflowed:
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yet, they come and aske out of unbeliefe;
yet, they come and ask out of unbelief;
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yea, But can hee give bread? Hee that gave us water, can hee give us bread too? How did God take this question? Looke in the next verse, The Lord heard it, and his wrath was kindled against Jacob,
yea, But can he give bred? He that gave us water, can he give us bred too? How did God take this question? Look in the next verse, The Lord herd it, and his wrath was kindled against Jacob,
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and the fire burned against Israel, because they beleeved not the word of the Lord. and the fire burned against Israel, Because they believed not the word of the Lord.
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What, will not men beleeve upon experience? Experience breedeth hope. Among men, if I had experience of a mans goodnesse,
What, will not men believe upon experience? Experience breeds hope. Among men, if I had experience of a men Goodness,
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if I have bought and sold with him, and have ever found him a just, and an honest man, that never brake his day with mee;
if I have bought and sold with him, and have ever found him a just, and an honest man, that never brake his day with me;
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Dare not I trust this man upon experience? May a man be trusted upon experience? a good man? and shall not God take it ill that hee cannot be trusted upon experience? You see the sin of this people.
Dare not I trust this man upon experience? May a man be trusted upon experience? a good man? and shall not God take it ill that he cannot be trusted upon experience? You see the since of this people.
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Let mee now come and make use of it.
Let me now come and make use of it.
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Let mee tell you, It was not onely their sin, it is our sin too, It is the sin of us all.
Let me tell you, It was not only their since, it is our since too, It is the since of us all.
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The best of Gods children have need to mourne every day over their unbeliefe. They that doe not find this unbeliefe in themselves, surely, are strangers to themselves.
The best of God's children have need to mourn every day over their unbelief. They that do not find this unbelief in themselves, surely, Are Strangers to themselves.
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If a man were not a stranger to himselfe, hee would finde such a deale of unbeliefe,
If a man were not a stranger to himself, he would find such a deal of unbelief,
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as would make him mourne continually under it, and strive against it.
as would make him mourn continually under it, and strive against it.
c-acp vmd vvi pno31 vvi av-j p-acp pn31, cc vvi p-acp pn31.
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It is a wondrous hard thing (brethren) to beleeve Gods word, to beleeve a promise.
It is a wondrous hard thing (brothers) to believe God's word, to believe a promise.
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Let mee give you but an instance in one promise, Hebrews 13. 5. Let your conversation (saith the Apostle) be without coveteousnes: Be content with those things that you have.
Let me give you but an instance in one promise, Hebrews 13. 5. Let your Conversation (Says the Apostle) be without covetousness: Be content with those things that you have.
vvb pno11 vvi pn22 p-acp dt n1 p-acp crd n1, np1 crd crd vvb po22 n1 (vvz dt n1) vbb p-acp n1: vbb j p-acp d n2 cst pn22 vhb.
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Why? For hee hath said it, (this is the promise) hee hath said, I will not faile thee, I will not forsake thee. He hath said it.
Why? For he hath said it, (this is the promise) he hath said, I will not fail thee, I will not forsake thee. He hath said it.
q-crq? c-acp pns31 vhz vvn pn31, (d vbz dt n1) pns31 vhz vvn, pns11 vmb xx vvi pno21, pns11 vmb xx vvi pno21. pns31 vhz vvn pn31.
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Who is that hath said it? Pythagoras his scholars were wont to attribute so much to their Master, that when in their Disputes it came to Ipse dixit, He said it, there was no more talking of it, all was well, they beleeved it.
Who is that hath said it? Pythagoras his Scholars were wont to attribute so much to their Master, that when in their Disputes it Come to Ipse dixit, He said it, there was no more talking of it, all was well, they believed it.
q-crq vbz cst vhz vvn pn31? np1 po31 n2 vbdr j pc-acp vvi av av-d p-acp po32 n1, cst c-crq p-acp po32 vvz pn31 vvd p-acp fw-la fw-la, pns31 vvd pn31, pc-acp vbds dx av-dc vvg pp-f pn31, d vbds av, pns32 vvd pn31.
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Behold, a greater then Pythagoras is here; Ipse dixit, Hee hath said it: and, I thinke, hee never said a thing more earnestly, then hee said that.Behold, a greater then Pythagoras is Here; Ipse dixit, He hath said it: and, I think, he never said a thing more earnestly, then he said that.
vvb, dt jc cs npg1 vbz av; fw-la fw-la, pns31 vhz vvn pn31: cc, pns11 vvb, pns31 av-x vvd dt n1 av-dc av-j, cs pns31 vvd d.
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There are in the Greek five negatives in that sentence: I doe not remember the like in all the Scripture besides.
There Are in the Greek five negatives in that sentence: I do not Remember the like in all the Scripture beside.
pc-acp vbr p-acp dt jp crd n2-jn p-acp d n1: pns11 vdb xx vvi dt j p-acp d dt n1 a-acp.
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The Grecians, when they are wont to deny a thing earnestly, double the negative:
The Greeks, when they Are wont to deny a thing earnestly, double the negative:
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The Spirit of God here is pleased, not only to double it, but also to treble it;
The Spirit of God Here is pleased, not only to double it, but also to triple it;
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NONLATINALPHABET a thing cannot be spoken with more earnestnes. Wee know not how to expresse it in our English, but wee translate it thus;
a thing cannot be spoken with more earnestness. we know not how to express it in our English, but we translate it thus;
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I will never leave thee, nor forsake thee. It is well so:I will never leave thee, nor forsake thee. It is well so:
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It is, as if hee should say, Beleeve mee upon my word, I will never leave thee;
It is, as if he should say, Believe me upon my word, I will never leave thee;
pn31 vbz, c-acp cs pns31 vmd vvi, vvb pno11 p-acp po11 n1, pns11 vmb av-x vvi pno21;
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no, no, no, I will not leave thee. It is so earnest, God never promised a thing with more earnestnes then that.no, no, no, I will not leave thee. It is so earnest, God never promised a thing with more earnestness then that.
uh-dx, uh-dx, uh-dx, pns11 vmb xx vvi pno21. pn31 vbz av j, np1 av-x vvd dt n1 p-acp dc n1 cs d.
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And, besides, wee have found in experience the truth of this promise many a time.
And, beside, we have found in experience the truth of this promise many a time.
cc, a-acp, pns12 vhb vvn p-acp n1 dt n1 pp-f d n1 d dt n1.
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Wee are here some of us twenty yeares old, and some of us fourty, and some sixty, and some above;
we Are Here Some of us twenty Years old, and Some of us fourty, and Some sixty, and Some above;
pns12 vbr av d pp-f pno12 crd n2 j, cc d pp-f pno12 crd, cc d crd, cc d a-acp;
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and, in all this time, wee have found how true this was:
and, in all this time, we have found how true this was:
cc, p-acp d d n1, pns12 vhb vvn c-crq j d vbds:
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upon twenty, or fourty, or sixty yeares experience, wee may say, God never left us yet, he never forsook us.
upon twenty, or fourty, or sixty Years experience, we may say, God never left us yet, he never forsook us.
p-acp crd, cc crd, cc crd ng2 n1, pns12 vmb vvi, np1 av-x vvn pno12 av, pns31 av-x vvd pno12.
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Wee have been sometimes in sicknesse, and sometimes in danger, and sometimes in want; God never left us yet, hee never forsook us:
we have been sometime in sickness, and sometime in danger, and sometime in want; God never left us yet, he never forsook us:
pns12 vhb vbn av p-acp n1, cc av p-acp n1, cc av p-acp n1; np1 av-x vvn pno12 av, pns31 av-x vvd pno12:
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yet, notwithstanding all this, wee dare not beleeve that same word, wee dare not beleeve it.
yet, notwithstanding all this, we Dare not believe that same word, we Dare not believe it.
av, c-acp d d, pns12 vvb xx vvi cst d n1, pns12 vvb xx vvi pn31.
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Doe not tell mee that thou doest, certainly thou doest not beleeve it.
Do not tell me that thou dost, Certainly thou dost not believe it.
vdb xx vvi pno11 cst pns21 vd2, av-j pns21 vd2 xx vvi pn31.
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Even as Saul would needs justifie himselfe to Samuel, when hee reserved the best of the cattle, contrary to Gods command;
Even as Saul would needs justify himself to Samuel, when he reserved the best of the cattle, contrary to God's command;
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I have kept Gods commandement (quoth hee) O thou blessed of the Lord. I have kept God's Commandment (quoth he) Oh thou blessed of the Lord.
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Hast thou so, saith Samuel? Then what meanes the bleating of these sheep in mine eares,
Hast thou so, Says Samuel? Then what means the bleating of these sheep in mine ears,
vh2 pns21 av, vvz np1? av q-crq vvz dt n-vvg pp-f d n1 p-acp po11 n2,
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and the lowing of these oxen? Mee thinkes, I might say so:and the lowing of these oxen? Me thinks, I might say so:
cc dt vvg pp-f d n2? pno11 vvz, pns11 vmd vvi av:
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thou sayest thou beleevest the promise of God, that hee will not leave thee, nor forsake thee;
thou Sayest thou Believest the promise of God, that he will not leave thee, nor forsake thee;
pns21 vv2 pns21 vv2 dt n1 pp-f np1, cst pns31 vmb xx vvi pno21, ccx vvi pno21;
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Doest thou so? Doest thou beleeve it? Then what meane those false weights, those false measures,
Dost thou so? Dost thou believe it? Then what mean those false weights, those false measures,
vd2 pns21 av? vd2 pns21 vvi pn31? av q-crq vvb d j n2, d j n2,
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and those false oathes? And what meanes that cunning overreaching of thy neighbour in bargaining,
and those false Oaths? And what means that cunning overreaching of thy neighbour in bargaining,
cc d j n2? cc q-crq vvz d j-jn n-vvg pp-f po21 n1 p-acp vvg,
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and that secret undermining of him in his estate? And what meanes thine inordinate carking,
and that secret undermining of him in his estate? And what means thine inordinate carking,
cc d n-jn vvg pp-f pno31 p-acp po31 n1? cc q-crq vvz po21 j n-vvg,
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and caring? That same losing of many a sweet sleep, and losing many a sweet Sermon for the things of this life? Surely,
and caring? That same losing of many a sweet sleep, and losing many a sweet Sermon for the things of this life? Surely,
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if thou didst beleeve that God would not leave thee, nor forsake thee, thou wouldest, indeed, use those meanes whereby the providence of God might be served;
if thou didst believe that God would not leave thee, nor forsake thee, thou Wouldst, indeed, use those means whereby the providence of God might be served;
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thou wouldest never be thus worldly, thou wouldest never be thus covetous, thou wouldest never use this sharking,
thou Wouldst never be thus worldly, thou Wouldst never be thus covetous, thou Wouldst never use this sharking,
pns21 vmd2 av-x vbi av j, pns21 vmd2 av-x vbi av j, pns21 vmd2 av-x vvb d vvg,
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nor these dishonest trickes if thou didst beleeve:
nor these dishonest tricks if thou didst believe:
ccx d j n2 cs pns21 vdd2 vvi:
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As sure as the Lord liveth, thou beleevest not that promise, I will not leave thee, nor forsake thee.
As sure as the Lord lives, thou Believest not that promise, I will not leave thee, nor forsake thee.
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I could shew the like in many other promises.
I could show the like in many other promises.
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Good Lord, how slow of heart are we to beleeve any promise that God hath made to us, either concerning this life,
Good Lord, how slow of heart Are we to believe any promise that God hath made to us, either Concerning this life,
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or concerning a better, considering with mee these things that I tell you!
or Concerning a better, considering with me these things that I tell you!
cc vvg dt jc, vvg p-acp pno11 d n2 cst pns11 vvb pn22!
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First, considering how much seed of unbeliefe there is in the nature of every man upon the earth,
First, considering how much seed of unbelief there is in the nature of every man upon the earth,
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even in the best of Gods children; and considering what a deep root this seed takes in all our hearts.
even in the best of God's children; and considering what a deep root this seed Takes in all our hearts.
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Then considering that the time that God hath set for the performance of promises; is, First, uncertaine.
Then considering that the time that God hath Set for the performance of promises; is, First, uncertain.
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And many times long before a promise be performed.
And many times long before a promise be performed.
cc d n2 av-j p-acp dt n1 vbi vvn.
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Then consider againe, that same wonderfull working of God, when his workes goe against his promise, as many times it seemes.
Then Consider again, that same wonderful working of God, when his works go against his promise, as many times it seems.
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God promiseth many times a blessing, and hee seemes to goe against his word.
God promises many times a blessing, and he seems to go against his word.
np1 vvz d n2 dt n1, cc pns31 vvz pc-acp vvi p-acp po31 n1.
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Then considering how busie and subtile the divell is, labouring still, as hee did with Eve, to discredit the truth of Gods promise.
Then considering how busy and subtle the Devil is, labouring still, as he did with Eve, to discredit the truth of God's promise.
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Then considering how ready we are to listen, as Eve, to the whisperings, and suggestions of that subtile serpent.
Then considering how ready we Are to listen, as Eve, to the whisperings, and suggestions of that subtle serpent.
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Certainly, brethren, we should never please our selves in any measure of faith:
Certainly, brothers, we should never please our selves in any measure of faith:
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but labour still for a greater measure thereof, and never think we can lay hold fast enough upon the promises of God.
but labour still for a greater measure thereof, and never think we can lay hold fast enough upon the promises of God.
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O, that is a safe course that Mr Luther gave; In all temptations, and conflicts, and combates, and agonies, still urge the promise:
O, that is a safe course that Mr Luther gave; In all temptations, and conflicts, and combats, and agonies, still urge the promise:
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whatsoever the divell can object against it, still hold the promise. whatsoever the Devil can Object against it, still hold the promise.
r-crq dt n1 vmb vvi p-acp pn31, av vvb dt n1.
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That that we would hisse at in schools, in disputes among men, is a good course in disputing with Satan:
That that we would hiss At in Schools, in disputes among men, is a good course in disputing with Satan:
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When wee cannot answer the Premisses, deny the Conclusion; hold to the promise.
When we cannot answer the Premises, deny the Conclusion; hold to the promise.
c-crq pns12 vmbx vvi dt n2, vvb dt n1; vvb p-acp dt n1.
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1678
The Covenant of day and night may be altered, that there may be neither day nor night any more in their season:
The Covenant of day and night may be altered, that there may be neither day nor night any more in their season:
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but there is never a promise in the Covenant of grace but it shall stand for ever:
but there is never a promise in the Covenant of grace but it shall stand for ever:
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Lord, I beleeve it, helpe mine unbeliefe. So much shall suffice concerning the second sin, They beleeved not his word.
Lord, I believe it, help mine unbelief. So much shall suffice Concerning the second since, They believed not his word.
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I come to the third, They murmured in their tents. There is a three-fold murmuring;
I come to the third, They murmured in their tents. There is a threefold murmuring;
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1682
There is murmur displicentiae, a murmur of displeasure, of dislike and discontent that is against God,
There is murmur displicentiae, a murmur of displeasure, of dislike and discontent that is against God,
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when things goe with us otherwise then wee would have them.
when things go with us otherwise then we would have them.
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Then there is murmur inobedientiae, a murmur of disobedience against our Superiours, when wee thinke that they command us something that wee conceive to be unreasonable.
Then there is murmur inobedientiae, a murmur of disobedience against our Superiors, when we think that they command us something that we conceive to be unreasonable.
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Then there is murmur invidentiae, a murmur of envy against our neighbours; when wee think they are in a better condition then wee are, wee dislike it.
Then there is murmur invidentiae, a murmur of envy against our neighbours; when we think they Are in a better condition then we Are, we dislike it.
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The Grecians murmured against the Jewes, because their women were neglected, Acts 6. 1. Cain murmured,
The Greeks murmured against the Jews, Because their women were neglected, Acts 6. 1. Cain murmured,
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because Abels sacrifice was accepted, and his was not. Judas murmured at the box of Spicknard that was bestowed upon our Lord.
Because Abel's sacrifice was accepted, and his was not. Judas murmured At the box of Spicknard that was bestowed upon our Lord.
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The elder brother of the prodigall child murmured that the fat calf should be killed for his riotous brother, that had spent his fathers goods among harlots.
The elder brother of the prodigal child murmured that the fat calf should be killed for his riotous brother, that had spent his Father's goods among harlots.
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This people murmured thus against Moses, and Aaron; They envied Aaron the Saint of the Lord,
This people murmured thus against Moses, and Aaron; They envied Aaron the Saint of the Lord,
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and murmured against Moses in their tents. This wee speake not of now; this was no• 〈 … 〉 or envie.and murmured against Moses in their tents. This we speak not of now; this was no• 〈 … 〉 or envy.
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What murmur was it then? The other two: First, a murmuring of displeasure, and discontent against God.
What murmur was it then? The other two: First, a murmuring of displeasure, and discontent against God.
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And then a murmur of disobedience, both against God, and against the Magistrate. First, I say, it was a murmur of discontent against God, and a fearefull murmur;
And then a murmur of disobedience, both against God, and against the Magistrate. First, I say, it was a murmur of discontent against God, and a fearful murmur;
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you shall seldome heare of the like. I pray, marke this;
you shall seldom hear of the like. I pray, mark this;
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When God promised them the land at any time, hee usually promiseth it to them out of his love;
When God promised them the land At any time, he usually promises it to them out of his love;
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Because God loved the fathers, therefore hee chose the seed, Deuter. c. 4. ver. 37. In another place, Deuter. 7. ver. 8. The Lord set his love upon you, not because you were many; Because God loved the Father's, Therefore he chosen the seed, Deuter c. 4. ver. 37. In Another place, Deuter 7. ver. 8. The Lord Set his love upon you, not Because you were many;
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for you were the fewest of all people; but because bee loved you, therefore hee brought you out of the land of Egypt. for you were the fewest of all people; but Because be loved you, Therefore he brought you out of the land of Egypt.
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I thinke, there was never Nation had so many sensible demonstrations of Gods love, as this people had:
I think, there was never nation had so many sensible demonstrations of God's love, as this people had:
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Doe you think that God would have brought them out of the land of bondage, with such a mighty outstretched arme,
Do you think that God would have brought them out of the land of bondage, with such a mighty outstretched arm,
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if he had not loved them? Doe you think he would have made a way for them in the sea,
if he had not loved them? Do you think he would have made a Way for them in the sea,
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and afterward have fed them with bread from heaven, and given them water out of the rock,
and afterwards have fed them with bred from heaven, and given them water out of the rock,
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and have guided them with a pillar of fire in the night, and a pillar of a cloud in the day,
and have guided them with a pillar of fire in the night, and a pillar of a cloud in the day,
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if hee had not loved them? Doe you think hee would have appeared to them in fire,
if he had not loved them? Do you think he would have appeared to them in fire,
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and have spoken to them in an audible voice out of Mount Sinai, and have chosen them there to be a peculiar people to him of all the people in the earth,
and have spoken to them in an audible voice out of Mount Sinai, and have chosen them there to be a peculiar people to him of all the people in the earth,
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if hee had not loved them?
if he had not loved them?
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You will say, Who doubted of this love? O, I pray you, heare this people, hearken to this people;
You will say, Who doubted of this love? O, I pray you, hear this people, harken to this people;
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out of their impatience (and impatiency is ever full of misconstructions) they impute all this that God had done, to the very hatred of them.
out of their impatience (and impatiency is ever full of misconstructions) they impute all this that God had done, to the very hatred of them.
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Would you thinke it? Look in Deut. c. 1. ver. 27. Because God hated us, therefore hee brought us out of Egypt to destroy us with the Amorites.
Would you think it? Look in Deuteronomy c. 1. ver. 27. Because God hated us, Therefore he brought us out of Egypt to destroy us with the amorites.
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O sinfull Nation, worthy to be hated indeed, not worthy to be loved, that takes Gods love thus for hatred.
Oh sinful nation, worthy to be hated indeed, not worthy to be loved, that Takes God's love thus for hatred.
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This was the murmur of impatiency. The murmur of disobedience against God and the Magistrate was in these words;
This was the murmur of impatiency. The murmur of disobedience against God and the Magistrate was in these words;
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O, that wee had died in the wildernesse! O, that wee were dead! They were but affraid of death, and they might have lived, if they had beleeved;Oh, that we had died in the Wilderness! O, that we were dead! They were but afraid of death, and they might have lived, if they had believed;
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they were but affraid of death, and, for feare they should die, they wish, O, that wee were dead!
they were but afraid of death, and, for Fear they should die, they wish, Oh, that we were dead!
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The like murmuring you shall finde oft times of this people: Fourty yeares long was God grieved,
The like murmuring you shall find oft times of this people: Fourty Years long was God grieved,
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and vexed with their continuall murmuring. One while they murmured for want of water; after they had water, then they murmur at the bitternesse of the water.
and vexed with their continual murmuring. One while they murmured for want of water; After they had water, then they murmur At the bitterness of the water.
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One while they murmur for want of bread; another time they had bread, and the bread of Angels, the bread of heaven;
One while they murmur for want of bred; Another time they had bred, and the bred of Angels, the bred of heaven;
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then they murmur because they had nothing but bread.
then they murmur Because they had nothing but bred.
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One while they murmur at the government of Moses and Aaron; God punished them for that murmuring:
One while they murmur At the government of Moses and Aaron; God punished them for that murmuring:
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then they murmur againe because God punished them. They murmur at the tediousness of the way from Egypt to Cadesh-Barnea;
then they murmur again Because God punished them. They murmur At the tediousness of the Way from Egypt to Cadesh-Barnea;
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1718
now they murmur, because they may not goe from Cadesh-Barnea to Egypt againe. Thus they were like swine:
now they murmur, Because they may not go from Cadesh-Barnea to Egypt again. Thus they were like Swine:
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For, as the swine, whether full or empty, waking or sleeping, is ever grunting: so this people were still murmuring.
For, as the Swine, whither full or empty, waking or sleeping, is ever grunting: so this people were still murmuring.
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The Apostle, 1 Corinth. chap. 10. ver. 10. saith, that this is written for our example, that wee should not murmur as they murmured,
The Apostle, 1 Corinth. chap. 10. ver. 10. Says, that this is written for our Exampl, that we should not murmur as they murmured,
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and were destroyed of the destroyer. Brethren, beware of this sin of murmuring. I will not speake of the murmuring of envie;and were destroyed of the destroyer. Brothers, beware of this since of murmuring. I will not speak of the murmuring of envy;
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you have in this Psalme v. 16. They murmured one against another. I doe not speake of that; but I begin,
you have in this Psalm v. 16. They murmured one against Another. I do not speak of that; but I begin,
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1723
First, beware of that murmuring of disobedience. Children, take heed how you murmur against your Parents.
First, beware of that murmuring of disobedience. Children, take heed how you murmur against your Parents.
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Servants, take heed how you murmur against your Masters. Subjects, take heed how you murmur against your Soveraigne.
Servants, take heed how you murmur against your Masters. Subjects, take heed how you murmur against your Sovereign.
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Let nothing (saith the Apostle) be done with murmuring, and reasoning. Let nothing (Says the Apostle) be done with murmuring, and reasoning.
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Doe all things without murmurings, and disputings, Phil. chap. 2. ver. 14. NONLATINALPHABET, as Chrysostome on that place excellently:Do all things without murmurings, and disputings, Philip chap. 2. ver. 14., as Chrysostom on that place excellently:
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It is a grievous sin that same murmuring.
It is a grievous since that same murmuring.
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It is better (saith hee there) for a man not to have his worke done, then done with murmuring. It is better (Says he there) for a man not to have his work done, then done with murmuring.
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The voice of murmuring is but a low voice, it is not loud; it is rather muttered, then uttered; it is but a low voice:
The voice of murmuring is but a low voice, it is not loud; it is rather muttered, then uttered; it is but a low voice:
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It may be the man heares thee not against whom thou murmurest:
It may be the man hears thee not against whom thou murmurest:
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But it is said, The Lord heard the voice of this peoples murmuring, Deuteronomy chap. 1. And the Author of the book of Wisedome, excellently;
But it is said, The Lord herd the voice of this peoples murmuring, Deuteronomy chap. 1. And the Author of the book of Wisdom, excellently;
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There is (quoth hee) auris zeli, an eare of jealousie (hee speakes of divine jealousie;There is (quoth he) Auris Zeli, an ear of jealousy (he speaks of divine jealousy;
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and that is a jealousie as hot as fire) and there is an eare of a Jealous God, and the voice of murmuring (saith hee) shall not be hid: therefore, (saith hee) in the next verse, Beware of murmuring. There is not such a secret thought, that shall goe for nought.
and that is a jealousy as hight as fire) and there is an ear of a Jealous God, and the voice of murmuring (Says he) shall not be hid: Therefore, (Says he) in the next verse, Beware of murmuring. There is not such a secret Thought, that shall go for nought.
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If wee must give an account to God for every idle word, surely, wee shall give an account to God for words of desperate murmuring.
If we must give an account to God for every idle word, surely, we shall give an account to God for words of desperate murmuring.
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1735
That is for the one, Beware of that murmuring of disobedience. Then of the other, Beware, above all, of that murmuring of impatience.
That is for the one, Beware of that murmuring of disobedience. Then of the other, Beware, above all, of that murmuring of impatience.
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1736
There are a generation of men that cannot be troubled with any thing that they would not be troubled with,
There Are a generation of men that cannot be troubled with any thing that they would not be troubled with,
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nor can they want any thing that they would have;
nor can they want any thing that they would have;
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they must not be crossed with wet nor dry, with wind nor raine, with foule nor faire weather;
they must not be crossed with wet nor dry, with wind nor rain, with foul nor fair weather;
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but their mouths are presently set against heaven, and they will not stick to charge God foolishly, (as the people did) that God hates them.
but their mouths Are presently Set against heaven, and they will not stick to charge God foolishly, (as the people did) that God hates them.
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I pray, let mee onely give you a few remedies against this impatient murmuring. The first is this;
I pray, let me only give you a few remedies against this impatient murmuring. The First is this;
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1741
Consider, that that same Discipline of God, at which wee murmur, is from God; Affliction comes not out of the dust, as Eliphaz speakes.
Consider, that that same Discipline of God, At which we murmur, is from God; Affliction comes not out of the dust, as Eliphaz speaks.
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1742
There is nothing befalls thee in thine estate, but it comes from a Divine power, and is guided by a most wise providence;
There is nothing befalls thee in thine estate, but it comes from a Divine power, and is guided by a most wise providence;
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1743
and wilt thou murmur at it?
and wilt thou murmur At it?
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1744
The very savage beast, that is ready to flee at the throat of a stranger, will endure it selfe to be stricken and beaten by his keeper.
The very savage beast, that is ready to flee At the throat of a stranger, will endure it self to be stricken and beaten by his keeper.
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1745
Surely, thou art worse then a beast, if thou wilt not suffer God thy Father, and thy Maker, and thy Keeper to strike thee.
Surely, thou art Worse then a beast, if thou wilt not suffer God thy Father, and thy Maker, and thy Keeper to strike thee.
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1746
Then, secondly, againe consider, God is righteous in all his waies, and holy in all his workes.
Then, secondly, again Consider, God is righteous in all his ways, and holy in all his works.
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1747
Discat non murmurare qui malum patitur, Let not a man that suffers ill murmur; though hee know not for what ill hee suffers, hee can but suffer justly.Discat non murmurare qui malum patitur, Let not a man that suffers ill murmur; though he know not for what ill he suffers, he can but suffer justly.
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1748
There is nothing but it comes with due desert, because God is just, and it shall have a due profit.
There is nothing but it comes with due desert, Because God is just, and it shall have a due profit.
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1749
The judgements of God, some of them are secret, some of them open, they are all righteous; never murmur.
The Judgments of God, Some of them Are secret, Some of them open, they Are all righteous; never murmur.
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1750
We desire that God would not enter into judgement with us: Shall wee enter into judgement with God? wee doe so, if we murmur.
