Three sermons vpon some portions of the former lessons appointed for certaine Sabbaths The first containing, a displaying of the wilfull deuises of wicked and vaine vvorldlings. Preached at Tanridge in Surrey the first of February 1597. The two latter describing the dangers of discontentment and disobedience. Preached the one at Tanridge and the other at Crowhurst in Iuly then next following. By Simon Harwarde.
THE Prophet Esay (beloued in the Lord) hauing a little before described the great misery of the Iewes who togither wt their King Achas were compelled by their enimies to seeke help of a deadly foe, to wit, of Tiglah Pilleser King of the Assyrians,
THE Prophet Isaiah (Beloved in the Lord) having a little before described the great misery of the Iewes who together with their King Achas were compelled by their enemies to seek help of a deadly foe, to wit, of Tiglah Pilleser King of the Assyrians,
and that in such base manner that their King besids the humble sending of presents was enforced to bende and crouch with these seruile speaches, seruus tuus & filius tuus sim, let mee bee thy seruant and thy son, onely saue me this time from the hands of Retzin king of Syria: which abiect abasing ye Prophet doth notably name to be euen a throwing downe into hell.
and that in such base manner that their King besides the humble sending of presents was Enforced to bend and crouch with these servile Speeches, seruus Thy & filius Thy sim, let me be thy servant and thy son, only save me this time from the hands of Retzin King of Syria: which abject abasing the Prophet does notably name to be even a throwing down into hell.
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Hee doth afterward expresse the causes of that and all other their calamities, which were indeede their wickednesse in their liues and their damnable hypocrisie in their fastings and seruice of GOD.
He does afterwards express the Causes of that and all other their calamities, which were indeed their wickedness in their lives and their damnable hypocrisy in their Fastings and service of GOD.
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Which their iniquities although he haue in the chapter last going before very liuelily deciphered them and very effectually condemned them, yet in this chapter hee houldeth on still ye same argument declaring vnto them, that God is of as great power to assist them as euer he was to deliuer their forefathers, his hand is not shortned,
Which their iniquities although he have in the chapter last going before very livelily deciphered them and very effectually condemned them, yet in this chapter he holdeth on still you same argument declaring unto them, that God is of as great power to assist them as ever he was to deliver their Forefathers, his hand is not shortened,
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Onely their iniquities made a seperation betwixt God and them, as afterwards was likewise saide vnto them by the Prophet Ezechiel, that by their •prophaning of diuine sacrifices and by their wicked abhominations they had set vp posts and pillers against God and made a wall betwixt God and them.
Only their iniquities made a separation betwixt God and them, as afterwards was likewise said unto them by the Prophet Ezechiel, that by their •prophaning of divine Sacrifices and by their wicked abominations they had Set up posts and pillars against God and made a wall betwixt God and them.
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The enormities which at this time did make a diuision betwixt God and this people and cause the Lord euen to hide his face from them, are expressed heere in the verses last going before to be of thre seuerall sorts.
The enormities which At this time did make a division betwixt God and this people and cause the Lord even to hide his face from them, Are expressed Here in the Verses last going before to be of Three several sorts.
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Thirdly the malicious counsailes & cogitations of the heart, which hee noteth by the word Conceiuing, euery one conceiueth mischiefe and bringeth forth iniquity:
Thirdly the malicious Counsels & cogitations of the heart, which he notes by the word Conceiving, every one conceiveth mischief and brings forth iniquity:
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which speach though it seme heare to be vttered only to ye Iewes, yet the Apostle Paul in the thirde to the Romains doth apply it generally to all that are destitute of the grace of God, and it doth paint out indeede all such malicious purposes of heart, out of which as out of a bad roote do spring all rotten and vnsauory fruits aswell in Iew as in Gentile.
which speech though it seem hear to be uttered only to you Iewes, yet the Apostle Paul in the Third to the Romans does apply it generally to all that Are destitute of the grace of God, and it does paint out indeed all such malicious Purposes of heart, out of which as out of a bad root do spring all rotten and unsavoury fruits aswell in Iew as in Gentile.
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This conceiueing of mischiefe is by the Prophet Esay in this first verse more at large laide open vnto vs by a threefolde Allegory pointing out three especiall things vnto vs,
This conceiueing of mischief is by the Prophet Isaiah in this First verse more At large laid open unto us by a threefold Allegory pointing out three especial things unto us,
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And thirdly, the daungers that do thereby issue out as well to others as to themselues, If but a droppe thereof bee sprinkled it is euen as if a Viper shoulde breake out vpon them.
And Thirdly, the dangers that do thereby issue out as well to Others as to themselves, If but a drop thereof be sprinkled it is even as if a Viper should break out upon them.
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The malicious counsels of the hearte which hee hath called in the verse going before the conceiuings of mischiefe, according to the phraise of the Psalmist, he trauaileth with vanitie and conceiueth sorrow and bringeth forth vngodlinesse are likened here first to the hatching of the drop bloude his egge, whereby the Prophet signifieth that they are no sodaine motions,
The malicious Counsels of the heart which he hath called in the verse going before the conceivings of mischief, according to the phrase of the Psalmist, he Travaileth with vanity and conceiveth sorrow and brings forth ungodliness Are likened Here First to the hatching of the drop blood his egg, whereby the Prophet signifies that they Are no sudden motions,
Saint Hierom doth follow the septuaginta in translating this place, oua aspidum ruperunt, they haue broken the eggs of Aspes, which interpreting though it do not altogither rightly answere the Hebrew text,
Saint Hieronymus does follow the Septuagint in translating this place, oua aspidum ruperunt, they have broken the eggs of Asps, which interpreting though it do not altogether rightly answer the Hebrew text,
As in Deuteronomy there is as it were a reason rendered when it is saide, venenum aspidū saeuum & immedicabile (speaking of ye diseignements of ye malicious) they are as the poyson of Asps euill & such as can no way be cured.
As in Deuteronomy there is as it were a reason rendered when it is said, venenum aspidun saeuum & immedicabile (speaking of the diseignements of the malicious) they Are as the poison of Asps evil & such as can no Way be cured.
And therefore Cleopatra Queene of Aegypt when her husband Antonius was dead because she woulde not bee led in triumph by Augustus the Emperour, chose especially to shorten her owne daies by the stinging of an Aspe, hoping thereby to depart with some ease,
And Therefore Cleopatra Queen of Egypt when her husband Antonius was dead Because she would not be led in triumph by Augustus the Emperor, chosen especially to shorten her own days by the stinging of an Asp, hoping thereby to depart with Some ease,
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and to die without feeling any pangs or torments of death, as witnesseth the Poet Propertius. Brachia spectaui sacris admota colubris Et trahere occultum membra soporis iter.
and to die without feeling any pangs or torments of death, as Witnesseth the Poet Propertius. Brachia spectaui sacris admota colubris Et trahere occultum membra soporis iter.
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Such a deade sleepe is in the wicked when being past feeling they do giue thēselues ouer to wantonnesse, to worke all vncleannesse euen with greedinesse, Such is in those who are vtterly destitute of all godly remorse of conscience of, whom S. Bernard. Quis magis mortuus eo qui portat ignem in sinu, peccatum in conscientia nec sentit, nec excutit, nec expauescit? who is more deade than hee which carieth fier in his bosome or sinne in his conscience,
Such a dead sleep is in the wicked when being past feeling they do give themselves over to wantonness, to work all uncleanness even with greediness, Such is in those who Are utterly destitute of all godly remorse of conscience of, whom S. Bernard. Quis magis Mortuus eo qui Portat Ignem in sinu, peccatum in conscientia nec Sentit, nec excutit, nec expauescit? who is more dead than he which Carrieth fire in his bosom or sin in his conscience,
& doth neither feele it, nor shake it out, nor once stande in any feare of it? Such a deade sleepe is in all them which lye still securely in sinne and doe neuer rise vp to amendment of life, to whom the Apostle Paul cryeth out, awake thou that sleepest & stand vp from the dead,
& does neither feel it, nor shake it out, nor once stand in any Fear of it? Such a dead sleep is in all them which lie still securely in sin and do never rise up to amendment of life, to whom the Apostle Paul Cries out, awake thou that Sleepest & stand up from the dead,
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And such is in those obstinate and wilfull hearts which will in no wise hearken to ye voice of wholsome admonition, of whome the Prophet Dauid speaketh, that they are like the deafe Aspe which stoppeth her eares,
And such is in those obstinate and wilful hearts which will in no wise harken to you voice of wholesome admonition, of whom the Prophet David speaks, that they Are like the deaf Asp which stoppeth her ears,
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for so doe the best late writers expound there the worde Pethen to signifie an Aspe, as likewise doe the auncient fathers, Augustine, Hierom, and Cassiodor: who doe yelde also the reason,
for so do the best late writers expound there the word Pethen to signify an Asp, as likewise do the ancient Father's, Augustine, Hieronymus, and Cassiodorus: who do yield also the reason,
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who is the Almightie that we should serue him, or what profit haue wee if we pray vnto him? And such was in those malicious Iewes whom Stephen calleth stifnecked and of vncircumcised hearts and eares, alwaies readie to resist the holie Prophets of God.
who is the Almighty that we should serve him, or what profit have we if we pray unto him? And such was in those malicious Iewes whom Stephen calls Stiffnecked and of uncircumcised hearts and ears, always ready to resist the holy prophets of God.
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As that man in whome an euill tongue is (as Saint Iames saith) NONLATINALPHABET full of deadly poyson may be said by a phrase of scripture, to haue the poyson of Aspes vnder his lips, because therby his whole body & soule is empoysoned and putrified, as ye Apostle calleth euil speaches NONLATINALPHABET rotten talke such as doth cōsume & weare awaie all good gifts and graces in man:
As that man in whom an evil tongue is (as Saint James Says) full of deadly poison may be said by a phrase of scripture, to have the poison of Asps under his lips, Because thereby his Whole body & soul is empoisoned and Putrified, as you Apostle calls evil Speeches rotten talk such as does consume & wear away all good Gifts and graces in man:
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but euen the whole fleshe and substance, full of most deadly venom, as Galen moouing the question, why the fleshe of Aspes may not goe into the Theriaca as well as the flesh of Vipers, yeldeth this for the reason, because the one may by are be rectified, but the other can receiue no alteration or correction.
but even the Whole Flesh and substance, full of most deadly venom, as Galen moving the question, why the Flesh of Asps may not go into the Theriaca as well as the Flesh of Vipers, yieldeth this for the reason, Because the one may by Are be rectified, but the other can receive no alteration or correction.
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Sundry late and learned interpreters because the Prophet Esay doth not vse in this the Hebrue worde Pethen which doth properly signifie, the Aspe, but an other worde tsiphgnoni. haue therefore departed from the translation of Saint Hierom, and in steede of Aspe haue set the worde Cockatrice. These also though they haue not (in the iudgement of some) duely expressed ye Hebrew word,
Sundry late and learned Interpreters Because the Prophet Isaiah does not use in this the Hebrew word Pethen which does properly signify, the Asp, but an other word tsiphgnoni. have Therefore departed from the Translation of Saint Hieronymus, and in steed of Asp have Set the word Cockatrice. These also though they have not (in the judgement of Some) duly expressed the Hebrew word,
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The Cockatrice called Basiliscus and Regulus is named as it were the prince of Serpents not onely because of his exceeding force in that hee is reported to haue power to kill euen with the sight of the eye,
The Cockatrice called Basiliscus and Regulus is nam as it were the Prince of Serpents not only Because of his exceeding force in that he is reported to have power to kill even with the sighed of the eye,
To this Serpent may very well bee compared that enuious and malicious hearte which here the Prophet Esay doth principally condemne, for that both the venome thereof is by the eye often disclosed as our Sauiour saith, is thy eye euill because I am good? and Salomon doth pronounce that hee which hath a good eye shall bee blessed of God Saint Hierom doth interpret yt place, qui pronus est admisericordiā benedicetur ei:
To this Serpent may very well be compared that envious and malicious heart which Here the Prophet Isaiah does principally condemn, for that both the venom thereof is by the eye often disclosed as our Saviour Says, is thy eye evil Because I am good? and Solomon does pronounce that he which hath a good eye shall be blessed of God Saint Hieronymus does interpret that place, qui pronus est admisericordiā benedicetur ei:
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but the Hebrew which is, a good eye, and Saint Hieroms worde which is, a prone disposition of heart, are so perpecually vnited togither that the one may very well be signified by the other) As also because all such malice of heart doth proceede from Satan whom Saint Hierom vpon Esay doth call regul•m volantem the flying basiliske & principem serpentum and prince of Serpents, and who is named by our Sauiour Christ to be NONLATINALPHABET the enuious or malicious man, because as first by enuy of the Diuell death came into the world,
but the Hebrew which is, a good eye, and Saint Hieroms word which is, a prove disposition of heart, Are so perpecually united together that the one may very well be signified by the other) As also Because all such malice of heart does proceed from Satan whom Saint Hieronymus upon Isaiah does call regul•m volantem the flying Basilisk & principem Serpentum and Prince of Serpents, and who is nam by our Saviour christ to be the envious or malicious man, Because as First by envy of the devil death Come into the world,
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Howsoeuer the malicious may thinke sometimes that their enuious affections are but the ordinary course of flesh & blood, & so be like the fond dogge which when a stone is flung, will bite the stone and not regard the hand that threw it, yet the Apostle doth teach vs plainly that he which doth lodge and harbour malice in his heart hath yelded a roome and giuen place to the Diuell.
Howsoever the malicious may think sometime that their envious affections Are but the ordinary course of Flesh & blood, & so be like the found dog which when a stone is flung, will bite the stone and not regard the hand that threw it, yet the Apostle does teach us plainly that he which does lodge and harbour malice in his heart hath yielded a room and given place to the devil.
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but if he once breake them, yt is if he do sound the bottome of malicious (though glorious) pretenses, then shall hee straightwaies perceiue a most odious sent & deadly sauour,
but if he once break them, that is if he do found the bottom of malicious (though glorious) pretences, then shall he straightways perceive a most odious sent & deadly savour,
Where by the waie I cannot but maruaile at and abhorre the forwardnes of ye captious Atheists which thinke that they haue gotten some aduantage against the Scriptures when they can alledge the impossibilitie of the speach of a Serpent, not considering that the speach through an instrumēt yt hath breath may farre better be granted then their oracles through sencelesse instruments which were giuen either by Iupiter Ammon out of a nauell of Brasse,
Where by the Way I cannot but marvel At and abhor the forwardness of the captious Atheists which think that they have got Some advantage against the Scriptures when they can allege the impossibility of the speech of a Serpent, not considering that the speech through an Instrument that hath breath may Far better be granted then their oracles through senseless Instruments which were given either by Iupiter Ammon out of a navel of Brass,
or by Apollo at Delphos out of an oake, or by any other Idoll in their heathenish writers, the strange impossibilities wherof they can readily swallow and easily digest.
or by Apollo At Delphos out of an oak, or by any other Idol in their Heathenish writers, the strange impossibilities whereof they can readily swallow and Easily digest.
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Secondly because of his subtiltie (for the Serpent was the subtilest beast in all the fielde ) which appeared most euidently when in the assaulte vpon our first parent he could vse all the sleights and aduantages which possibly could be deuised.
Secondly Because of his subtlety (for the Serpent was the subtlest beast in all the field) which appeared most evidently when in the assault upon our First parent he could use all the sleights and advantages which possibly could be devised.
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He could first deale wt ye weaker vessell, he could first plucke from hir the weapon of hir defence, to wit the word of God: Hath God saide thus? it shall not be so.
He could First deal with the Weaker vessel, he could First pluck from his the weapon of his defence, to wit the word of God: Hath God said thus? it shall not be so.
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As ye Ra•en setting vpon her spoyle, doth first pluck out the eyes, so stil ye God of this worlde doth first blinde the eyes of men that the glorious light of the Gospell of Christ should not shine vpon them.
As you Ra•en setting upon her spoil, does First pluck out the eyes, so still you God of this world does First blind the eyes of men that the glorious Light of the Gospel of christ should not shine upon them.
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As likewise hee could tempt Dauid with Bethsaba in a fit time when hee was so slothfull that hee would lye vpon his bedde at noone daies: 2. Sa. 11.2. and when the goodman of the house is asleepe, then in a fit time hee is saide to sow tares:
As likewise he could tempt David with Bathsheba in a fit time when he was so slothful that he would lie upon his Bed At noon days: 2. Sa. 11.2. and when the goodman of the house is asleep, then in a fit time he is said to sow tares:
hee could also come with faire pretenses as though hee would teach our first parents how they should become Gods, when his purpose is nothing but to throwe them headlong into hell.
he could also come with fair pretences as though he would teach our First Parents how they should become God's, when his purpose is nothing but to throw them headlong into hell.
