Five sermons, preached upon several texts by that learned and worthy divine, Thomas Wetherel, B.D. sometimes fellow of Gonevile and Caius Colledge in Cambridge, and parson of Newton in Suffolke.
THE FIRST SERMON, ON MATTH. 25. 21. MATTH. 25. 21. Well done thou good and faithful servant, thou hast beene faithfull in few things, I will make thee ruler over many things.
THE FIRST SERMON, ON MATTHEW. 25. 21. MATTHEW. 25. 21. Well done thou good and faithful servant, thou hast been faithful in few things, I will make thee ruler over many things.
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as the gifts of teaching miracles, government and the like, numbred by the Apostle, 1 Cor. 12. 28. Those without us are riches, whose use, like Ianus, looketh two wayes;
as the Gifts of teaching Miracles, government and the like, numbered by the Apostle, 1 Cor. 12. 28. Those without us Are riches, whose use, like Ianus, looks two ways;
My Text lets us see Gods approbation of the well imploying such inward gifts as men receive to vent for others benefit, which is set out in two things; libera agnitione, a free acknowledgement;
My Text lets us see God's approbation of the well employing such inward Gifts as men receive to vent for Others benefit, which is Set out in two things; Libera agnitione, a free acknowledgement;
The acknowledgement is expressed two wayes: 1. By the kind entertainement of the doer, Euge serve, well done thou servant: 2. By commendation of his doing, fidelis fuisti, thou hast been faithfull.
The acknowledgement is expressed two ways: 1. By the kind entertainment of the doer, Euge serve, well done thou servant: 2. By commendation of his doing, Fidelis fuisti, thou hast been faithful.
In it are two particulars, 1. Laeta exultatio, Gods triumph in him, Euge, well: 2. gratiosa compellatio, God's gracefull entituling of him, good and faithfull servant.
In it Are two particulars, 1. Laeta exultatio, God's triumph in him, Euge, well: 2. gratiosa compellatio, God's graceful entitling of him, good and faithful servant.
Sometime it is vox exultantis, men rejoyce with it: let them not say, Euge animae nostrae, Psalm. 35. 25. our soule skips at this, so would wee have it.
Sometime it is vox exultantis, men rejoice with it: let them not say, Euge Spirits Nostrae, Psalm. 35. 25. our soul skips At this, so would we have it.
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but when it pleased him to create man, and communicate himself unto him, by giving him talents, hee is well pleased with that which his grace hath wrought out of himselfe with the right ordering and disposing of it, receiving the returne of it to him againe with a joyfull Euge, oh well is it done.
but when it pleased him to create man, and communicate himself unto him, by giving him Talents, he is well pleased with that which his grace hath wrought out of himself with the right ordering and disposing of it, receiving the return of it to him again with a joyful Euge, o well is it done.
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I remember, Anselme reading those words of the Apostle 1 Cor. 6. 19. Your bodies are the Temples of the holy Ghost, which you have of God, falls upon this discourse;
I Remember, Anselm reading those words of the Apostle 1 Cor. 6. 19. Your bodies Are the Temples of the holy Ghost, which you have of God, falls upon this discourse;
If the comfort which your selves shall thereby reape, cannot move you to spare your bodies from pollution yet spare them at least wise on the behalf of God who hath made them his:
If the Comfort which your selves shall thereby reap, cannot move you to spare your bodies from pollution yet spare them At least wise on the behalf of God who hath made them his:
So when I looke upon my Text, and see God with such hearty affection entertaining mens good endevours, I cannot but inferre thus much, that surely we greatly sinne,
So when I look upon my Text, and see God with such hearty affection entertaining men's good endeavours, I cannot but infer thus much, that surely we greatly sin,
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Consider with your selves, you that are rulers, and have the government on your shoulders, what fruit God may have by yourusing your graces and places aright;
Consider with your selves, you that Are Rulers, and have the government on your shoulders, what fruit God may have by yourusing your graces and places aright;
that when he comes into your fields, hee may see them stand full of corne; when into your Circuits, hee may see the torrents and streames of justice running downe,
that when he comes into your fields, he may see them stand full of corn; when into your Circuits, he may see the torrents and streams of Justice running down,
The compellation followes, Good and faithfull servant: Where are two things, Mans reference to God, servant: The qualities where with a right servant is adorned, Good and faithfull.
The compellation follows, Good and faithful servant: Where Are two things, men Referente to God, servant: The qualities where with a right servant is adorned, Good and faithful.
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1. Mans reference to God, servant: It is proper to God to be a Master, he hath propriam & singularem conditionem Domini, saith Aquinas, the true ground of Lordship,
1. men Referente to God, servant: It is proper to God to be a Master, he hath propriam & singularem conditionem Domini, Says Aquinas, the true ground of Lordship,
the Curator to the Proconsull, the Proconsull to the Emperour, and all to God, who is primus, the first and chiefe, in and by whose vertue and power all things move.
the Curator to the Proconsul, the Proconsul to the Emperor, and all to God, who is primus, the First and chief, in and by whose virtue and power all things move.
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This reference to God is so rooted and setled in our nature, that his servants wee are whether we will or no his servants, de jure, he hath command of us;
This Referente to God is so rooted and settled in our nature, that his Servants we Are whither we will or not his Servants, de jure, he hath command of us;
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for what more honourable than to serve so gracious and great a Lord? The Princes and Rulers of the earth content not themselves with their owne excellencies,
for what more honourable than to serve so gracious and great a Lord? The Princes and Rulers of the earth content not themselves with their own excellencies,
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Though a man would wonder that they who in some distance from the Sunne might shine bright themselves, should desire to bee so neare about him, by whom their owne splendour is much ecclipsed:
Though a man would wonder that they who in Some distance from the Sun might shine bright themselves, should desire to be so near about him, by whom their own splendour is much eclipsed:
a servant is not NONLATINALPHABET one that moveth absolutely of himselfe, hee is NONLATINALPHABET and NONLATINALPHABET, saith Aristotle, the masters instrument;
a servant is not one that moves absolutely of himself, he is and, Says Aristotle, the Masters Instrument;
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123. 2. What is this looking to their hands, but waiting for their command by which they must be guided? It is a brave thing when servants know their bounds,
123. 2. What is this looking to their hands, but waiting for their command by which they must be guided? It is a brave thing when Servants know their bounds,
It is reported of Scipio Africanus, that hee was wont before day to goe into the Capitoll in Collam Iovis, and there to stay a great while, quass consultans de Republic• cum Jove, discoursing with Iupiter concerning the administration of the Commonwealth:
It is reported of Scipio Africanus, that he was wont before day to go into the Capitol in Collam Jovis, and there to stay a great while, quass consultans de Republic• cum Jove, discoursing with Iupiter Concerning the administration of the Commonwealth:
The Heathen man did thus by the light of nature, let grace teach the Christian Ruler the same course, that he enquire at the Law of God for his direction.
The Heathen man did thus by the Light of nature, let grace teach the Christian Ruler the same course, that he inquire At the Law of God for his direction.
and a bad Magistrate is he, who comming to the Temple of God to heare what is the Word that commeth from the Lord, resolves for al that to let his heart runne after covetousnesse,
and a bad Magistrate is he, who coming to the Temple of God to hear what is the Word that comes from the Lord, resolves for all that to let his heart run After covetousness,
and practise injustice, either for money or favour to pervert the wayes of righteousnesse, which God, who hath given him his chiefe Commission, chalketh out unto him.
and practise injustice, either for money or favour to pervert the ways of righteousness, which God, who hath given him his chief Commission, chalketh out unto him.
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and the Lord himselfe appointing Ioshuah over the congregation, testifies of him, that hee was a man in whom was the Spirit, Numb. 27. 18. It is said of Rulers, ye are gods, Psal. 82. 6. It is true, they are gods by their power one way;
and the Lord himself appointing Joshua over the congregation, Testifies of him, that he was a man in whom was the Spirit, Numb. 27. 18. It is said of Rulers, you Are God's, Psalm 82. 6. It is true, they Are God's by their power one Way;
I, but doubly, if goodnesse dwell with their power. Aristotle puts them together: they that are gods amongst men, NONLATINALPHABET, NONLATINALPHABET, excell both in vertue and power.
I, but doubly, if Goodness dwell with their power. Aristotle puts them together: they that Are God's among men,,, excel both in virtue and power.
And indeed they had need have goodnes, that are such eminent servants, and have many Talents committed to them, they will never else beare their great burthen of being Pillars to uphold a State, Streames to refresh it, Pilors to guide it, Havens to harbour it, Castles to shelter it, the good Magistrate will be all this;
And indeed they had need have Goodness, that Are such eminent Servants, and have many Talents committed to them, they will never Else bear their great burden of being Pillars to uphold a State, Streams to refresh it, Pilors to guide it, Havens to harbour it, Castles to shelter it, the good Magistrate will be all this;
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when a wicked man will fall short, a crack'd Pillar, a bitter streame, an erring Pilot, a sandy havon, a broken Castell, in whom the ship of the Common-wealth cannot put any confidence.
when a wicked man will fallen short, a cracked Pillar, a bitter stream, an erring Pilot, a sandy havon, a broken Castle, in whom the ship of the Commonwealth cannot put any confidence.
I will conclude this point with Davids exhortation to the great ones of the world, Psalm. 2. 10, 11. Be wise now therefore O ye Kings, bee instructed ye Iudges of the earth;
I will conclude this point with Davids exhortation to the great ones of the world, Psalm. 2. 10, 11. Be wise now Therefore Oh you Kings, be instructed you Judges of the earth;
it is required in a steward that he be faithfull, 1 Cor. 4. 2. and it consists in this, us depositum ad voluntatem disponentis disponatur, that what a man is betrusted with, hee imploy according to the will of him that betrusted him.
it is required in a steward that he be faithful, 1 Cor. 4. 2. and it consists in this, us depositum ad voluntatem disponentis disponatur, that what a man is betrusted with, he employ according to the will of him that betrusted him.
hee that shineth according to •he measure of his light, that worketh according to the person of his strength, that helpeth according to the quantity of his •yle, hee is faithfull:
he that shines according to •he measure of his Light, that works according to the person of his strength, that Helpeth according to the quantity of his •yle, he is faithful:
Synefius speaks some, who having a treasure abilities in them, NONLATINALPHABET, NONLATINALPHABET would as soone part with the harts, as their meditations:
Synefius speaks Some, who having a treasure abilities in them,, would as soon part with the hearts, as their meditations:
Better it is by farre to have a little knowledge and use it rightly, than to have a vast braine, full of windings and turnings, wherein much knowledge is with great perplexity tossed to and fro,
Better it is by Far to have a little knowledge and use it rightly, than to have a vast brain, full of windings and turnings, wherein much knowledge is with great perplexity tossed to and from,
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2. Prudence to discerne what is to bee distributed, for all men whom wee deale with are not alike if we will use our talents right, we must give to every mā that part which belongeth unto him. As for Example:
2. Prudence to discern what is to be distributed, for all men whom we deal with Are not alike if we will use our Talents right, we must give to every man that part which belongeth unto him. As for Exampl:
some are slips, •nd must have NONLATINALPHABET, such instrumēts as serve for admonition, whereby the offender may be moved better to look to himself afterward:
Some Are slips, •nd must have, such Instruments as serve for admonition, whereby the offender may be moved better to look to himself afterwards:
he that punisheth great transgressions with whips and light with halters, cannot bee faithfull, in that hee doth not proportion the sentence of Iustice to the sault committed. 3. Frugality;
he that Punisheth great transgressions with whips and Light with halters, cannot be faithful, in that he does not proportion the sentence of justice to the salt committed. 3. Frugality;
non incassum expendere, saith Chrysostome, not to waste our talents without cause. It is too common a fault in the world, that many who have quicke wits,
non in cassum expendere, Says Chrysostom, not to waste our Talents without cause. It is too Common a fault in the world, that many who have quick wits,
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I know not how they salve the matter, but I take the conclusion of the Schoole for sound, That it is unlawfull for any to co-operate to the doing of mischiefe;
I know not how they salve the matter, but I take the conclusion of the School for found, That it is unlawful for any to cooperate to the doing of mischief;
and therefore though they conceit they have done well quantum ad peritiam actus in shewing their skill, they surely offend grie vously quantum ad iniustitiam voluntatis, in voluntary abusing their Art unto unrighteousnesse.
and Therefore though they conceit they have done well quantum ad peritiam actus in showing their skill, they surely offend grie vously quantum ad iniustitiam voluntatis, in voluntary abusing their Art unto unrighteousness.