We desire that God would not enter into judgement with us: Shall we enter into judgement with God? we do so, if we murmur.
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1751
Thirdly, consider, that this same Discipline that thou murmurest at, it may be it is not so much penall, as medicinal.
Thirdly, Consider, that this same Discipline that thou murmurest At, it may be it is not so much penal, as medicinal.
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Thou murmurest, peradventure that thou art poore; if thou wert rich, peradventure, thou wouldest be proud of it.
Thou murmurest, Peradventure that thou art poor; if thou Wertenberg rich, Peradventure, thou Wouldst be proud of it.
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1753
Thou murmurest because thou art kept low, Thou art a hewer of wood, and a drawer of water to the host;
Thou murmurest Because thou art kept low, Thou art a hewer of wood, and a drawer of water to the host;
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peradventure, if thou wert higher, thou wouldest be more licentious. Thou murmurest, peradventure, because thou hast a weak sickly body;
Peradventure, if thou Wertenberg higher, thou Wouldst be more licentious. Thou murmurest, Peradventure, Because thou hast a weak sickly body;
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1755
if thou wert more healthy, it may be, thou wouldest be more intemperate: God knowes what is better for thee, then thou doest for thy selfe:
if thou Wertenberg more healthy, it may be, thou Wouldst be more intemperate: God knows what is better for thee, then thou dost for thy self:
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1756
Therefore, as there was a law among the Persians, that if any man had been beaten at the Kings command, hee should have beene so farre from murmuring against the King, that hee was bound by that law to come and give the King thanks,
Therefore, as there was a law among the Persians, that if any man had been beaten At the Kings command, he should have been so Far from murmuring against the King, that he was bound by that law to come and give the King thanks,
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Page 175
1757
as though it was a favour from the King; hee must come and give the King thankes, that hee was pleased to remember him.
as though it was a favour from the King; he must come and give the King thanks, that he was pleased to Remember him.
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1758
Surely, when God beates us with any affliction, with poverty, or abasement, or whatsoever, wee should be so farre from murmuring, that wee should come and give God thankes that hee is pleased to remember us,
Surely, when God beats us with any affliction, with poverty, or abasement, or whatsoever, we should be so Far from murmuring, that we should come and give God thanks that he is pleased to Remember us,
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Page 175
1759
and to make us againe to remember him, that otherwise might have forgotten him dayes without number.
and to make us again to Remember him, that otherwise might have forgotten him days without number.
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1760
Fourthly, and lastly, consider the fearefull judgement of God that falls upon murmurers.
Fourthly, and lastly, Consider the fearful judgement of God that falls upon murmurers.
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1761
I could have shewed many examples, but remember this heavie judgement of God that at last fell upon this people for murmuring:
I could have showed many Examples, but Remember this heavy judgement of God that At last fell upon this people for murmuring:
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1762
the Lord bare with it a while: they murmured at Marah, hee bare with it; and at Rephidim, and hee bare with it;
the Lord bore with it a while: they murmured At Marah, he bore with it; and At Rephidim, and he bore with it;
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Page 175
1763
and at Taberah, and hee punished them a little; and at Kebroth-Hattanah, and then hee punished them a little:
and At Taberah, and he punished them a little; and At Kebroth-Hattanah, and then he punished them a little:
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Page 175
1764
But at length hee would beare no more, but sware; hee lift up his hand, that they should never enter into the land of Promise;
But At length he would bear no more, but sware; he lift up his hand, that they should never enter into the land of Promise;
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1765
they entred not into that land.
they entered not into that land.
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1766
And, let mee conclude with that speech of Gregorie; Nullus qui murmurat, &c. there are none that murmur that enter into the Kingdome of heaven;
And, let me conclude with that speech of Gregory; Nullus qui murmurat, etc. there Are none that murmur that enter into the Kingdom of heaven;
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Page 176
1767
nor shall any but the sons of peace, ever participate of that peace and tranquillity the Saints shall there enjoy.
nor shall any but the Sons of peace, ever participate of that peace and tranquillity the Saints shall there enjoy.
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Page 176
1768
Let us therefore take heed of murmuring. FINIS.
Let us Therefore take heed of murmuring. FINIS.
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1769
Heb. 13. 16. To doe good, and to communicate, forget not; for with such sacrifices God is well pleased.
Hebrew 13. 16. To do good, and to communicate, forget not; for with such Sacrifices God is well pleased.
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1770
OF this Sicknesse, this grievous Sicknesse that now rageth and raigneth, and spreads it selfe more and more among us,
OF this Sickness, this grievous Sickness that now rages and Reigneth, and spreads it self more and more among us,
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1771
as wee are not busie to seek a reason of it in naturall causes; so wee are not especially to seek the remedy of it by naturall meanes.
as we Are not busy to seek a reason of it in natural Causes; so we Are not especially to seek the remedy of it by natural means.
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1772
It is no hand but that of God that smiteth us; and there is no hand but that of God can heale us.
It is no hand but that of God that smites us; and there is no hand but that of God can heal us.
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1773
It is no hand but that of God that gave the wound; and it is no hand but Gods that must bind up againe.
It is no hand but that of God that gave the wound; and it is no hand but God's that must bind up again.
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1774
Therefore it was an usuall custome, both among the Iewes and among the Gentiles, when as the Plague began to break out at any time among them, the first thing they did, was, they did seek to appease the wrath of God by sacrifice:
Therefore it was an usual custom, both among the Iewes and among the Gentiles, when as the Plague began to break out At any time among them, the First thing they did, was, they did seek to appease the wrath of God by sacrifice:
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1775
The Iewes did it by the light of grace, and the Gentiles by the light of nature.
The Iewes did it by the Light of grace, and the Gentiles by the Light of nature.
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1776
The Sicknesse being now broken out, and that a long time, our course must be still to appease Gods wrath by sacrifice.
The Sickness being now broken out, and that a long time, our course must be still to appease God's wrath by sacrifice.
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1777
Sacrifices in the old Law were many;
Sacrifices in the old Law were many;
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1778
in the new Testament there is but one true, reall, externall, propitiatory sacrifice, that our blessed Lord offered on the Altar of the Crosse;
in the new Testament there is but one true, real, external, propitiatory sacrifice, that our blessed Lord offered on the Altar of the Cross;
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1779
a sacrifice of a sweet savour to God.
a sacrifice of a sweet savour to God.
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1780
But though there be none of that kind, yet there be sacrifices of other kinde a great number, by which wee must seek to appease Gods wrath.
But though there be none of that kind, yet there be Sacrifices of other kind a great number, by which we must seek to appease God's wrath.
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1781
There be spirituall sacrifices, saith St. Peter, 2 Pet. 2. 5. And what are those? There be these five especially:
There be spiritual Sacrifices, Says Saint Peter, 2 Pet. 2. 5. And what Are those? There be these five especially:
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1782
First Prayer, that is a sacrifice;
First Prayer, that is a sacrifice;
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1783
Let my prayer ascend as incense, and the lifting up of my hands as an evening sacrifice, Psal. 141. 2. The second sacrifice whereby we should appease Gods wrath, is a contrite heart, that David speaks of, The sacrifice of God is a troubled spirit; Let my prayer ascend as incense, and the lifting up of my hands as an evening sacrifice, Psalm 141. 2. The second sacrifice whereby we should appease God's wrath, is a contrite heart, that David speaks of, The sacrifice of God is a troubled Spirit;
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1784
a broken and contrite heart, O God, thou wilt not despise. Psal. 51. 17. That is the second.a broken and contrite heart, Oh God, thou wilt not despise. Psalm 51. 17. That is the second.
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1785
A third is a mortified body;
A third is a mortified body;
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1786
I beseech you brethren (saith the Apostle) by the mercies of God, offer up your bodies a living sacrifice, holy and acceptable to God Rom. 12. 1. A fourth sacrifice is in the Verse before my Text, a sacrifice of praise and thanksgiving: The Apostle calls it there, The fruit of the lips; I beseech you brothers (Says the Apostle) by the Mercies of God, offer up your bodies a living sacrifice, holy and acceptable to God Rom. 12. 1. A fourth sacrifice is in the Verse before my Text, a sacrifice of praise and thanksgiving: The Apostle calls it there, The fruit of the lips;
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1787
but Hos•a, from whom the Apostle hath it, calls it, The calves of the lips. Calves were wont to be offered in sacrifice;
but Hos•a, from whom the Apostle hath it, calls it, The calves of the lips. Calves were wont to be offered in sacrifice;
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1788
and these calves of the lips ought to be offered to God, the sacrifice of praise and thanksgiving.
and these calves of the lips ought to be offered to God, the sacrifice of praise and thanksgiving.
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1789
That God may be pleased in mercy to give us occasion to offer this sacrifice,
That God may be pleased in mercy to give us occasion to offer this sacrifice,
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1790
for our deliverance from this infectious and venemous disease, when his good will and pleasure is, I have in the mean time now thought good to speak of a fifth sacrifice, of Almes-giving;
for our deliverance from this infectious and venomous disease, when his good will and pleasure is, I have in the mean time now Thought good to speak of a fifth sacrifice, of Almsgiving;
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1791
To doe good, and to communicate, forget not; for with such sacrifices God is well pleased. To do good, and to communicate, forget not; for with such Sacrifices God is well pleased.
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1792
I need not to divide the Text, it breaks it selfe into two parts; 1. An Exhortation;
I need not to divide the Text, it breaks it self into two parts; 1. an Exhortation;
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1793
And 2. The Reason of it. To doe good, and to communicate, forget not; there is the Exhortation.
And 2. The Reason of it. To do good, and to communicate, forget not; there is the Exhortation.
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1794
With such sacrifices God is well pleased; there is the Reason of it. Concerning the Exhortation, I shall handle none but that to day, by Gods grace; consider there,With such Sacrifices God is well pleased; there is the Reason of it. Concerning the Exhortation, I shall handle none but that to day, by God's grace; Consider there,
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1795
The matter, the thing we are exhorted to; And the manner, how the Exhortation is framed.
The matter, the thing we Are exhorted to; And the manner, how the Exhortation is framed.
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1796
The thing we are exhorted to is double, two-fold, Well-doing, and Communicating; To doe good, and communicate.
The thing we Are exhorted to is double, twofold, Welldoing, and Communicating; To do good, and communicate.
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1797
These are the things we are exhorted to.
These Are the things we Are exhorted to.
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1798
For the manner how the Exhortation is framed, it is not thus, Doe good and communicate;
For the manner how the Exhortation is framed, it is not thus, Do good and communicate;
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1799
but, Doe not forget to doe good; it is a thing of great necessity: what-ever thing you forget beside, forget not this;
but, Do not forget to do good; it is a thing of great necessity: whatever thing you forget beside, forget not this;
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1800
it is a thing you may easily forget: to doe good, and to communicate, forget not.
it is a thing you may Easily forget: to do good, and to communicate, forget not.
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Page 4
1801
And of these, with Gods assistance, with all brevity and plainnesse I can. I have many matters to goe through, and I would be briefe.
And of these, with God's assistance, with all brevity and plainness I can. I have many matters to go through, and I would be brief.
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1802
Mark, I beseech you, first, the two things wee are exhorted to; they are Substantives in the Greek;
Mark, I beseech you, First, the two things we Are exhorted to; they Are Substantives in the Greek;
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1803
how they differ, or whether there be difference between them, Writers doe differ. Some think they are both one and the same thing, in two words.
how they differ, or whither there be difference between them, Writers do differ. some think they Are both one and the same thing, in two words.
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1804
Others do think the latter word is of somewhat larger extent then the former, The first word doth signifie an almes-deed,
Others do think the latter word is of somewhat larger extent then the former, The First word does signify an alms-deed,
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1805
or such reliefe as wee give the poore;
or such relief as we give the poor;
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1806
that is, Well-doing. The second word [ Communicate ] containes under it all mutuall offices of love and kindnesse, that passe between man and man.
that is, Welldoing. The second word [ Communicate ] contains under it all mutual Offices of love and kindness, that pass between man and man.
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1807
For the better knowing of that communicating, what it is to communicate, let me first tell you, that as severall Countries have their severall commodities,
For the better knowing of that communicating, what it is to communicate, let me First tell you, that as several Countries have their several commodities,
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1808
as you know, one Country abounds with good corne, another Country hath good wine, another hath good fruit, another Country hath good breed of cattell:
as you know, one Country abounds with good corn, Another Country hath good wine, Another hath good fruit, Another Country hath good breed of cattle:
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1809
Solomon had his oaks from Bashan, but his cedars from Lebanon, his firre from Shebar, his Almug-trees and gold from Ophir, his spices and sweet odours from Arabia, his fine linnen and horses were brought out of Egypt; his ivory, apes,Solomon had his oaks from Bashan, but his cedars from Lebanon, his fir from Shebar, his Almug-trees and gold from Ophir, his spices and sweet odours from Arabia, his fine linen and Horses were brought out of Egypt; his ivory, Apes,
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1810
and peacocks, were brought out of Selvesia by his navy and fleet of Tharshish.
and Peacocks, were brought out of Selvesia by his navy and fleet of tarshish.
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1811
As severall Countries have their severall commodities, so severall men have severall gifts or blessings, which they are to communicate to others;
As several Countries have their several commodities, so several men have several Gifts or blessings, which they Are to communicate to Others;
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1812
as every Countrey by Merchants communicate the commodities that abound in them to other Countries, and they from other Countries receive in other commodities they want.
as every Country by Merchant's communicate the commodities that abound in them to other Countries, and they from other Countries receive in other commodities they want.
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1813
God would have one Country to stand in need of another, for some commodity or other:
God would have one Country to stand in need of Another, for Some commodity or other:
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1814
So it is among men, God hath so disposed of his blessings, as that there is no man but stands in need one of another.
So it is among men, God hath so disposed of his blessings, as that there is no man but Stands in need one of Another.
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1815
There is a necessity of receiving and communicating.
There is a necessity of receiving and communicating.
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1816
Solomon (Eccles. 5. 9.) tells us, The King is served by the tillage of the field; Solomon (Eccles. 5. 9.) tells us, The King is served by the tillage of the field;
np1 (np1 crd crd) vvz pno12, dt n1 vbz vvn p-acp dt n1 pp-f dt n1;
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1817
the very King stands in need of husbandry.
the very King Stands in need of Husbandry.
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1818
The Citizens sometime stand in need of the Country man, and the Country man another time hath as much need of the Citizen.
The Citizens sometime stand in need of the Country man, and the Country man Another time hath as much need of the Citizen.
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1819
The poore man cannot stand in so much need of the rich man at one time,
The poor man cannot stand in so much need of the rich man At one time,
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1820
but the rich man at another time stands in as much need of the poore.
but the rich man At Another time Stands in as much need of the poor.
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1821
There is never a member of the body can say to another, I have no need of thee, as the Apostle tells us, The eye cannot say to the hand, I have no need of thee;
There is never a member of the body can say to Another, I have no need of thee, as the Apostle tells us, The eye cannot say to the hand, I have no need of thee;
pc-acp vbz av-x dt n1 pp-f dt n1 vmb vvi p-acp j-jn, pns11 vhb dx n1 pp-f pno21, p-acp dt n1 vvz pno12, dt n1 vmbx vvi p-acp dt n1, pns11 vhb dx n1 pp-f pno21;
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1822
nor the head cannot say to the foot, I have no need of you. Nay, quoth the Apostle, those members that are feeble, are necessary.
nor the head cannot say to the foot, I have no need of you. Nay, quoth the Apostle, those members that Are feeble, Are necessary.
ccx dt n1 vmbx vvi p-acp dt n1, pns11 vhb dx n1 pp-f pn22. uh-x, vvd dt n1, d n2 cst vbr j, vbr j.
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1823
Those poore men that peradventure are contemptible in the sight of the world, are necessary.
Those poor men that Peradventure Are contemptible in the sighed of the world, Are necessary.
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1824
God hath so disposed of his gifts, and dispensed them with such wisdome, as that hee would still have an intercourse of kindnesse betweene man and man.
God hath so disposed of his Gifts, and dispensed them with such Wisdom, as that he would still have an intercourse of kindness between man and man.
np1 vhz av vvn pp-f po31 n2, cc vvd pno32 p-acp d n1, c-acp cst pns31 vmd av vhi dt n1 pp-f n1 p-acp n1 cc n1.
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1825
There is a necessity of receiving, a necessity of communicating of gifts. Some men can tell how to receive, but they know not how to communicate:
There is a necessity of receiving, a necessity of communicating of Gifts. some men can tell how to receive, but they know not how to communicate:
pc-acp vbz dt n1 pp-f vvg, dt n1 pp-f vvg pp-f n2. d n2 vmb vvi c-crq pc-acp vvi, cc-acp pns32 vvb xx c-crq pc-acp vvi:
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1826
Nabal and his servants received a great deale of kindnesse at the hands of David and his servants, they confessed it;Nabal and his Servants received a great deal of kindness At the hands of David and his Servants, they confessed it;
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1827
Davids servants was a wall about them by day and by night, they protected and defended them from all dangers, all the while they were in the wildernesse;
Davids Servants was a wall about them by day and by night, they protected and defended them from all dangers, all the while they were in the Wilderness;
np1 n2 vbds dt n1 p-acp pno32 p-acp n1 cc p-acp n1, pns32 vvd cc vvd pno32 p-acp d n2, d dt n1 pns32 vbdr p-acp dt n1;
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1828
but when David sent to Nabal for some reliefe, in the day of Nabals sheep-shearing, What? quoth the Churle, Shall I take my bread;
but when David sent to Nabal for Some relief, in the day of Nabals sheepshearing, What? quoth the Churl, Shall I take my bred;
cc-acp c-crq np1 vvn p-acp np1 p-acp d n1, p-acp dt n1 pp-f npg1 vvg, q-crq? vvd dt n1, vmb pns11 vvi po11 n1;
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1829
see how hee appropriates things still, My bread, and my water, and my flesh, that I have prepared for my shearers,
see how he appropriates things still, My bred, and my water, and my Flesh, that I have prepared for my shearers,
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1830
and give them to men that I know not whence they come? 2 Sam. 25. 11. Hee knew how to receive kindnesses,and give them to men that I know not whence they come? 2 Sam. 25. 11. He knew how to receive Kindnesses,
cc vvi pno32 p-acp n2 cst pns11 vvb xx c-crq pns32 vvb? crd np1 crd crd pns31 vvd c-crq pc-acp vvi n2,
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1831
but he knew not how to communicate.
but he knew not how to communicate.
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1832
As God hath established a distinction of proprieties among men, while every man governes his owne house,
As God hath established a distinction of proprieties among men, while every man governs his own house,
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1833
and rules his own servants, and tills his owne land, and feeds his owne cattell, and mannageth his owne affaires;
and rules his own Servants, and tills his own land, and feeds his own cattle, and manageth his own affairs;
cc vvz po31 d n2, cc vvz po31 d n1, cc vvz po31 d n2, cc vvz po31 d n2;
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1834
I say, while God doth thus, every man finds sweet experience of Gods particular providence.
I say, while God does thus, every man finds sweet experience of God's particular providence.
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1835
As God hath established thus a distinction of propriety, of house, and goods, and land among men;
As God hath established thus a distinction of propriety, of house, and goods, and land among men;
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1836
so God on the other side hath established a Communion of Saints, and Communion of Saints doth not abolish the distinction of Propriety,
so God on the other side hath established a Communion of Saints, and Communion of Saints does not Abolah the distinction of Propriety,
av np1 p-acp dt j-jn n1 vhz vvn dt n1 pp-f n2, cc n1 pp-f n2 vdz xx vvi dt n1 pp-f n1,
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1837
nor the distinction of Propriety doth not abolish the Communion of Saints;
nor the distinction of Propriety does not Abolah the Communion of Saints;
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1838
they may both stand together, a distinction of the Propriety and the Communion of Saints, God will have us, in regard of possession, to have things private and severall that are our owne;
they may both stand together, a distinction of the Propriety and the Communion of Saints, God will have us, in regard of possession, to have things private and several that Are our own;
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1839
but God would have us make these things common, in regard of use, upon severall occasions:
but God would have us make these things Common, in regard of use, upon several occasions:
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1840
and then a man doth good, when he communicates that good that God hath given him, to the good of others.
and then a man does good, when he communicates that good that God hath given him, to the good of Others.
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1841
Every man must consider with himselfe, wherein hath God enabled me to doe the greatest good? (as Sampson knew wherein his strength lay) and then to his uttermost power to doe good,
Every man must Consider with himself, wherein hath God enabled me to do the greatest good? (as Sampson knew wherein his strength lay) and then to his uttermost power to do good,
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1842
and communicate to others of that which God hath given him: Forget not to doe this, for with such sacrifices God is well pleased.
and communicate to Others of that which God hath given him: Forget not to do this, for with such Sacrifices God is well pleased.
cc vvi p-acp n2-jn pp-f d r-crq np1 vhz vvn pno31: vvb xx pc-acp vdi d, p-acp p-acp d n2 np1 vbz av vvn.
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1843
This same doing of good and communicating, may be done many wayes, and mark them,
This same doing of good and communicating, may be done many ways, and mark them,
d d vdg pp-f j cc vvg, vmb vbi vdn d n2, cc vvb pno32,
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1844
because there is no body may be exempted from this precept of the Apostle, it concernes every man,
Because there is no body may be exempted from this precept of the Apostle, it concerns every man,
c-acp pc-acp vbz dx n1 vmb vbi vvn p-acp d n1 pp-f dt n1, pn31 vvz d n1,
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1845
and every man may doe good and communicate some way or other. Wee are forbid to call our brother, Racha; which in the Syriack signifies empty, vacuous: A man empty!
and every man may do good and communicate Some Way or other. we Are forbid to call our brother, Racha; which in the Syriac signifies empty, vacuous: A man empty!
cc d n1 vmb vdi j cc vvi d n1 cc n-jn. pns12 vbr vvn pc-acp vvi po12 n1, np1; r-crq p-acp dt np1 vvz j, j: dt n1 j!
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1846
saith St. Ierome upon that word, how can a man be said to be bare and empty, whom the Spirit of God hath filled and replenished with some gift or other, that hee may communicate,
Says Saint Jerome upon that word, how can a man be said to be bore and empty, whom the Spirit of God hath filled and replenished with Some gift or other, that he may communicate,
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1847
and in so doing doe good? There are many wayes of doing good:
and in so doing do good? There Are many ways of doing good:
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1848
First, a man may doe good to the Publike, or hee may doe good to the Private;
First, a man may do good to the Public, or he may do good to the Private;
ord, dt n1 vmb vdi j p-acp dt j, cc pns31 vmb vdi j p-acp dt j;
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1849
hee may doe good to the Church and Common-wealth in generall, or a man may doe good to some speciall persons in the Church or Common-wealth in particular.
he may do good to the Church and Commonwealth in general, or a man may do good to Some special Persons in the Church or Commonwealth in particular.
pns31 vmb vdi j p-acp dt n1 cc n1 p-acp n1, cc dt n1 vmb vdi j p-acp d j n2 p-acp dt n1 cc n1 p-acp j.
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1850
And to distribute and doe good, both to the one and to the other, forget not.
And to distribute and do good, both to the one and to the other, forget not.
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1851
For the first, to the Publike, a man may doe good many wayes; These wayes especially come to my mind.
For the First, to the Public, a man may do good many ways; These ways especially come to my mind.
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1852
First, a man may doe good to the Publike, by the building, or enlarging, or adorning Churches and Chappels,
First, a man may do good to the Public, by the building, or enlarging, or adorning Churches and Chapels,
ord, dt n1 vmb vdi j p-acp dt j, p-acp dt n1, cc vvg, cc vvg n2 cc n2,
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1853
and Oratories for the service of God.
and Oratories for the service of God.
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1854
A man may doe good to the Publike, by erecting and endowing of Schools and Colledges for the education of youth.
A man may do good to the Public, by erecting and endowing of Schools and Colleges for the education of youth.
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1855
A man may doe good to the Publike, by making High-wayes, and Causies, and Bridges for the Travellers.
A man may do good to the Public, by making Highways, and Causies, and Bridges for the Travellers.
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1856
A man may doe good to the Publike, by the conveyance of water, that may be usefull either to City or Countrey, and many other things.
A man may do good to the Public, by the conveyance of water, that may be useful either to city or Country, and many other things.
dt n1 vmb vdi j p-acp dt j, p-acp dt n1 pp-f n1, cst vmb vbi j av-d p-acp n1 cc n1, cc d j-jn n2.
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1857
There are many wayes more that a man may doe good to the Publike in, and to doe good to the Publike, forget not;
There Are many ways more that a man may do good to the Public in, and to do good to the Public, forget not;
pc-acp vbr d n2 av-dc cst dt n1 vmb vdi j p-acp dt j p-acp, cc pc-acp vdi j p-acp dt j, vvb xx;
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1858
for with such sacrifice God is pleased.
for with such sacrifice God is pleased.
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1859
For some such works as I have named, the memory of some good men is blessed to this day,
For Some such works as I have nam, the memory of Some good men is blessed to this day,
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1860
and will be hereafter, from generation to generation, for such publike works. Then secondly, a man may doe good to some speciall person in Church and Common-wealth;
and will be hereafter, from generation to generation, for such public works. Then secondly, a man may do good to Some special person in Church and Commonwealth;
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1861
and that two wayes: 1. A man may doe good to the body; or, 2. To the soule:
and that two ways: 1. A man may do good to the body; or, 2. To the soul:
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1862
The good that a man communicates, may be either a Corporall, or Spirituall good.
The good that a man communicates, may be either a Corporal, or Spiritual good.
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Page 11
1863
Then doth a man good to the body, to the outward estate I meane, when hee communicates such a thing as is a means of his comfortable being in the state of Nature.
Then does a man good to the body, to the outward estate I mean, when he communicates such a thing as is a means of his comfortable being in the state of Nature.
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1864
But a man doth good to the soule, when he doth communicate such a thing as may be a means of a wel-being here in the state of grace,
But a man does good to the soul, when he does communicate such a thing as may be a means of a well-being Here in the state of grace,
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1865
and of his eternall wel-being hereafter in the state of glory. Now, to doe good both to the soule and body of thy brother, forget not; for with such sacrifice, &c. I begin with the soule first, that is the principall part.
and of his Eternal well-being hereafter in the state of glory. Now, to do good both to the soul and body of thy brother, forget not; for with such sacrifice, etc. I begin with the soul First, that is the principal part.
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1866
Doest thou see thy brother ignorant of some truth that hee should know, that is necessary to salvation? Thou canst not doe him a greater good then to instruct him.
Dost thou see thy brother ignorant of Some truth that he should know, that is necessary to salvation? Thou Canst not do him a greater good then to instruct him.
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1867
Doest thou see him doubtfull what to doe? Why then doe him good to direct him.
Dost thou see him doubtful what to do? Why then do him good to Direct him.
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1868
Doest thou see them over-taken with some infirmity? Why then restore them againe, as the Apostle saith, Brethren, if any of you be over-taken with infirmity, you that are spirituall, restore such a man.
Dost thou see them overtaken with Some infirmity? Why then restore them again, as the Apostle Says, Brothers, if any of you be overtaken with infirmity, you that Are spiritual, restore such a man.
vd2 pns21 vvi pno32 j p-acp d n1? uh-crq av vvb pno32 av, c-acp dt n1 vvz, n2, cs d pp-f pn22 vbb j p-acp n1, pn22 cst vbr j, vvb d dt n1.
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1869
The Greek word is, put him in ioynt againe;
The Greek word is, put him in joint again;
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1870
hee is out of ioynt, set him right, put him in ioynt with the spirit of meeknesse and gentlenesse.
he is out of joint, Set him right, put him in joint with the Spirit of meekness and gentleness.
pns31 vbz av pp-f n1, vvd pno31 av-jn, vvd pno31 p-acp n1 p-acp dt n1 pp-f n1 cc n1.
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1871
Doest thou see thy brother unruly, and rush into sinne, as the horse into the battaile? Thou mayest doe a great deale of good, to admonish and reprove him, to pluck him (as Iude saith in his Epistle) out of the fire, that hee perish not.