His entisments are like the Serpents egges whereof Aristotle reporteth, NONLATINALPHABET the egge is of one colour and soft skinned, as simply pretending good, but the whole substance is venemous and ful of deadly poyson.
His entisments Are like the Serpents eggs whereof Aristotle Reporteth, the egg is of one colour and soft skinned, as simply pretending good, but the Whole substance is venomous and full of deadly poison.
but their conceipts doe then prooue like the deceiptfull egges of Serpents, when not only the one doth by surfetting hasten his owne ende, and the other procure a curse toroote out his house euen with the stones and tymber, but also both togither by following and cherishing their carnall desires do depriue themselues of the immortall ioyes of heauen.
but their conceits do then prove like the deceitful eggs of Serpents, when not only the one does by surfeiting hasten his own end, and the other procure a curse toroote out his house even with the stones and timber, but also both together by following and cherishing their carnal Desires do deprive themselves of the immortal Joys of heaven.
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but of set purpose & euen in despite of ye spirit of grace, as did ye malice of the Libertines & Cyrenians, who withstoode Stephen though they could not resist the wisdome which spake in Stephen, And as did the enuie of Cain who hated not his brother, but the vertue of his brother,
but of Set purpose & even in despite of you Spirit of grace, as did the malice of the Libertines & Cyrenians, who withstood Stephen though they could not resist the Wisdom which spoke in Stephen, And as did the envy of Cain who hated not his brother, but the virtue of his brother,
The best approoued interpreters do in this place by the worde tsiphgnoni vnderstand neither the Cockatrice nor the Aspe, but another serpent named Haemorrhous: the french men expressing the meaning of the Greeke worde doe terme it Coule sang, and we may by a like compounded word fitly name it drop-bloud. Auicen, (who very well knewe the nature of the originall word) doth describe it to be a serpent of about a cubit long, gray and glistering breeding much by the riuer Nilus, whose venome hath such a strange and bloody operation, that whosoeuer is stong therewith doth presently fall on bleeding at ye corners of the eyes, at the nailes endes,
The best approved Interpreters do in this place by the word tsiphgnoni understand neither the Cockatrice nor the Asp, but Another serpent nam Haemorrhous: the french men expressing the meaning of the Greek word do term it Coal sang, and we may by a like compounded word fitly name it dropbloud. Avicenna, (who very well knew the nature of the original word) does describe it to be a serpent of about a cubit long, grey and glistering breeding much by the river Nilus, whose venom hath such a strange and bloody operation, that whosoever is stung therewith does presently fallen on bleeding At you corners of the eyes, At the nails ends,
for both before and after this text he beginneth wt their bloodie cruelty as their chiefest offence now raigning amongst them, your hands (saith hee) are defiled with blood: and againe a little after he telleth them that their feete did runne to euil and make hast to shed innocent bloode, and euen their thoughts were altogither wicked and malicious.
for both before and After this text he begins with their bloody cruelty as their chiefest offence now reigning among them, your hands (Says he) Are defiled with blood: and again a little After he Telleth them that their feet did run to evil and make haste to shed innocent blood, and even their thoughts were altogether wicked and malicious.
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All crueltie hath the name of ye latin word cruor which signifieth blood, because cruel harts are murdering harts, he that hateth his brother is such a manslayer as hath no eternal life abiding in him.
All cruelty hath the name of you latin word cruor which signifies blood, Because cruel hearts Are murdering hearts, he that hates his brother is such a manslayer as hath no Eternal life abiding in him.
Esau when with a bloodie intent he gaped for Isaacks death & said the daies will come that I shall morne for my father, & then will I surely kill my brother Iacob, was in the sight of God guiltie of parricide.
Esau when with a bloody intent he gaped for Isaacs death & said the days will come that I shall morn for my father, & then will I surely kill my brother Iacob, was in the sighed of God guilty of Parricide.
thou shalt not reuile the deafe, nor lay a stumbling blocke before the blinde. Seldome doe we reade of any crueltie, but that the Lord by his iust iudgement,
thou shalt not revile the deaf, nor lay a stumbling block before the blind. Seldom do we read of any cruelty, but that the Lord by his just judgement,
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and made them as dogges to gather breade vnder his table, but at the last hee was taken by Iude, and hauing his owne thumbs & toes cut off, was compelled in the same manner to receiue his foode as hee himselfe before had prescribed to others.
and made them as Dogs to gather bread under his table, but At the last he was taken by Iude, and having his own thumbs & toes Cut off, was compelled in the same manner to receive his food as he himself before had prescribed to Others.
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As by the crueltie of Achab, dogges did licke the bloode of Naboth, so dogges did licke his bloode, and the bloode of her that gaue the counsell, insomuch that when Iehu saide of Iezabell being deade, seeke out that cursed woman and burie her because shee is a kings daughter, shee was founde in a manner all deuoured by dogges, nothing was to be had but the skull and the feete and some part of her handes.
As by the cruelty of Ahab, Dogs did lick the blood of Naboth, so Dogs did lick his blood, and the blood of her that gave the counsel, insomuch that when Iehu said of Jezebel being dead, seek out that cursed woman and bury her Because she is a Kings daughter, she was found in a manner all devoured by Dogs, nothing was to be had but the skull and the feet and Some part of her hands.
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Haman with an enuious heart most cruelly sought to hang Mardocheus: but on the gybbet which he had caused to be erected for others, hee and his owne tenne sonnes did first take hansell and possession.
Haman with an envious heart most cruelly sought to hang Mordecai: but on the gibbet which he had caused to be erected for Others, he and his own tenne Sons did First take handsel and possession.
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The manifolde curses which Dauid doth rehearse in the sixtie and ninth Psalme, as to haue the table to be made a snarre, the eyes to be darkned, the howses to be left desolate,
The manifold curses which David does rehearse in the sixtie and ninth Psalm, as to have the table to be made a snarre, the eyes to be darkened, the houses to be left desolate,
The hands do breake out in bloode either by cut throat vsurie, which by Chrysostom is compared to the stinging of an Aspe, and by Basill to the biting of a Viper, because as the one doth cast asleepe,
The hands do break out in blood either by Cut throat Usury, which by Chrysostom is compared to the stinging of an Asp, and by Basil to the biting of a Viper, Because as the one does cast asleep,
or els, if they doe bring forth their foode, they doe sucke out the bloode of the poore, and (as Amos speaketh) swallow vp the poore by making the Epha small, and the shekell great.
or Else, if they do bring forth their food, they do suck out the blood of the poor, and (as Amos speaks) swallow up the poor by making the Epha small, and the shekel great.
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Iehoiakim his hands were an otherway defiled with blood, when as ye Prophet Ieremie saith hee vsed his neighbours in his worke without wages and gaue them no recompence for their toyle.
Jehoiakim his hands were an otherways defiled with blood, when as you Prophet Ieremie Says he used his neighbours in his work without wages and gave them no recompense for their toil.
As the bloode of Abel did cry out of the earth for vengeance, so Iob doth make the grounde to be as it were an olde mother crying out, and the forrowes thereof complaining togither against those which by detaining the rewarde do vexe and grieue the soules of the labourers and tillers therof, Effundit sanguinem qui fraudat mercede, hee that defraudeth men of their hyre is a blood sucker.
As the blood of Abel did cry out of the earth for vengeance, so Job does make the ground to be as it were an old mother crying out, and the furrows thereof complaining together against those which by detaining the reward do vex and grieve the Souls of the labourers and tillers thereof, Effundit sanguinem qui fraudat mercede, he that defraudeth men of their hire is a blood sucker.
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Laertius who ascribeth that speach to Antisthenes, doth likewise record that Bion, when one asked the question of him, of all beastes what was most noysome, made this answere: Si de feris percontaris, tyrannus; si de mitibus, adulator.
Laertius who ascribeth that speech to Antisthenes, does likewise record that Bion, when one asked the question of him, of all beasts what was most noisome, made this answer: Si de feris percontaris, tyrannus; si de mitibus, adulator.
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if of tame beasts, a flatterer. Saint Gregory, saith very wel, tot occidimus quot ad mortē ire trepidi & tacentes videmus, we murder so many men as we see to runne headlong vnto death,
if of tame beasts, a flatterer. Saint Gregory, Says very well, tot occidimus quot ad mortē ire Trepid & tacentes Videmus, we murder so many men as we see to run headlong unto death,
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The poysoned malice which lucketh in the hearts of the Romish Catholicks doth another dangerous way breake out into murder, to wit, by treasons and rebellions, which are called of Dauid bloodshedde, in the fiftie and fift Psalme, made (as Beza and Tremellius do iudge) in the time of the conspiracie of Absolon and Achitophell. The bloodthirstie and deceiptfull men, saith hee, shall not liue out halfe their daies.
The poisoned malice which lucketh in the hearts of the Romish Catholics does Another dangerous Way break out into murder, to wit, by treasons and rebellions, which Are called of David bloodshed, in the fiftie and fift Psalm, made (as Beza and Tremellius do judge) in the time of the Conspiracy of Absalom and Achitophel. The bloodthirsty and deceitful men, Says he, shall not live out half their days.
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For although lawfull warres bee called the warres, not of men but, of God himselfe, (prouided alwaies that they bee taken in hande withan aduised care, not to thrust men into wilful dangers,
For although lawful wars be called the wars, not of men but, of God himself, (provided always that they be taken in hand withan advised care, not to thrust men into wilful dangers,
Dauid because his men were so fewe which brought him water through the greate armie of the Philistines, woulde not drinke of it, because it was (as hee said) the bloode of them which did fetch it with so desperately endangering their liues):
David Because his men were so few which brought him water through the great army of the philistines, would not drink of it, Because it was (as he said) the blood of them which did fetch it with so desperately endangering their lives):
and are so detestable in the sight of God, that whatsoeuer is done by them against the anointed Soueraigne, the Lord doth reuenge and punish it euen as done against his owne person.
and Are so detestable in the sighed of God, that whatsoever is done by them against the anointed Sovereign, the Lord does revenge and Punish it even as done against his own person.
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though hee were most comely and beautifull in personne, though he were highly in fauour with the people (whose hearts hee had stollen away) and though hee were most dearely and entirely beloued of his father Dauid, insomuch as the King gaue most earnest commaundemēt to his Generals and captaines that notwithstanding his traiterous sedition,
though he were most comely and beautiful in person, though he were highly in favour with the people (whose hearts he had stolen away) and though he were most dearly and entirely Beloved of his father David, insomuch as the King gave most earnest Commandment to his Generals and Captains that notwithstanding his traitorous sedition,
when hee caused an oake stretching out her bough to trusse vp Absolon by the locks of his gallant heire, to testifie vnto all posteritie, that no nobilitie of bloode, no comelinesse or gifts of body, no loue nor fauour eyther of prince or people shall saue a rebell from due punishment,
when he caused an oak stretching out her bough to truss up Absalom by the locks of his gallant heir, to testify unto all posterity, that no Nobilt of blood, no comeliness or Gifts of body, no love nor favour either of Prince or people shall save a rebel from due punishment,
but that howsoeuer the iudgements of man be sometimes wanting, yet GOD himselfe, who is thereby chiefly dishonoured, will vndoubtedly follow by some extraordinary meanes with a heauie and sharpe reuenge.
but that howsoever the Judgments of man be sometime wanting, yet GOD himself, who is thereby chiefly dishonoured, will undoubtedly follow by Some extraordinary means with a heavy and sharp revenge.
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Yet at the last the words which Dauid did pronounce of them, that the bloodthirstie men should not liue forth halfe their daies, were verified to the full when as the heade of that conspiracie was plucked vp by the heade,
Yet At the last the words which David did pronounce of them, that the bloodthirsty men should not live forth half their days, were verified to the full when as the head of that Conspiracy was plucked up by the head,
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so the baiser sort receiued a fit rewarde for a rascall crewe, beeing slaine in one day twentie thousand, besides that the Counsellour Achitophell, who gaue the aduice to the rebellion, had his wisedome so confounded, that for want of a hangman hee became a hangman to himselfe.
so the baiser sort received a fit reward for a rascal crew, being slain in one day twentie thousand, beside that the Counselor Achitophel, who gave the Advice to the rebellion, had his Wisdom so confounded, that for want of a hangman he became a hangman to himself.
That the treasons and rebellions, which for these many yeares haue beene and are stirred vp in Christendome, doe especially proceede from the Romishe Catholickes, there needeth no other proofe, but their owne confession.
That the treasons and rebellions, which for these many Years have been and Are stirred up in Christendom, do especially proceed from the Romish Catholics, there needs no other proof, but their own Confessi.
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For the writer of the Popish Chronicle called Gallo-Belgicus, in that part of his third Come which he calleth supplementum, calleth the commotious in Ireland, Comitis Tyronij & Hibernorum rebellionem, the rebellion of the Earle of Tyronne and of the Irish men, but the same man in other places of the same booke doth say Catholicos plurimos ad comitē Tyronium vndique confluxisse, that many Catholiks out of all quarters did ioyne themselues to the Earle of Tyronne, whom hee also calleth Catholicorum antesignanum & ducem the captaine & General of the Catholiks.
For the writer of the Popish Chronicle called Gallo-Belgicus, in that part of his third Come which he calls Supplement, calls the commotious in Ireland, Comitis Tyronij & Hibernorum rebellionem, the rebellion of the Earl of Tyrone and of the Irish men, but the same man in other places of the same book does say Catholicos Plurimos ad comitē Tyronium vndique confluxisse, that many Catholics out of all quarters did join themselves to the Earl of Tyrone, whom he also calls Catholics antesignanum & ducem the captain & General of the Catholics.
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Whereby it appeareth that hee accounteth rebellion and his owne profession of the Catholike faith to haue such neare affinitie amongst thēselues, that very easily they doe knit and ioyne the one to the other.
Whereby it appears that he accounteth rebellion and his own profession of the Catholic faith to have such near affinity among themselves, that very Easily they do knit and join the one to the other.
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So heretofore by the dealings of pope Innocentius the third against Iohn king of England, and by Pope Adrian the fourth his absoluing the subiects of the King of Sicily from all loyaltie and alleageance,
So heretofore by the dealings of pope Innocentius the third against John King of England, and by Pope Adrian the fourth his absolving the Subjects of the King of Sicily from all loyalty and allegiance,
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nay the Popes priuie Factors are the chiefest Authors, and their Fryers handes the very instruments to murder Princes) wee see it plainly confirmed vnto vs that Rome is the fountaine and spring, out of which, poysons, bloodshedde, witchcrafts, treasons and rebellions do ouerflow the whole earth.
nay the Popes privy Factors Are the chiefest Authors, and their Friars hands the very Instruments to murder Princes) we see it plainly confirmed unto us that Room is the fountain and spring, out of which, poisons, bloodshed, witchcrafts, treasons and rebellions do overflow the Whole earth.
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Of all the egges of the drop-bloode, that is, the malicious purposes of the heart, here condemned by the Prophet Esay, these of ye Catholike rebels are most diuelish & dangerous.
Of all the eggs of the dropbloode, that is, the malicious Purposes of the heart, Here condemned by the Prophet Isaiah, these of you Catholic rebels Are most devilish & dangerous.
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Hee yt nameth other sins, nameth most commonly simple and single transgressions, but he ye nameth rebellion nameth in a manner a heape of all sinnes that can bee named, murders, rapes, thefts, blasphemies, oppressions, whordomes and (in a manner) all sinnes whatsoeuer, they are all together vnited in this crime of rebellion. It is as it were a hell in this worlde, the feendes and furies whereof are the traiterous cutthroats, the Generall and Captaine is Lucifer the prince of rebels, the torments & punishments are greefes, walings and woes of children fatherlesse, of fathers childlesse, of women husbandlesse, of poore friendles, of all comfortlesse.
He that names other Sins, names most commonly simple and single transgressions, but he you names rebellion names in a manner a heap of all Sins that can be nam, murders, rapes, thefts, Blasphemies, oppressions, whoredoms and (in a manner) all Sins whatsoever, they Are all together united in this crime of rebellion. It is as it were a hell in this world, the fiends and furies whereof Are the traitorous cutthroats, the General and Captain is Lucifer the Prince of rebels, the torments & punishments Are griefs, walings and woes of children fatherless, of Father's childless, of women husbandless, of poor friendless, of all comfortless.