where wee have both testimonium facti God's witnesse of his deed Thou hast beene faithfull; and latitudinem facti, the object whereunto the deed extendeth, few things. 1. The Testimony:
where we have both testimonium facti God's witness of his deed Thou hast been faithful; and latitudinem facti, the Object whereunto the deed extendeth, few things. 1. The Testimony:
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so that goodnesse may bee repeated NONLATINALPHABET, thou hast beene good and faithfull. The words seeme to occasion a question, how God, who is veritas, truth it selfe, and cannot bee deceived;
so that Goodness may be repeated, thou hast been good and faithful. The words seem to occasion a question, how God, who is veritas, truth it self, and cannot be deceived;
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and call him so, whereas weeread, Mat. 19. 17. There is none goed but God, no not one, Psa 14 2. And, Quis est fidelis? Mat. 24. 46. Who is the faithfull servant? hee rightly asketh,
and call him so, whereas weeread, Mathew 19. 17. There is none go but God, no not one, Psa 14 2. And, Quis est Fidelis? Mathew 24. 46. Who is the faithful servant? he rightly asks,
God giveth us leave to kindle our candles at his light, as all naturall things have heat from the Sunne This derived goodnesse is either that which should bee perfect and without all admixtion of evill, so no man good:
God gives us leave to kindle our Candles At his Light, as all natural things have heat from the Sun This derived Goodness is either that which should be perfect and without all admixtion of evil, so no man good:
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though they swarve sometime, because David swore to keepe Gods righteous judgements, Psal. 119. 108. hee was a man after Gods owne heart, though fouly overtaken:
though they swerve sometime, Because David swore to keep God's righteous Judgments, Psalm 119. 108. he was a man After God's own heart, though foully overtaken:
Saint Austin faith, Nullus vivit sine peccato, nec cessat tamen bonus esse, quia affectu tenet pietatem. 2. Comparative, they are good and faithfull, compared with the rabble of unfaithfull men;
Saint Austin faith, Nullus vivit sine Peccato, nec cessat tamen bonus esse, quia affectu tenet pietatem. 2. Comparative, they Are good and faithful, compared with the rabble of unfaithful men;
Saint Paul saith, Let us which are perfect, bee so minded, Phil. 3. 15. Whereupon Ambrose, Comparatione eorum qui res Divinas negligunt perfecti dicendi sunt, qui pietatis iter ambulant. 3. Denominatione facta a meliori parte, the regenerate man consists of flesh and spirit, hath in him the Law of the members,
Saint Paul Says, Let us which Are perfect, be so minded, Philip 3. 15. Whereupon Ambrose, Comparation Their qui Rest Divinas negligunt perfection dicendi sunt, qui pietatis iter ambulant. 3. Denominatione facta a meliori part, the regenerate man consists of Flesh and Spirit, hath in him the Law of the members,
Wilt thou not take Physicke for thy fore eyes, because when they are well thou canst not see into the other world with Lynceus? Wilt thou not seeke a medicine for the stone or gout,
Wilt thou not take Physic for thy before eyes, Because when they Are well thou Canst not see into the other world with Lynceus? Wilt thou not seek a medicine for the stone or gout,
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though he come not to the full NONLATINALPHABET, and pitch thereof, as also because good endevours are accepted of God for good employments, who looks upon what we doe with an honest hart,
though he come not to the full, and pitch thereof, as also Because good endeavours Are accepted of God for good employments, who looks upon what we do with an honest heart,
Thou art all faire, my love, and there is no spot in thee, Cant. 4. 7. As therefore David spake to his sonne Salomon concerning that great taske of building the house of God, 1 Chro. 22. 16. so may I speake to all whose charge and worke is great and full of difficulties, Arise and be doing, and the Lord will be with you:
Thou art all fair, my love, and there is no spot in thee, Cant 4. 7. As Therefore David spoke to his son Solomon Concerning that great task of building the house of God, 1 Chro 22. 16. so may I speak to all whose charge and work is great and full of difficulties, Arise and be doing, and the Lord will be with you:
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The Kings of the earth indeed are like Nebuchadnezzars tree, Dan. 4. 20. their height reacheth toheaven, their sight to al the earth, their leaves are faire, their fruit is much, the God of heaven hath given them power,
The Kings of the earth indeed Are like Nebuchadnezar's tree, Dan. 4. 20. their height reaches toheaven, their sighed to all the earth, their leaves Are fair, their fruit is much, the God of heaven hath given them power,
the heart of Alexander could hold many earths, and can there be many things in a little roome? The Divell shewed Christ all the kingdomes of the world, NONLATINALPHABET, in an instant,
the heart of Alexander could hold many earth's, and can there be many things in a little room? The devil showed christ all the kingdoms of the world,, in an instant,
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and an instant will not afford space for the sight of many things. 2. Hee that hath the greatest territories, hath but a part of this point, a corner of the earth to exercise his authority in;
and an instant will not afford Molle for the sighed of many things. 2. He that hath the greatest territories, hath but a part of this point, a corner of the earth to exercise his Authority in;
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Much lesse have they that receive but two Talents, such as are sub graviore regno regnum, Commanders under others, who have government in such a Circuit, such a Liberty, such a City, such a Towne;
Much less have they that receive but two Talents, such as Are sub graviore regno Kingdom, Commanders under Others, who have government in such a Circuit, such a Liberty, such a city, such a Town;
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Onely this they must know, that these things which appeare so great and so many to men looking with the spectacles of bodily eyes, to a soule fraught full of love,
Only this they must know, that these things which appear so great and so many to men looking with the spectacles of bodily eyes, to a soul fraught full of love,
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and respect to an infinite God, are small, are few, are nothing, therefore ought not to puffe them up with pride and arrogancy, to turne them from him who is the incommutable good,
and respect to an infinite God, Are small, Are few, Are nothing, Therefore ought not to puff them up with pride and arrogance, to turn them from him who is the incommutable good,
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It is a strange thing to see that the very attoms of the Countrey, who are but at the ut most borders of these few things, doe yet set an high price upon their meane wares.
It is a strange thing to see that the very atoms of the Country, who Are but At the ut most borders of these few things, do yet Set an high price upon their mean wares.
If a man get but a little money, some house and land, a small command in a poore village, hee presently thinkes himselfe to bee more than some body, boasts of many things, contemnes his equals, oppresseth his poore neighbours, growes stubborne, obstinate and wilful, will doe what hee list,
If a man get but a little money, Some house and land, a small command in a poor village, he presently thinks himself to be more than Some body, boasts of many things, contemnes his equals, Oppresses his poor neighbours, grows stubborn, obstinate and wilful, will do what he list,
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but this acknowledgment is not all, there followes a promise of greater endowment, J will make thee ruler over many things. Where are two things: Remuneratio, I will make thee;
but this acknowledgment is not all, there follows a promise of greater endowment, J will make thee ruler over many things. Where Are two things: Remuneratio, I will make thee;
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I presse forward to the marke, Phil. 3. 13. And faithfull Moses looked to the recompence of reward, Heb. 11. 26. A great encouragement it is to a man in all his labours, to know that they are not fruitlesse,
I press forward to the mark, Philip 3. 13. And faithful Moses looked to the recompense of reward, Hebrew 11. 26. A great encouragement it is to a man in all his labours, to know that they Are not fruitless,
2. The manner of the reward, Ruler over many things: where two particulars observable: 1. The nature of heavenly things opposed to earthly; they are few, these many;
2. The manner of the reward, Ruler over many things: where two particulars observable: 1. The nature of heavenly things opposed to earthly; they Are few, these many;
the opposition is manifold, they light, these weighty, 2 Cor. 4. 1 •. they finite, these infinite, Psal. 36. 8. those of narrow compasse, these incomprehensible, 1 Cor. 2. 9. they small, these great, Psalm. 31. 19. Rightly Saint Hierome, Omnia quae in presentihabemus, lieet magna videantur, comparatione tamen futurorum exigua sunt;
the opposition is manifold, they Light, these weighty, 2 Cor. 4. 1 •. they finite, these infinite, Psalm 36. 8. those of narrow compass, these incomprehensible, 1 Cor. 2. 9. they small, these great, Psalm. 31. 19. Rightly Faint Jerome, Omnia Quae in presentihabemus, lieet Magna videantur, comparation tamen futurorum Small sunt;
Foolish Esau's they are, who for a messe of pottage part with their birthright; like Glaucus in Homer, exchāge NONLATINALPHABET, chooselight for heavy; finite, for infinite; comprehensible, for incomprehensible; small, for great; few, for many:
Foolish Esau's they Are, who for a mess of pottage part with their birthright; like Glaucus in Homer, exchange, chooselight for heavy; finite, for infinite; comprehensible, for incomprehensible; small, for great; few, for many:
Pray wee with the Apostle, Ephes. 3. 17. that wee may bee able to comprehend those many things in all their dimensions, bredth, length, depth, height;
Pray we with the Apostle, Ephesians 3. 17. that we may be able to comprehend those many things in all their dimensions, breadth, length, depth, height;
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that seeing the small current of these few things here, and the vast sea of those many hereafter, we may to passe from these former, that wee misle not finally to attaine the latter. 2. The Order wherein this faithfull servant is to these many things;
that seeing the small current of these few things Here, and the vast sea of those many hereafter, we may to pass from these former, that we misle not finally to attain the latter. 2. The Order wherein this faithful servant is to these many things;
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the spirit lifting up the heart, the flesh depressing it but that body of sinne, which warreth against the mind, being wholly destroyed, wee shall NONLATINALPHABET, love God with all our hearts, our soules and strength delight in him as the chiefe good,
the Spirit lifting up the heart, the Flesh depressing it but that body of sin, which Warreth against the mind, being wholly destroyed, we shall, love God with all our hearts, our Souls and strength delight in him as the chief good,
When the great Assise of the world shall be kept, you shall heare, Well done good an• faithfull servants, you have bee• faithfull in few things, I wi•• make you rulers over man• things.
When the great Assize of the world shall be kept, you shall hear, Well done good an• faithful Servants, you have bee• faithful in few things, I wi•• make you Rulers over man• things.
by Saint Paul, to NONLATINALPHABET, and NONLATINALPHABET, Tit. 2. 12. denying ungodlinesse, living godly. And surely, all the lawe of God being either negative prohibiting evil; or affirmative commanding good;
by Saint Paul, to, and, Tit. 2. 12. denying ungodliness, living godly. And surely, all the law of God being either negative prohibiting evil; or affirmative commanding good;
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for the whole booke shewes that his disposition was not like Galba's in Tacitus; Ingenium magis extra vitia, quam cum virtuti•us, rather not evill than good, •ather harmlesse than vertuous;
for the Whole book shows that his disposition was not like Galba's in Tacitus; Ingenium magis extra Vices, quam cum virtuti•us, rather not evil than good, •ather harmless than virtuous;
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so are there two things in this profession: 1. NONLATINALPHABET, his behaviour manifest, So did not I: 2. NONLATINALPHABET, the hid man of the heart, upon which his behavior was setled, the feare of God.
so Are there two things in this profession: 1., his behaviour manifest, So did not I: 2., the hid man of the heart, upon which his behaviour was settled, the Fear of God.
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but if this streame of Iustice flow also from the fountain of Gods feare in him, which is NONLATINALPHABET the head of wisdome, Prov. 1. 7• then is it true and solid, denominating and making him just;
but if this stream of justice flow also from the fountain of God's Fear in him, which is the head of Wisdom, Curae 1. 7• then is it true and solid, denominating and making him just;
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then is not his Iustice shored up by popularity, gifts, or other base respects, as it was said of the Sarmatians, Omnis Sarmatarum virtus extra ipsos; but resting upon this foundation of Gods feare, standeth by it owne strength unshaken.
then is not his justice shored up by popularity, Gifts, or other base respects, as it was said of the Sarmatians, Omnis Sarmatarum virtus extra ipsos; but resting upon this Foundation of God's Fear, Stands by it own strength unshaken.
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This particle, so, which is the maine hingel upon which this whole sentence turnes, i• relative, pointing backeward to something that went before and this particle, but, which stands at the entrance of my Text is adversative, differencing the consequent course from the precedent;
This particle, so, which is the main hingel upon which this Whole sentence turns, i• relative, pointing backward to something that went before and this particle, but, which Stands At the Entrance of my Text is adversative, differencing the consequent course from the precedent;
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In which regards it is a weake conclusion that riseth from an example: The great Logician could say, NONLATINALPHABET, an Example is not demonstrative and convincing.
In which regards it is a weak conclusion that Riseth from an Exampl: The great Logician could say,, an Exampl is not demonstrative and convincing.
1. It is not alwayes lawfull for one to doe what another hath done lawfully: In the following of good Presidents there be many circumstances, the concurrence whereof is required,
1. It is not always lawful for one to do what Another hath done lawfully: In the following of good Presidents there be many Circumstances, the concurrence whereof is required,
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for Phinehas was filled with an heroike spirit, a Divine man, transported with zeale for the Lord of Hoasts, to which height of heat ordinary mens tempers are not raised; NONLATINALPHABET, saith the Moralist;
for Phinehas was filled with an heroic Spirit, a Divine man, transported with zeal for the Lord of Hosts, to which height of heat ordinary men's tempers Are not raised;, Says the Moralist;
Though Jacob sent a present to Esau, that he might find favour in the sight of his lord, Gen 33. 8. yet is not the fact of those made good by this parallell, who give bribes to such as are Iudges in their causes; the actions are not sutable;
Though Jacob sent a present to Esau, that he might find favour in the sighed of his lord, Gen 33. 8. yet is not the fact of those made good by this parallel, who give Bribes to such as Are Judges in their Causes; the actions Are not suitable;
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though they favour Saint Pauls Doctrine never a whit, yet can propound his practise to us readily, that in Preaching to the Corinthians, he made the Gospell of Christ, NONLATINALPHABET, without charge, 1 Cor. 9 18. and would have us doe so also;
though they favour Saint Paul's Doctrine never a whit, yet can propound his practice to us readily, that in Preaching to the Corinthians, he made the Gospel of christ,, without charge, 1 Cor. 9 18. and would have us do so also;
because of their poverty, but tooke largely of other Churches, so that hee is said to rob them, 2 Cor. 11. 8. and should wee follow this instance of theirs, wee should doe wrong at least to our rich parishioners, in giving way to their sacrilegious humour, to let them devoure that which is holy, contrary to Saint Pauls precept, Gal. 6. 6. Let him that is taught in the Word, communicate to him that teacheth him, in all his goods.
Because of their poverty, but took largely of other Churches, so that he is said to rob them, 2 Cor. 11. 8. and should we follow this instance of theirs, we should do wrong At least to our rich parishioners, in giving Way to their sacrilegious humour, to let them devour that which is holy, contrary to Saint Paul's precept, Gal. 6. 6. Let him that is taught in the Word, communicate to him that Teaches him, in all his goods.
Since then there are so many wayes of going amisse in imitation, that a man may easily wander when hee thinkes hee is right, Nehemiah did wisely in this regard, that he followed not examples,
Since then there Are so many ways of going amiss in imitation, that a man may Easily wander when he thinks he is right, Nehemiah did wisely in this regard, that he followed not Examples,
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The reason of the action must enforce imitation, not the action. NONLATINALPHABET, saith the Philosopher; when wee apprehend the reason of things, then wee yeeld to follow them.
The reason of the actium must enforce imitation, not the actium., Says the Philosopher; when we apprehend the reason of things, then we yield to follow them.
Nehemiah, when hee looked upon others to see what they did, observed the rule whereby they did it, making that his guide, not the Example. I did not so.
Nehemiah, when he looked upon Others to see what they did, observed the Rule whereby they did it, making that his guide, not the Exampl. I did not so.
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Among the rest, they must especially take notice of three constellations: ius Divinum, ius humanum, NONLATINALPHABET; the law of God; the kingdome; Equity.
Among the rest, they must especially take notice of three constellations: Just Divinum, Just humanum,; the law of God; the Kingdom; Equity.
Liber Legis, a Copy of the Law was to be with Josuah, Jos. 1. 8. and the Iudges must determine according to the sentence of the Law, Deut. 1 •. 11. they are to judge, pro Domino, saith Ieheshaphat, 2 Chron. 9 6. for the Lord;
Liber Legis, a Copy of the Law was to be with Joshua, Jos. 1. 8. and the Judges must determine according to the sentence of the Law, Deuteronomy 1 •. 11. they Are to judge, Pro Domino, Says Ieheshaphat, 2 Chronicles 9 6. for the Lord;
so they would advance their profession also above Divinity, and turne Sarah into the Kitchin, the place of Hagar: But these Achitophels, though wise in their own eyes, are but fooles indeed:
so they would advance their profession also above Divinity, and turn Sarah into the Kitchen, the place of Hagar: But these Achitophels, though wise in their own eyes, Are but Fools indeed:
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to, they have reiected the word of the Lord, and what wisedome is in them? What? if there be any, it is lux vespertina, that dim light which twinckleth in the night of nature;
to, they have rejected the word of the Lord, and what Wisdom is in them? What? if there be any, it is lux Evening, that dim Light which twinckleth in the night of nature;
for though the Law of God be the spring from whence flowes righteousnesse, yet the good and wholesome lawes of men be as rivers, which if a governour take along with him, they will bring him to the Sea of Iustice. NONLATINALPHABET, saith Aristotle; hee that is taught by the lawes, judgeth rightly.
for though the Law of God be the spring from whence flows righteousness, yet the good and wholesome laws of men be as Rivers, which if a governor take along with him, they will bring him to the Sea of Justice, Says Aristotle; he that is taught by the laws, Judgeth rightly.