Dost thou see thy brother unruly, and rush into sin, as the horse into the battle? Thou Mayest do a great deal of good, to admonish and reprove him, to pluck him (as Iude Says in his Epistle) out of the fire, that he perish not.
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1872
Doest thou see thy poore brother feeble and weak-hearted? Thou shalt doe a great deale of good then to encourage him.
Dost thou see thy poor brother feeble and weakhearted? Thou shalt do a great deal of good then to encourage him.
vd2 pns21 vvi po21 j n1 j cc j? pns21 vm2 vdi dt j n1 pp-f j av pc-acp vvi pno31.
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1873
Doest thou see him deiected and cast downe, and almost swallowed up of despaire? Thou canst not doe a greater good then comfort him. These things you may doe.
Dost thou see him dejected and cast down, and almost swallowed up of despair? Thou Canst not do a greater good then Comfort him. These things you may do.
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1874
And if thou see thy brother past all help from men, then thou canst not doe a greater good then to pray and beg help for him at Gods hand.
And if thou see thy brother passed all help from men, then thou Canst not do a greater good then to pray and beg help for him At God's hand.
cc cs pns21 vvb po21 n1 p-acp d n1 p-acp n2, cs pns21 vm2 xx vdi dt jc j cs pc-acp vvi cc vvi n1 p-acp pno31 p-acp ng1 n1.
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1875
And in very deed, that sweet Communion of Saints that we believe in the Creed, I believe the Communion of Saints, that Communion of Saints, appears in nothing more then the doing of good thus to the soule one man of another;
And in very deed, that sweet Communion of Saints that we believe in the Creed, I believe the Communion of Saints, that Communion of Saints, appears in nothing more then the doing of good thus to the soul one man of Another;
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1876
to edifie and build up one another in our holy faith, to exhort one another to holinesse of life, to provoke one another to love and good works, to comfort one another in sicknesse, to mourne one over another for your corruptions:
to edify and built up one Another in our holy faith, to exhort one Another to holiness of life, to provoke one Another to love and good works, to Comfort one Another in sickness, to mourn one over Another for your corruptions:
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1877
This they may doe when they are together. And then, pray one for another: and that they may do when they are a thousand miles asunder.
This they may do when they Are together. And then, pray one for Another: and that they may do when they Are a thousand miles asunder.
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1878
This is the Communion of Saints. Thus wee may doe good to the soules of our brethren;
This is the Communion of Saints. Thus we may do good to the Souls of our brothers;
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1879
and to doe this good to the soules of your brethren, forget not; with this sacrifice God is well pleased.
and to do this good to the Souls of your brothers, forget not; with this sacrifice God is well pleased.
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1880
To the body we may doe good, in the outward estate, many wayes; I will think of these three especially.
To the body we may do good, in the outward estate, many ways; I will think of these three especially.
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1881
First, wee may doe them good, defendendo, by defending of our brother;
First, we may do them good, defendendo, by defending of our brother;
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1882
by defending his person from violence, by defending his goods from ruine, by defending his name from reproach and dishonour.
by defending his person from violence, by defending his goods from ruin, by defending his name from reproach and dishonour.
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1883
Pro. 24. 11. Deliver him that is appointed to die, if it be in thy power. Pro 24. 11. Deliver him that is appointed to die, if it be in thy power.
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1884
Deliverance it is a thing that holy Iob, among other works of his, hee speaks of this, I delivered the poore when hee cryed,
Deliverance it is a thing that holy Job, among other works of his, he speaks of this, I Delivered the poor when he cried,
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1885
and helped him that was fatherlesse;
and helped him that was fatherless;
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1886
I brake the iawes of the wicked in pieces, and took the prey out of his teeth. I brake the Jaws of the wicked in Pieces, and took the prey out of his teeth.
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1887
If thou canst doe it by thy calling, if thy calling will allow thee to doe it, thou art bound to doe it, to doe that good;
If thou Canst do it by thy calling, if thy calling will allow thee to do it, thou art bound to do it, to do that good;
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1888
to right them when they suffer wrong, either in their person, or goods, or good name;
to right them when they suffer wrong, either in their person, or goods, or good name;
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1889
if it be in thy power to right thy brother, doe good that way, defend him. That is one way.
if it be in thy power to right thy brother, do good that Way, defend him. That is one Way.
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1890
Secondly, thou mayest doe good, accommodando, by lending; and indeed, sometimes a man may doe as much good by lending, as by giving.
Secondly, thou Mayest do good, accommodando, by lending; and indeed, sometime a man may do as much good by lending, as by giving.
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1891
And this is a work of mercy that God requires of his people;
And this is a work of mercy that God requires of his people;
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1892
mark that place, Deut. 15. 7, 8. Thou shalt not harden thy heart, nor shut thy hand from thy poore brother;
mark that place, Deuteronomy 15. 7, 8. Thou shalt not harden thy heart, nor shut thy hand from thy poor brother;
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1893
But thou shalt open thine hand wide unto him, and shalt surely lend him sufficient for his need, in that which he wanteth. But thou shalt open thine hand wide unto him, and shalt surely lend him sufficient for his need, in that which he Wants.
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1894
Thou shalt help and help him wide, so the word is, Thou shalt open wide to thy brethren;
Thou shalt help and help him wide, so the word is, Thou shalt open wide to thy brothers;
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1895
and shalt surely lend to them: The Originall word doubles it, in lending thou shalt lend;
and shalt surely lend to them: The Original word doubles it, in lending thou shalt lend;
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1896
that is, thou shalt surely lend, and lend sufficiently, according to his need. So the Old Testament.
that is, thou shalt surely lend, and lend sufficiently, according to his need. So the Old Testament.
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1897
And Christ in the New Testament saith, Lend, looking for nothing again, Luke 6. 35. And it is the commendation given to the righteous man, A righteous man is mercifull and lendeth, Psal. 112. 5. but then mark the words that follow after too, hee guides his affaires with discretion. That is the second way.
And christ in the New Testament Says, Lend, looking for nothing again, Lycia 6. 35. And it is the commendation given to the righteous man, A righteous man is merciful and dares, Psalm 112. 5. but then mark the words that follow After too, he guides his affairs with discretion. That is the second Way.
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1898
Thirdly, a man may doe good, donando, by free giving: Of what? That which is according to the necessity of our brother.
Thirdly, a man may do good, donando, by free giving: Of what? That which is according to the necessity of our brother.
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1899
If he be hungry, then we shall doe good to feed him, to give him bread;
If he be hungry, then we shall do good to feed him, to give him bred;
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Page 15
1900
if hee be thirsty, we must give him drink; if hee be naked, we must give him clothes;
if he be thirsty, we must give him drink; if he be naked, we must give him clothes;
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Page 15
1901
if hee be sick, if it be in our power, wee are to give him remedy;
if he be sick, if it be in our power, we Are to give him remedy;
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1902
if hee be dead, then to give him buriall, decent buriall;
if he be dead, then to give him burial, decent burial;
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1903
and among the works of charity, and works of mercy, you shall ever find reckoned in Scripture, the buriall of the dead.
and among the works of charity, and works of mercy, you shall ever find reckoned in Scripture, the burial of the dead.
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1904
When the Traitor Iudas grudged at the box of Spikenard that was bestowed upon our blessed Saviour, saith hee, Let her alone, shee hath done a good work towards my buriall.
When the Traitor Iudas grudged At the box of Spikenard that was bestowed upon our blessed Saviour, Says he, Let her alone, she hath done a good work towards my burial.
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1905
And, The Lord shew mercy, saith David, to the men of Iabesh-Gilead, because they shewed mercy to his Master Saul. What mercy? Many they buried his bones: It is a work of mercy.
And, The Lord show mercy, Says David, to the men of Iabesh-Gilead, Because they showed mercy to his Master Saul. What mercy? Many they buried his bones: It is a work of mercy.
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1906
Thus you see how many wayes there be of doing good and communicating: A man may doe good you see to the Publike many wayes.
Thus you see how many ways there be of doing good and communicating: A man may do good you see to the Public many ways.
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1907
And then to the Private, a man may doe good to the soule, to the body:
And then to the Private, a man may do good to the soul, to the body:
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1908
To the soule by instructing, by directing, by admonishing, by reproving, by encouraging, by comforting, by praying for them.
To the soul by instructing, by directing, by admonishing, by reproving, by encouraging, by comforting, by praying for them.
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1909
A man may doe good to the body, by defending them from wrong, by lending that which is necessary, by giving according to their necessity that aske.
A man may do good to the body, by defending them from wrong, by lending that which is necessary, by giving according to their necessity that ask.
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1910
And thus to doe good to the Publike, to Private, to the soules and bodies of our brethren,
And thus to do good to the Public, to Private, to the Souls and bodies of our brothers,
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1911
when it is in our power, forget not, it is a sacrifice with which God is pleased.
when it is in our power, forget not, it is a sacrifice with which God is pleased.
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1912
Seeing there are so many wayes of doing good thus, I will set down two Correllaries and Consectaries; two things follow on it.
Seeing there Are so many ways of doing good thus, I will Set down two Corollaries and Consequences; two things follow on it.
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1913
The first is this, Since there are so many wayes of doing good, certainly as long as wee live here in this life, wee can never want oportunity of doing good, some way or other. That is the first.
The First is this, Since there Are so many ways of doing good, Certainly as long as we live Here in this life, we can never want opportunity of doing good, Some Way or other. That is the First.
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1914
We cannot want oportunities of doing good, there be so many wayes to doe it;
We cannot want opportunities of doing good, there be so many ways to do it;
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1915
either a man shall find some ignorant poore body that hee may instruct, as David did, Come yee children, hearken unto mee;
either a man shall find Some ignorant poor body that he may instruct, as David did, Come ye children, harken unto me;
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1916
I will teach you the feare of the Lord. I will teach you the Fear of the Lord.
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1917
Or a man may find some person wronged, whom hee may help and succour, as Iob did.
Or a man may find Some person wronged, whom he may help and succour, as Job did.
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1918
Or a man may sit in his tent doore, and find some stranger passe by that hee may entertaine, as Abraham did.
Or a man may fit in his tent door, and find Some stranger pass by that he may entertain, as Abraham did.
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1919
Or a man may find some fatherlesse children that hee may bring up, as Pharaohs daughter brought up Moses. Or a man may find some naked person that hee may clothe, as Dorcas did.
Or a man may find Some fatherless children that he may bring up, as Pharaohs daughter brought up Moses. Or a man may find Some naked person that he may cloth, as Dorcas did.
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1920
Or a man may find some wounded person, which if hee have the gift and skill of healing, hee may heale; as the good Samaritane did. I might goe further:
Or a man may find Some wounded person, which if he have the gift and skill of healing, he may heal; as the good Samaritan did. I might go further:
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1921
It is impossible while thou art here but thou shalt meet with oportunities of gooddoing; wee cannot want them.
It is impossible while thou art Here but thou shalt meet with opportunities of gooddoing; we cannot want them.
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1922
Let none excuse themselves with this, that they have no oportunity of doing good;
Let none excuse themselves with this, that they have no opportunity of doing good;
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1923
they may have daily, either to doe good to the soules, or the bodies of some;
they may have daily, either to do good to the Souls, or the bodies of Some;
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1924
or perhaps both to soule and body.
or perhaps both to soul and body.
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1925
I must worke, saith our Lord, while it is day; the night commeth when no man can work. I must work, Says our Lord, while it is day; the night comes when no man can work.
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1926
The day is the time of life, we must follow our Lord in this work while it is day;
The day is the time of life, we must follow our Lord in this work while it is day;
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1927
while you have now time, here is the time to work good: The night comes, when death comes there is no more time then to doe good.
while you have now time, Here is the time to work good: The night comes, when death comes there is no more time then to do good.
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1928
Eccles. 9. 10. whatsoever thine hand shall find to doe, saith Solomon there, that is, whatsoever God hath enabled thee to doe, whatsoever good, doe it with all thy power; Eccles. 9. 10. whatsoever thine hand shall find to do, Says Solomon there, that is, whatsoever God hath enabled thee to do, whatsoever good, do it with all thy power;
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1929
Why? there is neither working, nor iudgement, nor knowledge, nor invention in the grave, whither thou goest. Thinke of that;
Why? there is neither working, nor judgement, nor knowledge, nor invention in the grave, whither thou goest. Think of that;
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1930
you are going now to your grave, you know not how long or how short a time it may be before you come there;
you Are going now to your grave, you know not how long or how short a time it may be before you come there;
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1931
therefore whatsoever thy hand shall find to doe, whatever good God hath enabled thee to doe, doe it with thy power;
Therefore whatsoever thy hand shall find to do, whatever good God hath enabled thee to do, do it with thy power;
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Page 18
1932
for there is no doing of good in the grave, whither thou art going.
for there is no doing of good in the grave, whither thou art going.
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1933
Titus the Romane Emperour is commended by St. Ierome, and hee deserved commendations indeed, and Ierome propounds his example and saying to others, as commendable;Titus the Roman Emperor is commended by Saint Jerome, and he deserved commendations indeed, and Jerome propounds his Exampl and saying to Others, as commendable;
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1934
Titus the Romane Emperour would every night call himselfe to account what good he had done that day;Titus the Roman Emperor would every night call himself to account what good he had done that day;
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1935
and if he found that all the day long there had been no good done hee, would cry out to his friend, Friend, I have lost a day.
and if he found that all the day long there had been no good done he, would cry out to his friend, Friend, I have lost a day.
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Page 19
1936
A great losse it seemed to him;
A great loss it seemed to him;
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1937
but to us Christians a greater losse, that know we must make account to God for every day of our life, what good wee have done in it.
but to us Christians a greater loss, that know we must make account to God for every day of our life, what good we have done in it.
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Page 19
1938
And surely, considering in our selves how much good God requires at our hands, first in our generall calling as wee are Christians;
And surely, considering in our selves how much good God requires At our hands, First in our general calling as we Are Christians;
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Page 19
1939
and then in our particular calling, according to the places wee hold in Church and Common-wealth,
and then in our particular calling, according to the places we hold in Church and Commonwealth,
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Page 19
1940
and in our private families, it were not good to lose a day, every day to doe somewhat,
and in our private families, it were not good to loose a day, every day to do somewhat,
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Page 19
1941
as that Painter that would never have a day passe over his head without some line drawing;
as that Painter that would never have a day pass over his head without Some line drawing;
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Page 19
1942
wee should not soffer one day to passe over our heads without some good work done, some good worke every day.
we should not soffer one day to pass over our Heads without Some good work done, Some good work every day.
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Page 19
1943
Since there are so many oportunities of doing good every day, never suffer a day to goe over our heads without some good.
Since there Are so many opportunities of doing good every day, never suffer a day to go over our Heads without Some good.
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Page 19
1944
The Scripture saith of the devill, hee be stirres himselfe, and the reason is, because hee knowith that his time is short.
The Scripture Says of the Devil, he be stirs himself, and the reason is, Because he Knoweth that his time is short.
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Page 20
1945
How much more should wee bestirre our selves then to doe good, knowing that our time is shorter then his.
How much more should we Bestir our selves then to do good, knowing that our time is shorter then his.
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Page 20
1946
While wee have time, saith the Apostle, let us doe good to all. The word is not in the Greek;While we have time, Says the Apostle, let us do good to all. The word is not in the Greek;
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Page 20
1947
but while wee have oportunity, so wee read it in the new Translation, While wee have oportunity to doe good, Gal. 6. 10. Now as long as wee live here, a charitable heart will never want oportunity of doing good, we shall still have oportunity to doe good;
but while we have opportunity, so we read it in the new translation, While we have opportunity to do good, Gal. 6. 10. Now as long as we live Here, a charitable heart will never want opportunity of doing good, we shall still have opportunity to do good;
cc-acp cs pns12 vhb n1, av pns12 vvb pn31 p-acp dt j n1, cs pns12 vhb n1 pc-acp vdi j, np1 crd crd av c-acp av-j c-acp pns12 vvb av, dt j n1 vmb av-x vvi n1 pp-f vdg j, pns12 vmb av vhi n1 pc-acp vdi j;
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Page 20
1948
but when wee are gone there is no oportunity of doing good, there is no doing good after;
but when we Are gone there is no opportunity of doing good, there is no doing good After;
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Page 20
1949
but then wee are to receive for that wee have done already, whether good or evill.
but then we Are to receive for that we have done already, whither good or evil.
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Page 20
1950
Excellently Origen, (with which I will conclude this point) saith hee, The six ages of our life are as the six dayes of the week, they are dayes to gather Manna in;
Excellently Origen, (with which I will conclude this point) Says he, The six ages of our life Are as the six days of the Week, they Are days to gather Manna in;
av-j np1, (p-acp r-crq pns11 vmb vvi d n1) vvz pns31, dt crd n2 pp-f po12 n1 vbr p-acp dt crd n2 pp-f dt n1, pns32 vbr n2 pc-acp vvi n1 p-acp;
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Page 20
1951
but the day of death, that is our Sabbath, there is no Manna then to be gathered, it is no day to gather Manna when wee are dead;
but the day of death, that is our Sabbath, there is no Manna then to be gathered, it is no day to gather Manna when we Are dead;
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Page 20
1952
but then we shall eat that we have gathered before.
but then we shall eat that we have gathered before.
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Page 20
1953
There is no doing good when wee are dead, but wee then come to receive for the good wee have done before, if wee have done it;
There is no doing good when we Are dead, but we then come to receive for the good we have done before, if we have done it;
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Page 21
1954
therefore, To doe good, and to communicate, forget not. That is the first Correllary.
Therefore, To do good, and to communicate, forget not. That is the First Correllary.
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Page 21
1955
The second is this, that, Since there are so many wayes of doing good, there is no man exempted from doing good, there is no man but may doe good some way or other, Indeed, rich men must be rich in good workes; they that have a great deale of goods, must doe a great deale of good.
The second is this, that, Since there Are so many ways of doing good, there is no man exempted from doing good, there is no man but may do good Some Way or other, Indeed, rich men must be rich in good works; they that have a great deal of goods, must do a great deal of good.
dt ord vbz d, cst, c-acp pc-acp vbr av d n2 pp-f vdg j, pc-acp vbz dx n1 vvn p-acp vdg j, pc-acp vbz dx n1 cc-acp vmb vdi j d n1 cc n-jn, av, j n2 vmb vbi j p-acp j n2; pns32 cst vhb dt j n1 pp-f n2-j, vmb vdi dt j n1 pp-f j.
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Page 21
1956
But there is no man so poore that may challenge freedome from this doing good, because hee is poore;
But there is no man so poor that may challenge freedom from this doing good, Because he is poor;
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Page 21
1957
Harke what the Apostle saith, Ephes. 4. 28. Let him that stole, steale no more;
Hark what the Apostle Says, Ephesians 4. 28. Let him that stole, steal no more;
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Page 21
1958
but let him labour with his hands, working that which is good, that hee may communicate to them that need. but let him labour with his hands, working that which is good, that he may communicate to them that need.
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Page 21
1959
See, the poore labouring man, that labours with his hands, hee must not bee free from doing good.
See, the poor labouring man, that labours with his hands, he must not be free from doing good.
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Page 21
1960
Iohn Baptist, when hee was asked of the people, What shall wee doe? Marry, saith hee, Hee that hath two coats, let him impart to him that hath none; John Baptist, when he was asked of the people, What shall we do? Marry, Says he, He that hath two coats, let him impart to him that hath none;
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Page 21
1961
and hee that hath meat, let him doe likewise, Luke 3. 11. Let him that hath two coats, hee saith not, Let him that hath ten coats, a number of coats;and he that hath meat, let him do likewise, Lycia 3. 11. Let him that hath two coats, he Says not, Let him that hath ten coats, a number of coats;
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Page 22
1962
but him that hath two coats, let him part to him that hath none. Our blessed Lord did live upon that which good women gave him;
but him that hath two coats, let him part to him that hath none. Our blessed Lord did live upon that which good women gave him;
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Page 22
1963
that you shall see if you look Luke 8. 3. there it is said, that Mary Magdalene, out of whom hee had cast seven devils,
that you shall see if you look Lycia 8. 3. there it is said, that Marry Magdalene, out of whom he had cast seven Devils,
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Page 22
1964
and Ioanna, the wife of Chuza, Herods steward, and Susanna, and other women ministred unto him of their substance. and Joanna, the wife of Chuza, Herods steward, and Susanna, and other women ministered unto him of their substance.
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Page 22
1965
Christ lived upon that that good persons gave unto him, yet out of that that was given him, hee was wont to give almes;
christ lived upon that that good Persons gave unto him, yet out of that that was given him, he was wont to give alms;
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Page 22
1966
you may perceive that by that speech of the Apostles, when our Lord had bidden Iudas, That hee did, doe quickly, they did not know what he meant,
you may perceive that by that speech of the Apostles, when our Lord had bidden Iudas, That he did, doe quickly, they did not know what he meant,
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Page 22
1967
but did think that hee would have them provide somewhat, or to give somewhat to the poore, Ioh. 13. 29. To give some what to the poore.
but did think that he would have them provide somewhat, or to give somewhat to the poor, John 13. 29. To give Some what to the poor.
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Page 22
1968
Our Lord himselfe lived upon that which was given him, yet hee himselfe, out of that which was given him, gave to the poore.
Our Lord himself lived upon that which was given him, yet he himself, out of that which was given him, gave to the poor.
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Page 22
1969
The Macedonians are commended by St. Paul for their great liberality, that whereas they were poore, I, deeply poore, it was deep poverty,
The Macedonians Are commended by Saint Paul for their great liberality, that whereas they were poor, I, deeply poor, it was deep poverty,
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Page 22
1970
so the word is, profound poverty, deep poverty, as the Apostle speaks, 2 Cor. 8. 2. it was poverty; deeply poverty;
so the word is, profound poverty, deep poverty, as the Apostle speaks, 2 Cor. 8. 2. it was poverty; deeply poverty;
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Page 23
1971
yet they abounded in liberality for all that. You know the woman in the Gospel cast in but two mytes into the Treasury,
yet they abounded in liberality for all that. You know the woman in the Gospel cast in but two mytes into the Treasury,
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Page 23
1972
but it was all that ever shee had;
but it was all that ever she had;
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Page 23
1973
it was but a little money, but it was great charity, a great worke of charity, all that ever shee had.
it was but a little money, but it was great charity, a great work of charity, all that ever she had.
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Page 23
1974
When the Creple asked an almes of Peter and Iohn coming to the Temple, say they, Silver and gold wee have none;
When the Creple asked an alms of Peter and John coming to the Temple, say they, Silver and gold we have none;
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Page 23
1975
but such as wee have, give wee thee. If thou have no silver and gold to give, that thou canst not give that,but such as we have, give we thee. If thou have no silver and gold to give, that thou Canst not give that,
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Page 23
1976
yet give such things as thou hast.
yet give such things as thou hast.
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Page 23
1977
The widow of Sarepta had no gold nor silver to give the Prophet, shee gave him a cake; shee lost nothing by it; you know the story.
The widow of Sarepta had no gold nor silver to give the Prophet, she gave him a cake; she lost nothing by it; you know the story.
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Page 23
1978
Our blessed Lord saith, Whosoever shall give a cup of cold water to a Prophet, in the name of a Prophet, shall not lose a Prophets reward.
Our blessed Lord Says, Whosoever shall give a cup of cold water to a Prophet, in the name of a Prophet, shall not loose a prophets reward.
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Page 23
1979
If thou canst not doe good with thy aera, thy money, that thou hast none to give, doe it ora, thou maist doe good that way.
If thou Canst not do good with thy Era, thy money, that thou hast none to give, do it Oram, thou Mayest do good that Way.
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Page 23
1980
Thou shalt find some ignorant persons, instruct them. Thou shalt find some doubtfull, that know not what to doe, direct them.
Thou shalt find Some ignorant Persons, instruct them. Thou shalt find Some doubtful, that know not what to do, Direct them.
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Page 23
1981
Thou shalt find some poore comfortlesse creatures, speak comfort to them, speak kindly to them, speak to their heart.
Thou shalt find Some poor comfortless creatures, speak Comfort to them, speak kindly to them, speak to their heart.
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Page 24
1982
Solomon tells us, Pro. 24. 16. Faire words are an honey-combe, sweetnesse to the soule, health to the bones. Solomon tells us, Pro 24. 16. Fair words Are an honeycomb, sweetness to the soul, health to the bones.
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Page 24
1983
If thou canst not doe what good thou wouldest, why yet be willing to doe what good thou canst;
If thou Canst not do what good thou Wouldst, why yet be willing to do what good thou Canst;
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Page 24
1984
doe that thou art able to performe, and God will accept thy willing heart, man,
do that thou art able to perform, and God will accept thy willing heart, man,
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Page 24
1985
as hee did the willing heart of Abraham to offer his sonne, though hee did not offer him;
as he did the willing heart of Abraham to offer his son, though he did not offer him;
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Page 24
1986
and the willing heart of David to build him an house and Temple, though hee built it not.
and the willing heart of David to built him an house and Temple, though he built it not.
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Page 24
1987
In a word, (to draw to a conclusion) every man must give according to his ability, as God hath enabled him;
In a word, (to draw to a conclusion) every man must give according to his ability, as God hath enabled him;
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Page 24
1988
and God looks not for small things from rich men.
and God looks not for small things from rich men.
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Page 24
1989
In the sacrifices of the old Law, in the voluntary free-will offerings, the Iewes had this Canon, that if a poore man brought a rich mans offering, God accepted of it:
In the Sacrifices of the old Law, in the voluntary freewill offerings, the Iewes had this Canon, that if a poor man brought a rich men offering, God accepted of it:
p-acp dt n2 pp-f dt j n1, p-acp dt j-jn n1 n2, dt np2 vhd d n1, cst cs dt j n1 vvd dt j ng1 n1, np1 vvd pp-f pn31:
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482
Page 24
1990
As, a paire of turtle doves and two young pigeons was a poore mans offering, and another offering for rich men.
As, a pair of turtle Dove and two young pigeons was a poor men offering, and Another offering for rich men.
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Page 24
1991
If the poore man brought a rich mans offering it was accepted;
If the poor man brought a rich men offering it was accepted;
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Page 24
1992
but if the rich man brought in a poore mans offering, if a rich man came with a paire of turtles or two young pigeons, this was not accepted;
but if the rich man brought in a poor men offering, if a rich man Come with a pair of Turtle or two young pigeons, this was not accepted;
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Page 25
1993
every man must give according to his ability. Wee are not lords of that wee possesse, but stewards and bayliffes;
every man must give according to his ability. we Are not Lords of that we possess, but Stewards and bailiffs;
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Page 25
1994
and the greater bayliwick, the greater account: To whom God hath given but one talent, he shall make account but for one;
and the greater bailiwick, the greater account: To whom God hath given but one talon, he shall make account but for one;
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483
Page 25
1995
but to whom God hath given two, hee shall make account for two; and to whom five, hee shall make account for five.
but to whom God hath given two, he shall make account for two; and to whom five, he shall make account for five.
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Page 25
1996
Thus as our gifts increase, so our account increaseth; according to the cost that God bestoweth on the ground, he looketh for fruit:
Thus as our Gifts increase, so our account increases; according to the cost that God bestoweth on the ground, he looks for fruit:
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Page 25
1997
of some ground it is enough if it bring forth thirty-fold; but of some ground God looks for sixty, and of some an hundred-fold. And they that have a great deale of goods,
of Some ground it is enough if it bring forth thirty-fold; but of Some ground God looks for sixty, and of Some an hundredfold. And they that have a great deal of goods,
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Page 25
1998
if they doe not a great deale of good with it, they must look for a great deale of punishment.
if they do not a great deal of good with it, they must look for a great deal of punishment.
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Page 25
1999
And how little goods soever we have, we must doe good with it. You shall heare many say;
And how little goods soever we have, we must do good with it. You shall hear many say;
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2000
If I had so much as such a man hath, I would doe a great deale of good.