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They may cloake and couer their pretences and purposes with a shew of the Catholicke faith, but they must needes bee counted diuelish intents, which seeke to drawe any such mischeefes and calamities vpon their natiue soyle and countrie:
They may cloak and cover their pretences and Purposes with a show of the Catholic faith, but they must needs be counted devilish intents, which seek to draw any such mischiefs and calamities upon their native soil and country:
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The kingly Prophet when he had the electiō of three plagues offered vnto him of which one must of necessitie be taken he made choyce of pestilence rather tha• warre: Lord (saide he) let vs fall into thy hands, for with thee there is mercie• let vs neuer fall into the hands of men.
The kingly Prophet when he had the election of three plagues offered unto him of which one must of necessity be taken he made choice of pestilence rather tha• war: Lord (said he) let us fallen into thy hands, for with thee there is mercie• let us never fallen into the hands of men.
If sinne do once make a breach into the heart, it is planely of the nature of the Serpent which if once into any place it can get in the head, it will soone into the same place winde in ye body.
If sin do once make a breach into the heart, it is plainly of the nature of the Serpent which if once into any place it can get in the head, it will soon into the same place wind in you body.
When Cain suffered wrath to cast down his coūtenance, how sone did his hands follow to ye achieuing of his villany and parricide? When Herod in hart had cōceiued wrath against ye wisemen, how sone did ye venome burst out into a lamentable bloodshed, when he caused so many young infants to be slaine & so cruelly butchered? The wrath of man saith S. Iames, worketh not that which is righteous before God.
When Cain suffered wrath to cast down his countenance, how soon did his hands follow to you achieving of his villainy and Parricide? When Herod in heart had conceived wrath against you Wise men, how soon did you venom burst out into a lamentable bloodshed, when he caused so many young Infants to be slain & so cruelly butchered? The wrath of man Says S. James, works not that which is righteous before God.
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& in ye first chapter when he hath shewed them yt their hands were full of bloode, to redresse that fault hee biddeth them, seeke iudgement, releeue the oppressed, iudge the fatherlesse, and defende the widow.
& in the First chapter when he hath showed them that their hands were full of blood, to redress that fault he bids them, seek judgement, relieve the oppressed, judge the fatherless, and defend the widow.
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But I take the spiders web in this place to signifie rather, the vanitie and vnprofitablenesse of the malicious purposes of the heart, because as great labour and curious art is vsed of the spider in framing the web,
But I take the spiders web in this place to signify rather, the vanity and unprofitableness of the malicious Purposes of the heart, Because as great labour and curious art is used of the spider in framing the web,
but when it is made a small puffe of winde doth blow it away, euen so much cūning is practised of wicked worldlings to intrap their neighbours, and to inrich their owne howses with the spoyle of others:
but when it is made a small puff of wind does blow it away, even so much cunning is practised of wicked worldlings to entrap their neighbours, and to enrich their own houses with the spoil of Others:
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but when they haue brought it to the hight of their desires, then do they sodainly consume, perish, and come to a fearefull ende, euen as a dreame when a man awaketh ▪ So doth Iob apply the like phraise of speach,
but when they have brought it to the hight of their Desires, then do they suddenly consume, perish, and come to a fearful end, even as a dream when a man awakes ▪ So does Job apply the like phrase of speech,
when hee sayeth, The hope of the hypocrite shall perish, his confidence is as the howse of the spider, which leaneth vpon that dwelling that hath no foundation.
when he Saith, The hope of the hypocrite shall perish, his confidence is as the house of the spider, which leaneth upon that Dwelling that hath no Foundation.
in which respect they are compared sometimes, to dust, somtimes to a blossome, somtime to greene leaues and thicke trees, sometime to water sincking into the groūd, somtime to a spanne long, as of a small and shorte continuance, somtimes to a shadow, as soone vanishing.
in which respect they Are compared sometime, to dust, sometimes to a blossom, sometime to green leaves and thick trees, sometime to water sinking into the ground, sometime to a span long, as of a small and short Continuance, sometimes to a shadow, as soon vanishing.
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and creeping things, but also for his pleasure in dwelling heere, had built himselfe gorgeous howses, planted vineyeards, framed goodly gardens and orchardes abroade,
and creeping things, but also for his pleasure in Dwelling Here, had built himself gorgeous houses, planted vineyards, framed goodly gardens and orchards abroad,
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and within his pallace erected a goodly throne of estate made of Iuory, and ouerlayed with pure golde, mounted to such height that it had sixe steppes going vp into it, on ech side of which steppes were set sixe Lions, and Lyons also vpon the knoppes and pummells of the throne, the very footestoole whereof was made of golde: yet hee saith that when he had duely considered all the workes which his handes had wrought,
and within his palace erected a goodly throne of estate made of Ivory, and overlaid with pure gold, mounted to such height that it had sixe steps going up into it, on each side of which steps were Set sixe Lions, and Lyons also upon the knoppes and pummells of the throne, the very footstool whereof was made of gold: yet he Says that when he had duly considered all the works which his hands had wrought,
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and all the toyle and trauaile which heere hee had taken, hee founde all to be but vanitie and vexation of spirit, and nothing (as hee saith) to bee of any profit vnder the sun.
and all the toil and travail which Here he had taken, he found all to be but vanity and vexation of Spirit, and nothing (as he Says) to be of any profit under the sun.
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In the middest of all the miseries and calamities of this life, the light, that is, the sweete feeling of the mercie of God, doth neuer depart from them.
In the midst of all the misery's and calamities of this life, the Light, that is, the sweet feeling of the mercy of God, does never depart from them.
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Blessed (saith he) is the man that considereth the poore & needie, the Lord wil deliuer him in the time of troble, the Lord will strengthen him vpon the bed of sorrow, the Lord will turne his bedde in all his sicknesse.
Blessed (Says he) is the man that Considereth the poor & needy, the Lord will deliver him in the time of trouble, the Lord will strengthen him upon the Bed of sorrow, the Lord will turn his Bed in all his sickness.
It is a most cōfortable promise of ye wisdome of God, qu• dat pauperi non indigebit, he that is bountifull to the needie shall neuer himselfe stand in necessitie.
It is a most comfortable promise of you Wisdom of God, qu• that pauperi non indigebit, he that is bountiful to the needy shall never himself stand in necessity.
As vertue & mercie do bring two most singular blessings in this life, to wit, the testimonie of a good conscience, bringing a continuall comfort (according to that of the wise man, A good conscience is a continuall feast) and the prouidence of God so gratiously protecting them, that euen the generation of the righteous shall be blessed,
As virtue & mercy do bring two most singular blessings in this life, to wit, the testimony of a good conscience, bringing a continual Comfort (according to that of the wise man, A good conscience is a continual feast) and the providence of God so graciously protecting them, that even the generation of the righteous shall be blessed,
and they themselues, as the Psalmist speaketh, shall bee had in an euerlasting remembrance, So on the other side, malicious practises and subtill deceipts, vsed as nettes one to insnare another, do draw vpon the wicked two fearefull curses;
and they themselves, as the Psalmist speaks, shall be had in an everlasting remembrance, So on the other side, malicious practises and subtle Deceits, used as nets one to ensnare Another, do draw upon the wicked two fearful curses;
the one is, the stinge of a corrupt conscience, when they are here depriued of hope and confidence, as Iob affirmeth like the howse of the spider that hath no foundation, The breade of deceipt (saith the wiseman) may for a time bee sweet in the mouth,
the one is, the sting of a corrupt conscience, when they Are Here deprived of hope and confidence, as Job Affirmeth like the house of the spider that hath no Foundation, The bread of deceit (Says the Wiseman) may for a time be sweet in the Mouth,
The other is that those things which they take in hand shal neither prosper in themselues, but they shall bee as the chaffe which the winde doth scatter away,
The other is that those things which they take in hand shall neither prosper in themselves, but they shall be as the chaff which the wind does scatter away,
neither shall they benefit their posteritie, but as Zachary sheweth the curse of God shall enter in and destroy euen the stones and timber of their cruell habitations.
neither shall they benefit their posterity, but as Zachary shows the curse of God shall enter in and destroy even the stones and timber of their cruel habitations.
The Prophet Haggei telleth vs that in the bags of the wicked there is a hole or breach,, by which hole hee meaneth the curse of GOD, when that which is euill gotten is euill also wasted and consumed, that as it neuer came from God,
The Prophet Haggai Telleth us that in the bags of the wicked there is a hold or breach,, by which hold he means the curse of GOD, when that which is evil got is evil also wasted and consumed, that as it never Come from God,
The very heathen Poet could giue this warninge, NONLATINALPHABET Ne malalucreris, mala lucra aegualia dāni• Seeke not wrongfull gaines, bad gaine• and losse are all one.
The very heathen Poet could give this warning, Ne malalucreris, mala lucra aegualia damni• Seek not wrongful gains, bad gaine• and loss Are all one.
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The third Allegory here vsed by the Prophet, is drawne from the viper called here Ephgue, of whose nature Aristotle writeth, NONLATINALPHABET, among serpents the viper bringeth forth (not egs as the rest do but) liuing creatures (though bad) and her egs are first bred & hatched within herself.
The third Allegory Here used by the Prophet, is drawn from the viper called Here Ephgue, of whose nature Aristotle Writeth,, among Serpents the viper brings forth (not eggs as the rest do but) living creatures (though bad) and her eggs Are First bred & hatched within herself.
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And therefore the viper may very fitly signifie & point out them which do cherish & nourish bad purposes in their hearts and with a premeditate hatching of their deuises do worke mischiefe against their neighbours
And Therefore the viper may very fitly signify & point out them which do cherish & nourish bad Purposes in their hearts and with a premeditate hatching of their devises do work mischief against their neighbours
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The Prophet Esay in this place would haue vs to mortifie these first beginnings of sinne, wherwith if ye heart be but once sprinckled, it will bee as if a viper did presently burst out.
The Prophet Isaiah in this place would have us to mortify these First beginnings of sin, wherewith if you heart be but once sprinkled, it will be as if a viper did presently burst out.
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The beginnings of sinne, do seame at the first small, but they are dangerous and harmefull, they are like those lesser wedges which open the entrance to ye greater,
The beginnings of sin, do seam At the First small, but they Are dangerous and harmful, they Are like those lesser wedges which open the Entrance to the greater,
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If we would be (as we ought to be) obedient and deutifull subiects, we must first cast away all malcontented affections and all enuying ye blessings of God bestowed vpon our brethren.
If we would be (as we ought to be) obedient and deutifull Subjects, we must First cast away all malcontented affections and all envying you blessings of God bestowed upon our brothers.
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but especially it doth most liuely paint out ye malicious enuie of ye heart, as Augustine doth shewe, ficut aerugoferrum ita inuidia illam ipsam animam in qua est interimit & consumit,
but especially it does most lively paint out you malicious envy of you heart, as Augustine does show, ficut aerugoferrum ita inuidia Illam ipsam animam in qua est interimit & consumit,
sicut aiunt viperas dilacerato & dirupto illo ipso materno vtero in quo conceptae erāt nasci, ita & inuidiae natura illam ipsam animam a qua concepta est & consumit & perdit.
sicut Aiunt viperas dilacerato & dirupto illo ipso materno vtero in quo Conceived Erant Nasci, ita & inuidiae Nature Illam ipsam animam a qua concepta est & consumit & perdit.
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The biting of this viperous Enuie, as they are dangerous, vnto others (which Isaac felt when the Philistians enuying his riches did stop vp all his wels which his fathers seruants had digged in his father Abrahams time:
The biting of this viperous Envy, as they Are dangerous, unto Others (which Isaac felt when the Philistians envying his riches did stop up all his wells which his Father's Servants had dug in his father Abrahams time:
and all the saints of God haue and doe still from time to time to their sundrie losses verie often feele & suffer) So especially the wounds therof are most deadly to the enuious persons themselues,
and all the Saints of God have and do still from time to time to their sundry losses very often feel & suffer) So especially the wounds thereof Are most deadly to the envious Persons themselves,
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If there be enuying amongst you (saith Paul) are ye not carnall? and Saint Iames saith, where there is in men bitter enuying their wisedom is not from aboue, but is earthly diuelish and sensuall.
If there be envying among you (Says Paul) Are you not carnal? and Saint James Says, where there is in men bitter envying their Wisdom is not from above, but is earthly devilish and sensual.
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They cannot withstand and subdue the enemies in the field, that is, the outward temptations of sinne and wickednes, when they harbour within the wals the malicious traitour of an enuious heart.
They cannot withstand and subdue the enemies in the field, that is, the outward temptations of sin and wickedness, when they harbour within the walls the malicious traitor of an envious heart.
They cannot be true and liuely members of the misticall bodie of Christ when they doe not with thankfull hearts reioyce at the weldoing and benefit of others, as he Apostle doth teach vs, that If one member be had in honour all the rest should reioyce with it.
They cannot be true and lively members of the mystical body of christ when they do not with thankful hearts rejoice At the welldoing and benefit of Others, as he Apostle does teach us, that If one member be had in honour all the rest should rejoice with it.
Neither can they receiue any hope to be deliuered from the eternall tyranny of Sathan, when they find in themselues that sinne which is equal or rather worse
Neither can they receive any hope to be Delivered from the Eternal tyranny of Sathan, when they find in themselves that sin which is equal or rather Worse
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WHen Nachash the King of the Ammonites (Right Worshipfull and beloued in Christ) had now brought the inhabitantes of Iabesh Gilead into so greate distresse, that onely vpon seauen dayes respite they were to yeelde vp their Citie into the enemies handes vpon a very hard condition (which was, that euery one of the Citizens should haue his right eye plucked out.) The people of Israel, partly because they saw Samuel their Iudge to be olde and feeble,
WHen Nachash the King of the Ammonites (Right Worshipful and Beloved in christ) had now brought the inhabitants of Jabesh Gilead into so great distress, that only upon seauen days respite they were to yield up their city into the enemies hands upon a very hard condition (which was, that every one of the Citizens should have his right eye plucked out.) The people of Israel, partly Because they saw Samuel their Judge to be old and feeble,
yet not walking in the wayes and •teps of their Father, as dispayring to haue any ayde or deliuerance by their Iudges (in which state of gouernment, God had fo• many yeeres so happily preserued them• They come (with one consent) to the• Iudge, and desire that they may haue King.
yet not walking in the ways and •teps of their Father, as despairing to have any aid or deliverance by their Judges (in which state of government, God had fo• many Years so happily preserved them• They come (with one consent) to the• Judge, and desire that they may have King.
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and seeing euidently that no perswasions could take any pla•n their wilfull hartes, doth now at the la• call vpon the Lord in the time of Wheat haruest,
and seeing evidently that no persuasions could take any pla•n their wilful hearts, does now At the la• call upon the Lord in the time of Wheat harvest,
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for a sodaine and miraculous thu•der and storme of raine, that thereby, as were by an other voyce of God, the peo• might be further certified, both how greuously they had offended,
for a sudden and miraculous thu•der and storm of rain, that thereby, as were by an other voice of God, the peo• might be further certified, both how grievously they had offended,
When the Israelites saw •parantly that Samuel had no sooner call vnto the Lord for that thunder and rain• but that presently his request was hea• and that in terrible manner, in the sight a• hearing of the whole people, they were a•nished:
When the Israelites saw •parantly that Samuel had no sooner call unto the Lord for that thunder and rain• but that presently his request was hea• and that in terrible manner, in the sighed a• hearing of the Whole people, they were a•nished:
and being wonderfully striken w• sodaine feare, They desire Samuel to p• to the Lord for them, that they die n• adding these wordes (which now I haue read) as a reason of their petition,
and being wonderfully stricken w• sudden Fear, They desire Samuel to p• to the Lord for them, that they die n• adding these words (which now I have read) as a reason of their petition,
What this offence was which the Prophet doth seeke so many wayes to lay open vnto them, it shall the better appeare if we consider these two especiall obseruations.
What this offence was which the Prophet does seek so many ways to lay open unto them, it shall the better appear if we Consider these two especial observations.
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First, the mightie prouidence, and infinite goodnesse of God extended towardes that people, so many yeeres together, during the tyme of the gouernment of the Iudges.
First, the mighty providence, and infinite Goodness of God extended towards that people, so many Years together, during the time of the government of the Judges.
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as also on the other side, what great and waighty causes they had to haue bin contented with that estate wherein God had so long and so miraculously protected them.
as also on the other side, what great and weighty Causes they had to have been contented with that estate wherein God had so long and so miraculously protected them.