I once heard at a Sessions, the Preacher in the Pulpit pleading for this quity, and hee that supplyed the place of the Iudge, con••mning both him and it.
I once herd At a Sessions, the Preacher in the Pulpit pleading for this quity, and he that supplied the place of the Judge, con••mning both him and it.
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So did not I. Those that were before him did not as they ought to d•• and had hee imitated them, he might have done as ill as they but hee detested the wron• which they offered,
So did not I. Those that were before him did not as they ought to d•• and had he imitated them, he might have done as ill as they but he detested the wron• which they offered,
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and professeth, he did not so. The ill dealing of his predecessors is specified in two particulars: 1. The having abundance, oppresse• and sucked the blood of th• poore and needy people, whom they should rather have relee•ved:
and Professes, he did not so. The ill dealing of his predecessors is specified in two particulars: 1. The having abundance, oppresse• and sucked the blood of th• poor and needy people, whom they should rather have relee•ved:
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A common •ault in great mens retinues, and •n offices Spirituall and Lay, where every hang-by will look loose upon a right good man, •nd a proud boy demeane himselfe malepertly to his betters.
A Common •ault in great men's retinues, and •n Offices Spiritual and Lay, where every hangby will look lose upon a right good man, •nd a proud boy demean himself malepertly to his betters.
There are certaine vices which Divine Learning hath pointed out as rockes, which Governors ought to take heed of, which vices are no• idea's, and abstracted formes but have had their seat in me• of authority;
There Are certain vices which Divine Learning hath pointed out as Rocks, which Governors ought to take heed of, which vices Are no• idea's, and abstracted forms but have had their seat in me• of Authority;
The godly Governour when hee seeth that other have stooped to wickednesse must resolve against it himselfe, that hee may bee able to say with Nehemiah, But so did not I.
The godly Governor when he sees that other have stooped to wickedness must resolve against it himself, that he may be able to say with Nehemiah, But so did not I.
1. Vnjustice, judging contrary to right and equity, both in distributive and emendative Iustices: 1. In distributive, the good Iudge must neither justifie the wicked,
1. Unjustice, judging contrary to right and equity, both in distributive and emendative Justices: 1. In distributive, the good Judge must neither justify the wicked,
and in sinnes which the Law hath not said so heavy a punishment upon, as drunkennesse, swearing, whoring, the crying sinnes of our dayes though the committers of them thinke them to be nothing, no more than Aetius the hereticke accounted of fornication, penna aurem scalper to rub his care when it itche yet ought the honest Iudge d• the best hee can by all severi• and even by that which o• loose times call cruelty, to ta• them away;
and in Sins which the Law hath not said so heavy a punishment upon, as Drunkenness, swearing, whoring, the crying Sins of our days though the committers of them think them to be nothing, no more than Aetius the heretic accounted of fornication, penna Ear scalper to rub his care when it itch yet ought the honest Judge d• the best he can by all severi• and even by that which o• lose times call cruelty, to ta• them away;
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G• appointed Cities of refuge f• such as had transgressed again their wils, but a mans own innocency should be his refug• when he hath not transgresse at all.
G• appointed Cities of refuge f• such as had transgressed again their wills, but a men own innocency should be his refug• when he hath not transgress At all.
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Wilt thou stay the right•ous with the wicked? saith A braham to God, that bee farre from thee? shall not the Iudge of all the world doe right? Gen. 18. 25. And wilt thou condemne the guiltlesse? may I say to an honest Iudge, that bee farre from thee? shall not hee that sitt•th in the seat of the righteous God doe right? It is surely unjust,
Wilt thou stay the right•ous with the wicked? Says A braham to God, that be Far from thee? shall not the Judge of all the world do right? Gen. 18. 25. And wilt thou condemn the guiltless? may I say to an honest Judge, that be Far from thee? shall not he that sitt•th in the seat of the righteous God do right? It is surely unjust,
The good Magistrate cannot, as the Popes Parasites say he can, de qu•drato facere rotundum, make something of nothing, and nothing againe of something;
The good Magistrate cannot, as the Popes Parasites say he can, de qu•drato facere rotundum, make something of nothing, and nothing again of something;
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If two Rivers be fed by the same Spring, and the passage to the one bee free, to the other dammed up, the one may well abound with water, the other be dry:
If two rivers be fed by the same Spring, and the passage to the one be free, to the other dammed up, the one may well abound with water, the other be dry:
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If two men bee to claime their right before the Iudge, and the one have countenance & audience, the other frownes and snibbs, a man may soon conceive which way the streame will runne,
If two men be to claim their right before the Judge, and the one have countenance & audience, the other frowns and snibbs, a man may soon conceive which Way the stream will run,
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A gift doth blind the eyes of the wise, and pervert the words of the righteous, Deut. 16. 19. Some there are that thinke it is but an act of kindnesle to give,
A gift does blind the eyes of the wise, and pervert the words of the righteous, Deuteronomy 16. 19. some there Are that think it is but an act of kindnesle to give,
the Virgin appeared to her and said, Cred• mihi mulier, ultionem tuam sae pe facere volui, sed manus eiu prohibuit me, his han• will not let mee be revenged of him shee spake it of his giving hand in that hee was liberall to the poore;
the Virgae appeared to her and said, Cred• mihi mulier, ultionem tuam sae pe facere volui, sed manus eiu prohibuit me, his han• will not let me be revenged of him she spoke it of his giving hand in that he was liberal to the poor;
Samuel therefore when hee purged himselfe, demands this question of them whom hee judged, Of whose hands have I received a bribe? 1 Sam. 1 2. 3. and the people answer, Thou hast taken none. Every good Magistrate must bee able to say as much,
Samuel Therefore when he purged himself, demands this question of them whom he judged, Of whose hands have I received a bribe? 1 Sam. 1 2. 3. and the people answer, Thou hast taken none. Every good Magistrate must be able to say as much,
This gift of feare respects God two wayes: 1. Mandantem, as hee commandeth, and so it is filiall fearem feare of offending: 2. vindicantem, as hee revengeth transgressors,
This gift of Fear respects God two ways: 1. Mandantem, as he commands, and so it is filial fearem Fear of offending: 2. vindicantem, as he revenges transgressors,
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and will not bee ridden unlesse hee have the bit, it is something for a man to attaine to servile feare, to be afraid of God in regard of his judgements, both because this feare will be a restrainer, hold him backe from iniquity;
and will not be ridden unless he have the bit, it is something for a man to attain to servile Fear, to be afraid of God in regard of his Judgments, both Because this Fear will be a restrainer, hold him back from iniquity;
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It is a Probleme in Aristotle, why men are credited more than other creatures? The answer is, NONLATINALPHABET man alone reverenceth God, therefore you may trust him.
It is a Problem in Aristotle, why men Are credited more than other creatures? The answer is, man alone reverenceth God, Therefore you may trust him.
Hee that truly feareth God, is like unto Cato, of whom it is said, He never did well, that he might appeare to doe so, sed quia aliter facere non potuit; hee could not doe otherwise:
He that truly fears God, is like unto Cato, of whom it is said, He never did well, that he might appear to do so, sed quia aliter facere non Potuit; he could not do otherwise:
The foundation is the first in architecture, there the workeman sets on to build, and the feare of God, the first in a just course, it is the maine wheele which sets all the rest on going:
The Foundation is the First in architecture, there the workman sets on to built, and the Fear of God, the First in a just course, it is the main wheel which sets all the rest on going:
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Iethro's Iustice must bee a man fearing God, Exod. 18. 21. And the first part of Iehoshaphat's charge to his Iudges aymes at this, Let the feare of God bee upon you, 2 Chron. 19. 7. and there is great reason, that a Magistrate above others should bee a man fearing God,
Jethro's justice must be a man fearing God, Exod 18. 21. And the First part of Jehoshaphat's charge to his Judges aims At this, Let the Fear of God be upon you, 2 Chronicles 19. 7. and there is great reason, that a Magistrate above Others should be a man fearing God,
Thus it alwayes fareth where men give way to their owne unruly affections, but where the feare of God is planted, there the greater men are, the better;
Thus it always fareth where men give Way to their own unruly affections, but where the Fear of God is planted, there the greater men Are, the better;
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He that is in place of authority shall bee beleagred by kindred, by friends, by servants, by mony, suit upon suit, reward upon reward, to turne his heart out of the way,
He that is in place of Authority shall be beleaguered by kindred, by Friends, by Servants, by money, suit upon suit, reward upon reward, to turn his heart out of the Way,
I may well say to Governours, as Simeon the Propheticall Monke spake to the Pillars which hee whipped before the Earth-quake, Stand fast, for you shall be shaken.
I may well say to Governors, as Simeon the Prophetical Monk spoke to the Pillars which he whipped before the Earthquake, Stand fast, for you shall be shaken.
and many rubs throwne into the way to turne aside Iustice, the feare of God will constraine a man to leape over them all, because hee will thus reason;
and many rubs thrown into the Way to turn aside justice, the Fear of God will constrain a man to leap over them all, Because he will thus reason;
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I who sit now upon the Bench to give Iudgement, must one day stand before the Barre of a greater Iudge my selfe, to give account of my judgement, which if I can give with joy as I ought, happy I.
I who fit now upon the Bench to give Judgement, must one day stand before the Bar of a greater Judge my self, to give account of my judgement, which if I can give with joy as I ought, happy I.
I have now done with my Text, yet something by way of Application must be added, that so my Text may be laid to the businesse in hand, and fitted to it.
I have now done with my Text, yet something by Way of Application must be added, that so my Text may be laid to the business in hand, and fitted to it.
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The Oyle therfore of my Exhortation shall first be powred upon your head, and so drop downe to the skitts of your clothing, all that have any hand in this great Assize;
The Oil Therefore of my Exhortation shall First be poured upon your head, and so drop down to the skitts of your clothing, all that have any hand in this great Assize;
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and in that respect, for the time, are not private but publike persons, and must take care so much as concerneth them, that Iustice may runne freely without stoppage.
and in that respect, for the time, Are not private but public Persons, and must take care so much as concerns them, that justice may run freely without stoppage.
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yet give me leave to hold the glasse before you, and shew you not onely Nehemiah, but even your selves to your selves, that you may be the more incited, •ihil indignum tanta virtu•e committere, as he said, to doe nothing unbeseeming so great worthinesse.
yet give me leave to hold the glass before you, and show you not only Nehemiah, but even your selves to your selves, that you may be the more incited, •ihil indignum tanta virtu•e commit, as he said, to do nothing unbeseeming so great worthiness.
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Ahashuerus giving the Iewes goods for a prey to the rest of the Provinces; Festus hearing grievous complaints against Paul, but cutting him off when he answered for himselfe;
Ahasuerus giving the Iewes goods for a prey to the rest of the Provinces; Festus hearing grievous complaints against Paul, but cutting him off when he answered for himself;
Samuels sonnes turning aside after lucre, taking bribes, and perverting Iudgement. Oh let your eyes bee upon these bypaths, but be upon them to decline them!
Samuels Sons turning aside After lucre, taking Bribes, and perverting Judgement. O let your eyes be upon these bypaths, but be upon them to decline them!
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where much practice and tempering with mens estates, much dishonesty and false play. Two things I have heard condemned among you: 1. That many stir up men to strife and contention, that so they may have employment:
where much practice and tempering with men's estates, much dishonesty and false play. Two things I have herd condemned among you: 1. That many stir up men to strife and contention, that so they may have employment:
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So the cunning Lawyer, greedy of a rich mans money, and seeing him peaceably disposed, unwilling to wrangle, seeketh all occasion to see his Evidences,
So the cunning Lawyer, greedy of a rich men money, and seeing him peaceably disposed, unwilling to wrangle, seeks all occasion to see his Evidences,
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but use such delayes, commit such errors, follow the Cause so negligently, play so on both hands, that as Charondas was wont to say of going to Sea, Se non mirari quisemel mare ingressus sit, sed qui iterum;
but use such delays, commit such errors, follow the Cause so negligently, play so on both hands, that as Charondas was wont to say of going to Sea, Se non mirari quisemel mare ingressus sit, sed qui iterum;
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Though many neither feare the oath o• God, nor regard right and wrong, but desire so to give their verdict as their owne sacrilegious and unjust actions may for time to come receive no preiudice;
Though many neither Fear the oath o• God, nor regard right and wrong, but desire so to give their verdict as their own sacrilegious and unjust actions may for time to come receive no prejudice;
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yet doe not you so, because of the feare of God Yea, if there chance to be but one good man of the twelve, who seeing the combination of the rest in iniquity, resolveth against the same, let mee encourage him to hold fast,
yet do not you so, Because of the Fear of God Yea, if there chance to be but one good man of the twelve, who seeing the combination of the rest in iniquity, resolves against the same, let me encourage him to hold fast,
but as Liberius, Bishop of Rome, once answered the Arrian Emperour Constantius, when he asked him, What so great part of the world hee was, that he beleeved contrary to others? NONLATINALPHABET the faith is never the worse because I alone professe it:
but as Liberius, Bishop of Rome, once answered the Arrian Emperor Constantius, when he asked him, What so great part of the world he was, that he believed contrary to Others? the faith is never the Worse Because I alone profess it:
4. To accusers in criminall Causes, to Plaintiffes in Nisi prius. To Accusers: Some there are who upon malice and envy have hunted after the lives of men,
4. To accusers in criminal Causes, to Plaintiffs in Nisi prius. To Accusers: some there Are who upon malice and envy have hunted After the lives of men,
A kind of men these are, of whom we may say as the Historian of Mathematicians, Genus hominum quod in nostra Republica, et vetabitur sensper, et retinebitur, alwayes they are cryed against,
A kind of men these Are, of whom we may say as the Historian of Mathematicians, Genus hominum quod in nostra Republic, et vetabitur sensper, et retinebitur, always they Are cried against,
but well it were if they were cut off that trouble the Countrey, and chased away from the Iudgement-seats, which they abuse not onely to the satisfying of their owne wrangling spirit,
but well it were if they were Cut off that trouble the Country, and chased away from the Judgement-seats, which they abuse not only to the satisfying of their own wrangling Spirit,
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Art thou called to as Oath? sweare in truth, in iudgment, in righteousnesse, Ier. 4 2. Let not thy tongue speak contrary to that thy hart knoweth, for it is an abomination t• God who tooke order, Deut 19. 19. that the false witness should be punished, lege tali•nis; thou shalt doe to him, • hee thought to have done unt• his brother.
Art thou called to as Oath? swear in truth, in judgement, in righteousness, Jeremiah 4 2. Let not thy tongue speak contrary to that thy heart Knoweth, for it is an abomination t• God who took order, Deuteronomy 19. 19. that the false witness should be punished, lege tali•nis; thou shalt do to him, • he Thought to have done unt• his brother.