If I had so much as such a man hath, I would do a great deal of good.
cs pns11 vhd av av-d c-acp d dt n1 vhz, pns11 vmd vdi dt j n1 pp-f j.
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Page 25
2001
I marry, a great deale of good:
I marry, a great deal of good:
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Page 25
2002
But first, Why should God trust thee with a greater estate, when thou wilt not doe good with that thou hast? Why should thy father put into thy hands a greater stock,
But First, Why should God trust thee with a greater estate, when thou wilt not do good with that thou hast? Why should thy father put into thy hands a greater stock,
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Page 26
2003
when thou wilt not imploy that little? Be faithfull in little, and then God will increase that,
when thou wilt not employ that little? Be faithful in little, and then God will increase that,
c-crq pns21 vm2 xx vvi cst j? vbb j p-acp j, cc av np1 vmb vvi d,
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485
Page 26
2004
as the widows oyle, and thou shalt have the blessing. To doe good, forget not. You have heard the thing exhorted unto; Now the manner. Forget not to doe it.
as the Widows oil, and thou shalt have the blessing. To do good, forget not. You have herd the thing exhorted unto; Now the manner. Forget not to do it.
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Page 26
2005
In a word, I will not stand upon it, It seems that we are easily apt to forget to doe good,
In a word, I will not stand upon it, It seems that we Are Easily apt to forget to do good,
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Page 26
2006
if wee be not called upon.
if we be not called upon.
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Page 26
2007
Therefore our Apostle (for I take St. Paul to be the Author of this Epistle) when hee writes to Ti•us the Minister of the Church, saith hee, Put them in remembrance, put them in mind to doe good:
Therefore our Apostle (for I take Saint Paul to be the Author of this Epistle) when he writes to Ti•us the Minister of the Church, Says he, Put them in remembrance, put them in mind to do good:
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Page 26
2008
It is one of his charges hee gives, Tit. 3. 1. Put them in mind to the good.
It is one of his charges he gives, Tit. 3. 1. Put them in mind to the good.
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Page 26
2009
It is a part of our duty to God, to put you in mind to doe good, that you may not forget it.
It is a part of our duty to God, to put you in mind to do good, that you may not forget it.
pn31 vbz dt n1 pp-f po12 n1 p-acp np1, pc-acp vvi pn22 p-acp n1 pc-acp vdi j, cst pn22 vmb xx vvi pn31.
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Page 26
2010
In Gal. 2. 8, 9. you shall find there, that the Apostles Peter, and 〈 ◊ 〉, and Iohn, the pillars among the Apostles, those three gave the hand of fellowship to Paul and Barnabas, that they should preach to the Gentiles,
In Gal. 2. 8, 9. you shall find there, that the Apostles Peter, and 〈 ◊ 〉, and John, the pillars among the Apostles, those three gave the hand of fellowship to Paul and Barnabas, that they should preach to the Gentiles,
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Page 27
2011
and the other to the Iewes;
and the other to the Iewes;
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Page 27
2012
and there was nothing agreed upon but only this among them, that they should remember the poore wheresoever they came:
and there was nothing agreed upon but only this among them, that they should Remember the poor wheresoever they Come:
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Page 27
2013
whether it were Peter, Iames, and Iohn, that preached to the Iewes, or Paul and Barnabas to the Gentiles, this was covenanted and agreed on among them, to remember the poore, still to mind them.
whither it were Peter, James, and John, that preached to the Iewes, or Paul and Barnabas to the Gentiles, this was covenanted and agreed on among them, to Remember the poor, still to mind them.
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Page 27
2014
Therefore people must not take it ill at the Ministers hands, if that Ministers be still calling up on them for doing good and communicating;
Therefore people must not take it ill At the Ministers hands, if that Ministers be still calling up on them for doing good and communicating;
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Page 27
2015
it is part of our duty to call on you, that you forget not to doe good.
it is part of our duty to call on you, that you forget not to do good.
pn31 vbz n1 pp-f po12 n1 pc-acp vvi p-acp pn22, cst pn22 vvb xx pc-acp vdi j.
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Page 27
2016
And I could use many Arguments to perswade you still to remember to doe good;
And I could use many Arguments to persuade you still to Remember to do good;
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Page 27
2017
but thus much onely, you must know this, (I will speak of this one thing,
but thus much only, you must know this, (I will speak of this one thing,
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Page 27
2018
and then I have done;)
and then I have done;)
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Page 27
2019
That, That God that forbids to doe ill, hath commanded us also to doe good ▪ It is not enough for a man not to doe ill,
That, That God that forbids to do ill, hath commanded us also to do good ▪ It is not enough for a man not to do ill,
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Page 27
2020
but hee must doe good too.
but he must do good too.
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Page 27
2021
Innocency is a good thing, to doe no hurt, but innocency is not enough to salvation;
Innocency is a good thing, to do no hurt, but innocency is not enough to salvation;
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Page 27
2022
It is not though for us that wee doe no hurt, wee must doe good too.
It is not though for us that we do no hurt, we must do good too.
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Page 28
2023
That God that forbids us to vex the stranger, commands us in another place, to entertaine strangers: That God that in one place forbids us to grieve the widow and fatherlesse children, hee commands us in another place to relieve them: That God that forbids us to take the cloathing of a poore man for a pledge, commands us in another place, to cloathe poore naked men:
That God that forbids us to vex the stranger, commands us in Another place, to entertain Strangers: That God that in one place forbids us to grieve the widow and fatherless children, he commands us in Another place to relieve them: That God that forbids us to take the clothing of a poor man for a pledge, commands us in Another place, to cloth poor naked men:
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Page 28
2024
That God that forbids us to doe ill to any man, commands us to doe good to any man.
That God that forbids us to do ill to any man, commands us to do good to any man.
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2025
That fearfull sentence, Goe yee cursed into everlasting fire, it shall not be onely for doing ill,
That fearful sentence, Go ye cursed into everlasting fire, it shall not be only for doing ill,
cst j n1, vvb pn22 vvn p-acp j n1, pn31 vmb xx vbi j p-acp vdg n-jn,
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Page 28
2026
but it shall be for not doing good; I was hungry, and yee fed mee not;
but it shall be for not doing good; I was hungry, and ye fed me not;
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Page 28
2027
I was thirsty, and yee gave mee no drink, &c. and because you did not to one of those little ones, you did it not to me. I was thirsty, and ye gave me no drink, etc. and Because you did not to one of those little ones, you did it not to me.
pns11 vbds j, cc pn22 vvd pno11 dx n1, av cc c-acp pn22 vdd xx p-acp crd pp-f d j pi2, pn22 vdd pn31 xx p-acp pno11.
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Page 28
2028
All the trees planted in the house of God, are called trees of righteousnesse, Isai. 61. they must bring forth fruit;
All the trees planted in the house of God, Are called trees of righteousness, Isaiah 61. they must bring forth fruit;
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Page 28
2029
their leaves must be for medicine, and their fruit for food; there must be good.
their leaves must be for medicine, and their fruit for food; there must be good.
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2030
God cannot indure that we should grow unprofitable, let every man take heed how hee growes unprofitable, that there come no good of that hee doth:
God cannot endure that we should grow unprofitable, let every man take heed how he grows unprofitable, that there come no good of that he does:
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2031
Take heed of unprofitablenesse, the unprofitable servant is bound hand and foot; the unprofitable chaffe is scattered with the wind;
Take heed of unprofitableness, the unprofitable servant is bound hand and foot; the unprofitable chaff is scattered with the wind;
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2032
the unprofitable fig-tree is hewen down; the unprofitable salt is cast on the dung-hill; God cannot endure unprofitablenesse.
the unprofitable Fig tree is hewn down; the unprofitable salt is cast on the dunghill; God cannot endure unprofitableness.
dt j n1 vbz vvn a-acp; dt j n1 vbz vvn p-acp dt n1; n1 vmbx vvi n1.
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Page 29
2033
I will conclude with that place, Ezek. 15. 2. The Lord asks Ezekiel, Son of man, what is the vine tree good for? The vine brings fruit, it is good and comfortable for God and man, in Iothams parable.
I will conclude with that place, Ezekiel 15. 2. The Lord asks Ezekielem, Son of man, what is the vine tree good for? The vine brings fruit, it is good and comfortable for God and man, in Jothams parable.
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2034
But God meanes the unprofitable vine tree, if it bear no grapes, what is it then good for? can you make a hook or naile of it, to hang a vessell on? You may doe it with other trees, if they grow unprofitable:
But God means the unprofitable vine tree, if it bear no grapes, what is it then good for? can you make a hook or nail of it, to hang a vessel on? You may do it with other trees, if they grow unprofitable:
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2035
the fig-tree, or the apple 〈 ◊ 〉 others, when they are unprofitable and beare no fruit, you may make a pin of them to hang a vessell on;
the Fig tree, or the apple 〈 ◊ 〉 Others, when they Are unprofitable and bear no fruit, you may make a pin of them to hang a vessel on;
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Page 29
2036
but the vine, what is it good for? surely it is good for nothing but the fire;
but the vine, what is it good for? surely it is good for nothing but the fire;
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Page 29
2037
from one end to the other of it, you cannot make a pin to hang a vessell on.
from one end to the other of it, you cannot make a pin to hang a vessel on.
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2038
So either there must be grapes, there must be fruit, or woe and eternall perdition. To distribute, and to doe good, forget not;
So either there must be grapes, there must be fruit, or woe and Eternal perdition. To distribute, and to do good, forget not;
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2039
for with such sacrifices God is well pleased. for with such Sacrifices God is well pleased.
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2040
Heb. 13. 16. To doe good, and to communicate, forget not; for with such sacrifices God is well pleased.
Hebrew 13. 16. To do good, and to communicate, forget not; for with such Sacrifices God is well pleased.
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2041
HEre is an Exhortation, and the Reason to enforce it: That Exhortation is. To doe good, and to communicate.
Here is an Exhortation, and the Reason to enforce it: That Exhortation is. To do good, and to communicate.
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2042
And then doe wee doe good, when we doe communicate that good that God hath given us, to the good of others.
And then do we do good, when we do communicate that good that God hath given us, to the good of Others.
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2043
Wee have done with the Exhortation; Wee come to the Reason that the Apostle useth to enforce the Exhortation with all;
we have done with the Exhortation; we come to the Reason that the Apostle uses to enforce the Exhortation with all;
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2044
For with such sacrifices God is well pleased. Hee saith not, With such workes God is well pleased; but with such sacrifices. There are spirituall sacrifices;For with such Sacrifices God is well pleased. He Says not, With such works God is well pleased; but with such Sacrifices. There Are spiritual Sacrifices;
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2045
Prayer is one, and Thanksgiving another, and Repentance another, and Beneficence another.
Prayer is one, and Thanksgiving Another, and Repentance Another, and Beneficence Another.
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2046
But the thing that is offered to God in all these spirituall sacrifices, is the heart:
But the thing that is offered to God in all these spiritual Sacrifices, is the heart:
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2047
A devout heart in Prayer, a broken heart in Repentance, a gratefull heart in Thanksgiving, and a tender compassionate heart in Beneficence.
A devout heart in Prayer, a broken heart in Repentance, a grateful heart in Thanksgiving, and a tender compassionate heart in Beneficence.
dt j n1 p-acp n1, dt j-vvn n1 p-acp n1, dt j n1 p-acp n1, cc dt j j n1 p-acp n1.
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2048
And it is the tendernesse, and compassionatenesse, and the charitablenesse of the heart that makes it a sacrifice to God,
And it is the tenderness, and compassionateness, and the charitableness of the heart that makes it a sacrifice to God,
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Page 31
2049
and well-pleasing to him, and accepted of him.
and Well-pleasing to him, and accepted of him.
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2050
Againe, hee doth not say, This is such a sacrifice as God requires, (though hee doo require it too) but, This is such a sacrifice as God is well pleased with.
Again, he does not say, This is such a sacrifice as God requires, (though he do require it too) but, This is such a sacrifice as God is well pleased with.
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2051
It is motive enough to perswade a good child to doe this or that, if it be a thing that will please his father:
It is motive enough to persuade a good child to do this or that, if it be a thing that will please his father:
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2052
It is motive enough to perswade a faithfull honest-hearted servant to doe a thing, to tell him, This will please your Master:
It is motive enough to persuade a faithful honest-hearted servant to do a thing, to tell him, This will please your Master:
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2053
It is enough to perswade any good subiect to doe this or that, to assure him the thing will please his Soveraigne:
It is enough to persuade any good Subject to do this or that, to assure him the thing will please his Sovereign:
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2054
It is motive enough to a Christian heart;
It is motive enough to a Christian heart;
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2055
to perswade him to doe good and communicate, to assure him, that this is a thing that God is well pleased with.
to persuade him to do good and communicate, to assure him, that this is a thing that God is well pleased with.
pc-acp vvi pno31 pc-acp vdi j cc vvi, pc-acp vvi pno31, cst d vbz dt n1 cst np1 vbz av vvn p-acp.
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2056
But yet it is not every work done, not every thing that is in it of the substance of a good work, that is pleasing to God;
But yet it is not every work done, not every thing that is in it of the substance of a good work, that is pleasing to God;
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there is more required then so, to make a sacrifice acceptable to God. There is something required in the doer;
there is more required then so, to make a sacrifice acceptable to God. There is something required in the doer;
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and, There is somewhat required in the thing done. There is somewhat required in the doer:
and, There is somewhat required in the thing done. There is somewhat required in the doer:
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First, hee must be in Christ, that will offer a sacrifice acceptable to God. Take these Rules:
First, he must be in christ, that will offer a sacrifice acceptable to God. Take these Rules:
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First, If the person of a man please not God, his works can never please him.
First, If the person of a man please not God, his works can never please him.
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God accepted Abel, and his sacrifice: Abel first, and then his sacrifice. God never accepts a mans offering, till first hee accept of his person.God accepted Abel, and his sacrifice: Abel First, and then his sacrifice. God never accepts a men offering, till First he accept of his person.
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Now God accepts of no mans person, but in Christ; this is hee, in whom I am well pleased.
Now God accepts of no men person, but in christ; this is he, in whom I am well pleased.
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The Apostle calls Christ, the Sonne of Gods love;
The Apostle calls christ, the Son of God's love;
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and there are none that ever God loves, but hee loves them in his Sonne, the Sonne of his love, Col. 1. 13. That is one ground.
and there Are none that ever God loves, but he loves them in his Son, the Son of his love, Col. 1. 13. That is one ground.
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Another is, Though a work be good as it comes from the Spirit of God, the Author of all goodnesse,
another is, Though a work be good as it comes from the Spirit of God, the Author of all Goodness,
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yet it cannot come thorow our fingers, but wee soyle it: All our righteousnesses are as menstruous cloaths.
yet it cannot come thorough our fingers, but we soil it: All our Righteousness Are as menstruous clothes.
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If God should bee extreme to marke what is done amisse, in our best works, who were able to abide it? Even as the offering of the children of Israel, it was called a holy offering;If God should be extreme to mark what is done amiss, in our best works, who were able to abide it? Even as the offering of the children of Israel, it was called a holy offering;
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yet as holy as it was, there was some iniquity in that holy offering;
yet as holy as it was, there was Some iniquity in that holy offering;
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but that was laid on Aaron; and when hee bare the iniquity of all the other, the men and their workes were accepted.
but that was laid on Aaron; and when he bore the iniquity of all the other, the men and their works were accepted.
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So it is here, the workes of a Christian man may be good workes, good in substance,
So it is Here, the works of a Christian man may be good works, good in substance,
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because they are works that God requires at his hands.
Because they Are works that God requires At his hands.
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Then they may be good in the fountaine, when they spring from the Author of all goodnesse.
Then they may be good in the fountain, when they spring from the Author of all Goodness.
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And good in the end, because they are done to the glory of God, and the good of our brethren.
And good in the end, Because they Are done to the glory of God, and the good of our brothers.
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But yet as there was some iniquity did cleave to the holy offering of the children of Israel, (as holy as it was) so there is some iniquity cleaves to our good worke, how good soever it be:
But yet as there was Some iniquity did cleave to the holy offering of the children of Israel, (as holy as it was) so there is Some iniquity cleaves to our good work, how good soever it be:
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when that iniquity that cleaves to our workes is laid upon Christ, who in his owne body on the tree, bare the iniquity of us all, then our persons and workes are graciously accepted,
when that iniquity that cleaves to our works is laid upon christ, who in his own body on the tree, bore the iniquity of us all, then our Persons and works Are graciously accepted,
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and all the iniquity that cleaves to our workes mercifully pardoned. This is the first thing;
and all the iniquity that cleaves to our works mercifully pardoned. This is the First thing;
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What is required in the doer, to make his beneficence acceptable to God. But here is not all, there is something required in the thing done;
What is required in the doer, to make his beneficence acceptable to God. But Here is not all, there is something required in the thing done;
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and that I shall shew you in the remainder of the time, by Gods grace: And I shall lay it down in foure Rules.
and that I shall show you in the remainder of the time, by God's grace: And I shall lay it down in foure Rules.
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The first is about the end. And you must not wonder that I begin at the end;
The First is about the end. And you must not wonder that I begin At the end;
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for howsoever the end is the thing last attained, yet it is the thing first intended;
for howsoever the end is the thing last attained, yet it is the thing First intended;
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it is the first thing in a mans intention.
it is the First thing in a men intention.
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And besides, God regards not so much quid, as propter quid; not so much what wee doe, as for what we doe.
And beside, God regards not so much quid, as propter quid; not so much what we do, as for what we do.
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A man may doe good works for ill ends, and then hee must not look that God should accept them.
A man may do good works for ill ends, and then he must not look that God should accept them.
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It is the end that commends the action. Now there are three ill ends of doing good works.
It is the end that commends the actium. Now there Are three ill ends of doing good works.
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One end that some propound to themselves in doing good works is, to make satisfaction to divine iustice,
One end that Some propound to themselves in doing good works is, to make satisfaction to divine Justice,
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for the sins they have committed. The Apostle would have us doe good works for necessary uses;
for the Sins they have committed. The Apostle would have us do good works for necessary uses;
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but God never appointed this use of good works.
but God never appointed this use of good works.
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Our good works may be tokens of our secret predestination, they may be fore tokens of our future happinesse;
Our good works may be tokens of our secret predestination, they may be before tokens of our future happiness;
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but to think that by doing good wee can make recompense and satisfaction to divine iustice,
but to think that by doing good we can make recompense and satisfaction to divine Justice,
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and appease the infinite wrath of God for sinne, before the which the very Angels themselves are not able to stand, it is a senslesse and gracelesse fancie;
and appease the infinite wrath of God for sin, before the which the very Angels themselves Are not able to stand, it is a senseless and graceless fancy;
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tending much to the dishonour of Christ, and that all-sufficient satisfaction that hee hath made for the sinnes of the world,
tending much to the dishonour of christ, and that All-sufficient satisfaction that he hath made for the Sins of the world,
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when hee offered up his flesh a sacrifice of a sweet smelling savour to God. That is one ill end.
when he offered up his Flesh a sacrifice of a sweet smelling savour to God. That is one ill end.
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Secondly, some propound another end, that is, to merit eternall blisse by it:
Secondly, Some propound Another end, that is, to merit Eternal bliss by it:
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And our English men, Rhemists, Romish, English men by birth, and Rhemists by education, and Romish by profession, oft times stand to it, to prove that good works are truly and properly meritorious, ex condigno, even of very condignity:
And our English men, Rhemists, Romish, English men by birth, and Rhemists by education, and Romish by profession, oft times stand to it, to prove that good works Are truly and properly meritorious, ex condigno, even of very condignity:
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In so much, say they, in their Comment upon Heb. 6. Good works are so farre meritorious, that God were uniust if hee should not give heaven to our good works;
In so much, say they, in their Comment upon Hebrew 6. Good works Are so Far meritorious, that God were unjust if he should not give heaven to our good works;
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2096
hee were uniust, if hee should not yeild heaven to our good works. This is the onely place wherein they can find the name of merit;
he were unjust, if he should not yield heaven to our good works. This is the only place wherein they can find the name of merit;
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onely because the vulgar Latine hath it;
only Because the Vulgar Latin hath it;
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and they doe in this place stand to prove the Doctrine of Merit, upon that word merit.
and they do in this place stand to prove the Doctrine of Merit, upon that word merit.
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Give mee leave a little to shew you, that good works cannot be meritorious: I will give you these reasons.
Give me leave a little to show you, that good works cannot be meritorious: I will give you these Reasons.
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One principall condition in a meritorious work is this, It must be done by a mans selfe:
One principal condition in a meritorious work is this, It must be done by a men self:
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How can a man be said to merit any thing by a work that himselfe doth not,
How can a man be said to merit any thing by a work that himself does not,
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but another doth it by him, or in him? Now, you know, there is no good work that wee doe of our selves, God works all our good works in us.
but Another does it by him, or in him? Now, you know, there is no good work that we do of our selves, God works all our good works in us.
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Hark how the faithfull pray in the Prophet, Lord, thou hast wrought all our works in us, Isai. 26. 12. Our new translation reads, in us, our old, for us: The word in the Originall will beare either the one or the other;
Hark how the faithful prey in the Prophet, Lord, thou hast wrought all our works in us, Isaiah 26. 12. Our new Translation reads, in us, our old, for us: The word in the Original will bear either the one or the other;
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take it as you will, in us, or for us, God hath wrought the work; Lord, thou hast wrought all our works in us, and for us.
take it as you will, in us, or for us, God hath wrought the work; Lord, thou hast wrought all our works in us, and for us.
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First of all, it is from Gods grace that we are enabled to doe good works, what works soever they be, it is grace that enableth us to doe them.
First of all, it is from God's grace that we Are enabled to do good works, what works soever they be, it is grace that enableth us to do them.
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And then, when we are enabled, it is from grace that wee are willing to doe them;
And then, when we Are enabled, it is from grace that we Are willing to do them;
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both our ability, and our willingnesse to doe good, are from God.
both our ability, and our willingness to do good, Are from God.
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Look how the Apostle speaks, 2 Cor. 8. saith he there, I would have you know the grace that is bestowed on the Church of Macedonia.
Look how the Apostle speaks, 2 Cor. 8. Says he there, I would have you know the grace that is bestowed on the Church of Macedonia.
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The grace that was bestowed on them, what grace was that? You may see in the two next Verses;
The grace that was bestowed on them, what grace was that? You may see in the two next Verses;
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nothing else but their willing bounty, even above their power, to doe good;
nothing Else but their willing bounty, even above their power, to do good;
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For, saith the Apostle, Vers. 3. to their power, I beare them record, yea (quoth hee) above their power: There was the grace that was bestowed on them, they were willing to doe good.For, Says the Apostle, Vers. 3. to their power, I bear them record, yea (quoth he) above their power: There was the grace that was bestowed on them, they were willing to do good.
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So then, have wee ability to doe good, it is of grace: have wee willing hearts to doe good, it is of grace.
So then, have we ability to do good, it is of grace: have we willing hearts to do good, it is of grace.
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Doe we then any good, wee must shout as the people, Zech. 4. 2. and cry, Grace, grace, unto it.
Do we then any good, we must shout as the people, Zechariah 4. 2. and cry, Grace, grace, unto it.
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Double the word, Grace, Grace. Grace in enabling us, and grace in making us willing too: All is of God.
Double the word, Grace, Grace. Grace in enabling us, and grace in making us willing too: All is of God.
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So if a man doe a good work, hee is more indebted to God for it;
So if a man do a good work, he is more indebted to God for it;
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God is not indebted to him, but hee to God in making him able; and he is indebted to grace, for making him willing; hee can merit nothing.
God is not indebted to him, but he to God in making him able; and he is indebted to grace, for making him willing; he can merit nothing.
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Then mark a second Reason, how good works cannot be meritorious; Merit is Opus indebitum, it is above a mans desert;
Then mark a second Reason, how good works cannot be meritorious; Merit is Opus indebitum, it is above a men desert;
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it is a work that is not due, that a man is not bound to doe;
it is a work that is not due, that a man is not bound to do;
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for a man can merit nothing by doing that that hee is bound to doe already:
for a man can merit nothing by doing that that he is bound to do already:
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hee should transgresse, if hee did not doe it;
he should transgress, if he did not do it;
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but hee merits nothing by doing that that hee stands bound in many bonds to doe already.
but he merits nothing by doing that that he Stands bound in many bonds to do already.
cc-acp pns31 vvz pix p-acp vdg d cst pns31 vvz vvn p-acp d n2 pc-acp vdi av.
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Doth the Master thank his servant for doing that that is commanded, Luke 17. 9. Even so, (saith hee) when you have done all you can, say, We are unprofitable servants.
Does the Master thank his servant for doing that that is commanded, Lycia 17. 9. Even so, (Says he) when you have done all you can, say, We Are unprofitable Servants.
vdz dt n1 vvb po31 n1 p-acp vdg d cst vbz vvn, av crd crd av av, (vvz pns31) c-crq pn22 vhb vdn d pn22 vmb, vvb, pns12 vbr j n2.
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If wee will merit any thing at Gods hands, wee must doe somewhat that wee are not bound to doe.
If we will merit any thing At God's hands, we must do somewhat that we Are not bound to do.
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I, but how farre short come wee in the things we doe, of that that wee are bound to doe? we are so farre from doing more, that when we have done all wee can, wee are unprofitable servants.
I, but how Far short come we in the things we do, of that that we Are bound to do? we Are so Far from doing more, that when we have done all we can, we Are unprofitable Servants.
pns11, cc-acp q-crq av-j j vvb pns12 p-acp dt n2 pns12 vdb, pp-f d cst pns12 vbr vvn pc-acp vdi? pns12 vbr av av-j p-acp vdg n1, cst c-crq pns12 vhb vdn d pns12 vmb, pns12 vbr j n2.
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How much more unprofitable, saith Ierome, when wee come short of that which God hath commanded?
How much more unprofitable, Says Jerome, when we come short of that which God hath commanded?
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Thirdly, good works cannot be meritorious; I prove it thus:
Thirdly, good works cannot be meritorious; I prove it thus:
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There must be some proportion between the work that is done, and the reward that is given of condignity.
There must be Some proportion between the work that is done, and the reward that is given of condignity.
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Now, I pray, consider but what that reward is that God hath promised; not according to the worthinesse of our works, you must not think so;
Now, I pray, Consider but what that reward is that God hath promised; not according to the worthiness of our works, you must not think so;
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but of faith, of free mercy hee hath promised a reward:
but of faith, of free mercy he hath promised a reward:
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And what is it? Look in 2 Cor. 4. 17. see what it is, the Apostle calls it there, a farre more exceeding, eternall weight of glory.
And what is it? Look in 2 Cor. 4. 17. see what it is, the Apostle calls it there, a Far more exceeding, Eternal weight of glory.
cc r-crq vbz pn31? n1 p-acp crd np1 crd crd vvi r-crq pn31 vbz, dt n1 vvz pn31 a-acp, dt av-j av-dc j-vvg, j n1 pp-f n1.
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These light, momentany afflictions, saith hee, procure to us a farre more exceeding, eternall weight of glory. Mark;These Light, momentany afflictions, Says he, procure to us a Far more exceeding, Eternal weight of glory. Mark;
np1 n1, n1 n2, vvz pns31, vvb p-acp pno12 av av-j av-dc j-vvg, j n1 pp-f n1. vvb;
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First, it is glory that God hath promised for a reward. Secondly, it is more then so, it is a weight of glory.
First, it is glory that God hath promised for a reward. Secondly, it is more then so, it is a weight of glory.
ord, pn31 vbz n1 cst np1 vhz vvn p-acp dt n1. ord, pn31 vbz dc cs av, pn31 vbz dt n1 pp-f n1.
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Nay yet more then so, it is an eternall weight of glory. Nay yet further, an exceeding, eternall weight of glory.