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18. booke de Ciuitate Dei, where he affirmeth, that at that time wherein Rome was buylt (which was by Romulus, in the time of Iosias king of Iuda ) the Hebrewes had bin seauen hundred and eighteene yeeres in the land of Canaan; whereof (sayth he) seauen & twentie appertaine to Iosua, three hundred twentie and nine to the Iudges,
18. book de Ciuitate Dei, where he Affirmeth, that At that time wherein Room was built (which was by Romulus, in the time of Iosias King of Iuda) the Hebrews had been seauen hundred and eighteene Years in the land of Canaan; whereof (say he) seauen & twentie appertain to Iosua, three hundred twentie and nine to the Judges,
The first was vnder Dukes, as in the dayes of Moses and Iosua. The second was by Iudges, which differed from Iosua, for he was appoynted a gouernour in the time of prosperitie,
The First was under Dukes, as in the days of Moses and Iosua. The second was by Judges, which differed from Iosua, for he was appointed a governor in the time of Prosperity,
and inabled extraordinarily by the gyftes and presence of the Almightie, as it is sayd in the second Chapter of the Iudges: The Lord raysed vp Iudges, which deliuered them out of the handes of their oppressours:
and enabled extraordinarily by the Gifts and presence of the Almighty, as it is said in the second Chapter of the Judges: The Lord raised up Judges, which Delivered them out of the hands of their Oppressors's:
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And when the Lord did raise vp any Iudges, the Lord (as it is sayd there) was with that Iudge, and did deliuer the people out of the handes of the enemies all the dayes of that Iudges life.
And when the Lord did raise up any Judges, the Lord (as it is said there) was with that Judge, and did deliver the people out of the hands of the enemies all the days of that Judges life.
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And the•fore they haue the Hebrewe name Mos• grim, Sauiours, giuen vnto them, as in 〈 ◊ 〉 thirde Chapter of the Iudges it is sayd Othoniel, that the Lord did stirre vp• Sauiour vnto the children of Israel.
And the•fore they have the Hebrew name Mos• grim, Saviour's, given unto them, as in 〈 ◊ 〉 Third Chapter of the Judges it is said Othniel, that the Lord did stir vp• Saviour unto the children of Israel.
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Some adde hereunto, that the Iudges more t• any other, were the most euident types 〈 ◊ 〉 figures of that deliuerance which we h• by Christ, from the tyranie of sinne, de• and Sathan.
some add hereunto, that the Judges more t• any other, were the most evident types 〈 ◊ 〉 figures of that deliverance which we h• by christ, from the tyranny of sin, de• and Sathan.
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A. fourth kinde of gouernement, v• which the people afterwarde liued, is me•tioned by Iosephus in the.xx. chapter of Antiquities, NONLATINALPHABET After the death of these (to wit) Herod Archelaus their gouernment was Ar•cratie, wherin the chiefe authority of the •on was committed to the High-priestes.
A. fourth kind of government, v• which the people afterward lived, is me•tioned by Iosephus in the xx chapter of Antiquities, After the death of these (to wit) Herod Archelaus their government was Ar•cratie, wherein the chief Authority of the •on was committed to the High priests.
•d ordeyned fiue Counsayles, called •ynedri•: he sheweth what ensued of it, NONLATINALPHABET They altering the gouernment, lyued in Aristocratie. They had then,
•d ordained fiue Counsels, called •ynedri•: he shows what ensued of it, They altering the government, lived in Aristocracy. They had then,
Concerning the excellencie of euery one of •ese foure gouernmentes, and which of •em ought to haue the preheminence to be most to be desired amongst Christians, I •olde with Caluin, Ʋaldè otiosum est, quis •tissimus sit politiae status a priuatis hominibus •isputari, quibus de constituenda aliqua re•ublica deliberare non licet.
Concerning the excellency of every one of •ese foure governments, and which of •em ought to have the pre-eminence to be most to be desired among Christians, I •olde with Calvin, Ʋaldè Idle est, quis •tissimus sit politiae status a priuatis hominibus •isputari, quibus de constituenda Any re•ublica deliberare non licet.
It is a very idle thing, that about the best estate of gouernment, a disputation should be had among priuate men, who haue no authority to co•sult of ye ordering of any Common-weal• It is a most singular token of the migh• power and prouidence of God, that so •nie seuerall Nations ouer the face of 〈 ◊ 〉 whole worlde, are vpholden and maynt•ned by so many seuerall sortes of gouernmentes, That Quemadmodum non nisi 〈 ◊ 〉 aequali temperatura elementa inter se cohaere ita hae regiones sua quadam inaequalitate 〈 ◊ 〉 timè continentur:
It is a very idle thing, that about the best estate of government, a disputation should be had among private men, who have no Authority to co•sult of you ordering of any Common-weal• It is a most singular token of the migh• power and providence of God, that so •nie several nations over the face of 〈 ◊ 〉 Whole world, Are upholden and maynt•ned by so many several sorts of governments, That Quemadmodum non nisi 〈 ◊ 〉 aequali temperatura Elementa inter se cohaere ita hae Regiones sua Quadam inaequalitate 〈 ◊ 〉 timè continentur:
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As in bodily essences, t• foure elementes do cleaue togither by v• equall temperaturs, so as it were by ac•taine inequalitie, all these seuerall co•tries are holden togither:
As in bodily essences, t• foure elements do cleave together by v• equal temperaturs, so as it were by ac•taine inequality, all these several co•tries Are held together:
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Si• Ʋisum est reges, regnis praeficere, liberis ciui• tibus senatus aut decuriones, quoscunque lo• praefecerit in quibus degimus, nostrū est ijs 〈 ◊ 〉 morigeros ac obedientes praestare:
Si• Ʋisum est reges, regnis praeficere, Liberis ciui• tibus senatus Or decuriones, quoscunque lo• praefecerit in quibus degimus, nostrū est ijs 〈 ◊ 〉 morigeros ac obedientes praestare:
or to set Senatours, Counsailou• and Aldermen, ouer free Cities, whom 〈 ◊ 〉 euer the Lord shall establish in those places wherein we liue, we ought to yeelde submission and obedience to them.
or to Set Senators, Counsailou• and Aldermen, over free Cities, whom 〈 ◊ 〉 ever the Lord shall establish in those places wherein we live, we ought to yield submission and Obedience to them.
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It is an excellent kinde •f libertie, when men being set free from •he thraldome of their owne lustes, do vn•er the rule of superiours, obey godly and •olsome lawes.
It is an excellent kind •f liberty, when men being Set free from •he thraldom of their own lusts, do vn•er the Rule of superiors, obey godly and •olsome laws.
As the Oratour doth well •escribe a Free-man, Qui legibus non prop•r metum paret, sed eas sequitur at { que } colit quia •d salutare maxime esse iudicat, Which doth •ot obey the Lawes for feare,
As the Orator does well •escribe a Freeman, Qui legibus non prop•r metum paret, sed eas sequitur At { que } colit quia •d salutare maxim esse iudicat, Which does •ot obey the Laws for Fear,
Nabuchadnezzar in respect of his kingdome, is called The Seruant of God: and a iudgement i• threatned against all people which will no• submit their necke vnder his yoke.
Nebuchadnezzar in respect of his Kingdom, is called The Servant of God: and a judgement i• threatened against all people which will no• submit their neck under his yoke.
Of all powers, the authoritie of the King (who is named by th• Apostle Peter such a chiefe or supream power as for the Lordes sake, is to 〈 ◊ 〉 obeyed) doth seeme first to be most agreeable to nature, as S. Ierome doth witnesse• his.4. Epistle:
Of all Powers, the Authority of the King (who is nam by th• Apostle Peter such a chief or supreme power as for the lords sake, is to 〈 ◊ 〉 obeyed) does seem First to be most agreeable to nature, as S. Jerome does witnesse• his.4. Epistle:
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In apibus principes sunt, gru• vnam sequuntur ordine literato, Imperator vnus, Iudex vnus prouinciae, in naui vnus gubernator, in domo vnus dominus, in quamuis grandi exercitu vnius signum expectatur. Bees haue their chiefe gouernor.
In apibus Princes sunt, gru• vnam sequuntur Order literato, Imperator vnus, Judge vnus prouinciae, in naui vnus gubernator, in domo vnus dominus, in quamuis Grandi exercitu Unius signum expectatur. Bees have their chief governor.
as to their last & best refuge, as Liuy witnesseth, Trepidi patres ad summum auxilium decurrunt, dictatorem dici placet, The fearefull Senators did flie to their chiefest succour, (which was, to choose out one to haue supreame aucthoritie) whom it pleased them to cal a Dictator.
as to their last & best refuge, as Livy Witnesseth, Trepid patres ad summum auxilium decurrunt, dictatorem dici placet, The fearful Senators did fly to their chiefest succour, (which was, to choose out one to have supreme Authority) whom it pleased them to call a Dictator.
And when Hannibal pressed the Romains Ad dictatorem dicendum remedium iamdiu desideratū ciuitas confugit, The Citie went to the choosing and pronouncing of the Dictator, which was the remedie they long expected:
And when Hannibal pressed the Romans Ad dictatorem Dicendum remedium iamdiu desideratū Cities confugit, The city went to the choosing and pronouncing of the Dictator, which was the remedy they long expected:
Because, as in an other place he writeth, Dictatoris edictum pro numine semper obseruatum est, The commaundement and proclamation of the Dictator, was esteemed to be as the voyce of God:
Because, as in an other place he Writeth, Dictator Edictum Pro numine semper obseruatum est, The Commandment and proclamation of the Dictator, was esteemed to be as the voice of God:
Wherby appeareth playnely, that the ancient Romains as wel in warre as in peace, founde this as a sure anchor holde against all seditions and dangers, to enioy one, such a Magistrate,
Whereby appears plainly, that the ancient Romans as well in war as in peace, found this as a sure anchor hold against all seditions and dangers, to enjoy one, such a Magistrate,
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but by seditions, which came by the hauing of many heads & gouernours, they were brought to ruine and vtter desolation: wherevpon there arose a prouerbe, NONLATINALPHABET.
but by seditions, which Come by the having of many Heads & Governors, they were brought to ruin and utter desolation: whereupon there arose a proverb,.
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Multi duces disperdidere Cariam, Too many Guydes vndid the countey Caria. When many Souldiers were mutinous, prudent Vlysses did represse them with these wordes, NONLATINALPHABET.
Multi duces disperdidere Cariam, Too many Guides undid the countey Caria. When many Soldiers were mutinous, prudent Ulysses did repress them with these words,.
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So the rule of Monarches, in their seuerall kingdomes vpon earth, doth call to our considerations the gouernment and high maiestie of the omnipotent God.
So the Rule of Monarchs, in their several kingdoms upon earth, does call to our considerations the government and high majesty of the omnipotent God.
And most certainly ac this time of the alteration of the estate of the Iewish common-wealth, the wil and purpose of God is in his seruant king Dauid, to erect an Image & type of the kingdome of Christ.
And most Certainly ac this time of the alteration of the estate of the Jewish commonwealth, the will and purpose of God is in his servant King David, to erect an Image & type of the Kingdom of christ.
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Why doeth the Lorde so punish their request, in sending them so wicked a king as was Saul, who besides his often and wilfull disobedience against the cōmandement of God, did most cruelly murder the priests of God, causing to bee slaine at one time fourescore and fiue, which ware the linnen Ephod,
Why doth the Lord so Punish their request, in sending them so wicked a King as was Saul, who beside his often and wilful disobedience against the Commandment of God, did most cruelly murder the Priests of God, causing to be slain At one time fourescore and fiue, which beware the linen Ephod,
if in desiring a king, their will did concurre with the will of God? Yee are heere to obserue, that the Israelites had no respect to the purpose of God,
if in desiring a King, their will did concur with the will of God? Ye Are Here to observe, that the Israelites had no respect to the purpose of God,
In the spoile of the goods of Iob, the Caldeans and Sabeans had no regarde to the will and purpose of God, which was most iust and holy to examine sharply one of his seruants,
In the spoil of the goods of Job, the Chaldaeans and Sabeans had no regard to the will and purpose of God, which was most just and holy to examine sharply one of his Servants,
Euen so, these Israelites haue no desire here to obey the secret decree of God, in the kingdome of Dauid and of his ofspring, to set out a resemblance of the kingdome of Christ,
Eve so, these Israelites have no desire Here to obey the secret Decree of God, in the Kingdom of David and of his offspring, to Set out a resemblance of the Kingdom of christ,
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but onely their purpose is, with a desperat discontentment to shake off the gouernment of their good iudge Samuel, contrary to the reuealed wil of God, which had before decreed, that Whosoeuer was approued to be raised vp of God for their deliuerer, he should afterward iudge Israel all the dayes of his life.
but only their purpose is, with a desperate discontentment to shake off the government of their good judge Samuel, contrary to the revealed will of God, which had before decreed, that Whosoever was approved to be raised up of God for their deliverer, he should afterwards judge Israel all the days of his life.
And yet notwithstanding this historie doeth shew vs that the appointment of God was performed in Samuel, who is said, To haue iudged Israel all the dayes of his life.
And yet notwithstanding this history doth show us that the appointment of God was performed in Samuel, who is said, To have judged Israel all the days of his life.
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for although he liued aboue twelue yeeres after that hee was elected king, yet forasmuch as in the second yeere hee was denounced to bee reiected of God, his kingdome is named to be but of two yeres in continuance.
for although he lived above twelue Years After that he was elected King, yet forasmuch as in the second year he was denounced to be rejected of God, his Kingdom is nam to be but of two Years in Continuance.
And during that time also, ye authoritie of Samuel is not abolished, for euen in these affaires against Nachash the Ammonite, a punishment was in a publique Proclamation threatened against euery one which would not followe Saul and Samuel, although in the Actes of the Apostles,
And during that time also, you Authority of Samuel is not abolished, for even in these affairs against Nachash the Ammonite, a punishment was in a public Proclamation threatened against every one which would not follow Saul and Samuel, although in the Acts of the Apostles,
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because the kingdome is the more excellent state of gouernment, the whole fourtie yeeres be attributed to Saul, as the greater power and maiestie, swallowing vp the lesse.
Because the Kingdom is the more excellent state of government, the Whole fourtie Years be attributed to Saul, as the greater power and majesty, swallowing up the less.
As concerning the miraculous prouidence of God extended towardes the Israelites during the time that Samuel was their Iudge, there neede no further testimonies,
As Concerning the miraculous providence of God extended towards the Israelites during the time that Samuel was their Judge, there need no further testimonies,
but that onely place in the seuenth chapter of this booke, wher it is sayd, That the hand of the Lord was against the Philistines all the dayes of Samuel.
but that only place in the Seventh chapter of this book, where it is said, That the hand of the Lord was against the philistines all the days of Samuel.
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The Philistines were the deadliest and fiercest enemies that euer molested the Israelits. Seeing then that God ouerthrew their cruellest & mightiest enemies,
The philistines were the deadliest and Fiercest enemies that ever molested the Israelites. Seeing then that God overthrew their Cruellest & Mightiest enemies,
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& that not once or twice, but euen al the dayes of Samuel: what a wretched ingratitude was this, that because a few aduersaries had gotten aduantage against one of their Cities, they should therfor vnthankfully shake off that happie gouernment, vnder which God had graunted them so many triumphant victories? But what were the causes of this their vnkind & froward desire of alteration? First they would be like to other nations rounde about them, as they say:
& that not once or twice, but even all the days of Samuel: what a wretched ingratitude was this, that Because a few Adversaries had got advantage against one of their Cities, they should Therefore unthankfully shake off that happy government, under which God had granted them so many triumphant victories? But what were the Causes of this their unkind & froward desire of alteration? First they would be like to other Nations round about them, as they say:
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Forraine gouernementes, although they be in them selues most excellent (as no doubt those were which were established vnder kings) are not to be drawen as ensamples to other nations wherein another estate of gouernment hath alreadie taken place.
Foreign governments, although they be in them selves most excellent (as no doubt those were which were established under Kings) Are not to be drawn as ensamples to other Nations wherein Another estate of government hath already taken place.
Wee cannot affirme that because this or that is nowe done in the common wealth of Geneua, or because this or that was once done in the Elderships and Councels of the Iewes,
we cannot affirm that Because this or that is now done in the Common wealth of Geneva, or Because this or that was once done in the Elderships and Counsels of the Iewes,
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therefore the same ought to bee done in other seniories and assemblies where there is not that Ius gladij, that ciuill authoritie & power, which we see plainly was in them.