We are not ignorant of the cryin sinnes which reigne inthis land prodigious drunkennesse, who ring, swearing, killing, thee ving, pride, aspersion, whic• are come to that height tha• they know no bounds;
We Are not ignorant of the crying Sins which Reign inthis land prodigious Drunkenness, who ring, swearing, killing, thee ving, pride, aspersion, whic• Are come to that height tha• they know no bounds;
May we not say of England, as hee once of Rome? Nunquam mag is iustis iudici is approbatu•• est, non esse curae Deo securitatem nostram, esse vindictam!
May we not say of England, as he once of Room? Never mag is Justis iudici is approbatu•• est, non esse Curae God securitatem nostram, esse vindictam!
A Text, which beside the generall doctrine of rising from sinne, and seeking heaven, matter necessary to be taught at all times, is fitted likewise to the season:
A Text, which beside the general Doctrine of rising from sin, and seeking heaven, matter necessary to be taught At all times, is fitted likewise to the season:
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this the Text neceslarily implyeth, The Elect are risen with Christ, therefore Christ is risen: 2. The vertue of his resurrection in his members, they are risen with him:
this the Text neceslarily Implies, The Elect Are risen with christ, Therefore christ is risen: 2. The virtue of his resurrection in his members, they Are risen with him:
3. The effect or fruit of their rising, they seeke the things that are above; for this conditionall conjunction (if) maketh this seeking a note of rising;
3. The Effect or fruit of their rising, they seek the things that Are above; for this conditional conjunction (if) makes this seeking a note of rising;
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they looked that hee should have restored the kingdome to Israel, but behold they now they wot well all hope of a kingdome to bee cleane gone from him, having lost both kingdome and life,
they looked that he should have restored the Kingdom to Israel, but behold they now they wot well all hope of a Kingdom to be clean gone from him, having lost both Kingdom and life,
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Which of them all had not now his heart resolved into teares? and his eyes full fountaines to send them foorth? Which of them now hanged not downe his head for shame,
Which of them all had not now his heart resolved into tears? and his eyes full fountains to send them forth? Which of them now hanged not down his head for shame,
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untying the bands of darknesse and of death, and carrying them away with him, as Sampson, his type, did the gates and bars of the City Azzah, wherein he was inclosed:
untying the bans of darkness and of death, and carrying them away with him, as Sampson, his type, did the gates and bars of the city Gaza, wherein he was enclosed:
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Habak•k so foretold, Hab. 1. 5. and the event sheweth how truly, Acts 1. 3. 41. that God wrought a worke in these latter dayes, a worke which men would not beleeve, no, NONLATINALPHABET, let them be told it never so plainly.
Habak•k so foretold, Hab. 1. 5. and the event shows how truly, Acts 1. 3. 41. that God wrought a work in these latter days, a work which men would not believe, no,, let them be told it never so plainly.
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yet in concreto, in his person, because of that unspeakable union with the manhood and communication of properties) having rising truly attributed unto it.
yet in Concrete, in his person, Because of that unspeakable Union with the manhood and communication of properties) having rising truly attributed unto it.
and left it after death to be buried by his loving Disciples, so brought hee the same againe from the depth of the grave, not changed in kinde, but the very same;
and left it After death to be buried by his loving Disciples, so brought he the same again from the depth of the grave, not changed in kind, but the very same;
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behold me, for it is I, even I myselfe, Luke 24. 39. Christ demonstrated his body to bee the same by certaine degrees, one proofe being more strong than another: 1. In that it had veram corporis effigiem, a bodies shape and proportion,
behold me, for it is I, even I myself, Lycia 24. 39. christ demonstrated his body to be the same by certain Degrees, one proof being more strong than Another: 1. In that it had Veram corporis effigiem, a bodies shape and proportion,
Here then wee have to consider of these three things: 1. The verity of Christs humane nature, that the same body which hee brought from the wombe of the Virgin at his first being upon the earth, the same hee brought againe from the womb of the earth,
Here then we have to Consider of these three things: 1. The verity of Christ humane nature, that the same body which he brought from the womb of the Virgae At his First being upon the earth, the same he brought again from the womb of the earth,
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for, NONLATINALPHABET, if he tooke not our flesh, wee are not saved by him. 2. Here is the truth of his Resurrection, the eleven incredulous Apostles, the two Travellers to Emaus, Mary Magdalen, five hundred brethren at once, a thicke cloud of witnesses;
for,, if he took not our Flesh, we Are not saved by him. 2. Here is the truth of his Resurrection, the eleven incredulous Apostles, the two Travellers to Emaus, Marry Magdalen, five hundred brothers At once, a thick cloud of Witnesses;
all these saw, all these testifie (and we know their testimony is true) that the same body which was hanged upon the tree, the same did God raise up the third day, having loosed the sorrowes of death. 3. Here wee see with what bodies we shal arise at the day of Iudgement, with these we have about us, as Christ rose with his:
all these saw, all these testify (and we know their testimony is true) that the same body which was hanged upon the tree, the same did God raise up the third day, having loosed the sorrows of death. 3. Here we see with what bodies we shall arise At the day of Judgement, with these we have about us, as christ rose with his:
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But what great matter, will the Atheist say, is this, that Christ rose againe? Have not others risen, which have beene longer dead than he? It is true, they have;
But what great matter, will the Atheist say, is this, that christ rose again? Have not Others risen, which have been longer dead than he? It is true, they have;
Elizeus with the touch of his bones set a man upon his feet, who was cast dead into his Sepulcher, 2 King. 13. 21. yet long and long may Elizeus lye in the grave himselfe, waiting to bee raised by another, because hee cannot raise himselfe.
Elisha with the touch of his bones Set a man upon his feet, who was cast dead into his Sepulcher, 2 King. 13. 21. yet long and long may Elisha lie in the grave himself, waiting to be raised by Another, Because he cannot raise himself.
Hence came Saint Bernards distinction, Aliorum resurrectiones, vel suscitationes potius; they had externall force raysing them, Christ alone internall;
Hence Come Saint Bernards distinction, Aliorum resurrectiones, vel suscitationes potius; they had external force raising them, christ alone internal;
as hee saith of himselfe, I have power to lay downe my life, and I have power to take it againe, Joh. 16. 18. But what then meant Peter to say, God raised up Iesus, Acts 2. 32. and Paul, Christ was raised from death by the glory of the Father, Rom 6. 3. The answer is plaine, that Christ may be considered two wayes: 1. Ratione unitae Deitatis, as he was God as well as man;
as he Says of himself, I have power to lay down my life, and I have power to take it again, John 16. 18. But what then meant Peter to say, God raised up Iesus, Acts 2. 32. and Paul, christ was raised from death by the glory of the Father, Rom 6. 3. The answer is plain, that christ may be considered two ways: 1. Ration unitae Deitatis, as he was God as well as man;
the Divinity of Christ (which never left the Humanity, but was united unto it, NONLATINALPHABET,) working this wonderfull conjunction. 2. Ratione natura create, he may bee considered in his passible humane nature which was raysed;
the Divinity of christ (which never left the Humanity, but was united unto it,,) working this wonderful conjunction. 2. Ration Nature create, he may be considered in his passable humane nature which was raised;
and therefore might truly say of the Temple of his body, In three dayes I will raise it up againe, Ioh. 2. 19. and herein did Christ plainly shew himselfe to be God, NONLATINALPHABET, mightily, saith the Apostle, Rom. 1. 4. for, super as evadere ad auras hic labor, hoe opus est, It passeth the bounds of all humane strength to unwind it selfe out of the snares of death.
and Therefore might truly say of the Temple of his body, In three days I will raise it up again, John 2. 19. and herein did christ plainly show himself to be God,, mightily, Says the Apostle, Rom. 1. 4. for, super as evadere ad auras hic labour, hoe opus est, It passes the bounds of all humane strength to unwind it self out of the snares of death.
confessing him to be God, one with the Father, and co-equall: as upon other grounds, so among the rest upon this, That once he was dead, but is now alive;
confessing him to be God, one with the Father, and coequal: as upon other grounds, so among the rest upon this, That once he was dead, but is now alive;
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death hath no more power over him, Rom 6. 9 Others being raised, must passe the second time the streights of death, the anxiety whereof being once acquainted with, it must surely bee great horror to thinke that once againe they must goe through them;
death hath no more power over him, Rom 6. 9 Others being raised, must pass the second time the straights of death, the anxiety whereof being once acquainted with, it must surely be great horror to think that once again they must go through them;
Therefore is it the Motto of the Sonne of man, I am alive, and I live for evermore, Rev. 1. 18. Others rising was in this imperfect, that being actually freed from death,
Therefore is it the Motto of the Son of man, I am alive, and I live for evermore, Rev. 1. 18. Others rising was in this imperfect, that being actually freed from death,
And thus it is a comfort to the afflicated soule rent asunder, and torne grievously with the pangs and girds of sinne, a comfort, I say, it is to know that his Redeemer liveth that hee wanteth not a friend in the Court of heaven to behold the face of the great God of glory,
And thus it is a Comfort to the afflicated soul rend asunder, and torn grievously with the pangs and girds of sin, a Comfort, I say, it is to know that his Redeemer lives that he Wants not a friend in the Court of heaven to behold the face of the great God of glory,
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It is the Apostles conclusion, Heb. 7. 2• He is able perfectly to save them that come to God through him seeing that hee ever liveth to make intercession for them Many men we see doe floarish and lift up their horns on high while they have their Patrons in great mens houses, who may be ready at every turne to see meanes of their preferment marry, this a little cutteth their combe, that they have not • lease of their patrons life;
It is the Apostles conclusion, Hebrew 7. 2• He is able perfectly to save them that come to God through him seeing that he ever lives to make Intercession for them Many men we see do floarish and lift up their horns on high while they have their Patrons in great men's houses, who may be ready At every turn to see means of their preferment marry, this a little cutteth their comb, that they have not • lease of their Patrons life;
The third (if not generall of all, both Saints and wicked, which some affirm• out of those words, Christu• primitiae dormientium, Cor. 1• 20. Christ as man, is the fir•• fruits of the lumpe of them that sleepe,
The third (if not general of all, both Saints and wicked, which Some affirm• out of those words, Christu• primitiae Dormientium, Cor. 1• 20. christ as man, is the fir•• fruits of the lump of them that sleep,
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as wee have our rising from sinne mystically figured in his rising from the grave; as also by way of power and communication, as by his rising wee receive grace, and strength to rise:
as we have our rising from sin mystically figured in his rising from the grave; as also by Way of power and communication, as by his rising we receive grace, and strength to rise:
1. Christ is the cause of our rising by way of example, in his Resurrection shewing us two things for our imitation: 1. what must bee the end and scope of our whole conversation;
1. christ is the cause of our rising by Way of Exampl, in his Resurrection showing us two things for our imitation: 1. what must be the end and scope of our Whole Conversation;
and this patterne Saint Augustine telleth us of, Resurrectione Domini configuratur vita quae hic geritur, Christs rising fashions the whole course of the life wee live here;
and this pattern Saint Augustine Telleth us of, Resurrection Domini configuratur vita Quae hic geritur, Christ rising fashions the Whole course of the life we live Here;
and therefore said the Apostle, we are ingrafted into the similitude of Christs resurrection that like as he was raised from death by the glory of the Father,
and Therefore said the Apostle, we Are ingrafted into the similitude of Christ resurrection that like as he was raised from death by the glory of the Father,
so we also should walk• in newnesse of life, Rom. 6. 4. Thus is Christ as a Beacon se• upon the top of an hill, his actions are our instructions, he having given us an ensample that we should follow his steppes:
so we also should walk• in newness of life, Rom. 6. 4. Thus is christ as a Beacon se• upon the top of an hill, his actions Are our instructions, he having given us an ensample that we should follow his steps:
some morales, which respected the fulfilling of the Law, such as were his humanity, meeknesse, innocency, obedience to parents, magistrates, and the like:
Some morales, which respected the fulfilling of the Law, such as were his humanity, meekness, innocency, Obedience to Parents, Magistrates, and the like:
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and his rising againe teacheth us, not to come out of the graves when we are buried (alas, it passeth the strength of all humanity) but to arise from sinne, the death of the soule.
and his rising again Teaches us, not to come out of the graves when we Are buried (alas, it passes the strength of all humanity) but to arise from sin, the death of the soul.
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as therefore thy death of sinne hath beene like unto Christs being in the grave, so let thy rising from sinne bee comformed to the similitude of his Resurrection:
as Therefore thy death of sin hath been like unto Christ being in the grave, so let thy rising from sin be conformed to the similitude of his Resurrection:
It was that, they say, which made Alexanders souldiers so willing to attempt desperate matters, that what he would have them doe, himselfe first beganne;
It was that, they say, which made Alexanders Soldiers so willing to attempt desperate matters, that what he would have them doe, himself First began;
Mr. Calvins note is good upon this place, That wee are not here invited onely by the example of Christ risen, to follow newnesse of life, sed eius fieri virtute docemur ut regeneremur in iustitiam;
Mr. Calvins note is good upon this place, That we Are not Here invited only by the Exampl of christ risen, to follow newness of life, sed eius fieri virtute docemur ut regeneremur in iustitiam;
so doe the members of Christ his mysticall body derive from him the influence of grace, whereby they are enabled to performe their functions, de plenitudine eius, Ioh. 1. 16. from him we draw, of him we receive.
so do the members of christ his mystical body derive from him the influence of grace, whereby they Are enabled to perform their functions, de Plenitude eius, John 1. 16. from him we draw, of him we receive.
and his Resurrection, a motion to quickening, the quickening of the new man; these two, like maine channels, convey whole streames of graces from him into the Church:
and his Resurrection, a motion to quickening, the quickening of the new man; these two, like main channels, convey Whole streams of graces from him into the Church:
neither doth the disproportion of soule and body hinder this conveyance at all, Christ rising in his body onely, the soule of man being the proper subject of grace;
neither does the disproportion of soul and body hinder this conveyance At all, christ rising in his body only, the soul of man being the proper Subject of grace;
for, it is not the vertue of the body raised that maketh this diffusion, but the Divine vertue, raysing the body, scattereth abroad his graces per actionem, NONLATINALPHABET, by this wonderfull act of God-man his resurrection:
for, it is not the virtue of the body raised that makes this diffusion, but the Divine virtue, raising the body, Scattereth abroad his graces per actionem,, by this wonderful act of God-man his resurrection:
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and thus as Augustine observes, Resurrectio simplex format resurrectionem duplicem, Christs rising in his body causeth in his Saints a double resurrection, the one of their bodies at the last day,
and thus as Augustine observes, Resurrection simplex format resurrectionem duplicem, Christ rising in his body Causes in his Saints a double resurrection, the one of their bodies At the last day,
but that as a living member of Christs body thou art laden with fruit, and doest those workes which become one that is alive, see here the root upon which thou growest, the fountaine from whence all this goodnesse of thine proceedeth, even Christ;
but that as a living member of Christ body thou art laden with fruit, and dost those works which become one that is alive, see Here the root upon which thou Growest, the fountain from whence all this Goodness of thine Proceedeth, even christ;
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or against the root, as if thou grewest of thy selfe, but know that the root beareth thee, Rom. 11. 18. and therefore confesse, both in humility and verity, thy selfe to be an unprofitable servant;
or against the root, as if thou grewest of thy self, but know that the root bears thee, Rom. 11. 18. and Therefore confess, both in humility and verity, thy self to be an unprofitable servant;
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and say with David, Not unto mee, O Lord, not unto me, Psal. 115. 1. not unto me for my rising, not unto me for the fruits of my rising, but to thy Name bee the praise.
and say with David, Not unto me, Oh Lord, not unto me, Psalm 115. 1. not unto me for my rising, not unto me for the fruits of my rising, but to thy Name be the praise.