Nay yet more then so, it is an Eternal weight of glory. Nay yet further, an exceeding, Eternal weight of glory.
uh-x av av-dc cs av, pn31 vbz dt j n1 pp-f n1. uh-x av av-jc, dt j-vvg, j n1 pp-f n1.
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So farre our English can carry it; but our English cannot carry it so farre as the Greek, for there it is, an exceeding exceeding.
So Far our English can carry it; but our English cannot carry it so Far as the Greek, for there it is, an exceeding exceeding.
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The Apostle could not tell what to make of it, it was so much: He made as much as he could, A glory, a weight of glory, an eternall,
The Apostle could not tell what to make of it, it was so much: He made as much as he could, A glory, a weight of glory, an Eternal,
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an exceeding eternall weight of glory, an exceeding exceeding weight of glory.
an exceeding Eternal weight of glory, an exceeding exceeding weight of glory.
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Now I would ask, I pray, what proportion can be between a little poore temporall service that wee doe,
Now I would ask, I pray, what proportion can be between a little poor temporal service that we do,
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and such an eternall, exceeding, exceeding eternall weight of glory? I will say no more concerning this point of merit.
and such an Eternal, exceeding, exceeding Eternal weight of glory? I will say no more Concerning this point of merit.
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Let us never talk of merits, they were all lost in the first Adam, we lost all merit in him:
Let us never talk of merits, they were all lost in the First Adam, we lost all merit in him:
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Let grace alone reigne in Christ. Let us say with Bernard, My merit is the Lords mercy.
Let grace alone Reign in christ. Let us say with Bernard, My merit is the lords mercy.
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Let me have no merit, that will exclude grace:
Let me have no merit, that will exclude grace:
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and, saith hee, there is no place for grace to enter in, when merit hath taken up all the roome before it comes.
and, Says he, there is no place for grace to enter in, when merit hath taken up all the room before it comes.
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Therefore that is no right end. Thirdly, there is a third end that some propound of doing good;
Therefore that is no right end. Thirdly, there is a third end that Some propound of doing good;
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that is, glory from men Vaine men seek vain-glory.
that is, glory from men Vain men seek vainglory.
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Thus did the Pharisees, they would doe a great deale of good, but they would doe it so that they might be seen of men to doe it.
Thus did the Pharisees, they would do a great deal of good, but they would do it so that they might be seen of men to do it.
av vdd dt np2, pns32 vmd vdi dt j n1 pp-f j, cc-acp pns32 vmd vdi pn31 av cst pns32 vmd vbi vvn pp-f n2 pc-acp vdi pn31.
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And indeed, it is lawfull for men to be seen to doe good, and our Lord would have us so to doe good, that wee may be seen of men to doe it, to let our light so shine before men, that they may see our good works,
And indeed, it is lawful for men to be seen to do good, and our Lord would have us so to do good, that we may be seen of men to do it, to let our Light so shine before men, that they may see our good works,
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and glorifie our Father which is in heaven. If you be afraid of Spectators, you shall have no Imitators.and Glorify our Father which is in heaven. If you be afraid of Spectators, you shall have no Imitators.
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If there be none to see you, there will be none to follow you.
If there be none to see you, there will be none to follow you.
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It is lawfull for a man to be seen to doe good, but men must not doe good to be seen;
It is lawful for a man to be seen to do good, but men must not do good to be seen;
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for then they shall have their reward of men, they shall have none of their Father, God.
for then they shall have their reward of men, they shall have none of their Father, God.
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There belong two things to every good work: There is the Glory of the work. There is the Reward of the work.
There belong two things to every good work: There is the Glory of the work. There is the Reward of the work.
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The reward, God is pleased out of his free mercy to us in Christ to allow us that;
The reward, God is pleased out of his free mercy to us in christ to allow us that;
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hee allowes us the reward, but not the glory of the work;
he allows us the reward, but not the glory of the work;
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that must be his owne, and hee will not give that to another, as hee saith.
that must be his own, and he will not give that to Another, as he Says.
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If we deprive God of the one, we must look that God should keep us from the other:
If we deprive God of the one, we must look that God should keep us from the other:
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If wee keep from him the glory of the work, God will keep us from the reward of it.
If we keep from him the glory of the work, God will keep us from the reward of it.
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These are ill ends of good works.
These Are ill ends of good works.
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We must not do them to satisfie the iustice of God for sin, or with opinion of meriting eternall blisse,
We must not do them to satisfy the Justice of God for since, or with opinion of meriting Eternal bliss,
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or to be seen of men to doe them. What is the end then of good works?
or to be seen of men to do them. What is the end then of good works?
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Briefly, in one word, The end of all good works is the glory of God, in the good of our brethren.
Briefly, in one word, The end of all good works is the glory of God, in the good of our brothers.
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And Gods glory is such a thing, as we are born to that end, to set forth the glory of God.
And God's glory is such a thing, as we Are born to that end, to Set forth the glory of God.
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As the Grace of God is our Alpha, so the Glory of God must be our Omega.
As the Grace of God is our Alpha, so the Glory of God must be our Omega.
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As the Grace of God is the beginning from whence all things come, so the Glory of God must be the end, to which all things must be referred:
As the Grace of God is the beginning from whence all things come, so the Glory of God must be the end, to which all things must be referred:
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Of him, and through him, are all things; to him be glory for ever and ever. Of him, and through him, Are all things; to him be glory for ever and ever.
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And we cannot bring greater glory to God, and his holy Truth and Religion that we professe, then by doing good works.
And we cannot bring greater glory to God, and his holy Truth and Religion that we profess, then by doing good works.
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When men see our good works, and see how pitifull and tender-hearted we be, what bowels of compassion we have to our poore afflicted brethren, they cannot chuse but glorifie God,
When men see our good works, and see how pitiful and tender-hearted we be, what bowels of compassion we have to our poor afflicted brothers, they cannot choose but Glorify God,
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and acknowledge and say, Surely this is the seed that God hath blessed, Isai. 61. 9. So much concerning the first Rule that I give you.
and acknowledge and say, Surely this is the seed that God hath blessed, Isaiah 61. 9. So much Concerning the First Rule that I give you.
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Would you make your beneficence and good works that you doe toward your poore visited brethren, pleasing and acceptable to God? doe them to a right end, to Gods glory, and your brethrens good.
Would you make your beneficence and good works that you do towards your poor visited brothers, pleasing and acceptable to God? do them to a right end, to God's glory, and your Brothers' good.
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I come to a second Rule;
I come to a second Rule;
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the former was about the End, the second is about the Fountaine, from whence our good works must flow.
the former was about the End, the second is about the Fountain, from whence our good works must flow.
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And what is that? Compassion.
And what is that? Compassion.
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If we will make our good works pleasing and acceptable to God, they must flow out of a pitifull heart.
If we will make our good works pleasing and acceptable to God, they must flow out of a pitiful heart.
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If you instruct an ignorant man, which is a good work, it must be out of pity of his ignorance;
If you instruct an ignorant man, which is a good work, it must be out of pity of his ignorance;
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if you feed a hungry man, it must be out of pity of his misery.
if you feed a hungry man, it must be out of pity of his misery.
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The distribution of our goods to the poore, is accounted a work of charity, and so it is a great work of charity;
The distribution of our goods to the poor, is accounted a work of charity, and so it is a great work of charity;
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if a man should doe as Zacheus made an offer, give halfe his goods to the poore,
if a man should do as Zacchaeus made an offer, give half his goods to the poor,
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and if I have wronged any man, I will restore it foure-fold, you would account that a great work of charity;and if I have wronged any man, I will restore it fourfold, you would account that a great work of charity;
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but suppose a man should give all his goods to the poore, you would say that were a transcendent work of charity; and it is true indeed:
but suppose a man should give all his goods to the poor, you would say that were a transcendent work of charity; and it is true indeed:
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Yet see, a man may do even this transcendent work of charity, and have no charity.
Yet see, a man may do even this transcendent work of charity, and have no charity.
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For, mark the Apostles speech, 1 Cor. 13. 3. If (saith the Apostle) I should give all my goods to the poore, and have no charity:
For, mark the Apostles speech, 1 Cor. 13. 3. If (Says the Apostle) I should give all my goods to the poor, and have no charity:
p-acp, vvb dt n2 n1, crd np1 crd crd cs (vvz dt n1) pns11 vmd vvi d po11 n2-j p-acp dt j, cc vhb dx n1:
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See, a man may give all that ever he hath to the poore, and yet have no charity;
See, a man may give all that ever he hath to the poor, and yet have no charity;
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because that which hee gives comes not from a charitable, compassionate heart.
Because that which he gives comes not from a charitable, compassionate heart.
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Holy Iob doth not only tell of his works of charity, but hee tells out of what ground hee did those works of charity, out of what fountaine those works of charity flowed;
Holy Job does not only tell of his works of charity, but he tells out of what ground he did those works of charity, out of what fountain those works of charity flowed;
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and what was that? His compassion:
and what was that? His compassion:
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Did not I weep for them that were in misery? was not my soule grieved for the poore? Iob 30. 25. The works that a man doth,Did not I weep for them that were in misery? was not my soul grieved for the poor? Job 30. 25. The works that a man does,
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if hee will make them a pleasing and acceptable sacrifice to God, they must come out of a fellow-feeling of his brethrens necessities.
if he will make them a pleasing and acceptable sacrifice to God, they must come out of a fellow-feeling of his Brothers' necessities.
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It is said of our blessed Saviour in the Scriptures, He went about doing good. It is true, he did;
It is said of our blessed Saviour in the Scriptures, He went about doing good. It is true, he did;
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his whole life was nothing else but a going about, doing good.
his Whole life was nothing Else but a going about, doing good.
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And be pleased to mark what you read again in the Gospel, you shall find that some of our Lords works that hee did, were works of charity;
And be pleased to mark what you read again in the Gospel, you shall find that Some of our lords works that he did, were works of charity;
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and that he did, he did it out of compassion;
and that he did, he did it out of compassion;
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and the Scripture notes it to us, that it was out of compassion he did it.
and the Scripture notes it to us, that it was out of compassion he did it.
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Let me shew some for example.
Let me show Some for Exampl.
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Our blessed Lord cleansed Lepers, and it was out of very compassion to them that hee cleansed them, the Scripture observes it so, Iesus had compassion on them,
Our blessed Lord cleansed Lepers, and it was out of very compassion to them that he cleansed them, the Scripture observes it so, Iesus had compassion on them,
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and said, I will, be thou cleane, Mark. 1. 41. In another place wee find, they brought many sick to Christ,and said, I will, be thou clean, Mark. 1. 41. In Another place we find, they brought many sick to christ,
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and our Lord laid his hands on them, and healed them all; and it was out of compassion that hee healed them, Hee had compassion on them,
and our Lord laid his hands on them, and healed them all; and it was out of compassion that he healed them, He had compassion on them,
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and healed their sick, Mat. 14. 14. In another place, you know the miracle that our Lord wrought, he fed foure thousand men, besides women and children,and healed their sick, Mathew 14. 14. In Another place, you know the miracle that our Lord wrought, he fed foure thousand men, beside women and children,
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and with a few barley leaves and fishes;
and with a few Barley leaves and Fish;
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yet it was out of compassion, so hee tells his Disciples, I have compassion on the multitude, they have been with me three dayes fasting, Mat. 15. 32. Againe, in another place, our blessed Saviour touched the eyes of the two blind men,
yet it was out of compassion, so he tells his Disciples, I have compassion on the multitude, they have been with me three days fasting, Mathew 15. 32. Again, in Another place, our blessed Saviour touched the eyes of the two blind men,
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and they received their sight, and followed him:
and they received their sighed, and followed him:
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and it was out of very compassion that he touched them, himself was touched with compassion, before he touched their eyes;
and it was out of very compassion that he touched them, himself was touched with compassion, before he touched their eyes;
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So Iesus had compassion on them, and touched their eyes, Mat. 20. ult. I will alledge no more places but one:So Iesus had compassion on them, and touched their eyes, Mathew 20. ult. I will allege no more places but one:
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You find that our blessed Saviour raised a young man at Naim, that was dead, and carrying to buriall;
You find that our blessed Saviour raised a young man At Nain, that was dead, and carrying to burial;
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hee touched the coffin, and raised him again to life; and it was out of compassion;
he touched the coffin, and raised him again to life; and it was out of compassion;
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not to the young man, for it may be his estate was happy; but to his mother:
not to the young man, for it may be his estate was happy; but to his mother:
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the Scripture gives the reason, shee was a widow; and the name Widow, is a name of compassion;
the Scripture gives the reason, she was a widow; and the name Widow, is a name of compassion;
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therefore out of compassion hee saith, Weep not: and hee touched the coffin, and restored her sonne to life, Luke 7. 13. I could alledge many places more, but these shall suffice.
Therefore out of compassion he Says, Weep not: and he touched the coffin, and restored her son to life, Lycia 7. 13. I could allege many places more, but these shall suffice.
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Mark, I pray, onely a phrase of Scripture you shall find Isai. 58. 10. If (saith the Prophet there) thou shalt draw out thy soule to the hungry;
Mark, I pray, only a phrase of Scripture you shall find Isaiah 58. 10. If (Says the Prophet there) thou shalt draw out thy soul to the hungry;
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he saith not, If thou shalt draw out thy purse, though that be somewhat, or draw thy meat out of thy cupboard,
he Says not, If thou shalt draw out thy purse, though that be somewhat, or draw thy meat out of thy cupboard,
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or thy garments out of thy presse, and give to a poore wretch; but, If thou shalt draw out thy soule.
or thy garments out of thy press, and give to a poor wretch; but, If thou shalt draw out thy soul.
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The soule must be drawn out first;
The soul must be drawn out First;
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and if a man can once draw out his soule to a poore wretch, it will make him draw out his purse, if hee have it;
and if a man can once draw out his soul to a poor wretch, it will make him draw out his purse, if he have it;
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he cannot but draw out his purse, if hee have drawn out his soule.
he cannot but draw out his purse, if he have drawn out his soul.
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Therefore saith Iohn, 1 Ioh. 3. 17. If a man (saith hee) hath this worlds goods, and shall shut up the bowels of compassion upon men;
Therefore Says John, 1 John 3. 17. If a man (Says he) hath this world's goods, and shall shut up the bowels of compassion upon men;
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hee doth not say, If hee shut his purse;
he does not say, If he shut his purse;
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but, if hee shut up the bowels of compassion upon them, how dwelleth the love of God in him?
but, if he shut up the bowels of compassion upon them, how dwells the love of God in him?
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And while I name the bowels of compassion, let me tell you, that word where it is said that Christ was moved with compassion, the Greek is, NONLATINALPHABET, wee cannot expresse it in English;
And while I name the bowels of compassion, let me tell you, that word where it is said that christ was moved with compassion, the Greek is,, we cannot express it in English;
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it is a name from bowels, he was moved in his bowels:
it is a name from bowels, he was moved in his bowels:
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That compassion in Christ, and that that hee would have us to shew to our brethren, it is from the bowels.
That compassion in christ, and that that he would have us to show to our brothers, it is from the bowels.
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Therefore Mr. Beza translates the word, (he knowes not how to expresse it in one word, it must be an inward motion) I think wee call it, the yerning of the bowels; the bowels must yerne in us.
Therefore Mr. Beza translates the word, (he knows not how to express it in one word, it must be an inward motion) I think we call it, the yearning of the bowels; the bowels must yearn in us.
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When wee see poore miserable wretches, wee must not onely relieve them, but this reliefe must be done out of pity and compassion,
When we see poor miserable wretches, we must not only relieve them, but this relief must be done out of pity and compassion,
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and tendernesse of heart to their misery.
and tenderness of heart to their misery.
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If we would have our sacrifice of beneficence acceptable and pleasing to God, there are two things in beneficence, in doing good, the inward affection of the heart,
If we would have our sacrifice of beneficence acceptable and pleasing to God, there Are two things in beneficence, in doing good, the inward affection of the heart,
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and the outward act of the hand; they should not be parted, they should goe together:
and the outward act of the hand; they should not be parted, they should go together:
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Not only the inward affection of the heart, but the outward act of the hand;
Not only the inward affection of the heart, but the outward act of the hand;
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nor only the outward act of the hand, but it must proceed from the inward affection of the heart.
nor only the outward act of the hand, but it must proceed from the inward affection of the heart.
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But thus much, I can tell you one case, wherein God accepts the inward affection, without the outward act of the hand:
But thus much, I can tell you one case, wherein God accepts the inward affection, without the outward act of the hand:
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Sometimes God enables not a man to give a gift, then hee accepts of the good affection,
Sometime God enables not a man to give a gift, then he accepts of the good affection,
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and a pitifull heart to our brethren.
and a pitiful heart to our brothers.
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Where God doth not find an ability to performe, there he accepts of a willing, loving, tender, charitable heart to our brethren;
Where God does not find an ability to perform, there he accepts of a willing, loving, tender, charitable heart to our brothers;
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hee accepts of the inward affection to our brethren.
he accepts of the inward affection to our brothers.
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I can tell you, I say, this case, wherein God accepts of the inward affection, without the outward action;
I can tell you, I say, this case, wherein God accepts of the inward affection, without the outward actium;
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but I cannot tell you any case, wherein God ever accepts of the outward action, without the inward affection.
but I cannot tell you any case, wherein God ever accepts of the outward actium, without the inward affection.
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The outward act of the hand, it may be, may be more acceptable to the man that stands in need, and receives;
The outward act of the hand, it may be, may be more acceptable to the man that Stands in need, and receives;
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but the inward affection is that that makes it a sacrifice pleasing and acceptable to God. That is my second Rule.
but the inward affection is that that makes it a sacrifice pleasing and acceptable to God. That is my second Rule.
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I come to the third and fourth; I will but touch them briefly. The third Rule is about the matter and substance of good works;
I come to the third and fourth; I will but touch them briefly. The third Rule is about the matter and substance of good works;
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Good works must be done with that which is our owne:
Good works must be done with that which is our own:
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It is a sacrifice wee find here, and wee must not offer in sacrifice to God, that which is not ours.
It is a sacrifice we find Here, and we must not offer in sacrifice to God, that which is not ours.
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In 1 Chron. 21. 24. David comes to Araunah the Iebusite, to buy the threshing-floore, to make an Altar there to God,
In 1 Chronicles 21. 24. David comes to Araunah the Iebusite, to buy the Threshing-floor, to make an Altar there to God,
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and Araunah bountifully offers him, Nay, my lord, you shall not buy it of me, I will give my lord this,
and Araunah bountifully offers him, Nay, my lord, you shall not buy it of me, I will give my lord this,
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and my bullocks for a burnt-offering, and I will give my threshing instruments to burne the offering with,
and my bullocks for a Burnt-offering, and I will give my threshing Instruments to burn the offering with,
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and I will give wheat for a meat-offering; I will give all, I will give, saith hee.
and I will give wheat for a Meat offering; I will give all, I will give, Says he.
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No, saith David, I will take nothing of gift, I will not offer to God any thing that cost me nothing;
No, Says David, I will take nothing of gift, I will not offer to God any thing that cost me nothing;
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nay, if it cost me nothing, I will not offer it to God;
nay, if it cost me nothing, I will not offer it to God;
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but I will buy it at a price, and then I will offer it to God.
but I will buy it At a price, and then I will offer it to God.
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We may not offer to God that that cost us nothing, but that that cost us labour,
We may not offer to God that that cost us nothing, but that that cost us labour,
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and industry, and the sweat of our brows;
and industry, and the sweat of our brows;
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that that we have gotten by hard labour and paines in our calling, let that come,
that that we have got by hard labour and pains in our calling, let that come,
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and it is welcome to God. God cannot be pleased with a mocking sacrifice.
and it is welcome to God. God cannot be pleased with a mocking sacrifice.
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I pray, who would be contented to be mocked? The son of Syrach, Ecclus. 34. 18. hee tells us, that he that offers an unrighteous sacrifice, of unrighteous goods, hee offers a mocking sacrifice to God:
I pray, who would be contented to be mocked? The son of Sirach, Ecclus 34. 18. he tells us, that he that offers an unrighteous sacrifice, of unrighteous goods, he offers a mocking sacrifice to God:
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It is a mocking sacrifice, and will God be pleased to be mocked? why, our selves would not, saith Gregory. Whatsoever in our sacrifice that we offer to God is ill gotten, it is so farre from appeasing the wrath of God, that it provokes him much more.
It is a mocking sacrifice, and will God be pleased to be mocked? why, our selves would not, Says Gregory. Whatsoever in our sacrifice that we offer to God is ill got, it is so Far from appeasing the wrath of God, that it provokes him much more.
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It is a thing somewhat observable, that in the Scripture our almes-deeds are called righteousnesse, our beneficence is called righteousnesse in many places in Scripture;
It is a thing somewhat observable, that in the Scripture our almsdeeds Are called righteousness, our beneficence is called righteousness in many places in Scripture;
pn31 vbz dt n1 av j, cst p-acp dt n1 po12 n2 vbr vvn n1, po12 n1 vbz vvn n1 p-acp d n2 p-acp n1;
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The good man is mercifull and lendeth, &c. He scattereth abroad, and gives to the poore; his righteousnesse endureth for ever: that is, his almes-deeds.The good man is merciful and dares, etc. He Scattereth abroad, and gives to the poor; his righteousness Endureth for ever: that is, his almsdeeds.
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Psal. 112. 9. And the Apostle prayes for the Corinthians, that God would please to increase the fruits of their righteousnesse, 2 Cor. 9. 10. that is, their beneficence; beneficence is called righteousnesse.Psalm 112. 9. And the Apostle prays for the Corinthians, that God would please to increase the fruits of their righteousness, 2 Cor. 9. 10. that is, their beneficence; beneficence is called righteousness.
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And that which we read in Mat. 6. 1. Take heed that you doe not your almes before men, the vulgar Latine reads at, Take heed that you doe not doe your righteousnesse before men.
And that which we read in Mathew 6. 1. Take heed that you do not your alms before men, the Vulgar Latin reads At, Take heed that you do not do your righteousness before men.
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Master Beza reads it so too;
Master Beza reads it so too;
n1 np1 vvz pn31 av av;
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and hee saith with all, that in two of the ancientest Greek copies that hee hath, it is so.
and he Says with all, that in two of the Ancientest Greek copies that he hath, it is so.
cc pns31 vvz p-acp d, cst p-acp crd pp-f dt js jp n2 cst pns31 vhz, pn31 vbz av.
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The Syriack Interpreter reads it so too, Take heed that you doe not your righteousnesse before men.
The Syriac Interpreter reads it so too, Take heed that you do not your righteousness before men.
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Nay, I shall tell you more, that Christ hee looked in on them that put or cast money in the Treasury:
Nay, I shall tell you more, that christ he looked in on them that put or cast money in the Treasury:
uh, pns11 vmb vvi pn22 av-dc, cst np1 pns31 vvd p-acp p-acp pno32 cst vvd cc vvd n1 p-acp dt n1:
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Now what was that? It was a chest at the doore, (as your poore mens box) in which they were wont to cast money,
Now what was that? It was a chest At the door, (as your poor men's box) in which they were wont to cast money,
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as they passed by out of the Temple: And this the Hebrewes called, The chest of righteousnesse;
as they passed by out of the Temple: And this the Hebrews called, The chest of righteousness;
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not the chest of mercy, or of charity, but of righteousnesse. Why should our almes-deeds be called righteousnesse?
not the chest of mercy, or of charity, but of righteousness. Why should our almsdeeds be called righteousness?
xx dt n1 pp-f n1, cc pp-f n1, cc-acp pp-f n1. q-crq vmd po12 n2 vbb vvn n1?
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I could give you many reasons, but let this suffice now at this time, Because God would have that to be righteously brought in, that is charitably laid out:
I could give you many Reasons, but let this suffice now At this time, Because God would have that to be righteously brought in, that is charitably laid out:
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we must lay nothing charitably out, but that which is first righteously brought in: that must be laid out to good uses, that is gotten by good meanes;
we must lay nothing charitably out, but that which is First righteously brought in: that must be laid out to good uses, that is got by good means;
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let it be righteously gotten, and then it will be a sacrifice pleasing and acceptable to God. That is my third Rule:
let it be righteously got, and then it will be a sacrifice pleasing and acceptable to God. That is my third Rule:
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It must be our owne that we give.
It must be our own that we give.
pn31 vmb vbi po12 d cst pns12 vvb.
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The fourth and last Rule, that I will but name to you, is this, about the manner, that it must be done cheerfully.
The fourth and last Rule, that I will but name to you, is this, about the manner, that it must be done cheerfully.
dt ord cc ord n1, cst pns11 vmb cc-acp vvi p-acp pn22, vbz d, p-acp dt n1, cst pn31 vmb vbi vdn av-j.
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The first Rule was about the End, It must be done to a good end. The second Rule was about the Fountaine whence it must flow, A pitifull heart.
The First Rule was about the End, It must be done to a good end. The second Rule was about the Fountain whence it must flow, A pitiful heart.
dt ord n1 vbds p-acp dt vvb, pn31 vmb vbi vdn p-acp dt j n1. dt ord n1 vbds p-acp dt n1 c-crq pn31 vmb vvi, dt j n1.
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The third Rule was about the Matter or Substance, It must be our owne. The last Rule is about the Manner, It must bee done with alacrity and cheerfulnesse.
The third Rule was about the Matter or Substance, It must be our own. The last Rule is about the Manner, It must be done with alacrity and cheerfulness.
dt ord n1 vbds p-acp dt n1 cc n1, pn31 vmb vbi po12 d. dt ord n1 vbz p-acp dt n1, pn31 vmb vbi vdn p-acp n1 cc n1.
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And this cheerfulnesse must appeare, first, in the countenance: A man must not give with an angry, unwilling countenance.
And this cheerfulness must appear, First, in the countenance: A man must not give with an angry, unwilling countenance.
cc d n1 vmb vvi, ord, p-acp dt n1: dt n1 vmb xx vvi p-acp dt j, j n1.
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Then it must appeare in the words of a man; for a man may peradventure undoe a good work, with ill words;
Then it must appear in the words of a man; for a man may Peradventure undo a good work, with ill words;
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hee may bring a blemish on a good work, with ill words. Fair words are as an honey-comb, sweetnesse to the soule, and health to the bones.
he may bring a blemish on a good work, with ill words. Fair words Are as an honeycomb, sweetness to the soul, and health to the bones.
pns31 vmb vvi dt n1 p-acp dt j n1, p-acp j-jn n2. j n2 vbr p-acp dt n1, n1 p-acp dt n1, cc n1 p-acp dt n2.
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As there must be compassion and bowels, so there must be grace and favour in the lips.
As there must be compassion and bowels, so there must be grace and favour in the lips.
c-acp a-acp vmb vbi n1 cc n2, av pc-acp vmb vbi n1 cc n1 p-acp dt n2.
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A good word sometimes may doe more good then a good deed, to cheere and comfort a poore soule, and revive it.
A good word sometime may do more good then a good deed, to cheer and Comfort a poor soul, and revive it.
dt j n1 av vmb vdi av-dc j cs dt j n1, pc-acp vvi cc vvi dt j n1, cc vvi pn31.
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Thirdly our cheerfulnesse must be shevved by our speedy giving; hee gives tvvice, that gives quickly;
Thirdly our cheerfulness must be showed by our speedy giving; he gives twice, that gives quickly;
ord po12 n1 vmb vbi vvn p-acp po12 j vvg; pns31 vvz av, cst vvz av-j;
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and a man blemisheth his good vvork, that delayes it.
and a man blemisheth his good work, that delays it.
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There is so much taken from the vvorth of every vvork, by hovv much it sticks longer in the fingers of him that doth it.
There is so much taken from the worth of every work, by how much it sticks longer in the fingers of him that does it.
pc-acp vbz av av-d vvn p-acp dt j pp-f d n1, p-acp c-crq av-d pn31 vvz jc p-acp dt n2 pp-f pno31 cst vdz pn31.
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Novv you see, brethren, hovv you may make good vvorks pleasing and acceptable to God: Your persons must be first in Christ.