Therefore the same ought to be done in other Seigneuries and assemblies where there is not that Just gladij, that civil Authority & power, which we see plainly was in them.
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Chrysostome doeth one way expound it, that it may well bee meant of that kinde of death, which (to aggrauate the shame) they sought especially to haue executed on Christ.
Chrysostom doth one Way expound it, that it may well be meant of that kind of death, which (to aggravate the shame) they sought especially to have executed on christ.
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because as the lawe was, that the witnesses should cast the first stone, so the witnesses in the stoning of Stephen, doe orderly lay downe their clothes at the feete of Saul.
Because as the law was, that the Witnesses should cast the First stone, so the Witnesses in the stoning of Stephen, do orderly lay down their clothes At the feet of Saul.
Tertullus their Oratour doeth acknowledge this before the gouernor Faelix when he sayth of Paul, We tooke him, & would haue iudged him according to our law,
Tertullus their Orator doth acknowledge this before the governor Felix when he say of Paul, We took him, & would have judged him according to our law,
There is in euery dominion a supreame power, which the Greeks do cal call NONLATINALPHABET and NONLATINALPHABET the Latines Maiestatem, the Italians Signoria, and we in England do name it by the French word Soueraintie. Wheresoeuer that chiefe authoritie doth remayne,
There is in every dominion a supreme power, which the Greeks do call call and the Latins Maiestatem, the Italians Signoria, and we in England do name it by the French word Sovereignty. Wheresoever that chief Authority does remain,
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for otherwise of a Monarchie, that may well be sayd which S. Augustine doth write against Faustus the Manichee, Ordo ille naturalis mortalium paci accommodatus hoc poscit vt suscipiendi belli auctoritas at { que } consilium sit penes principem, exequondi autem iussa bellica ministerium milites debeant paci saluti { que } communi.
for otherwise of a Monarchy, that may well be said which S. Augustine does write against Faustus the Manichee, Ordo Isle Naturalis mortalium paci accommodatus hoc poscit vt Suscipiendo Belli auctoritas At { que } consilium fit penes principem, exequondi autem Iussa Bellica ministerium Militias debeant paci Saluti { que } Communi.
And a litle after, Ʋir iustus si forte sub rege etiam sacrilego militet, rectè possit illo iubente bellare, ciuicae pacis ordinem seruans, oui quod iubetur vel non esse contra dei praeceptum certum est, vel vtrum sit certum non est, ita vt fortasse reum regem faciat iniquitas imperandi, innocentem autem militem ostendat ordo seruiendi.
And a little After, Ʋir Justus si forte sub rege etiam Sacrilego militet, rectè possit illo iubente bellare, ciuicae pacis ordinem servans, oui quod iubetur vel non esse contra dei Precept certum est, vel Utum sit certum non est, ita vt Fortasse Reum regem Faciat iniquitas Commanding, innocentem autem militem ostendat ordo seruiendi.
A iust man, if he be a Souldier vnder his King being wicked, may at his commandement fight, keeping the order of ciuill peace with his fellow subiectes,
A just man, if he be a Soldier under his King being wicked, may At his Commandment fight, keeping the order of civil peace with his fellow Subjects,
When God ruled his people by Moses and Iosua, they as Dukes and Magistrates, disposed all thinges both in warre and peace, in ordering both Church & Common-wealth, in causing the people to be circumcised, in buylding Aulters,
When God ruled his people by Moses and Iosua, they as Dukes and Magistrates, disposed all things both in war and peace, in ordering both Church & Commonwealth, in causing the people to be circumcised, in building Altars,
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When afterwarde he raysed vp Iudges, he endued them not onely with warlike vertue, but that they might better also reforme abuses in the Church, he gaue sometimes to the Women,
When afterward he raised up Judges, he endued them not only with warlike virtue, but that they might better also reform Abuses in the Church, he gave sometime to the Women,
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When after, he established Kinges, the Scriptures do plentifully declare vnto vs what supremacie was graunted to them ouer all persons, and in all causes, as well ecclesiasticall as ciuill.
When After, he established Kings, the Scriptures do plentifully declare unto us what supremacy was granted to them over all Persons, and in all Causes, as well ecclesiastical as civil.
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Dauid armed his people with the authoritie of the sworde, against all their publike enemies: he caused the Arke to be remooued from a priuate mans house:
David armed his people with the Authority of the sword, against all their public enemies: he caused the Ark to be removed from a private men house:
he placed the orders of the Priestes and Leuites, and had a principall care to finde out a seate for the Lordes seruice, an habitation for the mightie God of Iacob.
he placed the order of the Priests and Levites, and had a principal care to find out a seat for the lords service, an habitation for the mighty God of Iacob.
and (least any man shoulde thinke that Salomon did herein more then he might) it is said by expresse wordes that this his charge of the Church was the commaundement of Dauid the man of God.
and (lest any man should think that Solomon did herein more then he might) it is said by express words that this his charge of the Church was the Commandment of David the man of God.
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Asia armed his people against the enemies of Gods Church, he made a decree, that they should be slaine which would not seek and worship the Lord God of Israel, hee deposed Maacha from her regencie, because of her idolatrie.
Asia armed his people against the enemies of God's Church, he made a Decree, that they should be slain which would not seek and worship the Lord God of Israel, he deposed Maacha from her regency, Because of her idolatry.
Iosias tooke order for the pulling downe of idolatrie, and the execution of the priests of Baal. Afterward when the Romanes had conquered Iurie, for as much as there is no power but of God, S. Peter doth also to them attribute this supremacie, calling the king a chiefe and supreme gouernour:
Iosias took order for the pulling down of idolatry, and the execution of the Priests of Baal. Afterwards when the Romans had conquered Jury, for as much as there is no power but of God, S. Peter does also to them attribute this supremacy, calling the King a chief and supreme governor:
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so farre goeth the supremacie of Princes in their dominions, to shewe foorth their iustice in punishing, their mercie in fauouring, and the• loue in rewarding.
so Far Goes the supremacy of Princes in their Dominions, to show forth their Justice in punishing, their mercy in favouring, and the• love in rewarding.
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Saint Paul speake• as well of the Romane Emperours of h• time, as also of all other higher power which are to ensue in any other age 〈 ◊ 〉 place, that they beare not the sworde f• nought,
Saint Paul speake• as well of the Roman emperors of h• time, as also of all other higher power which Are to ensue in any other age 〈 ◊ 〉 place, that they bear not the sword f• nought,
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and peruert iudgement Samuel doeth in this twelfth Chapter e• postulate this matter at large with them & is cleared sufficiently in the conscience, testimonie of them all.
and pervert judgement Samuel doth in this twelfth Chapter e• postulate this matter At large with them & is cleared sufficiently in the conscience, testimony of them all.
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Salom• when hee commaunded Ioab to bee put death for those wilfull murders which h• had before committed, saith, that he did thē Patre suo Dauide inscio, His father Dauid not knowing of it.
Salom• when he commanded Ioab to be put death for those wilful murders which h• had before committed, Says, that he did them Patre Sue David inscio, His father David not knowing of it.
So herein Samuel his children, and in all ages vnder Christian Princes, many thinges are done by inferiour Magistrates, which come not to the knowledge of superiour powers,
So herein Samuel his children, and in all ages under Christian Princes, many things Are done by inferior Magistrates, which come not to the knowledge of superior Powers,
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They thought that the weakenesse of aged Samuel, was not sufficient to deliuer them from the oppression of Nachash the Ammonite. The punishment which God layde vpon their distrustfull forefathers, might haue been a sufficient warning to them, to haue shewed them the greeuousnesse and horror of this sinne.
They Thought that the weakness of aged Samuel, was not sufficient to deliver them from the oppression of Nachash the Ammonite. The punishment which God laid upon their distrustful Forefathers, might have been a sufficient warning to them, to have showed them the greeuousnesse and horror of this sin.
When Moses had sent of euery Tribe one, to view the land of Canaan (amongst whom, were Iosua, of the tribe of Ephraim; and Caleb, of the tribe of Iuda: ) at their returne, many of them gaue great reportes of the power and strength of the Canaanites, that they were mightie men, like Giants,
When Moses had sent of every Tribe one, to view the land of Canaan (among whom, were Iosua, of the tribe of Ephraim; and Caleb, of the tribe of Iuda:) At their return, many of them gave great reports of the power and strength of the Canaanites, that they were mighty men, like Giants,
The people began by and by to murmure & dispayre, and to prepare a returne into Aegypt. Iosua and Caleb did what they could to encourage the people, bidding them not to feare, for (say they) they are but bread for vs:
The people began by and by to murmur & despair, and to prepare a return into Egypt. Iosua and Caleb did what they could to encourage the people, bidding them not to Fear, for (say they) they Are but bred for us:
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but that hee is able sufficiently to strengthen it against the enemies of his trueth. Abraham hauing but three hundred and eighteene men, ouerthrewe the power of fiue Kings.
but that he is able sufficiently to strengthen it against the enemies of his truth. Abraham having but three hundred and eighteene men, overthrew the power of fiue Kings.
Sisera the captaine of the hoste of Iabin king of Canaan, was of great strength, he had .900. charets of yron, yet was he slaine at the last by the hands of a silly woman.
Sisera the captain of the host of Iabin King of Canaan, was of great strength, he had.900. charets of iron, yet was he slain At the last by the hands of a silly woman.
And to Samuel, though he were old, yet ye Lord gaue him power to his dying day, to subdue and keepe vnder the haughty Philistines. By this cōtinual experience of ye power of God, they might haue euidently seene, that there is no strength so feeble,
And to Samuel, though he were old, yet you Lord gave him power to his dying day, to subdue and keep under the haughty philistines. By this continual experience of you power of God, they might have evidently seen, that there is no strength so feeble,
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now in olde age to forsake him, & as weery of his gouernment, to desire a King to be placed ouer them? These Israelites do deale with Samuel, as afterward the subiectes of Dauid did with their king, at the time of the rebellion of Absolom. Dauid had then reigned.xxx. yeeres, & therefore was about lx. yeeres of age (for he was about.xxx. yeeres olde at the death of Saul. ) How his people did cary them selues in Absoloms conspiracie, he declareth him selfe in his .3. Psalme, wherein he complaineth that in that his time of neede, he found many so to become his enemies, that in most despitefull maner they obiected vnto him, that there was no helpe for him in his God.
now in old age to forsake him, & as weary of his government, to desire a King to be placed over them? These Israelites do deal with Samuel, as afterwards the Subjects of David did with their King, At the time of the rebellion of Absalom. David had then reigned xxx Years, & Therefore was about lx. Years of age (for he was about xxx Years old At the death of Saul.) How his people did carry them selves in Absoloms Conspiracy, he Declareth him self in his.3. Psalm, wherein he Complaineth that in that his time of need, he found many so to become his enemies, that in most despiteful manner they objected unto him, that there was no help for him in his God.
or like vnto cursed Vipers, seeing that as much as in them lyed, they sought to rent the bowels of him of whom next vnder God they had their beeing, their strength,
or like unto cursed Vipers, seeing that as much as in them lied, they sought to rend the bowels of him of whom next under God they had their being, their strength,
but yet they desired to haue a King erected out of the middest of their brethren, according to the law in Deutronomie. Out of thy brethren shalt thou appoynt thy selfe a King:
but yet they desired to have a King erected out of the midst of their brothers, according to the law in Deuteronomy. Out of thy brothers shalt thou appoint thy self a King:
How greeuously then do they offende, which desire to haue brought in vpon their Prince a forraine power, ye power of a Priest of Rome? How horrible is their sinne (if there be any such monster in nature) that do gape for the inuasion of a forreine Prince, to weaken or abrogate that authoritie, which right,
How grievously then do they offend, which desire to have brought in upon their Prince a foreign power, you power of a Priest of Rome? How horrible is their sin (if there be any such monster in nature) that do gape for the invasion of a foreign Prince, to weaken or abrogate that Authority, which right,
and blood, and the law, hath placed ouer them? What measure we should looke for of Strangers, the dealinges of the Spaniards in the Low-countries may be a sufficient warning vnto vs. Their Nobles haue been murdered, their auncient inhabitants spoyled,
and blood, and the law, hath placed over them? What measure we should look for of Strangers, the dealings of the Spanish in the Low countries may be a sufficient warning unto us Their Nobles have been murdered, their ancient inhabitants spoiled,
Their famous and flourishyng Cities so oppressed and dispeopled, that the grasse doth grow in those streetes, which haue bin heretofore by wealthy Citizens and Marchants so notably frequented and replenished.
Their famous and flourishing Cities so oppressed and dispeopled, that the grass does grow in those streets, which have been heretofore by wealthy Citizens and Merchants so notably frequented and replenished.
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where, when the Spaniards preuayled, they were presently most miserably plagued with many new taxes & tributes, whereof before, they neuer had mention.
where, when the Spanish prevailed, they were presently most miserably plagued with many new Taxes & Tributes, whereof before, they never had mention.
Protestant or Papist, if he were rich, and had a sleece, all was one. The Israelites found them selues greeued, that Samuels, children receiued some thinges of them:
Protestant or Papist, if he were rich, and had a sleece, all was one. The Israelites found them selves grieved, that Samuels, children received Some things of them:
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But by Samuels answere it may appeare, that the receiptes of his sonnes, were nothing to those infinite taxes & oppressions which a Tyrant should bring vpon them.
But by Samuels answer it may appear, that the receipts of his Sons, were nothing to those infinite Taxes & oppressions which a Tyrant should bring upon them.
& magnos Senecae praediuitis hor•s, clausit et egregias Lateranorum obsidet aedes tota cohors. &c. In bloody times, and in rage of Nero the tyrant Longinus great substance, gardens of Seneca, buildinges of Laterans serue for fit spoylinges for the men armed.
& Magnos Seneca praediuitis hor•s, clausit et egregias Lateran obsidet aedes tota Cohors. etc. In bloody times, and in rage of Nero the tyrant Longinus great substance, gardens of Senecca, buildings of Laterans serve for fit spoilings for the men armed.
Quintus Aurilius, when he (hauing a faire house in Alba) was drawen to execution in the tyrannie of Sylla, cryed out, O house at Alba, thou wast the cause of my death!
Quintus Aurelius, when he (having a fair house in Alba) was drawn to execution in the tyranny of Sylla, cried out, Oh house At Alba, thou wast the cause of my death!
Be they Catholiques in name (as are now the Romanistes) or Catholiques in deede (as are true faythful Christians) be they Ministers, be they Marchants, be they Recusants, be they Reformers,
Be they Catholics in name (as Are now the Romanists) or Catholics in deed (as Are true faithful Christians) be they Ministers, be they Merchants, be they Recusants, be they Reformers,
There are three especiall dueties required in all good Subiectes in any established Common-wealth, whereof euery one is wanting in these inconstant Israelites. The first is in hart to be loyall to the supreame Gouernour.
There Are three especial duties required in all good Subjects in any established Commonwealth, whereof every one is wanting in these inconstant Israelites. The First is in heart to be loyal to the supreme Governor.
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When Nero, Caligula, or such Heathen tyrantes possessed the Scepter and Empire, yet did the Apostles of Christ Exhort euery soule to be subiect to them:
When Nero, Caligula, or such Heathen Tyrants possessed the Sceptre and Empire, yet did the Apostles of christ Exhort every soul to be Subject to them:
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Pray for the life of Nabuchadnezzar king of Babilon, and for Baltasar his sonne, that their dayes vpon earth may be as the dayes of heauen, that ye may long do them seruice,
Pray for the life of Nebuchadnezzar King of Babylon, and for Balthasar his son, that their days upon earth may be as the days of heaven, that you may long do them service,
These Israelites say, That they haue added this, desiring of a King, to all their other wickednesse, as their owne conscience accusing them of many other enormities.
These Israelites say, That they have added this, desiring of a King, to all their other wickedness, as their own conscience accusing them of many other enormities.
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for whosoeuer doe by heaping sinne vpon sinne, draw downe a vengeance vpon the place where they inhabite, are by the sentence of the Wise man, found guyltie of high treason against Prince and Countrey.
for whosoever do by heaping sin upon sin, draw down a vengeance upon the place where they inhabit, Are by the sentence of the Wise man, found guilty of high treason against Prince and Country.
but by swearing, lying, murdering stealing, & whooring, they breake out; and blood toucheth blood: therefore shall the land mourne, and the inhabitants thereof shall vtterly be destroyed.
but by swearing, lying, murdering stealing, & whoring, they break out; and blood touches blood: Therefore shall the land mourn, and the inhabitants thereof shall utterly be destroyed.