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Now in Christs rising we may especially observe three things: 1. Corporis expulvere resuscitationem, the bringing up of his body from the dust of death. 2. Vnionem animae corpori resuscitato, the uniting of the soule with the body risen. 3. Vnitorum inseparabilem colligationem, the impossibility of ever having his soule and body, thus united, to be served:
Now in Christ rising we may especially observe three things: 1. Corporis expulvere resuscitationem, the bringing up of his body from the dust of death. 2. Vnionem Spirits corpori resuscitato, the uniting of the soul with the body risen. 3. Vnitorum inseparabilem colligationem, the impossibility of ever having his soul and body, thus united, to be served:
So must there be in our spirituall resurrection, this rising with Christ, these three things: 1. The raysing of the soule from sinne, which is the very dust and death therof. 2. The uniting of it to God, who is anima animae, the very life and soule of the soule, in whom it liveth, moveth,
So must there be in our spiritual resurrection, this rising with christ, these three things: 1. The raising of the soul from sin, which is the very dust and death thereof. 2. The uniting of it to God, who is anima Spirits, the very life and soul of the soul, in whom it lives, moves,
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and hath it being, not in nature only, but also in grace. 3. The knitting of these two, God and the soule together in the perfect bands of love, which may not be upon every little jarre broken,
and hath it being, not in nature only, but also in grace. 3. The knitting of these two, God and the soul together in the perfect bans of love, which may not be upon every little jar broken,
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Saint Gregory elegantly sheweth us the estate of the dead sinner, in sepulchro conscientia tumulatum, &c. he is buried in the sepulcher of his conscience, is bound with the napkins of concupiscence, is cast out from the sight of God, is covered with hardnesse of heart, is shut in with the stone of iniquity, a miserable death!
Saint Gregory elegantly shows us the estate of the dead sinner, in Sepulchro conscientia tumulatum, etc. he is buried in the sepulcher of his conscience, is bound with the napkins of concupiscence, is cast out from the sighed of God, is covered with hardness of heart, is shut in with the stone of iniquity, a miserable death!
19. 9. So let mee sound this speech in the eare of the sinner covered over with the moulds of sinne, What makest thou there, thou sinner? Come out of this Sepulcher of sinne,
19. 9. So let me found this speech in the ear of the sinner covered over with the moulds of sin, What Makest thou there, thou sinner? Come out of this Sepulcher of sin,
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To this the Scripture calleth, when it biddeth us awake, and stand up from the dead, Ephes. 5. 14. To mortifie our members which are upon the earth, Col. 3. 5. To crucifie the old man, that the body of sinne in us may be destroyed, Rom. 6. 6. This is done by repentance, sorrow for sinne, breaking off sin, leaving sinne, which is the first degree of our rising, the first step to life. 2. Having risen from sinne, we must also unite our selves unto God,
To this the Scripture calls, when it bids us awake, and stand up from the dead, Ephesians 5. 14. To mortify our members which Are upon the earth, Col. 3. 5. To crucify the old man, that the body of sin in us may be destroyed, Rom. 6. 6. This is done by Repentance, sorrow for sin, breaking off since, leaving sin, which is the First degree of our rising, the First step to life. 2. Having risen from sin, we must also unite our selves unto God,
It was to no purpose that the dry bones came together bone to his bone, that the sinewes and flesh grew upon them, that they were covered with skinne, unlesse 〈 ◊ 〉 winds had breathed upon them also, and they had lived;
It was to no purpose that the dry bones Come together bone to his bone, that the sinews and Flesh grew upon them, that they were covered with skin, unless 〈 ◊ 〉 winds had breathed upon them also, and they had lived;
for what excellency hath a carkasse unburied, above that which is buried? a man not righteous, above him that is a sinner? Life then is yet further required to our rising, which because wee are members of a body, is not to be had but in the body;
for what excellency hath a carcase unburied, above that which is buried? a man not righteous, above him that is a sinner? Life then is yet further required to our rising, which Because we Are members of a body, is not to be had but in the body;
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being ingrafted, we shall bee partakers of the Spirit, which diffusing it selfe through every member, knitteth us to God, to whom to be joyned is life.
being ingrafted, we shall be partakers of the Spirit, which diffusing it self through every member, knits us to God, to whom to be joined is life.
To conclude then this point, Let all of us who professe our selves Christians, and triumph in our Saviours resurrection, let all of us, I say, rise with him;
To conclude then this point, Let all of us who profess our selves Christians, and triumph in our Saviors resurrection, let all of us, I say, rise with him;
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and there is no hope for him to recover life for sweet and comfortable is that saying of Saint Austine, V• radius oculi nostri, &c. As our eye doth not sooner see things that are near it,
and there is no hope for him to recover life for sweet and comfortable is that saying of Saint Augustine, V• radius oculi Our, etc. As our eye does not sooner see things that Are near it,
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and scarcely to those that are of long continuance in it, sed ei tam facile est, ut quae { que } recentia, diuturno tempori dilapsa cadavera suscitare;
and scarcely to those that Are of long Continuance in it, sed ei tam facile est, ut Quae { que } recentia, diuturno Tempori dilapsa Cadavera suscitare;
and shall it not shame the servants to be behinde? Christ is risen, and draweth us also with the cords of love, oh let us runne after him in the sweet savour of his oyntments,
and shall it not shame the Servants to be behind? christ is risen, and draws us also with the cords of love, o let us run After him in the sweet savour of his ointments,
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whither hee hath already ascended, which is the third thing propounded in the Text, the fruit of our rising with Christ, Seeke the things that are above.
whither he hath already ascended, which is the third thing propounded in the Text, the fruit of our rising with christ, Seek the things that Are above.
and this interpretation is made good by comparing this verse with the latter part of the second chapter, where the Apostle reasoneth in this manner, They which wrongly conceive o• Christ, live still to the Ordinances of the world,
and this Interpretation is made good by comparing this verse with the latter part of the second chapter, where the Apostle reasoneth in this manner, They which wrongly conceive o• christ, live still to the Ordinances of the world,
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but such as beleeving a right in his resurrection, are freed from these beggerly rudiments, looke after things o• •n higher nature, Christ himselfe, who is the body and substance of all those shadowes,
but such as believing a right in his resurrection, Are freed from these beggarly rudiments, look After things o• •n higher nature, christ himself, who is the body and substance of all those shadows,
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and is now to be apprehended •n himselfe, without the inter•osition of those former observances, and then seeking is taken for right understanding and conceiving of the state of Religion;
and is now to be apprehended •n himself, without the inter•osition of those former observances, and then seeking is taken for right understanding and conceiving of the state of Religion;
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as if the Apostle had said, You that are Christians, must know that the Ceremoniall Law is abolished, which good in distinction of meats, •ayes, apparell;
as if the Apostle had said, You that Are Christians, must know that the Ceremonial Law is abolished, which good in distinction of Meats, •ayes, apparel;
You must know, that the true worshippers must worship the father in spirit and in truth, •omming to him by Christ, who above in heaven at his right hand;
You must know, that the true worshippers must worship the father in Spirit and in truth, •omming to him by christ, who above in heaven At his right hand;
beleeving in his death •nd resurrection, letting goe the sacrifices of the Law, a• Mosaicall injunctions, which though they had a shew of wisdome in them,
believing in his death •nd resurrection, letting go the Sacrifices of the Law, a• Mosaical injunctions, which though they had a show of Wisdom in them,
We see how the Apostle opposeth Christ to the earthly ceremonies, and diss••deth Christians, who were 〈 ◊ 〉 lay hold on him, from any further dealing with them,
We see how the Apostle Opposeth christ to the earthly ceremonies, and diss••deth Christians, who were 〈 ◊ 〉 lay hold on him, from any further dealing with them,
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and that for two reasons: 1. Because he was come whom the prefigured, and therefore the• were to cease in him. 2. F•• that hee was now againe ascended into heaven,
and that for two Reasons: 1. Because he was come whom the prefigured, and Therefore the• were to cease in him. 2. F•• that he was now again ascended into heaven,
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Now these earthly ceremonies are not such onely were legall, belonging to Moses Law, but even those which draw the heart from heaven unto the earth, placing Religion in outward shewes and wi•• worship, such as the Christian within the Papacy hath beene miserably pestered with.
Now these earthly ceremonies Are not such only were Legal, belonging to Moses Law, but even those which draw the heart from heaven unto the earth, placing Religion in outward shows and wi•• worship, such as the Christian within the Papacy hath been miserably pestered with.
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yet made the Church of the Christians in worse case than the Church of the Iewes, the one being in bondage to a •egall yoke, the other to mens presumptions, such as are the •et number of Paternosters, Creeds,
yet made the Church of the Christians in Worse case than the Church of the Iewes, the one being in bondage to a •egall yoke, the other to men's presumptions, such as Are the •et number of Paternosters, Creeds,
the adoring of Christ, in the Rood, Windows, &c. their Pilgrimages, Whip•ing themselves, and a world more such as these, which make indeed a great shew of Devotion in the eyes of men,
the adoring of christ, in the Rood, Windows, etc. their Pilgrimages, Whip•ing themselves, and a world more such as these, which make indeed a great show of Devotion in the eyes of men,
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and then seeking signifieth two things: 1. A desire of this happinesse: 2. The using of the meanes to attaine this happinesse. 1. They which are risen, desire things above;
and then seeking signifies two things: 1. A desire of this happiness: 2. The using of the means to attain this happiness. 1. They which Are risen, desire things above;
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fire, water, swords, stones, they will passe through them all to this wealthy place: Thus doe the Saints, Ascensiones disponere in corde, thinke of nothing but ascending upward:
fire, water, swords, stones, they will pass through them all to this wealthy place: Thus do the Saints, Ascensiones disponere in cord, think of nothing but ascending upward:
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they spend not themselves upon the earth to get riches, honours, and preferments, but sursum corda, all their delight is above these transitory things, their soules are heaven-walking spirits, ravished with the joy they know to be there,
they spend not themselves upon the earth to get riches, honours, and preferments, but Sursum Corda, all their delight is above these transitory things, their Souls Are heaven-walking spirits, ravished with the joy they know to be there,
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Christ, who is their head, ascending, hath invited them that are his members, as Saint Austine speaketh, to a region of Angels, to the friendship of the Father and the holy Ghost, to an everlasting supper, to communion with him, to himselfe;
christ, who is their head, ascending, hath invited them that Are his members, as Saint Augustine speaks, to a region of Angels, to the friendship of the Father and the holy Ghost, to an everlasting supper, to communion with him, to himself;
and let every man aske himselfe, Are we such? What meaneth then the high-climbing ambition of haughty spirits to places of promotion and dignity? What meaneth the hoording up of treasures by the covetous;
and let every man ask himself, are we such? What means then the high-climbing ambition of haughty spirits to places of promotion and dignity? What means the hoarding up of treasures by the covetous;
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If then we would have comfort in our owne soules, that we are risen with Christ, let us aseend with him, from licking the base dust with the cursed creatures, to feed of celestiall Manna;
If then we would have Comfort in our own Souls, that we Are risen with christ, let us aseend with him, from licking the base dust with the cursed creatures, to feed of celestial Manna;
So God himselfe, Psal. 50 21. The sleeping of vengeance causeth the overflow of sinne; because sentence is not executed, the harts of men are set to doe mischiefe;
So God himself, Psalm 50 21. The sleeping of vengeance Causes the overflow of sin; Because sentence is not executed, the hearts of men Are Set to do mischief;
I will reprove thee, and set thy sins in order, the same God speakes it. So that in few words I have pointed out to you foure things: Mans sinne: Gods connivence upon his sinne: Mans blodnesse upon his connivence: Gods punishment upon mans boldnesse.
I will reprove thee, and Set thy Sins in order, the same God speaks it. So that in few words I have pointed out to you foure things: men sin: God's connivance upon his sin: men blodnesse upon his connivance: God's punishment upon men boldness.
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looke his history, 2 King. 9, 10, chap. and compare it with these words, you shall find them all plainely laid before you. 1. He kills his Master, leboram, the King, chap. 9. vers. 24. there is his sinne;
look his history, 2 King. 9, 10, chap. and compare it with these words, you shall find them all plainly laid before you. 1. He kills his Master, leboram, the King, chap. 9. vers. 24. there is his sin;
there is Gods connivence. 3. Hereupon he proceedeth to dash lezabel, the Queene, against the walls, to behead the kings children, to cut off from Ahab all that remained, chap 10. there is his boldnesse.
there is God's connivance. 3. Hereupon he Proceedeth to dash lezabel, the Queen, against the walls, to behead the Kings children, to Cut off from Ahab all that remained, chap 10. there is his boldness.
A punishment denounced, I will avenge: A fault to be punished, The blood of Iezreel: A part to sustaine the punishment, The house of Iehu Each part subdivideth it selfe into two branches.
A punishment denounced, I will avenge: A fault to be punished, The blood of Jezreel: A part to sustain the punishment, The house of Iehu Each part subdivideth it self into two branches.
The tense affoordeth this consideration NONLATINALPHABET in the future signification, I will avenge. 2. The nature of the evill foreshowne, this the Verbe telleth us, it is avenging.
The tense affordeth this consideration in the future signification, I will avenge. 2. The nature of the evil foreshown, this the Verb Telleth us, it is avenging.
set downe here under the name of blood. 2. The restriction of this fault in respect of the persons murthered, in the word Iezreel, the blood of Iezreel. Finally, in the party sustaining, you have two things;
Set down Here under the name of blood. 2. The restriction of this fault in respect of the Persons murdered, in the word Jezreel, the blood of Jezreel. Finally, in the party sustaining, you have two things;
the house of Iehu. So that these words doe give us to consider of fix things: 1. Gods prediction of evill to come: 2. Gods punishing of evill men: 3. His punishing of murther: 4. His punishing the murther done in Iezreel: 5. His avenging it upon Iehu: 6. His avenging it upon his house. Of these briefely.
the house of Iehu. So that these words do give us to Consider of fix things: 1. God's prediction of evil to come: 2. God's punishing of evil men: 3. His punishing of murder: 4. His punishing the murder done in Jezreel: 5. His avenging it upon Iehu: 6. His avenging it upon his house. Of these briefly.