Now you see, brothers, how you may make good works pleasing and acceptable to God: Your Persons must be First in christ.
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Then, you must have a good End;
Then, you must have a good End;
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you must not propound to your selves, to make satisfaction to divine iustice, or to merit eternall blisse,
you must not propound to your selves, to make satisfaction to divine Justice, or to merit Eternal bliss,
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or to think thereby to be seen of men, for vain-glory and popularity; but your end must be Gods glory, and your brethrens good.
or to think thereby to be seen of men, for vainglory and popularity; but your end must be God's glory, and your Brothers' good.
cc pc-acp vvi av pc-acp vbi vvn pp-f n2, p-acp n1 cc n1; cc-acp po22 n1 vmb vbi npg1 n1, cc po22 ng2 j.
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And then, this must flow out of a pitifull heart, Pro. 14. 21. Hee that hath pity on the poore, blessed is hee.
And then, this must flow out of a pitiful heart, Pro 14. 21. He that hath pity on the poor, blessed is he.
cc av, d vmb vvi av pp-f dt j n1, np1 crd crd pns31 cst vhz n1 p-acp dt j, j-vvn vbz pns31.
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Hee saith not, He that gives to the poore; yet he would not have it a barren, fruitlesse pity;
He Says not, He that gives to the poor; yet he would not have it a barren, fruitless pity;
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but the meaning is this, Hee that pities the poore, and gives out of pity, blessed is he.
but the meaning is this, He that pities the poor, and gives out of pity, blessed is he.
cc-acp dt n1 vbz d, pns31 cst vvz dt j, cc vvz av pp-f n1, j-vvn vbz pns31.
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Then again, it must be your owne that you give; it must not be a burnt-offering of goods gotten by rapine, and by ill meanes.
Then again, it must be your own that you give; it must not be a Burnt-offering of goods got by rapine, and by ill means.
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Then lastly, it must be done with cheerfulnesse; cheerfulnesse shewed in the countenance, in words, in speedinesse and readinesse to give.
Then lastly, it must be done with cheerfulness; cheerfulness showed in the countenance, in words, in speediness and readiness to give.
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If it be thus, then it is a sacrifice acceptable to God. Nay, I will goe further, God will reward such a sacrifice as this;
If it be thus, then it is a sacrifice acceptable to God. Nay, I will go further, God will reward such a sacrifice as this;
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you shall be sure of a reward at the hand of God:
you shall be sure of a reward At the hand of God:
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Though not for the merit of the work, (away with merit, talk not of that) yet you shall have a reward, through the free mercy of God in Christ.
Though not for the merit of the work, (away with merit, talk not of that) yet you shall have a reward, through the free mercy of God in christ.
cs xx p-acp dt n1 pp-f dt n1, (av p-acp n1, vvb xx pp-f d) av pn22 vmb vhi dt n1, p-acp dt j n1 pp-f np1 p-acp np1.
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That is lost, you say, that is bestowed on an unthankfull person;
That is lost, you say, that is bestowed on an unthankful person;
cst vbz vvn, pn22 vvb, cst vbz vvn p-acp dt j n1;
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but, as Luther saith, if a man will not doe good unlesse he can find a thankfull man, let him look another world to doe it in, this is not a world for him;
but, as Luther Says, if a man will not do good unless he can find a thankful man, let him look Another world to do it in, this is not a world for him;
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if one of ten give thanks, it is enough: it was so with Christ, one Leper comes of ten;
if one of ten give thanks, it is enough: it was so with christ, one Leper comes of ten;
cs pi pp-f crd vvi n2, pn31 vbz av-d: pn31 vbds av p-acp np1, crd n1 vvz pp-f crd;
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but yet though men prove unthankfull, they will not seeme to requite; though men forget, yet our good God will not forget.
but yet though men prove unthankful, they will not seem to requite; though men forget, yet our good God will not forget.
cc-acp av c-acp n2 vvb j, pns32 vmb xx vvi pc-acp vvi; cs n2 vvb, av po12 j np1 vmb xx vvi.
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Hark what saith the Prophet, Mal. 3. 10. Bring yee all the tithes into the store-house, that there may be meat in mine house;
Hark what Says the Prophet, Malachi 3. 10. Bring ye all the Tithes into the storehouse, that there may be meat in mine house;
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meat for the reliefe of the Levites, and so for the poore; for there went part that way too;
meat for the relief of the Levites, and so for the poor; for there went part that Way too;
n1 p-acp dt n1 pp-f dt np2, cc av p-acp dt j; c-acp a-acp vvd n1 cst n1 av;
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that there may be meat in mine house, and try me now herewith, saith the Lord of Hosts, that there may be meat in mine house, and try me now herewith, Says the Lord of Hosts,
cst a-acp vmb vbi n1 p-acp po11 n1, cc vvb pno11 av av, vvz dt n1 pp-f n2,
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if I will not open you the windowes of heaven, and poure you out a blessing from thence. Try me:if I will not open you the windows of heaven, and pour you out a blessing from thence. Try me:
cs pns11 vmb xx vvi pn22 dt n2 pp-f n1, cc vvb pn22 av dt n1 p-acp av. vvb pno11:
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Beloved brethren, you have tried many men, and you have made ventures, some perhaps to the furthest parts of the world;
beloved brothers, you have tried many men, and you have made ventures, Some perhaps to the furthest parts of the world;
j-vvn n2, pn22 vhb vvn d n2, cc pn22 vhb vvn n2, d av p-acp dt js n2 pp-f dt n1;
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some have made ventures in this Kingdome;
Some have made ventures in this Kingdom;
d vhb vvn n2 p-acp d n1;
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and you dare trust this man and that man with your estates and goods, and it may be some have cozened you of a great deale;
and you Dare trust this man and that man with your estates and goods, and it may be Some have cozened you of a great deal;
cc pn22 vvb vvi d n1 cc d n1 p-acp po22 n2 cc n2-j, cc pn31 vmb vbi d vhb vvn pn22 pp-f dt j n1;
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this may be lost, Man is deceitfull on the weights, lighter then vanity it selfe; but trust God with somewhat, venture somewhat to heaven:
this may be lost, Man is deceitful on the weights, lighter then vanity it self; but trust God with somewhat, venture somewhat to heaven:
d vmb vbi vvn, n1 vbz j p-acp dt n2, jc cs n1 pn31 n1; p-acp vvb np1 p-acp av, vvb av p-acp n1:
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you venture in giving to the poore, you make it a hazard;
you venture in giving to the poor, you make it a hazard;
pn22 vvb p-acp vvg p-acp dt j, pn22 vvb pn31 dt n1;
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but you never make so safe a return of any commodity in the world, as that that you give to your brethren.
but you never make so safe a return of any commodity in the world, as that that you give to your brothers.
cc-acp pn22 av-x vvi av j dt n1 pp-f d n1 p-acp dt n1, c-acp d cst pn22 vvb p-acp po22 n2.
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Riches we call the muck of the world, I would we did account it so as we call it, the muck of the world.
Riches we call the muck of the world, I would we did account it so as we call it, the muck of the world.
n2 pns12 vvb dt n1 pp-f dt n1, pns11 vmd pns12 vdd vvi pn31 av c-acp pns12 vvb pn31, dt n1 pp-f dt n1.
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May I give you a simile from your selves;
May I give you a simile from your selves;
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A heap of muck as it lies in the yard it doth no good, but carry it abroad into your pasture fields,
A heap of muck as it lies in the yard it does no good, but carry it abroad into your pasture fields,
dt n1 pp-f n1 c-acp pn31 vvz p-acp dt n1 pn31 vdz av-dx j, cc-acp vvb pn31 av p-acp po22 n1 n2,
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and spread it, and you find the benefit of it:
and spread it, and you find the benefit of it:
cc vvd pn31, cc pn22 vvb dt n1 pp-f pn31:
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Thus it is, as long as your money and your goods lie heaped with you, it doth no good;
Thus it is, as long as your money and your goods lie heaped with you, it does no good;
av pn31 vbz, c-acp av-j c-acp po22 n1 cc po22 n2-j vvi vvn p-acp pn22, pn31 vdz av-dx j;
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carry it abroad and disperse it, as the Scripture saith, Hee hath dispersed and given to the poore, Psal. 112. it is taken from dung spread in the field;
carry it abroad and disperse it, as the Scripture Says, He hath dispersed and given to the poor, Psalm 112. it is taken from dung spread in the field;
vvb pn31 av cc vvi pn31, c-acp dt n1 vvz, pns31 vhz vvn cc vvn p-acp dt j, np1 crd pn31 vbz vvn p-acp n1 vvn p-acp dt n1;
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lay it out upon your poor brethren, and look for an increase;
lay it out upon your poor brothers, and look for an increase;
vvb pn31 av p-acp po22 j n2, cc vvb p-acp dt n1;
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if you have it not in this life, assure your selves you shall have it in the life to come;
if you have it not in this life, assure your selves you shall have it in the life to come;
cs pn22 vhb pn31 xx p-acp d n1, vvb po22 n2 pn22 vmb vhi pn31 p-acp dt n1 pc-acp vvi;
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if you have it not in outward blessings, you shall be enriched in grace here, and in glory hereafter.
if you have it not in outward blessings, you shall be enriched in grace Here, and in glory hereafter.
cs pn22 vhb pn31 xx p-acp j n2, pn22 vmb vbi vvn p-acp n1 av, cc p-acp n1 av.
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To which the Lord bring you, for his sake that hath dearly purchased it for you, Iesus Christ the righteous. Amen. FINIS.
To which the Lord bring you, for his sake that hath dearly purchased it for you, Iesus christ the righteous. Amen. FINIS.
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A SERMON PREACHED at Pauls, Novem. 14th.
A SERMON PREACHED At Paul's, Novem 14th.
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Anno Dom. 1641. 2 CORINTH. 6. 8. By honour and dishonour, by evill report and good report, as deceivers and yet true.Anno Dom. 1641. 2 CORINTH. 6. 8. By honour and dishonour, by evil report and good report, as deceivers and yet true.
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THe words doe refer to the 4th.
THe words do refer to the 4th.
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verse, wherein the blessed Vessell of election, St. Paul, beginneth to shew, how hee and Timothy, and other faithfull Ministers of Jesus Christ, did approve themselves to be so, by exercise of patience, by purenesse, by knowledge, by long-suffering, by kindenesse, by the holy Ghost, by love unfeigned, by the Word of truth, by the power of God, by the armour of righteousnesse, on the right hand, and on the left;
verse, wherein the blessed Vessel of election, Saint Paul, begins to show, how he and Timothy, and other faithful Ministers of jesus christ, did approve themselves to be so, by exercise of patience, by pureness, by knowledge, by long-suffering, by kindness, by the holy Ghost, by love unfeigned, by the Word of truth, by the power of God, by the armour of righteousness, on the right hand, and on the left;
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and all this, when (as it is in the Text) they passed thorow honour and dishonour, evill report and good report, accounted to be deceivers when they were true.
and all this, when (as it is in the Text) they passed thorough honour and dishonour, evil report and good report, accounted to be deceivers when they were true.
cc d d, c-crq (c-acp pn31 vbz p-acp dt n1) pns32 vvd p-acp n1 cc n1, j-jn n1 cc j n1, vvn pc-acp vbi n2 c-crq pns32 vbdr j.
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In the handling of the words (wherein are three Antitheta's) I propound this course;
In the handling of the words (wherein Are three antithetas) I propound this course;
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I will first handle the Antitheta's themselves severally.
I will First handle the antithetas themselves severally.
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In the second place, I will shew how it is the lot of the best of Gods children to passe thorow every one of them.
In the second place, I will show how it is the lot of the best of God's children to pass thorough every one of them.
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And, in the third place, I shall shew that we shall then approve ourselves to be true Ministers of Jesus Christ (as Saint Paul doth here) when,
And, in the third place, I shall show that we shall then approve ourselves to be true Ministers of jesus christ (as Saint Paul does hear) when,
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as passing through honour and dishonour, evill report and good report, held to be deceivers when wee are yet true, wee doe notwithstanding keep the faith, hold our owne, fulfill our Ministery.
as passing through honour and dishonour, evil report and good report, held to be deceivers when we Are yet true, we do notwithstanding keep the faith, hold our own, fulfil our Ministry.
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HOnour, in Greek NONLATINALPHABET, is nothing else but a good opinion and estimation, which a man findeth among such as are wise, and virtuous, and religious;
HOnour, in Greek, is nothing Else but a good opinion and estimation, which a man finds among such as Are wise, and virtuous, and religious;
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upon the acknowledgement either of some good graces, wherewith God hath honoured him, or of some good virtuous actions, wherewith hee hath honoured God:
upon the acknowledgement either of Some good graces, wherewith God hath honoured him, or of Some good virtuous actions, wherewith he hath honoured God:
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And this honour is made knowne abroad, not onely by salutations and greetings in the Market-place, which was a piece of Honour wherewith the Pharisee was well pleased;
And this honour is made known abroad, not only by salutations and greetings in the Marketplace, which was a piece of Honour wherewith the Pharisee was well pleased;
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nor onely in Titles to be called Rabbi, Rabbi, which they also affected, but in the performance of God offices,
nor only in Titles to be called Rabbi, Rabbi, which they also affected, but in the performance of God Offices,
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and all due observances, together with rewards and presents, which are therefore called Honoraria, as given by way of honour. Thus the Queen of Sheba honoured Solomon with a present of an hundred and twenty talents of gold, beside precious stones,
and all due observances, together with rewards and presents, which Are Therefore called honoraria, as given by Way of honour. Thus the Queen of Sheba honoured Solomon with a present of an hundred and twenty Talents of gold, beside precious stones,
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and spices in great abundance, 1 King. 10. 10. Thus the men of Judah honoured Jehosophat with so many presents, that hee had riches and honour in abundance, 2 Chro. 17. 5. So the Wise-men, that came from the East, did their honour to Christ, not onely by falling downe and worshipping him,
and spices in great abundance, 1 King. 10. 10. Thus the men of Judah honoured Jehoshaphat with so many presents, that he had riches and honour in abundance, 2 Chro 17. 5. So the Wise men, that Come from the East, did their honour to christ, not only by falling down and worshipping him,
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but by opening their treasures, and presenting their gifts, Gold, Frankincense, and Myrrhe, Matt. 2. 11. Our Saint Paul had honour, and much honour, NONLATINALPHABET.
but by opening their treasures, and presenting their Gifts, Gold, Frankincense, and Myrrh, Matt. 2. 11. Our Saint Paul had honour, and much honour,.
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so saith Saint Luke, Acts 28. ver. 10. They honoured us with many honours, and laded us with such things as were necessary for our journey.
so Says Saint Lycia, Acts 28. ver. 10. They honoured us with many honours, and jaded us with such things as were necessary for our journey.
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And, to say no more, What is that double honour which the Elders are worthy of that rule well, 1 Timoth. 5. 17. but Reverence and Maintenance? If maintenance be taken away, reverence is soon lost;
And, to say no more, What is that double honour which the Elders Are worthy of that Rule well, 1 Timothy 5. 17. but reverence and Maintenance? If maintenance be taken away, Reverence is soon lost;
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who will give honour to the Minister, what ever worth be in his person, if ability and outward meanes be wanting? Solomon telleth us, that the wisedome of a poore man is despised,
who will give honour to the Minister, what ever worth be in his person, if ability and outward means be wanting? Solomon Telleth us, that the Wisdom of a poor man is despised,
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and his words are not heard, Ecclesiast. c. 9. ver. 16.and his words Are not herd, Ecclesiatest. c. 9. ver. 16.
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This honour, in what thing soever it is shewn, must be acknowledged a blessing of God bestowed upon his children,
This honour, in what thing soever it is shown, must be acknowledged a blessing of God bestowed upon his children,
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as a reward of former good services, and an encouragement to future. Thus was Abraham, though a stranger, honoured among the Hittites, as a Prince of God;
as a reward of former good services, and an encouragement to future. Thus was Abraham, though a stranger, honoured among the Hittites, as a Prince of God;
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and had a choyce given him of a Sepulchre, amongst the choycest of their Sepulchers, Genesis 23. Jehoida, that reverend High-Priest, lived in honour, and dyed as full of honour as of dayes, having been matched in Marriage with the Sister of the King, and buried in the City of David among the Kings:
and had a choice given him of a Sepulchre, among the Choicest of their Sepulchers, Genesis 23. Jehoida, that reverend High-Priest, lived in honour, and died as full of honour as of days, having been matched in Marriage with the Sister of the King, and buried in the city of David among the Kings:
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and this was because hee had done good in Israel towards God, and towards his house, 2 Chron. 24. ver. 16. But what doe I speak of such eminent Persons? Saint John Baptist in his Eremiticall retired course of life, wanted not his honour, not onely among the people, who held a common constant opinion of him, that he was a Prophet,
and this was Because he had done good in Israel towards God, and towards his house, 2 Chronicles 24. ver. 16. But what do I speak of such eminent Persons? Saint John Baptist in his Eremitical retired course of life, wanted not his honour, not only among the people, who held a Common constant opinion of him, that he was a Prophet,
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but even with Herod the King, who both feared him, and observed him, NONLATINALPHABET, because he was a just, and an holy man.
but even with Herod the King, who both feared him, and observed him,, Because he was a just, and an holy man.
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Goodnesse may command honour, when greatnesse must begge it. It is this honour which nourisheth Arts:
goodness may command honour, when greatness must beg it. It is this honour which Nourishes Arts:
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Learning would soone decay, if this honour were taken from it:
Learning would soon decay, if this honour were taken from it:
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This encourageth to virtuous actions, Virtutis uberrimum nutrimentum honos. It is this that putteth a man upon the greatest services:
This Encourageth to virtuous actions, Virtue uberrimum nutrimentum honos. It is this that putteth a man upon the greatest services:
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David durst adventure to fight with the Philistine, after hee had heard how the man should be honoured that slew him.David durst adventure to fight with the Philistine, After he had herd how the man should be honoured that slew him.
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There is no noble or generous spirit, but doth value honour at the highest rate: Interesse honoris est majus omni alio Interesse.
There is no noble or generous Spirit, but does valve honour At the highest rate: Interest Honoris est Majus omni Alio Interest.
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Wee reade of many, in Gentile Stories, as Ajax, Brutus, Antony, Cato Uticensis, and others, which have willingly rid themselves of life, to rid themselves of some dishonour: Did not Saul the like in holy Scripture,
we read of many, in Gentile Stories, as Ajax, Brutus, Antony, Cato Uticensis, and Others, which have willingly rid themselves of life, to rid themselves of Some dishonour: Did not Saul the like in holy Scripture,
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when hee fell upon his owne sword? Did not Sampson the like, when hee pulled the house upon his owne head,
when he fell upon his own sword? Did not Sampson the like, when he pulled the house upon his own head,
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and upon the heads of the Philistines, that had so dishonoured him? It troubled not Abimelech to thinke that hee should die, it troubled him (when, wretched man!
and upon the Heads of the philistines, that had so dishonoured him? It troubled not Abimelech to think that he should die, it troubled him (when, wretched man!
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hee should have thought of something else) to thinke that he should die so dishonourably, by the hand of a woman, Judg. 9. ver. 54. What hath caused so many duells,
he should have Thought of something Else) to think that he should die so dishonourably, by the hand of a woman, Judges 9. ver. 54. What hath caused so many duels,
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and mortall quarrells between noble and generous spirits, as that same too quick and sensible apprehension of some wrong done unto them in honour? Doe but looke upon examples of Gods children in Scriptures.
and Mortal quarrels between noble and generous spirits, as that same too quick and sensible apprehension of Some wrong done unto them in honour? Do but look upon Examples of God's children in Scriptures.
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You shall finde Elisha never so provoked, or so unable to dissemble his provocation, as when he was dishonoured, though it were by wanton and waggish children.
You shall find Elisha never so provoked, or so unable to dissemble his provocation, as when he was dishonoured, though it were by wanton and waggish children.
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Holy Job complaineth of nothing more than of that derision and scorn which he suffered from them, whose fathers he would have disdained to have set with the dogs of his flock;
Holy Job Complaineth of nothing more than of that derision and scorn which he suffered from them, whose Father's he would have disdained to have Set with the Dogs of his flock;
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they were men of no Name, viler than the earth, and yet these men abhorred him,
they were men of no Name, Viler than the earth, and yet these men abhorred him,
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and spared not to spit in his face, Job 30. Miserrimum est fuisse foelicem: hee telleth in the former Chapter, in what honour hee had lived;
and spared not to spit in his face, Job 30. Miserrimum est Fuisse foelicem: he Telleth in the former Chapter, in what honour he had lived;
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it went nearer therefore his heart, to be thus dishonoured. Wee never reade that good Nehemiah did use any imprecation against those sworne enemies of his, Sanballat and Tobijah the Ammonite,
it went nearer Therefore his heart, to be thus dishonoured. we never read that good Nehemiah did use any imprecation against those sworn enemies of his, Sanballat and Tobijah the Ammonite,
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but only upon their contumelious reproaches: Heare us, saith hee, for wee are despised, O our God:
but only upon their contumelious Reproaches: Hear us, Says he, for we Are despised, Oh our God:
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Turne their reproaches upon their owne head, and give them for a prey in the Land of captivity, Nehem. 4. ver. 4. Have mercy upon us, O Lord, cry the people.Turn their Reproaches upon their own head, and give them for a prey in the Land of captivity, Nehemiah 4. ver. 4. Have mercy upon us, Oh Lord, cry the people.
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And again, Have mercy upon us: Why? what ail they? Wee are exceedingly, say they, filled with contempt; our soul is exceedingly filled with the scorne of those that are at ease,
And again, Have mercy upon us: Why? what ail they? we Are exceedingly, say they, filled with contempt; our soul is exceedingly filled with the scorn of those that Are At ease,
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and with the contempt of the proud, Psal. 123. 3, 4. What need I, by more examples, shew you how Gods children doe complaine of dishonours? One of the bitterest ingredients in that Cup, which our crucified Lord did drink for us, was shame and dishonour; which did wring from him that complaint in the midst of his sufferings;and with the contempt of the proud, Psalm 123. 3, 4. What need I, by more Examples, show you how God's children do complain of dishonours? One of the Bitterest ingredients in that Cup, which our Crucified Lord did drink for us, was shame and dishonour; which did wring from him that complaint in the midst of his sufferings;
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Vermis ego & non homo, I am a worme and no man, a scorne of men, Vermis ego & non homo, I am a worm and no man, a scorn of men,
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and the out-cast of the people, Psal. 22. ver. 6. And, indeed, in that kind of death on the Crosse, it is a question whether the paine or shame is greater:and the outcast of the people, Psalm 22. ver. 6. And, indeed, in that kind of death on the Cross, it is a question whither the pain or shame is greater:
cc dt n1 pp-f dt n1, np1 crd fw-la. crd np1, av, p-acp d n1 pp-f n1 p-acp dt n1, pn31 vbz dt n1 cs dt n1 cc n1 vbz jc:
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but that glorious Author and finisher of our Faith, both endured the paine of the Crosse,
but that glorious Author and finisher of our Faith, both endured the pain of the Cross,
cc-acp cst j n1 cc n1 pp-f po12 n1, d vvd dt n1 pp-f dt n1,
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and despised the shame, and is now set downe at the right hand of the throne of God, Hebr. 12. 4. and,
and despised the shame, and is now Set down At the right hand of the throne of God, Hebrew 12. 4. and,
cc vvd dt n1, cc vbz av vvn a-acp p-acp dt j-jn n1 pp-f dt n1 pp-f np1, np1 crd crd cc,
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if wee desire to raigne with him, wee must be content to suffer with him,
if we desire to Reign with him, we must be content to suffer with him,
cs pns12 vvb pc-acp vvi p-acp pno31, pns12 vmb vbi j pc-acp vvi p-acp pno31,
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and learne to contemne that contempt that the world shall cast upon us in his cause:
and Learn to contemn that contempt that the world shall cast upon us in his cause:
cc vvb pc-acp vvi d n1 cst dt n1 vmb vvi p-acp pno12 p-acp po31 n1:
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hee was thus vile for us, and how vile soever wee are for him, wee are still to resolve with David, that wee will be yet more vile than so.
he was thus vile for us, and how vile soever we Are for him, we Are still to resolve with David, that we will be yet more vile than so.
pns31 vbds av j p-acp pno12, cc c-crq j av pns12 vbr p-acp pno31, pns12 vbr j pc-acp vvi p-acp np1, cst pns12 vmb vbi av av-dc j cs av.
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THe two next Antitheta are, good report, and evill report, NONLATINALPHABET, and NONLATINALPHABET. Bona fama, & Infamia. NONLATINALPHABET is first:
THe two next Antitheta Are, good report, and evil report,, and. Bona fama, & Infamia. is First:
dt crd ord j vbr, j n1, cc j-jn n1,, cc. fw-la fw-la, cc fw-la. vbz ord:
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but how irksome and odious that is to us, will best appeare, when I have first shewed unto you how precious and comfortable a good report is.
but how irksome and odious that is to us, will best appear, when I have First showed unto you how precious and comfortable a good report is.
cc-acp c-crq j cc j cst vbz p-acp pno12, vmb av-js vvi, c-crq pns11 vhb ord vvd p-acp pn22 c-crq j cc j dt j n1 vbz.
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But let me tell you first three things: First, we must not look for it from all men;
But let me tell you First three things: First, we must not look for it from all men;
cc-acp vvb pno11 vvi pn22 ord crd n2: ord, pns12 vmb xx vvi p-acp pn31 p-acp d n2;
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Woe unto you, saith our Lord, when all men speak well of you, Luke 6. ver. 26 It is enough if wee be well-reported of by the most; yea, it is enough,Woe unto you, Says our Lord, when all men speak well of you, Lycia 6. ver. 26 It is enough if we be well-reported of by the most; yea, it is enough,
n1 p-acp pn22, vvz po12 n1, c-crq d n2 vvb av pp-f pn22, av crd fw-la. crd pn31 vbz av-d cs pns12 vbb j pp-f p-acp dt ds; uh, pn31 vbz av-d,
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if, though wee be not of the most, it be by the best. Secondly, wee must not looke for it alwaies from the mouthes of men.
if, though we be not of the most, it be by the best. Secondly, we must not look for it always from the mouths of men.
cs, cs pns12 vbb xx pp-f dt av-ds, pn31 vbb p-acp dt av-js. ord, pns12 vmb xx vvi p-acp pn31 av p-acp dt n2 pp-f n2.