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The olde Israelites were some striken with Leprosies, some destroyed with Pestilence, with fierie Serpents, & many fearefull kindes of death, because they murmured against the Lords annoynted.
The old Israelites were Some stricken with Leprosies, Some destroyed with Pestilence, with fiery Serpents, & many fearful Kinds of death, Because they murmured against the lords anointed.
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These Israelites here, do tread in their steps, when because Iabesh Gilead their citie was in great distresse, do therefore impute the fault to the gouernment vnder Samuel. Such is the wickednesse of many in our age, which because some troubles, dearth,
These Israelites Here, do tread in their steps, when Because Jabesh Gilead their City was in great distress, do Therefore impute the fault to the government under Samuel. Such is the wickedness of many in our age, which Because Some Troubles, dearth,
whereas in deede the occasion ought chiefly to be ascribed to their owne vngodly lyues, and to their wilfull disobedience against the lawes both of God and Soueraine.
whereas in deed the occasion ought chiefly to be ascribed to their own ungodly lives, and to their wilful disobedience against the laws both of God and Sovereign.
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When the Iewes (as it is in Ieremie) cryed out that thinges were not so cheape and plentifull amongst them since they gaue ouer baking cakes to the Queene of heauen,
When the Iewes (as it is in Ieremie) cried out that things were not so cheap and plentiful among them since they gave over baking cakes to the Queen of heaven,
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where, I pray you, was then ye fault? Not in the worde taught by Ieremie, but in the want of due obedience in the people to the voyce of God vttered by the Prophet.
where, I pray you, was then the fault? Not in the word taught by Ieremie, but in the want of due Obedience in the people to the voice of God uttered by the Prophet.
A late writer speaking of a dearth in Germanie, did yeelde this as the cause therof, Omnes ferè per Germaniam principes egent propter luxum et vanitatē, quibus dediti plurima inutiliter absumunt.
A late writer speaking of a dearth in Germany, did yield this as the cause thereof, Omnes ferè per Germaniam Princes egent propter luxum et vanitatē, quibus dediti Many inutiliter absumunt.
Videsne enim vt multa scurris, ludionibus, mimis, parasitis ac musicis largiuntur? Videsne vt in aulis noctu diu { que } edatur et bibatur? vt pauimenta vino madeant? vt plus ebrij isti profundant quàm ingurgitent, plus ingurgitent quàm ferre possint? Tum ad aemulationem quoque dantur vestes, at { que } is est principum tumor vt quanto magis egent tanto minus egere videri velint, et idcirco nihil de pompa, nihil de apparatibus remittāt.
Videsne enim vt Multa scurris, ludionibus, mimis, parasitis ac musicis largiuntur? Videsne vt in Aulis noctu Diu { que } edatur et bibatur? vt pauimenta vino madeant? vt plus ebrij Isti profundant quàm ingurgitent, plus ingurgitent quàm Far possint? Tum ad aemulationem quoque dantur vestes, At { que } is est Principum tumor vt quanto magis egent tanto minus egere videri velint, et Idcirco nihil de pompa, nihil de apparatibus remittant.
And yet if we would duely call to minde how wonderfully people are now multiplyed in euery part of this our realme of England (by reason that although by warre we haue somtime lost some men,
And yet if we would duly call to mind how wonderfully people Are now multiplied in every part of this our realm of England (by reason that although by war we have sometime lost Some men,
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yet we haue had no such ciuill warres, and vniuersall plagues of Pestilence, Sweates, or other consuming diseases, which heretofore haue made waste ouer our whole land) if I say, we would duely consider the great increase of people now, in respect of that they haue bin in times past;
yet we have had no such civil wars, and universal plagues of Pestilence, Sweats, or other consuming diseases, which heretofore have made waste over our Whole land) if I say, we would duly Consider the great increase of people now, in respect of that they have been in times past;
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and how notwithstanding, the Lord of his bountifull goodnesse hath from yeere to yeere, either mercifully prouided for vs within the land, graunting vs sufficient not onely to susteine our selues,
and how notwithstanding, the Lord of his bountiful Goodness hath from year to year, either mercifully provided for us within the land, granting us sufficient not only to sustain our selves,
Abraham was compelled by famine to flie out of Canaan into Egypt. Isaak dryuen to flie to Abimilec king of the Philistines, and to dwell in Gerar. Iacob forced to sende his Familie and Asses againe and againe to buy Corne of Pharaoes seruants.
Abraham was compelled by famine to fly out of Canaan into Egypt. Isaac driven to fly to Abimilec King of the philistines, and to dwell in Gerar. Iacob forced to send his Family and Asses again and again to buy Corn of Pharaoh's Servants.
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and in diuers places, when Prisoners came to be committed which had any flesh vpon them, they were welcommed with plucking in peeces, and deuoured halfe aliue.
and in diverse places, when Prisoners Come to be committed which had any Flesh upon them, they were welcomed with plucking in Pieces, and devoured half alive.
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But we (although our people be now in a manner doubled or trebled aboue the number that were then) yet the Lord of his euerlasting mercy, doth still vouchsafe to continue his goodnesse towardes vs:
But we (although our people be now in a manner doubled or trebled above the number that were then) yet the Lord of his everlasting mercy, does still vouchsafe to continue his Goodness towards us:
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Whose prouidence in thus susteining vs is as mightie and powerfull, and in a manner the very same that was in the time of the Flood in the Arke of Noah: which though it were but a small vessell, the length but three hundred Cubites, the breadth but fiftie, the deapth but thirtie;
Whose providence in thus sustaining us is as mighty and powerful, and in a manner the very same that was in the time of the Flood in the Ark of Noah: which though it were but a small vessel, the length but three hundred Cubits, the breadth but fiftie, the depth but thirtie;
yet did the Lord in the same for the space of about a whole yeere together (for so long were they tossed vpon the waters) prouide not for Noah onely and his family,
yet did the Lord in the same for the Molle of about a Whole year together (for so long were they tossed upon the waters) provide not for Noah only and his family,
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for so many, and that for the space of so large a time? And how coulde it be that those beastes and birdes which do commonly one liue of the spoyle of an other, should yet be all both wilde and tame togyther,
for so many, and that for the Molle of so large a time? And how could it be that those beasts and Birds which do commonly one live of the spoil of an other, should yet be all both wild and tame together,
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so long a time in the Arke, and not one deuoure an other. Heere the omnipotent power of God did wonderfully shew foorth it selfe. God multiplyed their foode.
so long a time in the Ark, and not one devour an other. Here the omnipotent power of God did wonderfully show forth it self. God multiplied their food.
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and many yeeres hath fauourably preserued vs. And though there be many wylde beastes, amongst which with malcontented mindes doe gape for an alteration, that they may wreake their malice on the Sainctes of God, which haue their willes inwardly prone,
and many Years hath favourably preserved us And though there be many wild beasts, among which with malcontented minds do gape for an alteration, that they may wreak their malice on the Saints of God, which have their wills inwardly prove,
If these brutish natures had eyes to beholde, and hartes to remember, what singular blessinges the Lord hath bestowed on this small Ilande, that they could (as Samuel speaketh here to the Israelites) consider what great thinges the Lord hath done for them, they could not but be touched with remorse and griefe for this their viperous and haynous vnkindnesse:
If these brutish nature's had eyes to behold, and hearts to Remember, what singular blessings the Lord hath bestowed on this small Island, that they could (as Samuel speaks Here to the Israelites) Consider what great things the Lord hath done for them, they could not but be touched with remorse and grief for this their viperous and heinous unkindness:
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whereas many other Countries about vs, either haue not the worde of God truely taught, or if they haue it, they haue it eyther with warre or bloddshed,
whereas many other Countries about us, either have not the word of God truly taught, or if they have it, they have it either with war or bloddshed,
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We may in all peace and quietnesse freely resort to the Temple to heare the worde of God and publicke prayer in a knowen language, whereby both hart and tongue may goe together;
We may in all peace and quietness freely resort to the Temple to hear the word of God and public prayer in a known language, whereby both heart and tongue may go together;
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as the Greeke prouerbe is NONLATINALPHABET, Extra telorum iactum, where we may beholde them (though to our griefe) bayting and renting one an others bowels:
as the Greek proverb is, Extra telorum iactum, where we may behold them (though to our grief) baiting and renting one an Others bowels:
Wee feele those NONLATINALPHABET, Halcyonios dies, as the auncient Writers haue obserued, that when the litle birde Halcyon, otherwyse called Alcedo, doth buylde her nest in the Sea bankes, be the Sea neuer so rigorous and stormie before,
we feel those, Halcyonios die, as the ancient Writers have observed, that when the little bird Halcyon, otherwise called Alcedo, does build her nest in the Sea banks, be the Sea never so rigorous and stormy before,
from one ende of the land to the other, euen all the dayes of Salomon. O that we were not become so drunkē with this our prosperitie as to forget that good Lord, which hath giuen this good Land vnto vs!
from one end of the land to the other, even all the days of Solomon. Oh that we were not become so drunken with this our Prosperity as to forget that good Lord, which hath given this good Land unto us!
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O that we were not like Ieshurun, spoken of in Deutronomie, like the Horse, which being fat and well fedde, fedde, doth spurne and flinge against his keeper, & nourisher!
Oh that we were not like Jeshurun, spoken of in Deuteronomy, like the Horse, which being fat and well fed, fed, does spurn and fling against his keeper, & nourisher!
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Then shoulde the blessing of God still remayne vppon vs, both vpon Prince and people. Then should the Lord continue his mercies in going in and out with our Armies.
Then should the blessing of God still remain upon us, both upon Prince and people. Then should the Lord continue his Mercies in going in and out with our Armies.
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Then should we 〈 ◊ 〉 all distresses, with contented mindes, cast all our care on God, for he careth for vs. Then should we in hart conceiue that assured confidence & trust in the goodnesse of God, that we should faythfully say with Dauid, If the Lord be on our side, we neede not care what man can doe vnto vs. Then should the Lord long prosper, and euen for euer preserue that happie Monarchie vnder which we are here so peaceably gouerned,
Then should we 〈 ◊ 〉 all Distresses, with contented minds, cast all our care on God, for he Careth for us Then should we in heart conceive that assured confidence & trust in the Goodness of God, that we should faithfully say with David, If the Lord be on our side, we need not care what man can do unto us Then should the Lord long prosper, and even for ever preserve that happy Monarchy under which we Are Here so peaceably governed,
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To whom with the Father and the holy Ghost, one true and euerliuing God, for all his inestimable benefites bestowed vpon vs, be all honour, glory, thanksegeuing,
To whom with the Father and the holy Ghost, one true and everliving God, for all his inestimable benefits bestowed upon us, be all honour, glory, thanksegeuing,
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THE Amalechits (of whom Agag is now King, & whom GOD doth heere in this Chapter commaunde to be vtterly destroyed by Saule) were as the Prouerbe is NONLATINALPHABET, mali corui mala oua, of a wicked race a cursed generation,
THE Amalekites (of whom Agag is now King, & whom GOD does Here in this Chapter command to be utterly destroyed by Saule) were as the Proverb is, mali corui mala oua, of a wicked raze a cursed generation,
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as descended of one Amalec, who was a base sonne of Eliphas the sonne of Esau, by a concubine named Timna. They did with such bloudy hearts afflicte and assault the Israel •s in Rephidim when they were comming out of Aegypt, especially in following them and beating downe the hinmost of them, killing such as they saw were faint and weary and not able to march with the rest, that God did both assure his seruant Moses that he would destroy the remembrance of Amalec from vnder heauen,
as descended of one Amalek, who was a base son of Eliphaz the son of Esau, by a concubine nam Timna. They did with such bloody hearts afflict and assault the Israel •s in Rephidim when they were coming out of Egypt, especially in following them and beating down the hindmost of them, killing such as they saw were faint and weary and not able to march with the rest, that God did both assure his servant Moses that he would destroy the remembrance of Amalek from under heaven,
and also by Moses commaund the Israelites, that as soone as they had gotten victory of their enemies about them, they should put in execution that decree of Gods vengeance denounced against those Amalekites. For although the Lord doe suffer for a time the wicked to rage and make hauocke of his seruants,
and also by Moses command the Israelites, that as soon as they had got victory of their enemies about them, they should put in execution that Decree of God's vengeance denounced against those Amalekites. For although the Lord do suffer for a time the wicked to rage and make havoc of his Servants,
but hee determined also a time when Herod should be eaten vp with wormes, Maxentius fall off a bridge and together with horse & harnes be ouerwhelmed in ye waters, Dioclesian poyson himselfe, Nero cut his own throat,
but he determined also a time when Herod should be eaten up with worms, Maxentius fallen off a bridge and together with horse & harness be overwhelmed in you waters, Diocletian poison himself, Nero Cut his own throat,
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A time the Lord gaue to the Amalekites to embrew their hands in the bloode of the Israelits, and a time also did the Lord prescribe when their crueltie should be remembred to their vtter confusion.
A time the Lord gave to the Amalekites to embrew their hands in the blood of the Israelites, and a time also did the Lord prescribe when their cruelty should be remembered to their utter confusion.
The Amalekites shewed themselues to haue cruell and very vnmercifull heartes when they murdered such as were faint & wearie and by reason of their weaknesse no waie able to encounter with them:
The Amalekites showed themselves to have cruel and very unmerciful hearts when they murdered such as were faint & weary and by reason of their weakness no Way able to encounter with them:
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But now lege talionis, by the law of like recompence God doth commaunde an vtter destruction of them, their wiues, their children, their sucklings their cattell, and whatsoeuer appertaineth to them, that iudgement may be without mercie to them which shewed no mercie.
But now lege Talionis, by the law of like recompense God does command an utter destruction of them, their wives, their children, their sucklings their cattle, and whatsoever appertaineth to them, that judgement may be without mercy to them which showed no mercy.
A most cruell enuie it was in Haman that could no way be satisfied, but with the hanging of harmelesse Mardocheus: but by the iust iudgment of God Haman and his ten sons were hanged on the same gallowes which he had prepared for Mardocheus. Seneca writeth that Xerxes the King of Persia when one Pithius came vnto him and desired him, that of his fiue sonnes which were prest out of all to be souldiers in Xerxes his armie, it would please him to graunt him one of them to go home with him to be a comfort to his ould age.
A most cruel envy it was in Haman that could no Way be satisfied, but with the hanging of harmless Mordecai: but by the just judgement of God Haman and his ten Sons were hanged on the same gallows which he had prepared for Mordecai. Senecca Writeth that Xerxes the King of Persiam when one Pithius Come unto him and desired him, that of his fiue Sons which were pressed out of all to be Soldiers in Xerxes his army, it would please him to grant him one of them to go home with him to be a Comfort to his old age.
The King tooke that sonne whom the father had made choyce of, and causing him to be pluckt in peeces he cast the limmes of the dead carkase on either side the waie, commaunding his army to passe through them,
The King took that son whom the father had made choice of, and causing him to be plucked in Pieces he cast the limbs of the dead carcase on either side the Way, commanding his army to pass through them,
But what did ensue thereupon? Xerxes himselfe not long after being vanquished by the Grecians was compelled to runne ouer the dead carkases of his armie to saue his owne life.
But what did ensue thereupon? Xerxes himself not long After being vanquished by the Greeks was compelled to run over the dead carcases of his army to save his own life.
But at the last they themselues were ouerrunne by strangers, and being exiled out of their natiue soyle were made a swarme of beggers to all posteritie.
But At the last they themselves were overrun by Strangers, and being exiled out of their native soil were made a swarm of beggars to all posterity.
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eauen so the longer the Lord doth withholde his hand from punishing vnrepentant transgressours, the more seuerely at the last is the vengeance brought against them.
eauen so the longer the Lord does withhold his hand from punishing unrepentant transgressors, the more severely At the last is the vengeance brought against them.
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Doth it stand with the iustice of God, for the fault of the forefathers so many hundred yeares after to destroy the posteritie? Heere some doe make answere that God doth lay temporall punishments vpon the sonne for the fathers offence,
Does it stand with the Justice of God, for the fault of the Forefathers so many hundred Years After to destroy the posterity? Here Some do make answer that God does lay temporal punishments upon the son for the Father's offence,
But further seing that as Leui though he were fower generations after Abraham, is yet saide to be shut vp in the loynes of Abraham, so euery posteritie ought to be accounted as included in the personne of the predecessour;
But further sing that as Levi though he were fower generations After Abraham, is yet said to be shut up in the loins of Abraham, so every posterity ought to be accounted as included in the person of the predecessor;
and it must needes be acknowledged most iust in God to lay the punishment of the trespas of the parents vpon the children continuing in their parents wickednesse.
and it must needs be acknowledged most just in God to lay the punishment of the trespass of the Parents upon the children Continuing in their Parents wickedness.