It is observed in earthly policy among Princes, that upon any offence offered by their neighbours, they doe not presently set upon them with fire and sword,
It is observed in earthly policy among Princes, that upon any offence offered by their neighbours, they do not presently Set upon them with fire and sword,
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The manner thereof among the Romans is described by Gellius; The Herauld threw his weapon upon the enemies ground, with this speech, Ego populu que Romanus hominibus Hermundulis bellum dico facioque.
The manner thereof among the Roman is described by Gellius; The Herald threw his weapon upon the enemies ground, with this speech, Ego populu que Romanus hominibus Hermundulis bellum dico facioque.
Thus the blazing Starre, the battels seene in the Ayre, the voice heard in the Temple, the constant cry of Iesus the sonne of Anani in the streets, were to the Iewes forerunners of their ensuing destruction. Not to heape up examples;
Thus the blazing Star, the battles seen in the Air, the voice herd in the Temple, the constant cry of Iesus the son of Anani in the streets, were to the Iewes forerunners of their ensuing destruction. Not to heap up Examples;
the sinnes of Israel were now growne ripe, and the posterity of Iehu fitted for the sword, which made God stirre up the spirit of the Prophet Hosea, to let them understand that their end drew nigh,
the Sins of Israel were now grown ripe, and the posterity of Iehu fitted for the sword, which made God stir up the Spirit of the Prophet Hosea, to let them understand that their end drew High,
Now the end of these predictions are two-fold: 1. To move the warned to labour reconciliation with God. 2. To assure them of vengeance if they be not reconciled. For the first:
Now the end of these predictions Are twofold: 1. To move the warned to labour reconciliation with God. 2. To assure them of vengeance if they be not reconciled. For the First:
and because I will doe thus unto thee, prepare to meet thy God, O Israel The comminations of God in Scripture, doe not shut up the way to repentance but rather open it, inviting the sinner to send up his humility, his penitence, his prayers, to stand in the gappe,
and Because I will do thus unto thee, prepare to meet thy God, Oh Israel The comminations of God in Scripture, do not shut up the Way to Repentance but rather open it, inviting the sinner to send up his humility, his penitence, his Prayers, to stand in the gap,
if that Nation, against whom I have pronounced, turn from their evill way, I will repent of the evill which I thought to do unto them, Ier. 18. 7. A manifest example wherof we have in that threatning denounced against Ninivie; a threatning,
if that nation, against whom I have pronounced, turn from their evil Way, I will Repent of the evil which I Thought to do unto them, Jeremiah 18. 7. A manifest Exampl whereof we have in that threatening denounced against Nineveh; a threatening,
And I doubt not but I may safely say, If the house of Iehu had by the message of Hosea learned to walke in the wayes of God, this revenge here denounced might have beene removed,
And I doubt not but I may safely say, If the house of Iehu had by the message of Hosea learned to walk in the ways of God, this revenge Here denounced might have been removed,
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Daniels counsel was otherwise to Nebuchadnezzar, even after the decree of the Watch-man, and the word of the holy One, O King, breake off thy sinnes by righteousnesse,
Daniel's counsel was otherwise to Nebuchadnezzar, even After the Decree of the Watchman, and the word of the holy One, Oh King, break off thy Sins by righteousness,
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and shall he not make it good? assuredly his word shall stand, and his threatning not returne to him in vaine, every jot and tittle thereof shall be fulfilled in his season:
and shall he not make it good? assuredly his word shall stand, and his threatening not return to him in vain, every jot and tittle thereof shall be fulfilled in his season:
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Hee foretold plagues to light upon Egypt, Egypt remained impenitent, and the plagues with multiplication layd hold upon them In a word, hee foretold to Iehu's house the departing of their glory, Jehu's house remayned impenitent,
He foretold plagues to Light upon Egypt, Egypt remained impenitent, and the plagues with multiplication laid hold upon them In a word, he foretold to Jehu's house the departing of their glory, Jehu's house remained impenitent,
when as contrary to the propheticall threats, impenitent sinners enjoy earthly good things, the Law having denounced many temporall judgements against them, all which notwithstanding, they live many times in great delight and prosperity,
when as contrary to the prophetical Treats, impenitent Sinners enjoy earthly good things, the Law having denounced many temporal Judgments against them, all which notwithstanding, they live many times in great delight and Prosperity,
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To cleare therefore this point in a word or two, I affirme, that not to exccute vengeance threatned against impenitent sinners, is neither against the Iustice nor the Truth of God. 1. Not against his Iustice;
To clear Therefore this point in a word or two, I affirm, that not to exccute vengeance threatened against impenitent Sinners, is neither against the justice nor the Truth of God. 1. Not against his justice;
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for howsoever God hath annexed these and these judgements to the violation of his Precepts, to the intent that the wicked may know what is their due guerdon,
for howsoever God hath annexed these and these Judgments to the violation of his Precepts, to the intent that the wicked may know what is their due guerdon,
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for the good of his Saints, and for the terror of all men. His speciall threatnings against particular, either Nations or men, lay fast hold, and misse not;
for the good of his Saints, and for the terror of all men. His special threatenings against particular, either nations or men, lay fast hold, and miss not;
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not so, that wee can surely tell them as the Prophets did, If they offend in this kind, they shall be punished in this sort, we have no such visions now adayes,
not so, that we can surely tell them as the prophets did, If they offend in this kind, they shall be punished in this sort, we have no such visions now adays,
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but this we may, yea and must say, that even the temporall evils of this life are the portion of sinners, (as Zophar hath excellently described it through the whole twentieth Chapter of Job) and they may justly feare to be overtaken by them;
but this we may, yea and must say, that even the temporal evils of this life Are the portion of Sinners, (as Zophar hath excellently described it through the Whole twentieth Chapter of Job) and they may justly Fear to be overtaken by them;
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cursings in the City, cursings in the field, cursings in their body, cursings in their seed, cursings in their soules, cursings in their estate, all these wait for them;
cursings in the city, cursings in the field, cursings in their body, cursings in their seed, cursings in their Souls, cursings in their estate, all these wait for them;
and there is visitatio vindictae, a visiting in wrath and indignation, called sometime the visitation of evill, Exod. 20. 4. sometime the visitation for evill, Esay 13. 11. Our Prophet Hosea, chap. 9. 7. speaking of NONLATINALPHABET dayes of visitation, pre•ently •ddeth, NONLATINALPHABET, dayes of •etribution;
and there is visitatio vindictae, a visiting in wrath and Indignation, called sometime the Visitation of evil, Exod 20. 4. sometime the Visitation for evil, Isaiah 13. 11. Our Prophet Hosea, chap. 9. 7. speaking of days of Visitation, pre•ently •ddeth,, days of •etribution;
this visiting here of •ehu's house is certainly of the atter kind of visitation; the •easing of Israe Is kingdome, the breaking of his bow, were effects of it,
this visiting Here of •ehu's house is Certainly of the atter kind of Visitation; the •easing of Israe Is Kingdom, the breaking of his bow, were effects of it,
and our last English translation significantly, I will avenge: which word setteth forth God unto us as a Iudge, proceeding to take vengeance upon such as have broke his Law, and to punis• them. 1. God as a Iudge;
and our last English Translation significantly, I will avenge: which word sets forth God unto us as a Judge, proceeding to take vengeance upon such as have broke his Law, and to punis• them. 1. God as a Judge;
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hee hath in hi• Iustice also, hee hath severity he hath anger, not onely in preparing against that generall day of slaughter at the end of time but even now working in this present world.
he hath in hi• justice also, he hath severity he hath anger, not only in preparing against that general day of slaughter At the end of time but even now working in this present world.
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Davids Ditty when he sung unto God, wa• composed of Discords, then was judgement as well as me•• cy, Psal. 101. 1. and it is the stile of his Royall Title proclaimed by himselfe, Exod. 34. 6. The Lord mercifull and gracious, who will not cleare the guilty,
Davids Ditty when he sung unto God, wa• composed of Discords, then was judgement as well as me•• cy, Psalm 101. 1. and it is the style of his Royal Title proclaimed by himself, Exod 34. 6. The Lord merciful and gracious, who will not clear the guilty,
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2. This word Avenge, sheweth us, that from Gods Iustice it commeth to passe, that wicked men are truly and properly punished in this life, as Iehu's house here was;
2. This word Avenge, shows us, that from God's justice it comes to pass, that wicked men Are truly and properly punished in this life, as Jehu's house Here was;
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I say, properly, for among those three things which the Schoole-men make of the essence of punishment, this is one, that it have respect unto, and follow upon a fault:
I say, properly, for among those three things which the Schoolmen make of the essence of punishment, this is one, that it have respect unto, and follow upon a fault:
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for although it cannot be denyed but that some of the evils which God inflicteth upon men, are NONLATINALPHABET, gentle chastisements of a loving father,
for although it cannot be denied but that Some of the evils which God inflicteth upon men, Are, gentle chastisements of a loving father,
yet are there also NONLATINALPHABET, revenging judgements, whereby God he weth downe the tree for unfruitfulnesse, and casteth it, irrecoverably, into the fire;
yet Are there also, revenging Judgments, whereby God he weth down the tree for unfruitfulness, and Cast it, irrecoverably, into the fire;
This punishing of sinners here with temporall punishments is necessary in a three fold respect 1. It declareth the Iustice •• God: 2. It maketh way for th• goodnesse of God: 3. It conserveth the order of the world;
This punishing of Sinners Here with temporal punishments is necessary in a three fold respect 1. It Declareth the justice •• God: 2. It makes Way for th• Goodness of God: 3. It conserveth the order of the world;
in all which respects, supplicia, they are bona, and Deo digna, as Terdullian speaketh, befitting God, Zeph. 1. 12. Psalm. 58. 11, 12. 1. They declare his Iustice, so saith Saint Paul, 2 Thes. 1. 6. it is righteous with God to crush those in pieces who torment you, NONLATINALPHABET, to pay them their due hire:
in all which respects, supplicia, they Are Bona, and God Digna, as Terdullian speaks, befitting God, Zephaniah 1. 12. Psalm. 58. 11, 12. 1. They declare his justice, so Says Saint Paul, 2 Thebes 1. 6. it is righteous with God to crush those in Pieces who torment you,, to pay them their due hire:
The Iudge of the earth well aware of this, keepeth his petty Sessions now, letting the law passe upon some few, reserving the rest till the grand day of Assizes,
The Judge of the earth well aware of this, Keepeth his Petty Sessions now, letting the law pass upon Some few, reserving the rest till the grand day of Assizes,
punishment is a good curbe for such hell-hounds, so restraining them, as that they dare not violate that goodnesse which yet they care not for. 2. As it is communicable to man;
punishment is a good curb for such hellhounds, so restraining them, as that they Dare not violate that Goodness which yet they care not for. 2. As it is communicable to man;
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like the Philistims, Gen. 26. 15. they stoppe the wells of water, and are as flaming sword standing in the way of the tree of life, that none can passe by them;
like the philistines, Gen. 26. 15. they stop the wells of water, and Are as flaming sword standing in the Way of the tree of life, that none can pass by them;
yet have they a twofold good, whereby they are a very beneficiall: 1. In that they expell the evill of sin, which hath put the world out of frame, and marred all; malum supplicii, malo delicti inimicum.
yet have they a twofold good, whereby they Are a very beneficial: 1. In that they expel the evil of since, which hath put the world out of frame, and marred all; malum Supplicii, Malo Delicti Inimicum.
Take this in Tertullians words, who handleth it heavenly, in his second booke against Marcion; Prior bonitas Dei, severitas posterior: illa ingenita, haec accidens: illa propria, haec accommodata: illa edita, haec adhibitae.
Take this in Tertullia's words, who handleth it heavenly, in his second book against Marcion; Prior bonitas Dei, severitas posterior: illa Ingenita, haec Accidents: illa propria, haec accommodata: illa Edita, haec adhibitae.
But why goe I about to speak so much for Gods punishments? I hope Marcion's spirit liveth in no man now, to thinke God cannot bee both good, and a Iudge;
But why go I about to speak so much for God's punishments? I hope Marcion's Spirit lives in no man now, to think God cannot be both good, and a Judge;
Murther is expressed by this word of blood, because blood is, as the Philosopher speaketh, Maxime necessarius ad vitam, ratione cuius anima dicitur esse in sanguine, so necessary to life, that the soule is said to be in it;
Murder is expressed by this word of blood, Because blood is, as the Philosopher speaks, Maxim Necessary ad vitam, ratione cuius anima dicitur esse in sanguine, so necessary to life, that the soul is said to be in it;
This blood of man cruelly drawne out of his veynes, God alwaies detested; and thereby declareth that great difference betweene him, and the gods of the heathen;
This blood of man cruelly drawn out of his Veins, God always detested; and thereby Declareth that great difference between him, and the God's of the heathen;
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they must have sacrificiorum immanitates, as one calleth them, NONLATINALPHABET, horrible sacrifices; no savour so sweet in their nostrill, as that of mans blood;
they must have Sacrifices immanitates, as one calls them,, horrible Sacrifices; no savour so sweet in their nostril, as that of men blood;
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the Carthaginians offered to him their children, and while they were most cruelly massacred at the bloody altar, all rang againe with Drums and Pipes, that the cryes of the poore slaughterd infants might not be heard.
the Carthaginians offered to him their children, and while they were most cruelly massacred At the bloody altar, all rang again with Drums and Pipes, that the cries of the poor slaughtered Infants might not be herd.
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1. He requireth none such himselfe, nay, he forbiddeth the Israelites to imitate this devellish custome of the heathen, Deut. 12. 31. Once indeed hee commanded Abraham to offer up his sonne Isaac for an whole burnt sacrifice,
1. He requires none such himself, nay, he forbiddeth the Israelites to imitate this devellish custom of the heathen, Deuteronomy 12. 31. Once indeed he commanded Abraham to offer up his son Isaac for an Whole burned sacrifice,
and while Abraham was about the businesse, God sent a countermand, Ne extendas manum super puerum, for a world let not me cause thee to butcher thy sonne.
and while Abraham was about the business, God sent a countermand, Ne extendas manum super puerum, for a world let not me cause thee to butcher thy son.
finally, so farre doth this kinde of bloody oblation displease God, that when the Israelits had so strictly besieged the Moabites, that the King thereof to pacifie his gods, offered his eldest sonne for an whole burnt offering, the Text saith, Fervor erat magnus contra Israelitas, Gods indignation grew hot against Israel, 2 King. 3. 27.
finally, so Far does this kind of bloody oblation displease God, that when the Israelites had so strictly besieged the Moabites, that the King thereof to pacify his God's, offered his eldest son for an Whole burned offering, the Text Says, Fervor erat magnus contra Israelitas, God's Indignation grew hight against Israel, 2 King. 3. 27.