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Wee commend our selves, saith S. Paul, to every mans conscience, in the sight of God, 2 Corinth. 4. 2. Our persons and actions may, peradventure, receive a good approbation from the consciences of men,we commend our selves, Says S. Paul, to every men conscience, in the sighed of God, 2 Corinth. 4. 2. Our Persons and actions may, Peradventure, receive a good approbation from the Consciences of men,
pns12 vvb po12 n2, vvz n1 np1, p-acp d ng1 n1, p-acp dt n1 pp-f np1, crd np1. crd crd po12 n2 cc n2 vmb, av, vvb dt j n1 p-acp dt n2 pp-f n2,
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when wee cannot get a good word from their lips. Thirdly, we must not look for it at all times:
when we cannot get a good word from their lips. Thirdly, we must not look for it At all times:
c-crq pns12 vmbx vvi dt j n1 p-acp po32 n2. ord, pns12 vmb xx vvi p-acp pn31 p-acp d n2:
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it is not alwaies a blessing, it may sometimes doe us hurt;
it is not always a blessing, it may sometime do us hurt;
pn31 vbz xx av dt n1, pn31 vmb av vdi pno12 vvi;
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an ill use sometimes may be made of a good report, if the proud heart of the man sit and blesse it selfe in that,
an ill use sometime may be made of a good report, if the proud heart of the man fit and bless it self in that,
dt j-jn n1 av vmb vbi vvn pp-f dt j n1, cs dt j n1 pp-f dt n1 vvb cc vvb pn31 n1 p-acp d,
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for which hee is well reported; and a good use may be made of an ill report, when a man by it is made either cautior, or humilior; either more humble for what is past, or more wary for afterward:
for which he is well reported; and a good use may be made of an ill report, when a man by it is made either cautior, or humilior; either more humble for what is past, or more wary for afterwards:
p-acp r-crq pns31 vbz av vvn; cc dt j n1 vmb vbi vvn pp-f dt j-jn n1, c-crq dt n1 p-acp pn31 vbz vvn d fw-la, cc fw-la; d dc j p-acp r-crq vbz j, cc av-dc j c-acp av:
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but a good report from the mouth of good men, and from the conscience of evill men, at such time as it may bring honour to God,
but a good report from the Mouth of good men, and from the conscience of evil men, At such time as it may bring honour to God,
cc-acp dt j n1 p-acp dt n1 pp-f j n2, cc p-acp dt n1 pp-f j-jn n2, p-acp d n1 c-acp pn31 vmb vvi n1 p-acp np1,
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or good to us, is to be reckoned amongst one of the greatest blessings of this life;
or good to us, is to be reckoned among one of the greatest blessings of this life;
cc j p-acp pno12, vbz pc-acp vbi vvn p-acp crd pp-f dt js n2 pp-f d n1;
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though it be no virtue, yet it hath the originall from virtue: therefore, saith the Apostle, Si qua Virtus, si qua Laus;
though it be no virtue, yet it hath the original from virtue: Therefore, Says the Apostle, Si qua Virtus, si qua Laus;
cs pn31 vbb dx n1, av pn31 vhz dt j-jn p-acp n1: av, vvz dt n1, fw-mi fw-la fw-la, fw-la fw-la fw-la;
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Virtus first, and then Laus, Phil. 1. 8. First, it is bonum utile, accounted a second Patrimony, rather to be chosen then great riches, saith Solomon, Proverb. 22. ver. 1. then a thousand great treasures of Gold, saith the son of Syrach, Ecclus. 41. 12. Ast ego si bonam famam servasso, sat ero dives, saith one in the Comedy, Virtus First, and then Laus, Philip 1. 8. First, it is bonum utile, accounted a second Patrimony, rather to be chosen then great riches, Says Solomon, Proverb. 22. for. 1. then a thousand great treasures of Gold, Says the son of Sirach, Ecclus 41. 12. Ast ego si Good famam servasso, sat Ero dives, Says one in the Comedy,
fw-la ord, cc av np1, np1 crd crd ord, pn31 vbz fw-la n1, vvn dt ord n1, av pc-acp vbi vvn av j n2, vvz np1, n1. crd p-acp. crd av dt crd j n2 pp-f n1, vvz dt n1 pp-f np1, np1 crd crd np1 fw-la fw-la fw-la fw-la n1, vvd fw-la fw-la, vvz crd p-acp dt n1,
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if I shall keep my credit, I am rich enough.
if I shall keep my credit, I am rich enough.
cs pns11 vmb vvi po11 n1, pns11 vbm j av-d.
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Secondly, bonum jucundum: A good Name is better then a precious oyntment, Eccles. 7. 1. There is mentioned by Saint Basil NONLATINALPHABET, a certaine Art of drawing of pigeons to their dove-houses, in those Countries, by annointing the wings of one of them with a sweet oyntment, and, it being sent abroad, doth, by the fragrancy of that oyntment, invite and allure others to that house, where it selfe is a domestick.
Secondly, bonum jucundum: A good Name is better then a precious ointment, Eccles. 7. 1. There is mentioned by Saint Basil, a certain Art of drawing of pigeons to their Dove-houses, in those Countries, by anointing the wings of one of them with a sweet ointment, and, it being sent abroad, does, by the fragrancy of that ointment, invite and allure Others to that house, where it self is a domestic.
ord, fw-la fw-la: dt j n1 vbz jc cs dt j n1, np1 crd crd pc-acp vbz vvn p-acp n1 np1, dt j n1 pp-f vvg pp-f n2 p-acp po32 n2, p-acp d n2, p-acp vvg dt n2 pp-f crd pp-f pno32 p-acp dt j n1, cc, pn31 vbg vvn av, vdz, p-acp dt n1 pp-f d n1, vvb cc vvi n2-jn p-acp d n1, c-crq pn31 n1 vbz dt j-jn.
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Thy Name (saith the Church to Christ) is an oyntment poured forth, Cantic. 1. ver. 3. Because of the savour of thy good oyntments, therefore the Virgins love thee: Thy Name (Says the Church to christ) is an ointment poured forth, Cantic. 1. ver. 3. Because of the savour of thy good ointments, Therefore the Virgins love thee:
po21 vvb (vvz dt n1 p-acp np1) vbz dt n1 vvd av, j. crd fw-la. crd c-acp pp-f dt n1 pp-f po21 j n2, av dt n2 vvb pno21:
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And then, in the next verse, Draw mee, saith shee, and wee will run after thee.
And then, in the next verse, Draw me, Says she, and we will run After thee.
cc av, p-acp dt ord n1, vvb pno11, vvz pns31, cc pns12 vmb vvi p-acp pno21.
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A Preacher, well reported of, shall not want hearers. A Physician of a good report, wanteth not patients.
A Preacher, well reported of, shall not want hearers. A physician of a good report, Wants not patients.
dt n1, av vvn pp-f, vmb xx vvi n2. dt n1 pp-f dt j n1, vvz xx n2.
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The Lawyer that hath a good report, wanteth not chents, nor the School-master scholars, nor the Trades-man customers, nor the Poore man friends.
The Lawyer that hath a good report, Wants not chents, nor the Schoolmaster Scholars, nor the Tradesman customers, nor the Poor man Friends.
dt n1 cst vhz dt j n1, vvz xx n2, ccx dt n1 n2, ccx dt n1 n2, ccx dt j n1 n2.
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Thirdly, and especially, bonum honestum. Amongst those things that are honest, and just, and pure, which are to be thought on, there are reckoned also NONLATINALPHABET, those things that are of good report, in that fourth of the Philip. ver. 8. A good man if hee be not so good as hee is reported, hee cannot but strive to be so good,
Thirdly, and especially, bonum Honesty. among those things that Are honest, and just, and pure, which Are to be Thought on, there Are reckoned also, those things that Are of good report, in that fourth of the Philip. ver. 8. A good man if he be not so good as he is reported, he cannot but strive to be so good,
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because hee is so reported: on the other side, he is a dissolute man that careth not what is reported of him.
Because he is so reported: on the other side, he is a dissolute man that Careth not what is reported of him.
c-acp pns31 vbz av vvn: p-acp dt j-jn n1, pns31 vbz dt j n1 cst vvz xx r-crq vbz vvn pp-f pno31.
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The childe of God must not onely looke to his conscience, whereby hee provideth for himselfe in the sight of God;
The child of God must not only look to his conscience, whereby he Provideth for himself in the sighed of God;
dt n1 pp-f np1 vmb xx av-j vvi p-acp po31 n1, c-crq pns31 vvz p-acp px31 p-acp dt n1 pp-f np1;
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but also to his good name, providing things honest in the sight of all men, Rom. 12. 17. There are two things commended in the Lilly, whitenesse, and sweetnesse; there are these two in a child of God, saith Saint Bernard, Candor conscientiae, & odor bonae famae; the candor of a good conscience, and the fragrancy of a good name: Nec candor sine odore,
but also to his good name, providing things honest in the sighed of all men, Rom. 12. 17. There Are two things commended in the Lily, whiteness, and sweetness; there Are these two in a child of God, Says Saint Bernard, Candor conscientiae, & odour bonae Famae; the candor of a good conscience, and the fragrancy of a good name: Nec candor sine odore,
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nec odor sine candore, saith hee: My conscience is for my selfe, my good name for others.nec odour sine candore, Says he: My conscience is for my self, my good name for Others.
fw-la n1 fw-la n1, vvz pns31: po11 n1 vbz p-acp po11 n1, po11 j n1 p-acp n2-jn.
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God would have none near to him, but such as are well reported of.
God would have none near to him, but such as Are well reported of.
np1 vmd vhi pix av-j p-acp pno31, cc-acp d c-acp vbr av vvn pp-f.
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The Widow that is to be maintained at the charge of the Church, not to be received in,
The Widow that is to be maintained At the charge of the Church, not to be received in,
dt n1 cst vbz pc-acp vbi vvn p-acp dt n1 pp-f dt n1, xx pc-acp vbi vvn p-acp,
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unlesse well reported of for good, 1 Tim. 5. 10. The first Deacons that were chosen, were to be men of an honest report, Acts 6. 3. The Bishop (take the word in the largest sense) must be a man that hath a good report of them that are without, 1 Timoth. 3. 7. The nearer wee are to God, the more carefull ought wee to be of our credit;
unless well reported of for good, 1 Tim. 5. 10. The First Deacons that were chosen, were to be men of an honest report, Acts 6. 3. The Bishop (take the word in the Largest sense) must be a man that hath a good report of them that Are without, 1 Timothy 3. 7. The nearer we Are to God, the more careful ought we to be of our credit;
cs av vvn pp-f p-acp j, crd np1 crd crd dt ord n2 cst vbdr vvn, vbdr pc-acp vbi n2 pp-f dt j n1, n2 crd crd dt n1 (vvi dt n1 p-acp dt js n1) vmb vbi dt n1 cst vhz dt j n1 pp-f pno32 cst vbr p-acp, vvn np1 crd crd dt jc pns12 vbr p-acp np1, dt av-dc j vmd pns12 pc-acp vbi pp-f po12 n1;
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an evill report of one in that sacred Function, bringeth up an evill report upon the Function it selfe;
an evil report of one in that sacred Function, brings up an evil report upon the Function it self;
dt j-jn n1 pp-f crd p-acp d j n1, vvz a-acp dt j-jn n1 p-acp dt n1 pn31 n1;
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an evill name of a Professor, bringeth a discredit upon the profession:
an evil name of a Professor, brings a discredit upon the profession:
dt j-jn n1 pp-f dt n1, vvz dt n1 p-acp dt n1:
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and it were better that a milstone were hanged about our necks, and wee thrown into the sea,
and it were better that a millstone were hanged about our necks, and we thrown into the sea,
cc pn31 vbdr jc cst dt n1 vbdr vvn p-acp po12 n2, cc pns12 vvn p-acp dt n1,
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then wee should live, and, by our evill life, bring an evill name upon the Gospel,
then we should live, and, by our evil life, bring an evil name upon the Gospel,
cs pns12 vmd vvi, cc, p-acp po12 j-jn n1, vvb dt j-jn n1 p-acp dt n1,
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and so make the glorious Name of our God to be evill spoken of. I need adde no more;
and so make the glorious Name of our God to be evil spoken of. I need add no more;
cc av vvb dt j n1 pp-f po12 n1 pc-acp vbi j-jn vvn pp-f. pns11 vvb vvi av-dx av-dc;
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onely, because these dayes are dayes of evill report, wherein we do nothing else, but,
only, Because these days Are days of evil report, wherein we do nothing Else, but,
av-j, c-acp d n2 vbr n2 pp-f j-jn n1, c-crq pns12 vdb pix av, cc-acp,
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as those Philosophers in Lucian, cast NONLATINALPHABET, whole cart-loads of evill speakings, even in the faces of one another;
as those Philosophers in Lucian, cast, Whole cartloads of evil speakings, even in the faces of one Another;
c-acp d n2 p-acp np1, vvd, j-jn n2 pp-f j-jn n2, av p-acp dt n2 pp-f crd j-jn;
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let me, in a word, shew what good uses may be made of those evill reports.
let me, in a word, show what good uses may be made of those evil reports.
vvb pno11, p-acp dt n1, vvb r-crq j n2 vmb vbi vvn pp-f d j-jn n2.
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First, Let us examine our consciences, whether they be true or no:
First, Let us examine our Consciences, whither they be true or no:
ord, vvb pno12 vvi po12 n2, cs pns32 vbb j cc dx:
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if they be false, altogether false, then we may comfort our selves in the testimony of a good conscience; and if our adversaries should write a book against us (and there be bookes enough written of that Argument,
if they be false, altogether false, then we may Comfort our selves in the testimony of a good conscience; and if our Adversaries should write a book against us (and there be books enough written of that Argument,
cs pns32 vbb j, av j, av pns12 vmb vvi po12 n2 p-acp dt n1 pp-f dt j n1; cc cs po12 n2 vmd vvi dt n1 p-acp pno12 (cc pc-acp vbi n2 av-d vvn pp-f d n1,
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and cryed every day up and downe our streets) wee might, with holy Job, take it upon our shoulders,
and cried every day up and down our streets) we might, with holy Job, take it upon our shoulders,
cc vvd d n1 a-acp cc a-acp po12 n2) pns12 vmd, p-acp j np1, vvb pn31 p-acp po12 n2,
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and bind it as a crown to our heads, Job 31. v. 35, 36. But if the reports be in any part true, then it is fit that wee should lie downe in our shame, give God the glory of his justice, beg mercy, bear the punishment with patience,
and bind it as a crown to our Heads, Job 31. v. 35, 36. But if the reports be in any part true, then it is fit that we should lie down in our shame, give God the glory of his Justice, beg mercy, bear the punishment with patience,
cc vvb pn31 p-acp dt n1 p-acp po12 n2, n1 crd n1 crd, crd p-acp cs dt n2 vbb p-acp d n1 j, av pn31 vbz j cst pns12 vmd vvi a-acp p-acp po12 n1, vvb np1 dt n1 pp-f po31 n1, vvb n1, vvb dt n1 p-acp n1,
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and give God thanks for it. Iram Domini portabo, quoniam peccavi ei:
and give God thanks for it. Iram Domini portabo, quoniam peccavi ei:
cc vvi np1 n2 p-acp pn31. np1 fw-la fw-la, fw-la fw-la fw-la:
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I will bear the wrath of the Lord, because I have sinned against him, Micha 7. 9. If the reports be not altogether true, then let us search the wound a little deeper,
I will bear the wrath of the Lord, Because I have sinned against him, Micah 7. 9. If the reports be not altogether true, then let us search the wound a little Deeper,
pns11 vmb vvi dt n1 pp-f dt n1, c-acp pns11 vhb vvn p-acp pno31, np1 crd crd cs dt n2 vbb xx av j, av vvb pno12 vvi dt n1 dt j jc-jn,
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and see whether wee have not given a just occasion to such a report: It was said of that Vestall Virgin, that shee was
and see whither we have not given a just occasion to such a report: It was said of that Vestal Virgae, that she was
cc vvb cs pns12 vhb xx vvn dt j n1 p-acp d dt n1: pn31 vbds vvn pp-f d j-jn n1, cst pns31 vbds
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— Casta quidem, sed non est credita, — that she was chaste indeed, but not thought to be so;
— Casta quidem, sed non est credita, — that she was chaste indeed, but not Thought to be so;
— fw-la fw-la, fw-la fw-fr fw-la fw-la, — cst pns31 vbds j av, cc-acp xx vvn pc-acp vbi av;
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because she was more wantonly attired then became such a Virgin.
Because she was more wantonly attired then became such a Virgae.
c-acp pns31 vbds av-dc av-jn vvn cs vvd d dt n1.
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It may be, though we are not so ill as we are reported, yet, upon examination, we may find that we are not so good as we ought to be, in shunning the occasions and appearances of evill, which ought to be unto us a sufficient matter of humiliation.
It may be, though we Are not so ill as we Are reported, yet, upon examination, we may find that we Are not so good as we ought to be, in shunning the occasions and appearances of evil, which ought to be unto us a sufficient matter of humiliation.
pn31 vmb vbi, cs pns12 vbr xx av av-jn c-acp pns12 vbr vvn, av, p-acp n1, pns12 vmb vvi cst pns12 vbr xx av j c-acp pns12 vmd pc-acp vbi, p-acp vvg dt n2 cc n2 pp-f n-jn, r-crq vmd pc-acp vbi p-acp pno12 dt j n1 pp-f n1.
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If wee be free from giving occasions, yet we should do well to search yet a little deeper,
If we be free from giving occasions, yet we should do well to search yet a little Deeper,
cs pns12 vbb j p-acp vvg n2, av pns12 vmd vdi av pc-acp vvi av dt j jc-jn,
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and try whether we have not entertained some morose cogitations, and thoughts of that sinne wherewith we stand charged upon report. It may be that that wickednes hath been sweet in our mouth,
and try whither we have not entertained Some morose cogitations, and thoughts of that sin wherewith we stand charged upon report. It may be that that wickedness hath been sweet in our Mouth,
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and wee have rolled it under our tongue; though we have not swallowed it downe, yet, peradventure, we have not spit it out;
and we have rolled it under our tongue; though we have not swallowed it down, yet, Peradventure, we have not spit it out;
cc pns12 vhb vvn pn31 p-acp po12 n1; cs pns12 vhb xx vvn pn31 a-acp, av, av, pns12 vhb xx n1 pn31 av;
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and then, though cogitationis poenam nemo patitur, by the law of man;
and then, though cogitationis poenam nemo patitur, by the law of man;
cc av, cs fw-la fw-la np1 fw-la, p-acp dt n1 pp-f n1;
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yet, it is a righteous thing with God, the Searcher of hearts, by false reports to punish that sin which hath found so kinde an entertainment,
yet, it is a righteous thing with God, the Searcher of hearts, by false reports to Punish that since which hath found so kind an entertainment,
av, pn31 vbz dt j n1 p-acp np1, dt n1 pp-f n2, p-acp j n2 pc-acp vvi d n1 r-crq vhz vvn av j dt n1,
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or some other sin wherein wee have lyen without repentance.
or Some other since wherein we have lyen without Repentance.
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But, Lastly, it may, peradventure, please God in mercy, that such a false report should be charged upon us at this time unjustly, that we may be the more carefull of our waies,
But, Lastly, it may, Peradventure, please God in mercy, that such a false report should be charged upon us At this time unjustly, that we may be the more careful of our ways,
p-acp, ord, pn31 vmb, av, vvb np1 p-acp n1, cst d dt j n1 vmd vbi vvn p-acp pno12 p-acp d n1 av-j, cst pns12 vmb vbi dt av-dc j pp-f po12 n2,
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and watchfull over our hearts, with an holy jealousie against that sin, lest wee be justly charged with it another day:
and watchful over our hearts, with an holy jealousy against that since, lest we be justly charged with it Another day:
cc j p-acp po12 n2, p-acp dt j n1 p-acp d n1, cs pns12 vbb av-j vvn p-acp pn31 j-jn n1:
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Good God, Teach us to make this good use of evill reports. And so I have done with evill reports in generall,
Good God, Teach us to make this good use of evil reports. And so I have done with evil reports in general,
j np1, vvb pno12 pc-acp vvi d j n1 pp-f j-jn n2. cc av pns11 vhb vdn p-acp j-jn n2 p-acp n1,
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and come now to one evill report in particular, which cannot but much trouble a true servant of God, to be counted a Deceiver, when he is True.
and come now to one evil report in particular, which cannot but much trouble a true servant of God, to be counted a Deceiver, when he is True.
cc vvb av p-acp crd j-jn n1 p-acp j, r-crq vmbx p-acp d n1 dt j n1 pp-f np1, pc-acp vbi vvn dt n1, c-crq pns31 vbz j.
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AS Deceivers, saith the Apostle, and yet True. There is no lyar that would willingly be accounted a lyar;
AS Deceivers, Says the Apostle, and yet True. There is no liar that would willingly be accounted a liar;
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we see how ready some are, while they are lying, to present death upon the point of a sword to the man that shall give them the lye:
we see how ready Some Are, while they Are lying, to present death upon the point of a sword to the man that shall give them the lie:
pns12 vvb c-crq j d vbr, cs pns32 vbr vvg, p-acp j n1 p-acp dt n1 pp-f dt n1 p-acp dt n1 cst vmb vvi pno32 dt n1:
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There are no false Prophets, not Zedekiah whilest he opposed Michaiah, nor Hananiah whilest hee opposed Jeremiah, or any other of them, who would be accounted a false Prophet:
There Are no false prophets, not Zedekiah whilst he opposed Michaiah, nor Hananiah whilst he opposed Jeremiah, or any other of them, who would be accounted a false Prophet:
a-acp vbr dx j n2, xx np1 cs pns31 vvd np1, ccx np1 cs pns31 vvd np1, cc d n-jn pp-f pno32, r-crq vmd vbi vvn dt j n1:
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they would be accounted as true, and yet were deceivers; as Paul and Timothy here were accounted deceivers, and yet were true. One especiall reason given by good Authors,
they would be accounted as true, and yet were deceivers; as Paul and Timothy Here were accounted deceivers, and yet were true. One especial reason given by good Authors,
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why Jonah should be so angry, and so very angry, that Nineveh was spared, was his owne credit, that hee might not be thought a false Prophet, as a deceiver, being true. Jeremiah also,
why Jonah should be so angry, and so very angry, that Nineveh was spared, was his own credit, that he might not be Thought a false Prophet, as a deceiver, being true. Jeremiah also,
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when the Princes would have put him to death, as a false Prophet, regarded not his life,
when the Princes would have put him to death, as a false Prophet, regarded not his life,
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but stood in defence of that truth, which hee had spoken:
but stood in defence of that truth, which he had spoken:
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I am in your hand, saith hee, doe with mee as seemeth good and meet unto you. I am in your hand, Says he, do with me as seems good and meet unto you.
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But know yee for certaine, that if you put me to death, ye shall surely bring innocent bloud upon your selves,
But know ye for certain, that if you put me to death, you shall surely bring innocent blood upon your selves,
cc-acp vvb pn22 p-acp j, cst cs pn22 vvb pno11 p-acp n1, pn22 vmb av-j vvi j-jn n1 p-acp po22 n2,
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and upon this City, and upon the inhabitants thereof;
and upon this city, and upon the inhabitants thereof;
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For, of a trueth, the Lord hath sent me unto you, to speake all these words in your eares, Jer. 26. 14, 15. So our Saint Paul oftentimes vindicates his credit, and standeth upon his sincerity in preaching the Gospel;For, of a truth, the Lord hath sent me unto you, to speak all these words in your ears, Jer. 26. 14, 15. So our Saint Paul oftentimes vindicates his credit, and Stands upon his sincerity in preaching the Gospel;
c-acp, pp-f dt n1, dt n1 vhz vvn pno11 p-acp pn22, pc-acp vvi d d n2 p-acp po22 n2, np1 crd crd, crd av po12 n1 np1 av vvz po31 vvi, cc vvz p-acp po31 n1 p-acp vvg dt n1;
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Wee are not, quoth he, as many men are, which corrupt the Word of God, NONLATINALPHABET, seeking to vent their adulterate deceitfull wares,we Are not, quoth he, as many men Are, which corrupt the Word of God,, seeking to vent their adulterate deceitful wares,
pns12 vbr xx, vvd pns31, p-acp d n2 vbr, r-crq vvb dt n1 pp-f np1,, vvg pc-acp vvi po32 j j n2,
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or, as Vintners doe mix their wines, But as of sincerity, as of God, in the sight of God, speak wee in Christ, 2 Cor. 2. 17. And so in another place of this Epistle, Not walking in craftinesse, nor handling the Word of God deceitfully,
or, as Vintners do mix their wines, But as of sincerity, as of God, in the sighed of God, speak we in christ, 2 Cor. 2. 17. And so in Another place of this Epistle, Not walking in craftiness, nor handling the Word of God deceitfully,
cc, c-acp n2 vdb vvi po32 n2, p-acp a-acp pp-f n1, c-acp pp-f np1, p-acp dt n1 pp-f np1, vvb pns12 p-acp np1, crd np1 crd crd cc av p-acp j-jn n1 pp-f d n1, xx vvg p-acp n1, ccx vvg dt n1 pp-f np1 av-j,
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but by manifestation of the truth, commending our selves to every mans conscience in the sight of God, 2 Cor. 4. 2. And this is it which every faithfull Minister of Jesus Christ should especially stand upon, (For cursed is he that doth the work of the Lord deceitfully, Jerem. 48. 10.) that his words be the words of truth and sobernesse. Let the world judge as it will of the manner of our preaching;but by manifestation of the truth, commending our selves to every men conscience in the sighed of God, 2 Cor. 4. 2. And this is it which every faithful Minister of jesus christ should especially stand upon, (For cursed is he that does the work of the Lord deceitfully, Jeremiah 48. 10.) that his words be the words of truth and soberness. Let the world judge as it will of the manner of our preaching;
cc-acp p-acp n1 pp-f dt n1, vvg po12 n2 p-acp d ng1 n1 p-acp dt n1 pp-f np1, crd np1 crd crd cc d vbz pn31 r-crq d j n1 pp-f np1 np1 vmd av-j vvi p-acp, (c-acp j-vvn vbz pns31 cst vdz dt n1 pp-f dt n1 av-j, np1 crd crd) cst po31 n2 vbb dt n2 pp-f n1 cc n1. vvb dt n1 vvb c-acp pn31 vmb pp-f dt n1 pp-f po12 vvg;
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sometimes, they say, we are too hot, sometimes too cold; sometimes too learned for them, sometimes too unlearned;
sometime, they say, we Are too hight, sometime too cold; sometime too learned for them, sometime too unlearned;
av, pns32 vvb, pns12 vbr av j, av av j-jn; av av j c-acp pno32, av av j;
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sometimes too high, sometimes too plaine; sometimes too sharp, sometimes too pleasing:
sometime too high, sometime too plain; sometime too sharp, sometime too pleasing:
av av j, av av j; av av j, av av j-vvg:
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Let the world say what it will, if wee speak the trueth in Christ, our consciences bearing us witnesse in the holy Ghost, the Guide of our consciences, that wee lye not, keeping back nothing that is profitable to the people,
Let the world say what it will, if we speak the truth in christ, our Consciences bearing us witness in the holy Ghost, the Guide of our Consciences, that we lie not, keeping back nothing that is profitable to the people,
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but declaring unto them the whole Counsell of God;
but declaring unto them the Whole Counsel of God;
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wee may then finde joy and comfort to our soules, when all the comforts shall faile us that the world can yeeld us.
we may then find joy and Comfort to our Souls, when all the comforts shall fail us that the world can yield us.
pns12 vmb av vvi n1 cc vvi p-acp po12 n2, c-crq d dt n2 vmb vvi pno12 d dt n1 vmb vvi pno12.
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And thus have I shewed you what a Minister of Jesus Christ may passe thorow; I shall now come to the second point,
And thus have I showed you what a Minister of jesus christ may pass thorough; I shall now come to the second point,
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and shew you that it is the lot of many a deare servant of God to passe thorow them all.
and show you that it is the lot of many a deer servant of God to pass thorough them all.
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ANd where should I rather begin to give an Instance, then in our Crucified Lord? one day honoured, when he rode into Jerusalem, bough's and garments spread in the way, with a joyfull shout of Hosanna; Blessed is hee that cometh in the Name of the Lord, Hosanna in the highest:
ANd where should I rather begin to give an Instance, then in our crucified Lord? one day honoured, when he road into Jerusalem, bough's and garments spread in the Way, with a joyful shout of Hosanna; Blessed is he that comes in the Name of the Lord, Hosanna in the highest:
cc q-crq vmd pns11 av-c vvb pc-acp vvi dt n1, av p-acp po12 vvn n1? crd n1 vvn, c-crq pns31 vvd p-acp np1, ng1 cc n2 vvn p-acp dt n1, p-acp dt j n1 pp-f n1; vvn vbz pns31 cst vvz p-acp dt n1 pp-f dt n1, n1 p-acp dt js:
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and, the fifth day after, most shamefully dishonoured, with a continuing cry of Crucifie him, Crucifie him.
and, the fifth day After, most shamefully dishonoured, with a Continuing cry of Crucify him, Crucify him.
cc, dt ord n1 a-acp, av-ds av-j vvn, p-acp dt j-vvg n1 pp-f vvi pno31, vvi pno31.