Otherwise if the children, though by nature being children of wrath, being yet by faith graffed into the true vine Christ Iesus, doe see what their fathers haue done,
Otherwise if the children, though by nature being children of wrath, being yet by faith graffed into the true vine christ Iesus, do see what their Father's have done,
When Saule was about to put in execution the commaundemente of God concerning the destruction of these Amalekites (who continuing in the steps of their forefathers were still professed enemies of the people of God) the Lord doth so order the matter, ye first the Kenits who dwelled in the mountaines amongst the Amalekites should be called out,
When Saule was about to put in execution the Commandment of God Concerning the destruction of these Amalekites (who Continuing in the steps of their Forefathers were still professed enemies of the people of God) the Lord does so order the matter, the First the Kennets who dwelled in the Mountains among the Amalekites should be called out,
These Kenits were descended of Iethro, who by comfort and good counsaile had shewed mercie vpon the Israelits as they came from Aegypt, therefore doth the Lord now shewe mercie vpon thousandes vnto such as feared him and regarded his commaundements.
These Kennets were descended of Jethro, who by Comfort and good counsel had showed mercy upon the Israelites as they Come from Egypt, Therefore does the Lord now show mercy upon thousandes unto such as feared him and regarded his Commandments.
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The best treasure therefore which parents can lay vp in store for purposes of God do seeme to varie, which notwithstanding do abide stedfast and grounded fast for euer, onely by the vnstable mutabilitie of man they appeare to become variable.
The best treasure Therefore which Parents can lay up in store for Purposes of God do seem to vary, which notwithstanding do abide steadfast and grounded fast for ever, only by the unstable mUTABILITY of man they appear to become variable.
The decrees of Gods iudgements, as that of Ionas against the Niniuits, yet fortie daies and Niniuy shall be destroyed, and that of Esay against Ezechias: put thy house in an order, for thou shalt die and not liue, haue included in them a secret condition, to wit, vnlesse they should truly repent.
The decrees of God's Judgments, as that of Ionas against the Ninevites, yet fortie days and Niniuy shall be destroyed, and that of Isaiah against Hezekiah: put thy house in an order, for thou shalt die and not live, have included in them a secret condition, to wit, unless they should truly Repent.
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As the threatnings of GOD doe conteine in them a hidden condition of repentance, so the promises of aduancement in his temporall elections do cōprehend in them a secret condition of continuance in such duties as their function requireth.
As the threatenings of GOD do contain in them a hidden condition of Repentance, so the promises of advancement in his temporal elections do comprehend in them a secret condition of Continuance in such duties as their function requires.
In which because now Saule doth not abide, but falleth to manifest rebellion against the word of God, he is therefore most iustly cast off and reiected.
In which Because now Saule does not abide, but falls to manifest rebellion against the word of God, he is Therefore most justly cast off and rejected.
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Samuel before hee did denounce this iudgement of God in reiecting Saul, did first as it is saide in the xi. verse of this Chapter cry all night vnto the Lord Where a doubt may arise how Samuel could pray in faith seeing that his prayer may seeme to be against the decree of GOD.
Samuel before he did denounce this judgement of God in rejecting Saul, did First as it is said in the xi. verse of this Chapter cry all night unto the Lord Where a doubt may arise how Samuel could pray in faith seeing that his prayer may seem to be against the Decree of GOD.
The like may be saide of Abraham praying for the Sodomits and of Ieremie praying against the captiuitie of Ierusalem. Saint Augustine doth verie well answere this question, Quomodo side orant sancti vt petant à Deo contra quàm decreuit? nempe quia secundum voluntatem eius orant, non illā absconditā & incōmutabi lem,
The like may be said of Abraham praying for the Sodomites and of Ieremie praying against the captivity of Ierusalem. Saint Augustine does very well answer this question, Quomodo side Orant sancti vt petant à God contra quàm decreuit? nempe quia secundum voluntatem eius Orant, non illā absconditā & incōmutabi lem,
How doe the Saints pray in faith when they require a thinge of GOD against that which hee hath decreed? Truely because they pray according to his will, not his secret and vnchangeable purpose,
How do the Saints pray in faith when they require a thing of GOD against that which he hath decreed? Truly Because they pray according to his will, not his secret and unchangeable purpose,
We reade of Narses that noble Captaine of Italy who subdued the Goths, vanquished the Bactrians, and receiued by dedition all the Cities of Tuscia, that he neuer gaue his enemies the battaile,
We read of Narses that noble Captain of Italy who subdued the Gothis, vanquished the Bactrians, and received by dedition all the Cities of Tuscia, that he never gave his enemies the battle,
Such was the humaine and louing affection heere in Samuel, who before hee commeth to be a minister of the iudgements of GOD against Saul, doth first mourne and lament all the night before and earnestly solicite the Lord by humble praier:
Such was the human and loving affection Here in Samuel, who before he comes to be a minister of the Judgments of GOD against Saul, does First mourn and lament all the night before and earnestly solicit the Lord by humble prayer:
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Afterwarde hee doth faithfully discharge that which the Lord had giuen him in commission concerning Saul of his wilfull rebellion against GOD in reseruing the fattest of the Cattle of the Amalekites (whereas GOD had commaunded their whole substance to bee vtterlye destroyed,) And also of his wretched ingratitude in contemning that good God by whom he was, of in a manner nothing, annointed to be the king and heade of the Tribes of Israell. Saule being reprooued and manifestly found guiltie, doth (as is the part of notable hypocrits) first giue glorious words to the Prophet and stand vpon iustifying of himselfe:
Afterward he does faithfully discharge that which the Lord had given him in commission Concerning Saul of his wilful rebellion against GOD in reserving the Fattest of the Cattle of the Amalekites (whereas GOD had commanded their Whole substance to be utterly destroyed,) And also of his wretched ingratitude in contemning that good God by whom he was, of in a manner nothing, anointed to be the King and head of the Tribes of Israel. Saule being reproved and manifestly found guilty, does (as is the part of notable Hypocrites) First give glorious words to the Prophet and stand upon justifying of himself:
Secondly he posteth off the fault to others, accusing ye people that they had spared the best & fattest of the cattell to offer them in sacrifice vnto God.
Secondly he posteth off the fault to Others, accusing the people that they had spared the best & Fattest of the cattle to offer them in sacrifice unto God.
But Samuel sheweth him what were indeed the true causes of his sparing of Agag and of his carying away the fattest of ye sheep & Oxen of the Amalekites, to wit,
But Samuel shows him what were indeed the true Causes of his sparing of Agag and of his carrying away the Fattest of you sheep & Oxen of the Amalekites, to wit,
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and secondly a stubberne disobedience against the worde of God, which he doth at large describe in this verse which now especially is offered to our considerations.
and secondly a stubborn disobedience against the word of God, which he does At large describe in this verse which now especially is offered to our considerations.
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first in regard of the originall, in that they all proceede of one fountaine, all fruites of infidelitie, all manifest workes of the flesh, all proceede of yeelding to the suggestions of Satan,
First in regard of the original, in that they all proceed of one fountain, all fruits of infidelity, all manifest works of the Flesh, all proceed of yielding to the suggestions of Satan,
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Gregory Nazianzene saith verie well of witchcraft, NONLATINALPHABET there can be no good vse of witcheries & sorceries, by which the Deuill doth enter and take possession of man.
Gregory Nazianzene Says very well of witchcraft, there can be no good use of witcheries & sorceries, by which the devil does enter and take possession of man.
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For as faith is notably approued and declared by obeying the will of God, so a stubberne rebelling against ye commaundement of GOD is an euidēt token of an vnfaithfull renouncing of God.
For as faith is notably approved and declared by obeying the will of God, so a stubborn rebelling against you Commandment of GOD is an evident token of an unfaithful renouncing of God.
and the other should bring a box of most deadly poyson, how shall it appeare in which of these two we place our greatest confidence? Surely the embracing of the parties counsaile and the taking of his receipt will manifestly declare, of whether of them we haue conceiued the better thoughts,
and the other should bring a box of most deadly poison, how shall it appear in which of these two we place our greatest confidence? Surely the embracing of the parties counsel and the taking of his receipt will manifestly declare, of whither of them we have conceived the better thoughts,
and do receiue the deadly poyson of rebellion ministred vnto them by Sathan, their owne deedes do beare apparant witnesse against them, that howsoeuer in word they cal Christ their Lord and Sauiour,
and do receive the deadly poison of rebellion ministered unto them by Sathan, their own Deeds do bear apparent witness against them, that howsoever in word they call christ their Lord and Saviour,
The law is in Exod. that witches should not be suffered to liue, & in Leuit. that if any haue a spirit of diuinatiō & southsaying, they shal dy the death:
The law is in Exod that Witches should not be suffered to live, & in Levites that if any have a Spirit of divination & soothsaying, they shall die the death:
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For Idolaters there needeth no mention of any other law, but only yt which is contained in the thirteenth of Deuteronomy, where the Lord doth commaund vs that, if any do entise vs to go after any strange God, our eye must not pitie him,
For Idolaters there needs no mention of any other law, but only that which is contained in the thirteenth of Deuteronomy, where the Lord does command us that, if any do entice us to go After any strange God, our eye must not pity him,
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Some to prooue that Idolaters are not now to be punished by death, do alledge that parable in S. Mathews gospel, where the seruants are cōmanded not to plucke vp the tares frō amongst ye wheat, but to let thē both grow together vntil ye haruest.
some to prove that Idolaters Are not now to be punished by death, do allege that parable in S. Matthews gospel, where the Servants Are commanded not to pluck up the tares from among the wheat, but to let them both grow together until you harvest.
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but to shew how in this world the Lord with long patience doth permit the hypocrits to be mingled with the faithfull, vntill in the haruest (which is there interpreted to be the end of the world) he shall by the ministery of his Angels seperate the sheepe from ye goats and the good wheate from the darnell.
but to show how in this world the Lord with long patience does permit the Hypocrites to be mingled with the faithful, until in the harvest (which is there interpreted to be the end of the world) he shall by the Ministry of his Angels separate the sheep from you Goats and the good wheat from the darnel.
but Zizanium the word here used is according to Dioscorides, Lolium, Darnell or Ray: and S. Hierom doth yelde this cause why he doth interpret it by Lolium, because that Darnell so long as it is in the blade can hardly be descerned from good corne,
but Zizanium the word Here used is according to Dioscorides, Lolium, Darnell or Ray: and S. Hieronymus does yield this cause why he does interpret it by Lolium, Because that Darnel so long as it is in the blade can hardly be discerned from good corn,
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But their execution is no occasion of their vnrepentance, yea rather it is an ordinary means to drawe such desperate mindes to some considerations of themselues,
But their execution is no occasion of their unrepentance, yea rather it is an ordinary means to draw such desperate minds to Some considerations of themselves,
Dauid in his meditations doth giue the first and principall place to mercie, my song shall be of mercy and iudgement, yet hee affirmeth afterward in the same Psalme that betimes he will destroy all the wicked of the land that he may cut off all the workes of iniquitie from the Cytie of GOD.
David in his meditations does give the First and principal place to mercy, my song shall be of mercy and judgement, yet he Affirmeth afterwards in the same Psalm that betimes he will destroy all the wicked of the land that he may Cut off all the works of iniquity from the city of GOD.
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Moses is saide to be the mildest man in all the earth, yet he proceeded zealously against Idolaters when at one time were slaine about three thousande Samuell was of an humble spirite, as may appeare by his submitting himselfe to be accountable to the common people (ouer whom he was gouernour) & offering them to recompence whatsoeuer iniury had beene done vnto them, yet we see with what courage and zeale hee did afterward hew in peeces Idolatrous Agag.
Moses is said to be the Mildest man in all the earth, yet he proceeded zealously against Idolaters when At one time were slain about three thousande Samuel was of an humble Spirit, as may appear by his submitting himself to be accountable to the Common people (over whom he was governor) & offering them to recompense whatsoever injury had been done unto them, yet we see with what courage and zeal he did afterwards hew in Pieces Idolatrous Agag.
then what death doe they deserue which wilfully resist the cōmandement of the eternal God? If they escaped not which despised him ye speaketh in earth, how shal they escape ye despise him which speaketh frō heauen? As by tēporal plagues the greeuousnes of these sinnes are equally made manifest,
then what death do they deserve which wilfully resist the Commandment of the Eternal God? If they escaped not which despised him you speaks in earth, how shall they escape you despise him which speaks from heaven? As by temporal plagues the greeuousnes of these Sins Are equally made manifest,
The fearefull (saith hee, that is, they which feare men more than God) and the vnbeleeuers, and the abhominable (that is, the stubberne & wilfull contemners of God) and witches, and Idolaters,
The fearful (Says he, that is, they which Fear men more than God) and the unbelievers, and the abominable (that is, the stubborn & wilful contemners of God) and Witches, and Idolaters,
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A third resemblance wherein rebellion may well be compared with witchcraft and Idolatrie is, in that (as it appeareth heere plainely by the ensample of Saule) it is full of many glorious pretences and excuses.
A third resemblance wherein rebellion may well be compared with witchcraft and Idolatry is, in that (as it appears Here plainly by the ensample of Saule) it is full of many glorious pretences and excuses.
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The witches haue a goodly pretence for their charmes and sorceries, when they defend that to heale the sicke, to releeue griefe and paine, to recouer things lost, must needes be a good and charitable deede.
The Witches have a goodly pretence for their charms and sorceries, when they defend that to heal the sick, to relieve grief and pain, to recover things lost, must needs be a good and charitable deed.
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Plato doth condemne all NONLATINALPHABET Iuglars, and Wisards and all those which can NONLATINALPHABET, bring dammage to their enemies by sacrifices and inchantments.
Plato does condemn all Iuglars, and Wizards and all those which can, bring damage to their enemies by Sacrifices and enchantments.
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If they pleade that they do good and no harme, Galen doth well call NONLATINALPHABET NONLATINALPHABET witcheries and sorceries not only superfluous things,
If they plead that they do good and no harm, Galen does well call witcheries and sorceries not only superfluous things,
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They will seame to imitate the Apostles of Christ, who wrought sundry miracles and cured many infirmites by the name of Iesus of Nazareth. But they did it ex mandato, by commaundement and by the vertue & power of Christ, but sorcerers do it ex pacto, by some secret couenant and agreement with Satan.
They will seam to imitate the Apostles of christ, who wrought sundry Miracles and cured many infirmities by the name of Iesus of Nazareth. But they did it ex Commandment, by Commandment and by the virtue & power of christ, but sorcerers do it ex pacto, by Some secret Covenant and agreement with Satan.
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Surely the Israelits were not so blockishe as to thinke that the golden Calfe which they had caused to bee made of their Iewels, was truely GOD, onely they woulde haue a visible representment of God, & yt not in memory of any heathen God,
Surely the Israelites were not so blockish as to think that the golden Calf which they had caused to be made of their Jewels, was truly GOD, only they would have a visible representment of God, & that not in memory of any heathen God,
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They say that if they put no holines in the Idol, they may lawfully erect Images in memory of Christ and his Apostles with other blessed Saintes of GOD.
They say that if they put no holiness in the Idol, they may lawfully erect Images in memory of christ and his Apostles with other blessed Saints of GOD.