2. God will not have his people given to blood-sucking, this mind of his he hath declared divers wayes: 1. By his command, Thou shalt not kill; we see in the decalogue, that next after his owne worship,
2. God will not have his people given to bloodsucking, this mind of his he hath declared diverse ways: 1. By his command, Thou shalt not kill; we see in the decalogue, that next After his own worship,
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as being most dishonourable unto him in defacing his Image, wherein hee made man, Gen. 9. 8. and most injurious to man, whose greatest good is thereby destroyed.
as being most dishonourable unto him in defacing his Image, wherein he made man, Gen. 9. 8. and most injurious to man, whose greatest good is thereby destroyed.
for whereas some part of them was allotted to the Priests use, some part to the use of the people, God expressely commanded, that neither Priest nor people should have share in the blood,
for whereas Some part of them was allotted to the Priests use, Some part to the use of the people, God expressly commanded, that neither Priest nor people should have share in the blood,
but it should bee sprinckled upon the ground as water, Ad informationem humanae vitae, ut horrerent humani sanguinis effusionem, saith Aquinas; to teach man to abstaine from shedding the blood of man. 3. In making the Law of blood for blood, whereby the murtherer was to be punished with death:
but it should be sprinkled upon the ground as water, Ad informationem humanae vitae, ut horrerent Humani Blood effusionem, Says Aquinas; to teach man to abstain from shedding the blood of man. 3. In making the Law of blood for blood, whereby the murderer was to be punished with death:
Who so sheddeth mans blood, by man shall his blood be shed, Gen. 9. 6. All that take the sword, shall perish by the sword, Matth. 26. 52. 4. By taking the revenge of murtherers into his owne hands,
Who so sheds men blood, by man shall his blood be shed, Gen. 9. 6. All that take the sword, shall perish by the sword, Matthew 26. 52. 4. By taking the revenge of murderers into his own hands,
This he doth two waies: 1. By strangely revealing murthers done never so closely: 2. By sharply punishing the murtherer. 1. By strangely revealing murthers:
This he does two ways: 1. By strangely revealing murders done never so closely: 2. By sharply punishing the murderer. 1. By strangely revealing murders:
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and high-crying sinne of murther, which is (as wee have heard) against the Commandement of God, against which, God hath armed the hand of the Magistrate with a sword;
and high-crying sin of murder, which is (as we have herd) against the Commandment of God, against which, God hath armed the hand of the Magistrate with a sword;
nay I condemne the blood-thristinesse of men, who pant with eager desire after the doing of that which they should not doe without a kinde of unwilling willingnesse.
nay I condemn the blood-thristinesse of men, who pant with eager desire After the doing of that which they should not do without a kind of unwilling willingness.
What shall we say unto our too too proud and insolent gallants? who thinke so well of themselves, that the least word of disgrace offered them, cannot be appeased without blood;
What shall we say unto our too too proud and insolent gallants? who think so well of themselves, that the least word of disgrace offered them, cannot be appeased without blood;
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than at a reproachfull word, Bloody neen shall not live out halfe their dayes, thou O God, shalt bring them downe into the pit of destruction, Psal. 55. 23. And so I leave to speake of murther in generall,
than At a reproachful word, Bloody neen shall not live out half their days, thou O God, shalt bring them down into the pit of destruction, Psalm 55. 23. And so I leave to speak of murder in general,
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and come to the restriction of it by that murther which is here specified in the Text, The blood of Iezreel. Of Iezreel,) that is, the blood which was spilt in Iezreel;
and come to the restriction of it by that murder which is Here specified in the Text, The blood of Jezreel. Of Jezreel,) that is, the blood which was spilled in Jezreel;
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hence commeth it to passe, that here in the Text this murther is called NONLATINALPHABET, the bloods of Iezreel, intimating both the multitude of those that were slaughtered,
hence comes it to pass, that Here in the Text this murder is called, the bloods of Jezreel, intimating both the multitude of those that were slaughtered,
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when as hee shed it by the command of God himselfe, for so we have it laid downe in expresse terms 2 King. 9. 7. the Prophet saith to Iehu in the word of the Lord, Thou shalt smite the house of Ahab thy Master, that I may avenge the blood of my servants the Prophets.
when as he shed it by the command of God himself, for so we have it laid down in express terms 2 King. 9. 7. the Prophet Says to Iehu in the word of the Lord, Thou shalt smite the house of Ahab thy Master, that I may avenge the blood of my Servants the prophets.
Bellarmine, looking onely, as it seemeth, upon the history, either not knowing, or forgetting this Scripture, goeth about wholly to commend Iehu's fact, as altogether laudable;
Bellarmine, looking only, as it seems, upon the history, either not knowing, or forgetting this Scripture, Goes about wholly to commend Jehu's fact, as altogether laudable;
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Quis credat Deum laudaturum factum Iehu, a• dicturum eum studiose fecisse quod rectum erat, si Iehu ex ambitione rebellasset, et injuste dominum suum occidisset? And other Interpreters miserably torture themselves, in reconciling Gods command with this punishment:
Quis Credat God laudaturum factum Iehu, a• dicturum Eum studiose To have made quod rectum erat, si Iehu ex ambition rebellasset, et injust dominum suum occidisset? And other Interpreters miserably torture themselves, in reconciling God's command with this punishment:
Which sinne of his that I may open, I will shew two things: 1. I will lay this downe in thesi, as a ground, that a man may doe a thing according to the command of God, which is good ratione NONLATINALPHABET, in regard of the act done and event,
Which sin of his that I may open, I will show two things: 1. I will lay this down in Thessia, as a ground, that a man may do a thing according to the command of God, which is good ratione, in regard of the act done and event,
but where is principium operandi, the principle out of which man worketh? Surely, that is oft-times two-faced with Ianus, conformable to the command, in doing the thing commanded,
but where is principium operandi, the principle out of which man works? Surely, that is ofttimes twofaced with Ianus, conformable to the command, in doing the thing commanded,
because many things are good quatenus, and quous { que } Deus vult, as farre forth as God wills them, which when men take in hand to doe, severed from,
Because many things Are good quatenus, and quous { que } Deus vult, as Far forth as God wills them, which when men take in hand to do, severed from,
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This was the fault of the King of Assyria, recorded most excellently by the Prophet Esay, chap. 10. 5. God made him the rod of his wrath and the staffe in the hand of his indignation, giving him a charge against Ierusalem:
This was the fault of the King of Assyria, recorded most excellently by the Prophet Isaiah, chap. 10. 5. God made him the rod of his wrath and the staff in the hand of his Indignation, giving him a charge against Ierusalem:
but be fell to dreaming of destroying & cutting off Nations, saying, Are not my Princes altogether Kings? Is not Calno as Carchemis•? Is not Hamath like Arpad? Is not Samaria as Damascus? Like as mine hand hath found the kingdomes of the Idols, seeing their Idols were above Ierusalem and Samaria, shall not I,
but be fell to dreaming of destroying & cutting off nations, saying, are not my Princes altogether Kings? Is not Calno as Carchemis•? Is not Hamath like Arpad? Is not Samaria as Damascus? Like as mine hand hath found the kingdoms of the Idols, seeing their Idols were above Ierusalem and Samaria, shall not I,
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as I have done to Samaria, and the Idols thereof, doe also to Ierusalem, and the Idols thereof? Behold a right Pyrgopolynices, when he was set a worke by God, exalting himselfe both above God and man:
as I have done to Samaria, and the Idols thereof, do also to Ierusalem, and the Idols thereof? Behold a right Pyrgopolynices, when he was Set a work by God, exalting himself both above God and man:
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David remembred this horrible curse, and gave a charge to Solomon, that he should not bee guiltlesse for it, 1 King. 2. 9. This dogged quality made the fulfilling of Gods Command a snare to Shimei, wherein he was intrapped.
David remembered this horrible curse, and gave a charge to Solomon, that he should not be guiltless for it, 1 King. 2. 9. This dogged quality made the fulfilling of God's Command a snare to Shimei, wherein he was entrapped.
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I might be infinite in this kind, but these examples may shew, that men doing what God bids them, faile sometime in their disposition to the action, and are therefore punished.
I might be infinite in this kind, but these Examples may show, that men doing what God bids them, fail sometime in their disposition to the actium, and Are Therefore punished.
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Thus was Ieroboam commanded by God to take ten pieces of the rent garment, the government of the ten Tribes of Israel upon him, that so the Idolatry of Solomon might be punished:
Thus was Jeroboam commanded by God to take ten Pieces of the rend garment, the government of the ten Tribes of Israel upon him, that so the Idolatry of Solomon might be punished:
and yet the people unjust in translating it? I answer him as Saint Augustine answered one who demanded how God could be pious in delivering up Christ to be crucified,
and yet the people unjust in translating it? I answer him as Saint Augustine answered one who demanded how God could be pious in delivering up christ to be Crucified,
therefore did God condemne what they did, it being his manner to respect non quid fecerint homines, sed quid voluerint; the wil, not the deed, as the same Father speaketh.
Therefore did God condemn what they did, it being his manner to respect non quid fecerint homines, sed quid voluerint; the will, not the deed, as the same Father speaks.
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and for that received prayse, and the transitory reward of a temporall kingdome, but yet his heart it was not right, either in regard of the action or the end thereof.
and for that received praise, and the transitory reward of a temporal Kingdom, but yet his heart it was not right, either in regard of the actium or the end thereof.
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When Iezabel, though a wretch, yet a Queene, was throwne out of a window, and lay weltering in her blood, he was so farre from pity, that hee sate him downe to eat, drinke,
When Jezebel, though a wretch, yet a Queen, was thrown out of a window, and lay weltering in her blood, he was so Far from pity, that he sat him down to eat, drink,
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he had authority given him over none but the house of Ahab, and yet must he needs stretch it to Ahaziab, King of Iudah, smite him also, a King. 9. 27. 2. His Hypocrisie;
he had Authority given him over none but the house of Ahab, and yet must he needs stretch it to Ahaziab, King of Iudah, smite him also, a King. 9. 27. 2. His Hypocrisy;
it was indeed a faire pretence, that the Prophet set him on work, but Saint Augustine calleth his forwardnesse, Nonnullam obedientiam qua eupiditatem suae dominationis exhibuit, A sparke of Obedience proceeding from an hot fire of ambition within him.
it was indeed a fair pretence, that the Prophet Set him on work, but Saint Augustine calls his forwardness, Nonnullam obedientiam qua eupiditatem suae dominationis Exhibited, A spark of obedience proceeding from an hight fire of ambition within him.
To conclude this point, you see how Gods just revenge upon the house of Ahab, in the hands of Iehu, was by Iehu's corruption turned to a sinne which lay heavy upon his owne house;
To conclude this point, you see how God's just revenge upon the house of Ahab, in the hands of Iehu, was by Jehu's corruption turned to a sin which lay heavy upon his own house;
hee that entered into his reigne by murther to punish others, was all the time of his reigne prosecuted with the murther of his subjects, that himselfe might be punished:
he that entered into his Reign by murder to Punish Others, was all the time of his Reign prosecuted with the murder of his subject's, that himself might be punished:
This Law himselfe enacted among the Israelites, life for life, eye for eye, tooth for tooth, hand for hand, foot for foot, burning for burning, wound for wound, stripe for stripe, Exod. 21. 23 which law was NONLATINALPHABET answerable to his owne course hee taketh many times with men;
This Law himself enacted among the Israelites, life for life, eye for eye, tooth for tooth, hand for hand, foot for foot, burning for burning, wound for wound, stripe for stripe, Exod 21. 23 which law was answerable to his own course he Takes many times with men;
as I have done, so God hath requited mee, Iudg. 1. 7. here was a just remuneration which did ad amissum aequipperare, and in librili perpendere, as Favorinus speaketh:
as I have done, so God hath requited me, Judges 1. 7. Here was a just remuneration which did ad amissum aequipperare, and in librili perpendere, as Favorinus speaks:
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whereby the Wise-man, Wisd. 11. 7. for a manifest reproofe of that commandement whereby the Infants were slaine, Thou gavest unto them abundance of water, by a meanes which they hoped not for.
whereby the Wiseman, Wisdom 11. 7. for a manifest reproof of that Commandment whereby the Infants were slain, Thou Gavest unto them abundance of water, by a means which they hoped not for.
Ahab caused Naboth to be put to death, and for it had this doome of retaliation, In the place where the dogges licked the blood of Naboth, shall dogs licke thy blood also, 1 King. 21. 19. This course God observeth in punishing for these two ends;
Ahab caused Naboth to be put to death, and for it had this doom of retaliation, In the place where the Dogs licked the blood of Naboth, shall Dogs lick thy blood also, 1 King. 21. 19. This course God observeth in punishing for these two ends;
but he taketh a milder course, in paying him in his owne kind, lex talionis, nonfomes, sed limes furoris, saith Saint Augustine; this allayeth his displeasure, rather than kindles it. 2. To convince the wicked man, that himselfe shall have no exceptions against Gods judgements,
but he Takes a milder course, in paying him in his own kind, lex Talionis, nonfomes, sed limes Furoris, Says Saint Augustine; this allayeth his displeasure, rather than kindles it. 2. To convince the wicked man, that himself shall have no exceptions against God's Judgments,
but confesse them to be just, Quae enim, obsecrote, ista acerbitas est, si idem fiat in te, quod tute in alio feceris? saith hee in Gellius: This David sheweth, Psal. 9. 16. The Lord is knowne by the iudgement that hee executes,
but confess them to be just, Quae enim, obsecrote, ista acerbitas est, si idem fiat in te, quod tute in Alio feceris? Says he in Gellius: This David shows, Psalm 9. 16. The Lord is known by the judgement that he executes,
if they be of another straine, yet know assuredly, hee striketh not unprovoked: ransacke thy heart, where judgement is at the doore, sinne is certainely in the house:
if they be of Another strain, yet know assuredly, he striketh not unprovoked: ransack thy heart, where judgement is At the door, sin is Certainly in the house:
Within a short time after this Prophecy, the fourth man of his seed, being King, was slaine by a Traytor, who usurped the kingdome into his owne hands;
Within a short time After this Prophecy, the fourth man of his seed, being King, was slain by a Traitor, who usurped the Kingdom into his own hands;
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thus doth God visit the iniquity of the fathers upon the children, as himselfe speaketh, Exod. 20. 4. and payeth home the sinnes of the predecessors, into the bosome of their successors, Ier. 32 18. The blood of Iezreel shed by Iehu, came with a full course upon Zachariah his grandchilds grand-childe.
thus does God visit the iniquity of the Father's upon the children, as himself speaks, Exod 20. 4. and payeth home the Sins of the predecessors, into the bosom of their Successors, Jeremiah 32 18. The blood of Jezreel shed by Iehu, Come with a full course upon Zachariah his grandchilds grandchild.