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In which kind of death, there may be doubted, as I said before, whether there were more paine, or shame; but paine enough to satisfie for our pleasure,
In which kind of death, there may be doubted, as I said before, whither there were more pain, or shame; but pain enough to satisfy for our pleasure,
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and shame enough to satisfie for our pride.
and shame enough to satisfy for our pride.
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There's for honour and dishonour. Now for his good report and evill report: Let me tell you how sometimes hee was reported to be a Prophet, a great Prophet, a Teacher come from God;
There's for honour and dishonour. Now for his good report and evil report: Let me tell you how sometime he was reported to be a Prophet, a great Prophet, a Teacher come from God;
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that hee was true, and taught the way of God in truth, and cared for no man,
that he was true, and taught the Way of God in truth, and cared for no man,
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and regarded not the person of men, and lastly, that hee did all things well. At other times, you shall finde him reported to be a Blasphemer,
and regarded not the person of men, and lastly, that he did all things well. At other times, you shall find him reported to be a Blasphemer,
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an Enemy to Cesar, a Seducer of the people, a Gluttonous person, and a Wine-bibber, a Friend of Publicans and sinners, a Samaritane,
an Enemy to Cesar, a Seducer of the people, a Gluttonous person, and a Winebibber, a Friend of Publicans and Sinners, a Samaritan,
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and One that had a divell, and One that wrought by Beelzebub the Prince of divells:
and One that had a Devil, and One that wrought by Beelzebub the Prince of Devils:
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It were a wonder if they should not call him a Deceiver too: Yes, they did so;
It were a wonder if they should not call him a Deceiver too: Yes, they did so;
pn31 vbdr dt n1 cs pns32 vmd xx vvi pno31 dt n1 av: uh, pns32 vdd av;
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For whilst they murmured against him, some saying, He was a good man, others said, For while they murmured against him, Some saying, He was a good man, Others said,
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Nay, but hee deceiveth the people, Joh. 7. ver. 12. And the chiefe Priests and Pharisees, in plaine words to Pilate, call him a Deceiver, NONLATINALPHABET, Mat. 27. 63. Wee remember this Deceiver said; Nay, but he deceives the people, John 7. ver. 12. And the chief Priests and Pharisees, in plain words to Pilate, call him a Deceiver,, Mathew 27. 63. we Remember this Deceiver said;
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and yet, though he was held as a Deceiver, hee shewed himselfe true in that; for praedixit & revixit, hee fore-said it, and did it in his due time.
and yet, though he was held as a Deceiver, he showed himself true in that; for praedixit & revixit, he foresaid it, and did it in his due time.
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Let mee give you another instance in our St. Paul: You have heard how, at Malta, hee was honoured with much honour, and laden with necessaries:
Let me give you Another instance in our Saint Paul: You have herd how, At Malta, he was honoured with much honour, and laden with necessaries:
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You shall reade, at Philippi, Acts 16. 23. how much hee was dishonoured, and laden with many stripes; NONLATINALPHABET, in the place before, now here, NONLATINALPHABET.
You shall read, At Philippi, Acts 16. 23. how much he was dishonoured, and laden with many stripes;, in the place before, now Here,.
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But, you will say, these were at two severall places;
But, you will say, these were At two several places;
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Look Act. 14. and you shall finde him honoured at Lystra, more then was fit for a man to be honoured. Hee and Barnabas had much adoe to keepe the people from sacrificing to him,
Look Act. 14. and you shall find him honoured At Lystra, more then was fit for a man to be honoured. He and Barnabas had much ado to keep the people from sacrificing to him,
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as to a god, &, presently after, (it is generally beleeved the same day) they stoned him with stones,
as to a god, &, presently After, (it is generally believed the same day) they stoned him with stones,
c-acp p-acp dt n1, cc, av-j p-acp, (pn31 vbz av-j vvn dt d n1) pns32 vvn pno31 p-acp n2,
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even to death, as they supposed, (for they supposed him to be dead) and dragged him,
even to death, as they supposed, (for they supposed him to be dead) and dragged him,
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like a dead dog, out of the gates of the City. Oh the inconstancy of humane favour!
like a dead dog, out of the gates of the city. O the inconstancy of humane favour!
av-j dt j n1, av pp-f dt n2 pp-f dt n1. uh dt n1 pp-f j n1!
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I cannot but think how the Athenians, in Plutarch, used Demetrius Phalereus: they set up two hundred statues to his honour, and took them every one downe againe,
I cannot but think how the Athenians, in Plutarch, used Demetrius Phalereus: they Set up two hundred statues to his honour, and took them every one down again,
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while Demetrius was yet living, to his dishonour; and that before either rust had spoiled them, or dust had soiled them.
while Demetrius was yet living, to his dishonour; and that before either rust had spoiled them, or dust had soiled them.
cs np1 vbds av vvg, p-acp po31 vvi; cc cst p-acp d n1 vhd vvn pno32, cc n1 vhd vvn pno32.
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But what doe I alledge out of these Histories? Examples of the vulgars inconstancy, dishonouring where they have honoured one day,
But what do I allege out of these Histories? Examples of the vulgars inconstancy, Dishonoring where they have honoured one day,
p-acp q-crq vdb pns11 vvi av pp-f d n2? n2 pp-f dt j n1, vvg c-crq pns32 vhb vvn crd n1,
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and honouring where they have dishonoured another? Nothing formerly hath been more honourable at home,
and honouring where they have dishonoured Another? Nothing formerly hath been more honourable At home,
cc vvg c-crq pns32 vhb vvn j-jn? np1 av-j vhz vbn av-dc j p-acp n1-an,
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or admirable abroad, then the English Clergy:
or admirable abroad, then the English Clergy:
cc j av, cs dt jp n1:
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nothing grown now more despicable. S. Chrysostome complained of the like in his time, that all things were turned upside-down, and brought to confusion;
nothing grown now more despicable. S. Chrysostom complained of the like in his time, that all things were turned upside-down, and brought to confusion;
pix vvn av dc j. np1 np1 vvd pp-f dt j p-acp po31 n1, cst d n2 vbdr vvn j, cc vvd p-acp n1;
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that the Church Governours were not honoured, no reverence, no feare yeelded to them, NONLATINALPHABET.
that the Church Governors were not honoured, no Reverence, no Fear yielded to them,.
cst dt n1 n2 vbdr xx vvn, dx n1, dx vvb vvn p-acp pno32,.
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But, good God, how much worth, how much learning, zeal, pietie, religion, in some Governours of the Church, have wee seen shamefully trampled on, under the dirty feet of some Sectaries in their scurrilous libels and pamphlets? I know none, I speake it in the presence of God, that have done better services to the Reformed Churches against Popery, by their Writings and Preachings, then some Reverend Fathers in our Church have done ;
But, good God, how much worth, how much learning, zeal, piety, Religion, in Some Governors of the Church, have we seen shamefully trampled on, under the dirty feet of Some Sectaries in their scurrilous libels and pamphlets? I know none, I speak it in the presence of God, that have done better services to the Reformed Churches against Popery, by their Writings and Preachings, then Some Reverend Father's in our Church have done;
p-acp, j np1, c-crq d n1, c-crq d n1, n1, n1, n1, p-acp d n2 pp-f dt n1, vhb pns12 vvn av-j vvn a-acp, p-acp dt j n2 pp-f d n2 p-acp po32 j n2 cc n2? pns11 vvb pix, pns11 vvb pn31 p-acp dt n1 pp-f np1, cst vhb vdn j n2 p-acp dt vvn n2 p-acp n1, p-acp po32 n2-vvg cc n2-vvg, av d n-jn n2 p-acp po12 n1 vhb vdn;
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whereof some are fallen asleep, and some remain to this day, and long may they live, to the performances of the like services.
whereof Some Are fallen asleep, and Some remain to this day, and long may they live, to the performances of the like services.
c-crq d vbr vvn j, cc d vvb p-acp d n1, cc av-j vmb pns32 vvi, p-acp dt n2 pp-f dt j n2.
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Who hath so plainly discovered unto us THE GRAND IMPOSTURE OF THE (now) CHURCH OF ROME? Who hath so openly laid before us the superstitious, sacrilegious,
Who hath so plainly discovered unto us THE GRAND IMPOSTURE OF THE (now) CHURCH OF ROME? Who hath so openly laid before us the superstitious, sacrilegious,
r-crq vhz av av-j vvn p-acp pno12 dt j n1 pp-f dt (zz) n1 pp-f np1? r-crq vhz av av-j vvn p-acp pno12 dt j, j,
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and idolatrous abominations of the Romish Masse? Who hath so fully manifested the Antiquity of our Religion,
and idolatrous abominations of the Romish Mass? Who hath so Fully manifested the Antiquity of our Religion,
cc j n2 pp-f dt jp n1? r-crq vhz av av-j vvn dt n1 pp-f po12 n1,
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and satisfied all scrupulous Objections, which have been urged against us? Who hath so evidently demonstrated the Pope to be The Antichrist? Who hath so fully cleared that high point of Justification,
and satisfied all scrupulous Objections, which have been urged against us? Who hath so evidently demonstrated the Pope to be The Antichrist? Who hath so Fully cleared that high point of Justification,
cc vvd d j n2, r-crq vhb vbn vvn p-acp pno12? r-crq vhz av av-j vvn dt n1 pc-acp vbi dt np1? r-crq vhz av av-j vvn cst j n1 pp-f n1,
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and overthrown the Popish Doctrine of Merits? Who hath so clearely set downe the beginning, progresse,
and overthrown the Popish Doctrine of Merits? Who hath so clearly Set down the beginning, progress,
cc vvn dt j n1 pp-f n2? r-crq vhz av av-j vvn a-acp dt n1, n1,
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and encrease of the mystery of Iniquity, from the birth of Antichrist, to his full age, out of manifold Records of Antiquity? Who hath given us so wholesome a Preservative against all Popish Insinuations? In a word, who have more approved themselves the worthiest Champions, most willing, most ready, most able, to oppose all Popish, Antichristian, Arminian, Pelagian, Doctrine,
and increase of the mystery of Iniquity, from the birth of Antichrist, to his full age, out of manifold Records of Antiquity? Who hath given us so wholesome a Preservative against all Popish Insinuations? In a word, who have more approved themselves the Worthiest Champions, most willing, most ready, most able, to oppose all Popish, Antichristian, Arminian, Pelagian, Doctrine,
cc n1 pp-f dt n1 pp-f n1, p-acp dt n1 pp-f np1, p-acp po31 j n1, av pp-f j n2 pp-f n1? r-crq vhz vvn pno12 av j dt n1 p-acp d j n2? p-acp dt n1, r-crq vhb n1 vvn px32 dt js-jn n2, av-ds j, av-ds j, av-ds j, pc-acp vvi d j, jp, np1, np1, n1,
(14) sermon (DIV1)
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then some of These, who have been stiled in the late pamphlets Popish, Antichristian, Arminian, Pelagian Bishops? It is no open enemy that hath done this wrong,
then Some of These, who have been styled in the late pamphlets Popish, Antichristian, Arminian, Pelagian Bishops? It is no open enemy that hath done this wrong,
cs d pp-f d, r-crq vhb vbn vvn p-acp dt j n2 j, jp, np1, jp n2? pn31 vbz dx j n1 cst vhz vdn d n-jn,
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but the men of this Land, and children, as they would be thought to be, of this Church, that have dishonoured these Worthies, that have been an Honour to this Church and Land. As for us Ministers of the Gospel, of inferiour rank, who have alwaies preached the same divine Truth (some of us in the dayes of Queen Elizabeth) and have received that mercy from God, to be faithfull in holding the same profession, without wavering or warping, unto this day;
but the men of this Land, and children, as they would be Thought to be, of this Church, that have dishonoured these Worthies, that have been an Honour to this Church and Land. As for us Ministers of the Gospel, of inferior rank, who have always preached the same divine Truth (Some of us in the days of Queen Elizabeth) and have received that mercy from God, to be faithful in holding the same profession, without wavering or warping, unto this day;
cc-acp dt n2 pp-f d n1, cc n2, c-acp pns32 vmd vbi vvn pc-acp vbi, pp-f d n1, cst vhb vvn d n2-jn, cst vhb vbn dt vvb p-acp d n1 cc n1 p-acp p-acp pno12 n2 pp-f dt n1, pp-f j-jn n1, r-crq vhb av vvn dt d j-jn n1 (d pp-f pno12 p-acp dt n2 pp-f n1 np1) cc vhb vvn cst n1 p-acp np1, pc-acp vbi j p-acp vvg dt d n1, p-acp vvg cc vvg, p-acp d n1;
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how are we at this time (only because we walk in the way of the Church,
how Are we At this time (only Because we walk in the Way of the Church,
q-crq vbr pns12 p-acp d n1 (av-j c-acp pns12 vvb p-acp dt n1 pp-f dt n1,
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and study the peace of it, desirous to yeeld obedience to God and our Superiours) how are wee, I say, NONLATINALPHABET, brought upon the Stage? Heb. 10. 33. traduced as Baals Priests, derided, contumeliously used, reproached in our streets, our Churches, our Pulpits, accounted NONLATINALPHABET, the filth of the world,
and study the peace of it, desirous to yield Obedience to God and our Superiors) how Are we, I say,, brought upon the Stage? Hebrew 10. 33. traduced as Baal's Priests, derided, contumeliously used, reproached in our streets, our Churches, our Pulpits, accounted, the filth of the world,
cc vvi dt n1 pp-f pn31, j pc-acp vvi n1 p-acp np1 cc po12 n2-jn) q-crq vbr pns12, pns11 vvb,, vvn p-acp dt n1? np1 crd crd vvn p-acp npg1 n2, vvn, av-j vvn, vvn p-acp po12 n2, po12 n2, po12 n2, vvn, dt n1 pp-f dt n1,
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and the off-scouring of all things, a spectacle to Angels and men?
and the offscouring of all things, a spectacle to Angels and men?
cc dt j pp-f d n2, dt n1 p-acp n2 cc n2?
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But, holy Brethren, to come to my third point, wherein I shall make the use of all this:
But, holy Brothers, to come to my third point, wherein I shall make the use of all this:
p-acp, j n2, pc-acp vvi p-acp po11 ord n1, c-crq pns11 vmb vvi dt n1 pp-f d d:
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Wee may approve our selves to be the true Ministers of Jesus Christ, if that neither honour puffeth us up, nor dishonour disheartneth us;
we may approve our selves to be the true Ministers of jesus christ, if that neither honour Puffeth us up, nor dishonour disheartneth us;
pns12 vmb vvi po12 n2 pc-acp vbi dt j n2 pp-f np1 np1, cs cst dx vvb vvz pno12 a-acp, ccx vvb vvz pno12;
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if neither a good report doth make us proud, nor an evill report faint-hearted, but can passe through all these, honour and dishonour, evill report and good report, counting nothing in life,
if neither a good report does make us proud, nor an evil report fainthearted, but can pass through all these, honour and dishonour, evil report and good report, counting nothing in life,
cs d dt j n1 vdz vvi pno12 j, ccx dt j-jn n1 j, cc-acp vmb vvi p-acp d d, vvb cc n1, j-jn n1 cc j n1, vvg pix p-acp n1,
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nor life it selfe dear to us, so as we may finish our course with joy,
nor life it self dear to us, so as we may finish our course with joy,
ccx n1 pn31 n1 j-jn p-acp pno12, av c-acp pns12 vmb vvi po12 n1 p-acp n1,
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and the Ministration which we have received of the Lord Jesus Christ. To that end let me tender these things briefly to our consideration:
and the Ministration which we have received of the Lord jesus christ. To that end let me tender these things briefly to our consideration:
cc dt n1 r-crq pns12 vhb vvn pp-f dt n1 np1 np1. p-acp d n1 vvb pno11 vvi d n2 av-j p-acp po12 n1:
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First, that this vicissitude of honour and dishonour, evill report and good report, is from the Lord, who must be allowed to doe what seemeth good in his eyes.
First, that this vicissitude of honour and dishonour, evil report and good report, is from the Lord, who must be allowed to do what seems good in his eyes.
ord, cst d n1 pp-f vvb cc n1, j-jn n1 cc j n1, vbz p-acp dt n1, r-crq vmb vbi vvn pc-acp vdi r-crq vvz j p-acp po31 n2.
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The time was, wee doe confesse with thankfulnesse, that the people did esteem us as the Ministers of Jesus Christ;
The time was, we do confess with thankfulness, that the people did esteem us as the Ministers of jesus christ;
dt n1 vbds, pns12 vdb vvi p-acp n1, cst dt n1 vdd vvi pno12 p-acp dt n2 pp-f np1 np1;
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that they knew us, and did acknowledge us worthy, and accordingly had us in exceeding great love, NONLATINALPHABET,
that they knew us, and did acknowledge us worthy, and accordingly had us in exceeding great love,,
cst pns32 vvd pno12, cc vdd vvi pno12 j, cc av-vvg vhn pno12 p-acp vvg j n1,,
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for our works sake, that they might shew that they could have pulled their eyes out of their head to have done us good, that they honoured us with much honour, and laded us with necessaries, and plentifull provision for our encouragement to the worke of the Ministery.
for our works sake, that they might show that they could have pulled their eyes out of their head to have done us good, that they honoured us with much honour, and jaded us with necessaries, and plentiful provision for our encouragement to the work of the Ministry.
p-acp po12 n2 n1, cst pns32 vmd vvi cst pns32 vmd vhi vvn po32 n2 av pp-f po32 n1 pc-acp vhi vdn pno12 j, cst pns32 vvn pno12 p-acp d vvi, cc vvn pno12 p-acp n2-j, cc j n1 p-acp po12 n1 p-acp dt n1 pp-f dt n1.
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Have wee received so much good at the hand of God, and may we not now with patience receive some evill? There is no evill done in the City in this kinde,
Have we received so much good At the hand of God, and may we not now with patience receive Some evil? There is no evil done in the city in this kind,
vhb pns12 vvn av d j p-acp dt n1 pp-f np1, cc vmb pns12 xx av p-acp n1 vvi d j-jn? pc-acp vbz dx j-jn vdn p-acp dt n1 p-acp d n1,
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but the Lord hath done it, Amos 3. 6. God hath bidden them to curse us,but the Lord hath done it, Amos 3. 6. God hath bidden them to curse us,
cc-acp dt n1 vhz vdn pn31, np1 crd crd np1 vhz vvn pno32 pc-acp vvi pno12,
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and revile us, and traduce us, and load us with all these contumelies and reproaches;
and revile us, and traduce us, and load us with all these Contumelies and Reproaches;
cc vvb pno12, cc vvi pno12, cc vvi pno12 p-acp d d n2 cc n2;
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and it may be these things being sanctified to us, God may doe us good for all our reproaches this day:
and it may be these things being sanctified to us, God may do us good for all our Reproaches this day:
cc pn31 vmb vbi d n2 vbg vvn p-acp pno12, np1 vmb vdi pno12 j p-acp d po12 n2 d n1:
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wee should consider that as it cometh not without due desert, seeing God is just; so it shall not passe away without due profit, seeing God is good.
we should Consider that as it comes not without due desert, seeing God is just; so it shall not pass away without due profit, seeing God is good.
pns12 vmd vvi d c-acp pn31 vvz xx p-acp j-jn n1, vvg np1 vbz j; av pn31 vmb xx vvi av p-acp j-jn n1, vvg np1 vbz j.
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Consider againe, That there is nothing can come from the hand of this God to his servants,
Consider again, That there is nothing can come from the hand of this God to his Servants,
vvb av, cst pc-acp vbz pix vmb vvi p-acp dt n1 pp-f d np1 p-acp po31 n2,
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but it cometh in the nature of a mercy: while wee were honoured, it was in mercy to encourage us;
but it comes in the nature of a mercy: while we were honoured, it was in mercy to encourage us;
cc-acp pn31 vvz p-acp dt n1 pp-f dt n1: cs pns12 vbdr vvn, pn31 vbds p-acp n1 pc-acp vvi pno12;
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and now wee are dishonoured, and our soules filled with contempt, it is done in mercy to admonish us to walke both more humbly with God, and more warily with men.
and now we Are dishonoured, and our Souls filled with contempt, it is done in mercy to admonish us to walk both more humbly with God, and more warily with men.
cc av pns12 vbr vvn, cc po12 n2 vvn p-acp n1, pn31 vbz vdn p-acp n1 pc-acp vvi pno12 pc-acp vvi d dc av-j p-acp np1, cc av-dc av-j p-acp n2.
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Againe, It is but the pride of our hearts that makes us so impatient of every light dishonour; for it wee were as wee should be, vile in our own eyes, it were nothing, nothing to be vile in the eyes of others.
Again, It is but the pride of our hearts that makes us so impatient of every Light dishonour; for it we were as we should be, vile in our own eyes, it were nothing, nothing to be vile in the eyes of Others.
av, pn31 vbz p-acp dt n1 pp-f po12 n2 cst vvz pno12 av j pp-f d j vvi; p-acp pn31 pns12 vbdr c-acp pns12 vmd vbi, j p-acp po12 d n2, pn31 vbdr pix, pix pc-acp vbi j p-acp dt n2 pp-f n2-jn.
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Besides, hear what our Lord sayes to his Disciples, Blessed are you when men shall say all manner of evill of you, falsly for my sake:
Beside, hear what our Lord Says to his Disciples, Blessed Are you when men shall say all manner of evil of you, falsely for my sake:
p-acp, vvb r-crq po12 n1 vvz p-acp po31 n2, vvn vbr pn22 c-crq n2 vmb vvi d n1 pp-f j-jn pp-f pn22, av-j p-acp po11 n1:
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Rejoyce and be glad, — For so persecuted they the Prophets that were before you, Matt. 5. 11, 12. The Prophets,Rejoice and be glad, — For so persecuted they the prophets that were before you, Matt. 5. 11, 12. The prophets,
vvb cc vbi j, — c-acp av vvn pno32 dt n2 cst vbdr p-acp pn22, np1 crd crd, crd dt n2,
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before the Apostles, were thus persecuted;
before the Apostles, were thus persecuted;
p-acp dt n2, vbdr av vvn;
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the Apostles, and all the Worthies, since the Apostles dayes, have bin so persecuted in their severall Generations;
the Apostles, and all the Worthies, since the Apostles days, have been so persecuted in their several Generations;
dt n2, cc d dt n2-j, c-acp dt n2 n2, vhb vbn av vvn p-acp po32 j n2;
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and our blessed Lord, the Head both of Prophets and Apostles, hath been, as you heard before, persecuted in like manner.
and our blessed Lord, the Head both of prophets and Apostles, hath been, as you herd before, persecuted in like manner.
cc po12 j-vvn n1, dt n1 av-d pp-f n2 cc n2, vhz vbn, c-acp pn22 vvd a-acp, vvn p-acp j n1.
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Now, the disciple must not look to be above his Master, nor the servant above his Lord.
Now, the disciple must not look to be above his Master, nor the servant above his Lord.
av, dt n1 vmb xx vvi pc-acp vbi p-acp po31 n1, ccx dt n1 p-acp po31 n1.
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It is enough for the Disciple, that hee be as his Master, and the servant as his Lord.It is enough for the Disciple, that he be as his Master, and the servant as his Lord.
pn31 vbz av-d p-acp dt n1, cst pns31 vbb p-acp po31 n1, cc dt n1 p-acp po31 n1.
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If they have called the Master of the house Beelzebub, how much more shall they call them of his houshold? Mat. 10. 24, 25. Lastly, Behold there is a crown in the right hand of Christ, and the word upon it is, NONLATINALPHABET, to him that overcometh.If they have called the Master of the house Beelzebub, how much more shall they call them of his household? Mathew 10. 24, 25. Lastly, Behold there is a crown in the right hand of christ, and the word upon it is,, to him that Overcometh.
cs pns32 vhb vvn dt n1 pp-f dt n1 np1, c-crq d dc vmb pns32 vvi pno32 pp-f po31 n1? np1 crd crd, crd ord, vvb a-acp vbz dt n1 p-acp dt j-jn n1 pp-f np1, cc dt n1 p-acp pn31 vbz,, p-acp pno31 cst vvz.
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Brethren, let us hold fast that which we have, and let no man take away our crown;
Brothers, let us hold fast that which we have, and let no man take away our crown;
n1, vvb pno12 vvi av-j cst r-crq pns12 vhb, cc vvb dx n1 vvi av po12 n1;
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let us hold on still, NONLATINALPHABET, to divide the Word of God aright, and NONLATINALPHABET, to walk with a right foot in the profession of it:
let us hold on still,, to divide the Word of God aright, and, to walk with a right foot in the profession of it:
vvb pno12 vvi p-acp av,, pc-acp vvi dt n1 pp-f np1 av, cc, pc-acp vvi p-acp dt j-jn n1 p-acp dt n1 pp-f pn31:
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Et innocenter agere, & scienter praedicare; Et Innocent agere, & scienter praedicare;
fw-la jc-jn n1, cc jc fw-la;
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not studying so much to have our gifts commended, as to have God glorified, the consciences of people edified, their lives reformed, and their souls saved:
not studying so much to have our Gifts commended, as to have God glorified, the Consciences of people edified, their lives reformed, and their Souls saved:
xx vvg av av-d pc-acp vhi po12 n2 vvn, c-acp pc-acp vhi np1 vvn, dt n2 pp-f n1 vvn, po32 n2 vvn, cc po32 n2 vvn:
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And then, if wee finde favour in Gods sight, God may bring us againe into favour with men;
And then, if we find favour in God's sighed, God may bring us again into favour with men;
cc av, cs pns12 vvb n1 p-acp ng1 n1, np1 vmb vvi pno12 av p-acp n1 p-acp n2;
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but, if hee thus say, I have no delight in you, nor in your services; behold, here are we, let him doe to us as he pleaseth.
but, if he thus say, I have no delight in you, nor in your services; behold, Here Are we, let him do to us as he Pleases.
cc-acp, cs pns31 av vvi, pns11 vhb dx n1 p-acp pn22, ccx p-acp po22 n2; vvb, av vbr pns12, vvb pno31 vdi p-acp pno12 c-acp pns31 vvz.
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He that, passing through honour and dishonour, as St. Paul did, can say, as St. Paul said, I have fought the good fight, I have finished my course, I have kept the faith;
He that, passing through honour and dishonour, as Saint Paul did, can say, as Saint Paul said, I have fought the good fight, I have finished my course, I have kept the faith;
pns31 cst, vvg p-acp n1 cc n1, p-acp n1 np1 vdd, vmb vvi, c-acp n1 np1 vvd, pns11 vhb vvn dt j n1, pns11 vhb vvn po11 n1, pns11 vhb vvn dt n1;
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NONLATINALPHABET, I have kept it, may assure himselfe of a crowne of Righteousnesse laid up for him;
, I have kept it, may assure himself of a crown of Righteousness laid up for him;
, pns11 vhb vvn pn31, vmb vvi px31 pp-f dt n1 pp-f n1 vvn a-acp p-acp pno31;
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which the Lord, the righteous Judge, shall give him that day, and to all them that love the appearing of our Lord Jesus Christ:
which the Lord, the righteous Judge, shall give him that day, and to all them that love the appearing of our Lord jesus christ:
r-crq dt n1, dt j n1, vmb vvi pno31 d n1, cc p-acp d pno32 cst vvb dt vvg pp-f po12 n1 np1 np1:
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To whom, with the Father, and the blessed Spirit, Three Persons, one True, Immortall, Invisible, onely Wise God, be given all Honour, Glory, Dominion and Power, now and for ever. Amen. FINIS.
To whom, with the Father, and the blessed Spirit, Three Persons, one True, Immortal, Invisible, only Wise God, be given all Honour, Glory, Dominion and Power, now and for ever. Amen. FINIS.
p-acp ro-crq, p-acp dt n1, cc dt j-vvn n1, crd n2, crd j, j, j, av-j j np1, vbb vvn d n1, n1, n1 cc n1, av cc p-acp av. uh-n. fw-la.
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