Wherefore then doe the Spaniards now take greater paines to visite the Idoll of Saint Iames in Compostella, than they doe to any other Images of Sainte Iames, whereof they haue abundance in many other their Temples? And wherefore did they in time past in England goe greater iourneyes on pilgrimage to the Image of the Virgine Marie in Walsingham, to Saint Anne at Buckstons, to Saint Chad at Lichfield, and to the holie Roode at Chester, than they did to any other the like Images set vp in other Churches,
Wherefore then do the Spanish now take greater pains to visit the Idol of Saint James in Compostela, than they do to any other Images of Saint James, whereof they have abundance in many other their Temples? And Wherefore did they in time passed in England go greater journeys on pilgrimage to the Image of the Virgae marry in Walsingham, to Saint Anne At Buckstons, to Saint Chad At Lichfield, and to the holy Rood At Chester, than they did to any other the like Images Set up in other Churches,
but onely that they did most certainely place some holines & vertue euen in the Idols thēselues? If onely men do seeke a remembrance of Christ & his Saints, let them heare what auncient Clemens Alexandrinus hath written, Si velitis Dei imaginem colere, homini vtique benefacientes, veram in eo Dei imaginem coletis,
but only that they did most Certainly place Some holiness & virtue even in the Idols themselves? If only men do seek a remembrance of christ & his Saints, let them hear what ancient Clemens Alexandrian hath written, Si velitis Dei imaginem colere, Homini Vtique benefacientes, Veram in eo Dei imaginem coletis,
What neede they to seeke any deade Image, when they haue so many liuely Images daily before their eyes, of whome our Sauiour doth so manifestly affirme, that whatsoeuer is done to them, he will accept as done to his owne person? Let them heare also what Saint Augustine saith honorandi sunt sancti propter imitationem non adorad• propter Religionem, the Saints are to bee honoured for imitation,
What need they to seek any dead Image, when they have so many lively Images daily before their eyes, of whom our Saviour does so manifestly affirm, that whatsoever is done to them, he will accept as done to his own person? Let them hear also what Saint Augustine Says Honorandi sunt sancti propter imitationem non adorad• propter Religionem, the Saints Are to be honoured for imitation,
The best Image which wee can erect of the Saints of God, is by following the steps of their godly life, to propound our selues vnto the worlde an Image of their vertue.
The best Image which we can erect of the Saints of God, is by following the steps of their godly life, to propound our selves unto the world an Image of their virtue.
Another pretence they haue of following the ordinances of God in the olde Testament, in the which were Cherubins and the brasen Serpent, Images allowed of the Lord.
another pretence they have of following the ordinances of God in the old Testament, in the which were Cherubim and the brazen Serpent, Images allowed of the Lord.
If the brasen Serpent which was set vp by the cōmaundement of God himselfe, was yet afterward worthily broken in peeces by ye godly King Ezechias & called Nehushtan but a peece of brasse when it was come to giue occasion of Idolatrie,
If the brazen Serpent which was Set up by the Commandment of God himself, was yet afterwards worthily broken in Pieces by you godly King Hezekiah & called Nehushtan but a piece of brass when it was come to give occasion of Idolatry,
then what ought to be done with the workes and deuises of men, which being erected against the diuine law of God, haue bene so long adored with Idolatrous worship? As these damnable sins aswell of witchcraft as of Idolatry haue many glorious shewes of coloured pretenses,
then what ought to be done with the works and devises of men, which being erected against the divine law of God, have be so long adored with Idolatrous worship? As these damnable Sins aswell of witchcraft as of Idolatry have many glorious shows of coloured pretences,
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otherwise he that killeth a Bullocke is as he that slayeth a man, and he that sacrificeth a sheepe is as he that cutteth off dogges necks, hee that offereth an oblation is as he that offereth swines bloude,
otherwise he that kills a Bullock is as he that slays a man, and he that Sacrificeth a sheep is as he that cutteth off Dogs necks, he that Offereth an oblation is as he that Offereth Swine blood,
Seing then that Saul hath not the inward grace to bee of a contrite spirite and to tremble at the worde of GOD, seeing that hee hath not his will and affections mortified and made subiect to the will,
Sing then that Saul hath not the inward grace to be of a contrite Spirit and to tremble At the word of GOD, seeing that he hath not his will and affections mortified and made Subject to the will,
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and commaundement of GOD, but doth chuse and follow his owne way and doth performe what seameth good in his owne fancie, his pretence of sacrificing howsoeuer it might seame holinesse in the iudgement of carnall man,
and Commandment of GOD, but does choose and follow his own Way and does perform what seameth good in his own fancy, his pretence of sacrificing howsoever it might seam holiness in the judgement of carnal man,
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but most wicked when they are directly against the worde, The Lawe is in Deuteronomie that the people must in no wise performe that which seameth good in their owne eyes.
but most wicked when they Are directly against the word, The Law is in Deuteronomy that the people must in no wise perform that which seameth good in their own eyes.
This his intent might seame to be good and godly, but for as much as it was a breach of the law of God, wherein lay-men were forbiddē once to touch those holy things, he was therefore ouertaken with vengeance, and stricken with sodaine death, There is a waie (saith Salomon) that seameth good to man, but the issues thereof are the issues of death.
This his intent might seam to be good and godly, but for as much as it was a breach of the law of God, wherein laymen were forbidden once to touch those holy things, he was Therefore overtaken with vengeance, and stricken with sudden death, There is a Way (Says Solomon) that seameth good to man, but the issues thereof Are the issues of death.
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Paul saith of the Iewes that they had a zeale, but not according to knowledge: & therfore in vain they worshipped God while they taught for Doctrines, mens precepts.
Paul Says of the Iewes that they had a zeal, but not according to knowledge: & Therefore in vain they worshipped God while they taught for Doctrines, men's Precepts.
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Yet hee affirmeth that in that his blind zeale hee was a blasphemer and a persecuter vntill he had obtained mercy for that which hee committed ignorantly.
Yet he Affirmeth that in that his blind zeal he was a blasphemer and a Persecutor until he had obtained mercy for that which he committed ignorantly.
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for they thinke they worshippe a true God, yea the bloodie tormenters of Christians might then chalenge a full discharge and freedome for their tyranny, because (as our Sauiour doth witnesse) when they kill the Saints of GOD they thinke they do God good seruice.
for they think they worship a true God, yea the bloody tormenters of Christians might then challenge a full discharge and freedom for their tyranny, Because (as our Saviour does witness) when they kill the Saints of GOD they think they do God good service.
This feare of man to permit or to commit wickednesse for feare of displeasing man, is a crime to be condemned euen in the priuate persons of the inferiour people,
This Fear of man to permit or to commit wickedness for Fear of displeasing man, is a crime to be condemned even in the private Persons of the inferior people,
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because all are commaunded one to exhort another, and one to edyfie another, and our Sauiour saith generally to all, feare not them that can only kill the bodie and haue no more that that they can doe,
Because all Are commanded one to exhort Another, and one to edyfie Another, and our Saviour Says generally to all, Fear not them that can only kill the body and have no more that that they can do,
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And all magistrates ought to approue themselues to be such as Iethro doth describe them, to wit, men of courage, fearing God, dealing truely and hating couetousnesse.
And all Magistrates ought to approve themselves to be such as Jethro does describe them, to wit, men of courage, fearing God, dealing truly and hating covetousness.
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But especially this crime of fearing man is most intollerable in them whome it pleaseth GOD to call (as hee did heere Saul) to the dignitie and Maiestie of supreeme gouernours and to possesse as it were the room of GOD vpon earth.
But especially this crime of fearing man is most intolerable in them whom it Pleases GOD to call (as he did Here Saul) to the dignity and Majesty of supreeme Governors and to possess as it were the room of GOD upon earth.
yet Samuel sheweth him what was indeed the true cause of his wilfull rebellion in sparing the cattell of the Amalekites. Thou hast (saith hee) turned thy selfe to the prey and doone wickedly in the sight of GOD.
yet Samuel shows him what was indeed the true cause of his wilful rebellion in sparing the cattle of the Amalekites. Thou hast (Says he) turned thy self to the prey and done wickedly in the sighed of GOD.
for sundrye times did Dauid carie away spoyles euen from the Amalekites, and sent part thereof for presents to the elders of Iuda, Ramath and Bethel. But the pray which Saul doth turne vnto, was commaunded by the voice of GOD vtterly to bee destroyed,
for sundry times did David carry away spoils even from the Amalekites, and sent part thereof for presents to the Elders of Iuda, Ramath and Bethel. But the prey which Saul does turn unto, was commanded by the voice of GOD utterly to be destroyed,
O ye adulterers and adulteresses know ye not the friendship of the world is enmitie against God? If any man will be a friende of the world, he maketh himselfe the enemie of God.
Oh you Adulterers and Adulteresses know you not the friendship of the world is enmity against God? If any man will be a friend of the world, he makes himself the enemy of God.
The fourth thing wherein rebellion may well be compared with witchcraft and Idolatrie, is in sundry effects which they do equally worke in the hearts & estates of men:
The fourth thing wherein rebellion may well be compared with witchcraft and Idolatry, is in sundry effects which they do equally work in the hearts & estates of men:
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In witches what one amongst a thousand hath in many years bene seene to returne to the Lord by vnfained repentance? Of Idolatours that may well be spoken which Ieremy saith of the Idolatrous people, thou hast had a whorish face and wouldest not be ashamed, and that which Dauid saith of the Idols themselues, they haue eyes and see not, eares and heare not, they that make them are like vnto them,
In Witches what one among a thousand hath in many Years be seen to return to the Lord by unfeigned Repentance? Of Idolaters that may well be spoken which Ieremy Says of the Idolatrous people, thou hast had a whorish face and Wouldst not be ashamed, and that which David Says of the Idols themselves, they have eyes and see not, ears and hear not, they that make them Are like unto them,
The custome of rebellion in Saul (for hee had wilfully broken another commaundement of God before, in refusing to tary for Samuel, for which disobedience he was first denounced to be reiected of God) This custome, I say, of opposing himselfe against the will of GOD, doth so harden the heart of Saul, that with a whorish countenance (as Ieremy speaketh of Idolatours) he doth now impudently defende that he hath done nothing amisse,
The custom of rebellion in Saul (for he had wilfully broken Another Commandment of God before, in refusing to tarry for Samuel, for which disobedience he was First denounced to be rejected of God) This custom, I say, of opposing himself against the will of GOD, does so harden the heart of Saul, that with a whorish countenance (as Ieremy speaks of Idolaters) he does now impudently defend that he hath done nothing amiss,
and afterward as hauing eyes and not seeing, and eares and not hearing doth run headelong in the race of wilfulnesse euen vnto the ende of his miserable daies.
and afterwards as having eyes and not seeing, and ears and not hearing does run headelong in the raze of wilfulness even unto the end of his miserable days.
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That may well bee spoken of all the contemners of God which Osea saith of Idolaters, they sow in the ayre and reape the winde, their bud bringeth forth no meale, their fruite is like blasted graine.
That may well be spoken of all the contemners of God which Hosea Says of Idolaters, they sow in the air and reap the wind, their bud brings forth no meal, their fruit is like blasted grain.
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what fruite (saith the Apostle) had ye then in those things whereof ye are now ashamed? What fruite haue contentious men by their suites and debaits, but as one doth bite another,
what fruit (Says the Apostle) had you then in those things whereof you Are now ashamed? What fruit have contentious men by their suits and debates, but as one does bite Another,
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so one in the ende to deuour another? What fruite receiue they which liue a dissolute life in whordome and dronkennesse, but onely the consuming of their substance, the wasting of their health, trouble and vnquietnesse in their owne house, shame and confusion abroade, the losse of spirituall graces in this life,
so one in the end to devour Another? What fruit receive they which live a dissolute life in whoredom and Drunkenness, but only the consuming of their substance, the wasting of their health, trouble and unquietness in their own house, shame and confusion abroad, the loss of spiritual graces in this life,
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and the losse of life eternall in the worlde to come? What fruite doth the couetous miser reape by his abundance of welth, when hee doth not possesse his goods,
and the loss of life Eternal in the world to come? What fruit does the covetous miser reap by his abundance of wealth, when he does not possess his goods,
when hee hath no hope to haue them blessed to the third generation, and especially what will it profit him if hee shoulde winne all the worlde, and in the meane time loose his owne soule? As liuing in the obedience of Gods worde in goodnesse of life is called by the Apostle NONLATINALPHABET a greate gaine and profit:
when he hath no hope to have them blessed to the third generation, and especially what will it profit him if he should win all the world, and in the mean time lose his own soul? As living in the Obedience of God's word in Goodness of life is called by the Apostle a great gain and profit:
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The people which here vnder Saul doe against the commaundement of GOD keepe some cattell to make a wil-worship of their owne, do reserue the best & fattest of the sheepe and Oxen:
The people which Here under Saul do against the Commandment of GOD keep Some cattle to make a will-worship of their own, do reserve the best & Fattest of the sheep and Oxen:
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wherein wee may further obserue how forwarde and zealous men are to set forth & maintaine those things which they haue hatched in their owne braine against the direct rule of Gods word.
wherein we may further observe how forward and zealous men Are to Set forth & maintain those things which they have hatched in their own brain against the Direct Rule of God's word.
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but in the true worshippe of God euery thing went hard with them, they were continually murmuring & grudging against Moses and Aaron. When Elias could finde little succour amongst the Israelits their successours, Iezabel to maintaine the Idolatry of Baal kept fower hundred Chaplaines,
but in the true worship of God every thing went hard with them, they were continually murmuring & grudging against Moses and Aaron. When Elias could find little succour among the Israelites their Successors, Jezebel to maintain the Idolatry of Baal kept fower hundred Chaplains,
how forward they were in times past to maintaine their wilworshippe, and we see also on the other side (more is the pittie,) by too lamentable experience,
how forward they were in times past to maintain their wilworshippe, and we see also on the other side (more is the pity,) by too lamentable experience,
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but if they runne headlong vpon any deuise of their owne braine, they continue in their trauell a long time without feeling hunger or colde, a whole day will scarce suffice for their vaine inuentions.
but if they run headlong upon any devise of their own brain, they continue in their travel a long time without feeling hunger or cold, a Whole day will scarce suffice for their vain Inventions.
how forward are we, nay how prodigall to compasse and accomplish such dissolute affections? But if any thing be to be done in obedience of the word, any poore to be releeued, any vertuous acte to bee performed,
how forward Are we, nay how prodigal to compass and accomplish such dissolute affections? But if any thing be to be done in Obedience of the word, any poor to be relieved, any virtuous act to be performed,
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Of the second part of this text, to wit, of the iudgement of God denoūced against Saul for this his rebellion, I shall (godwilling) intreat at some other conuenient time.
Of the second part of this text, to wit, of the judgement of God denounced against Saul for this his rebellion, I shall (God willing) entreat At Some other convenient time.
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In ye meane while, as the Lacedemonians by shewing to their children the lothsome sight of dronkards, would therby withdraw their youth from that lewde and beastly vice,
In you mean while, as the Lacedaemonians by showing to their children the loathsome sighed of drunkards, would thereby withdraw their youth from that lewd and beastly vice,
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Let vs earnestly endeuour to be that flock of Christ which heare his voice and follow him, that so we may be certainly assured, that he will giue vnto vs eternall life,
Let us earnestly endeavour to be that flock of christ which hear his voice and follow him, that so we may be Certainly assured, that he will give unto us Eternal life,
Let vs shewe forth the fruite of our faith by humble obedience, as did faithfull Abraham, yt walking after ye spirite, we may be fully certified that we liue by the spirite.
Let us show forth the fruit of our faith by humble Obedience, as did faithful Abraham, that walking After you Spirit, we may be Fully certified that we live by the Spirit.
Let vs order our conuersation duetifully in the feare of God, as becommeth obedient children, in sacrificing & mortifying our owne wills and affections yt so being sonnes and daughters, yea kings and priests to God the father in this life we may raigne with him for euer in his eternall kingdome in the world to come, whereunto he speedily bring vs all, that mercifully dyed for vs all, our Lord and Sauiour Christ Iesus, To whom with the Father and the holy Ghost, three persons and one true and euerliuing God, bee all honour, glory, thanksgiuing & praise now and for euer. Amen.
Let us order our Conversation dutifully in the Fear of God, as becomes obedient children, in sacrificing & mortifying our own wills and affections that so being Sons and daughters, yea Kings and Priests to God the father in this life we may Reign with him for ever in his Eternal Kingdom in the world to come, whereunto he speedily bring us all, that mercifully died for us all, our Lord and Saviour christ Iesus, To whom with the Father and the holy Ghost, three Persons and one true and everliving God, be all honour, glory, thanksgiving & praise now and for ever. Amen.
vvb pno12 vvi po12 n1 av-j p-acp dt n1 pp-f np1, c-acp vvz j n2, p-acp vvg cc vvg po12 d n2 cc n2 pn31 av vbg n2 cc n2, uh n2 cc n2 p-acp np1 dt n1 p-acp d n1 pns12 vmb vvi p-acp pno31 p-acp av p-acp po31 j n1 p-acp dt n1 pc-acp vvi, c-crq pns31 av-j vvi pno12 d, cst av-j vvd p-acp pno12 d, po12 n1 cc n1 np1 np1, p-acp ro-crq p-acp dt n1 cc dt j n1, crd n2 cc crd j cc j np1, vbb d n1, n1, n1 cc n1 av cc p-acp av. uh-n.