A strange thing, a man would thinke, and scarce to be beleeved, in Gods just administration of all things, that a man should after many yeeres be punished for that sinne which was committed, it may be,
A strange thing, a man would think, and scarce to be believed, in God's just administration of all things, that a man should After many Years be punished for that sin which was committed, it may be,
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It was counted a cruell tricke in the great Cham of Tartary, that when hee condemned any of his subjects to death, the punishment extended to all his issue male;
It was counted a cruel trick in the great Cham of Tartary, that when he condemned any of his subject's to death, the punishment extended to all his issue male;
and hee that is not yet in rerum natura, to have the least participation of the offence, should after the fourth generation abide the penalty of it? But stop thy mouth whosoever intendest to dispute with God, his judgements are often secret, but alwayes just;
and he that is not yet in rerum Nature, to have the least participation of the offence, should After the fourth generation abide the penalty of it? But stop thy Mouth whosoever intendest to dispute with God, his Judgments Are often secret, but always just;
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1. He punisheth none who is simply innocent, and therefore justly findeth fault with that proverb taken up in Israel, Ezek 18. 2. The fathers have eaten sowre grapes,
1. He Punisheth none who is simply innocent, and Therefore justly finds fault with that proverb taken up in Israel, Ezekiel 18. 2. The Father's have eaten sour grapes,
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When therefore the Iewes did beare the burthen of their fathers faults, it was an evident signe that they were themselves a rebellious seed, such as stood up in their fathers stead;
When Therefore the Iewes did bear the burden of their Father's Faults, it was an evident Signen that they were themselves a rebellious seed, such as stood up in their Father's stead;
this effect the speech of Elias had with Ahab, which was the cause that God brought not evill upon his house in his daies, 1. King. 21. 29. 2. Sometime the father hath some good things, in regard whereof, God will forbeare to lay heavy temporall judgments upon him;
this Effect the speech of Elias had with Ahab, which was the cause that God brought not evil upon his house in his days, 1. King. 21. 29. 2. Sometime the father hath Some good things, in regard whereof, God will forbear to lay heavy temporal Judgments upon him;
thus did Ieroboams sonne come to the grave in peace, because there was found some good in him toward the God of Israel, 1 King. 14 13. 3. Sometime God will gratifie the faithfulnesse of his deceased servant, by sparing his sonne after him;
thus did Ieroboams son come to the grave in peace, Because there was found Some good in him towards the God of Israel, 1 King. 14 13. 3. Sometime God will gratify the faithfulness of his deceased servant, by sparing his son After him;
so dealt hee with Solomon, Thou shalt bee Prince all the dayes of thy life, for my servant Davids sake, 1 King. 11. 33. 4. Sometime God hath promised temporall prosperity to a man, in regard of some good service done by him:
so dealt he with Solomon, Thou shalt be Prince all the days of thy life, for my servant Davids sake, 1 King. 11. 33. 4. Sometime God hath promised temporal Prosperity to a man, in regard of Some good service done by him:
and therefore it is not inconvenient that they be punished for their father, no more then it is for the back to be scourged for the pilfering of the hand, especially themselves being guilty likewise.
and Therefore it is not inconvenient that they be punished for their father, no more then it is for the back to be scourged for the pilfering of the hand, especially themselves being guilty likewise.
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To conclude all, the consideration of this point may teach us two things: 1. It justifieth our •iturgy in that prayer, Remember not, Lord, the offences of our fore-fathers;
To conclude all, the consideration of this point may teach us two things: 1. It Justifieth our •iturgy in that prayer, remember not, Lord, the offences of our Forefathers;
Labour to be of the number of those that love God and keepe his Commandements, that he may shew mercy unto thousands of thy children, that thy seed may stand fast in the Covenant, that blessing may be upon thee and thine for ever. And so I end.
Labour to be of the number of those that love God and keep his commandments, that he may show mercy unto thousands of thy children, that thy seed may stand fast in the Covenant, that blessing may be upon thee and thine for ever. And so I end.
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whereupon he, who was ready to take the least opportunity of doing any spirituall good, taketh upon him to instruct her in that shee never heard before.
whereupon he, who was ready to take the least opportunity of doing any spiritual good, Takes upon him to instruct her in that she never herd before.
as the onely place where God would bee worshipped: 2. Shee extolleth her fathers worship in that mountaine, which was neere unto the City: 3. Shee tacitely uttereth her owne resolution, that shee would continue to worship after the manner of her fore-fathers;
as the only place where God would be worshipped: 2. Shee extolleth her Father's worship in that mountain, which was near unto the city: 3. Shee tacitly utters her own resolution, that she would continue to worship After the manner of her Forefathers;
for the words are to bee considered two wayes, either as NONLATINALPHABET, a simple proposition, containing in them a narration of things done, Her fathers had worshipped in that mountaine:
for the words Are to be considered two ways, either as, a simple proposition, containing in them a narration of things done, Her Father's had worshipped in that mountain:
hath something good in it, something bad That which was good in it is two-fold: 1. The matter of her speech, it relates a truth, her fathers worshipping in the Mountaine: 2. Her uttering it declares that shee had an eye to the service of God practised in former times. To her fathers worship:
hath something good in it, something bad That which was good in it is twofold: 1. The matter of her speech, it relates a truth, her Father's worshipping in the Mountain: 2. Her uttering it declares that she had an eye to the service of God practised in former times. To her Father's worship:
This Mountaine it was Gerazim, situated neere unto the City of Sichem, Judg 9. 7. There the Patriarch Iacob, at his returne from Labans house, built an Altar, Gen. 33. 20. Of this worship of Iacob is this speech mainely meant, Her father worshipped; for as the Iewes boasted of Abraham their father,
This Mountain it was Gerazim, situated near unto the city of Sichem, Judge 9. 7. There the Patriarch Iacob, At his return from Labans house, built an Altar, Gen. 33. 20. Of this worship of Iacob is this speech mainly meant, Her father worshipped; for as the Iewes boasted of Abraham their father,
so boasted the Samaritans of Iacob their father, as you may see, vers. 12 Now the thing here related, Iacobs worship in the mountaine, may give us to observe this point, The worship of God was of old wont to bee performed on mountaines, he appointed them especially to bee the places of his Service;
so boasted the Samaritans of Iacob their father, as you may see, vers. 12 Now the thing Here related, Iacobs worship in the mountain, may give us to observe this point, The worship of God was of old wont to be performed on Mountains, he appointed them especially to be the places of his Service;
Gen. 22. 2. It was Gods charge to Moses, that he should come up into the mountaine, Exod, 19 20. The Prophets charge to David, Ascende in aream, Goe up unto the threshing floore of A raunah, 2 Sam. 24. 18. When Solomon built that glorious Temple, hee set it upon the mountaine of Moriah, 2 Chron. 3. 1. Yea, our Saviour himselfe when hee prayed went into a mountaine, Luk. 6. 12. By this serving God in the mountaine, God taught the Iewes, who had all things in types and figures,
Gen. 22. 2. It was God's charge to Moses, that he should come up into the mountain, Exod, 19 20. The prophets charge to David, Ascend in Area, Go up unto the threshing floor of A raunah, 2 Sam. 24. 18. When Solomon built that glorious Temple, he Set it upon the mountain of Moriah, 2 Chronicles 3. 1. Yea, our Saviour himself when he prayed went into a mountain, Luk. 6. 12. By this serving God in the mountain, God taught the Iewes, who had all things in types and figures,
The old use of the Primitive Church is still well retained among us, that the people at the Communion should bee admonished by the Pastor, sursum corda, lift up your hearts;
The old use of the Primitive Church is still well retained among us, that the people At the Communion should be admonished by the Pastor, Sursum Corda, lift up your hearts;
and they againe should answer, as well apprehending his speech, Sursum habemus ad Dominum, wee lift them up unto the Lord. For Application of the point;
and they again should answer, as well apprehending his speech, Sursum habemus ad Dominum, we lift them up unto the Lord. For Application of the point;
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It justly condemneth those that come to Church as if they came to Market, and talke with God as with a Chapman, never thinking of any preparation or reverence in regard of the glory of God;
It justly Condemneth those that come to Church as if they Come to Market, and talk with God as with a Chapman, never thinking of any preparation or Reverence in regard of the glory of God;
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beganne, not in her dayes, but had its Original from the Fathers: 2. That antiquity of Religion is to be respected of those that seeke out the truth thereof. For the first:
began, not in her days, but had its Original from the Father's: 2. That antiquity of Religion is to be respected of those that seek out the truth thereof. For the First:
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Iob 38. 7. The Starres of the morning praysed mee together, and all the children of God reioyced: Men followed in their order; Abel offered Sacrifice; Euoch walked with God; Noah builded an Altar;
Job 38. 7. The Stars of the morning praised me together, and all the children of God rejoiced: Men followed in their order; Abel offered Sacrifice; Evoke walked with God; Noah built an Altar;
the histories of ancient times declare, that they before the flood erected brazen and marble Pillars, wherein they left unto their posterity the memory of God, and of his providence;
the histories of ancient times declare, that they before the flood erected brazen and Marble Pillars, wherein they left unto their posterity the memory of God, and of his providence;
and that Religion was from the beginning of the world, may be demonstrated divers wayes: 1. The Image of God, wherein man was made, consisted in holinesse,
and that Religion was from the beginning of the world, may be demonstrated diverse ways: 1. The Image of God, wherein man was made, consisted in holiness,
as carried men to some worship of God ▪ which being directed by addition of light from heaven, carried them to the worship of the true God. 2. God alwayes had his Church in the world;
as carried men to Some worship of God ▪ which being directed by addition of Light from heaven, carried them to the worship of the true God. 2. God always had his Church in the world;
and why did Able bring his sacrifice? The Apostle saith, it was by faith; faith respecting the promise of God in his precept, that by offering sacrifice hee should shew his expectation of that seed which was foretold to come into the world.
and why did Able bring his sacrifice? The Apostle Says, it was by faith; faith respecting the promise of God in his precept, that by offering sacrifice he should show his expectation of that seed which was foretold to come into the world.
So that here every true worshipper of God at this day hath a good warrant for his doings, that he followeth the footsteps of all his fathers, the children of God who went before him;
So that Here every true worshipper of God At this day hath a good warrant for his doings, that he follows the footsteps of all his Father's, the children of God who went before him;
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This comforted the Apostle Paul in the midst of his bands, that after the way which the Iewes called heresie, he worshipped the God of his fathers, Acts 24. 14. Hee calleth God, the God of his Fathers, thereby to strengthen himselfe in his holy course against the Iewes, who cryed out of him for an hereticke;
This comforted the Apostle Paul in the midst of his bans, that After the Way which the Iewes called heresy, he worshipped the God of his Father's, Acts 24. 14. He calls God, the God of his Father's, thereby to strengthen himself in his holy course against the Iewes, who cried out of him for an heretic;
and keepe themselves unspotted of the world, not stained with the iniquity of the times wherein they live, are like to be branded with the title of Novelists;
and keep themselves unspotted of the world, not stained with the iniquity of the times wherein they live, Are like to be branded with the title of Novelists;
and seeing themselves walke in their steps, and to bee heires of their righteous living, hence to take courage that they goe not in by-pathes where none went before them,
and seeing themselves walk in their steps, and to be Heirs of their righteous living, hence to take courage that they go not in bypaths where none went before them,
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Iob 8. 8. If a man were to stand upon the waies to take his choice, hee could choose none better than the old way, wherein walking, he should find rest unto his soule.
Job 8. 8. If a man were to stand upon the ways to take his choice, he could choose none better than the old Way, wherein walking, he should find rest unto his soul.
Ier. 6. 16. For whereas through the ages of the world there have beene different formes of his Service appointed by God himselfe; the one at mans Creation;
Jeremiah 6. 16. For whereas through the ages of the world there have been different forms of his Service appointed by God himself; the one At men Creation;
Before the Law, they served God aright, who tooke patterne from Abel, Seth, Noah, the first fathers of that Church Vnder the Law, they served God aright, who imitated Moses, Aaron, and Iosuah the first fathers of that dispensation.
Before the Law, they served God aright, who took pattern from Abel, Seth, Noah, the First Father's of that Church Under the Law, they served God aright, who imitated Moses, Aaron, and Joshua the First Father's of that Dispensation.
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So that howsoever wee make not Antiquity the rule of our faith, yet is it a good note of true Religion to agree with the first Fathers of the Primitive time:
So that howsoever we make not Antiquity the Rule of our faith, yet is it a good note of true Religion to agree with the First Father's of the Primitive time:
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and this Antiquity of the truth in regard of Heresie, is taught by our Saviour, Matth. 13. 24. where he sheweth, that the Husbandman first soweth good seed in his field,
and this Antiquity of the truth in regard of Heresy, is taught by our Saviour, Matthew 13. 24. where he shows, that the Husbandman First Soweth good seed in his field,
The Papists are alwayes objecting to us, that wee are new upstarts, but may truly say with Paul, Acts 24. 14. After the way they call heresie, we worship God, beleeving those things which are written in the Gospell;
The Papists Are always objecting to us, that we Are new upstarts, but may truly say with Paul, Acts 24. 14. After the Way they call heresy, we worship God, believing those things which Are written in the Gospel;
But if we looke into the point well, wee shall finde that true of them which Tertullian in his Apologetique speaketh of the old Romans, Laudatis semper antiquitatem, et nove de die vivitis;
But if we look into the point well, we shall find that true of them which Tertullian in his Apologetic speaks of the old Roman, Laudatis semper antiquitatem, et Novel de die vivitis;
they cry out of the old Religion as the truest and safest, & yet practise themselves a Religion, which though it hath filled the world for a great time,
they cry out of the old Religion as the Truest and Safest, & yet practise themselves a Religion, which though it hath filled the world for a great time,
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and so though they hold the Doctrine beleeved by their fathers, grandfathers, and great grandfathers, yet we truly maintaine the truth delivered by the first preachers of the Gospel. For example:
and so though they hold the Doctrine believed by their Father's, grandfathers, and great grandfathers, yet we truly maintain the truth Delivered by the First Preachers of the Gospel. For Exampl:
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for having objected against Vowes made to Saints, that in the Scriptures the word (Vow) is taken for a Promise made to God, he answereth it thus, Cum scriberentur Scripturae sanctae, nondum ceperat usus vovendi sanctis, when the Scriptures were written, the custom of vowing to Saints was not begunne,
for having objected against Vows made to Saints, that in the Scriptures the word (Voelli) is taken for a Promise made to God, he Answers it thus, Cum scriberentur Scriptures sanctae, Nondum ceperat usus vovendi sanctis, when the Scriptures were written, the custom of vowing to Saints was not begun,
and Paul bids, that every soule be subiect to the higher powers, Rom. 13. 1. This so held till the times of Hildebrand, 175 years after Christ, who exalted himselfe aboveall that is called NONLATINALPHABET, or NONLATINALPHABET, the sacred name of King or Emperour;
and Paul bids, that every soul be Subject to the higher Powers, Rom. 13. 1. This so held till the times of Hildebrand, 175 Years After christ, who exalted himself aboveall that is called, or, the sacred name of King or Emperor;
Let them cease therefore to object unto us the beginning of our Religion from Wickliffe, Husse, Luther, Calvin, and those worthy Reformers, who fetched truth out of the pit, wherein a long time shee had beene hidden,
Let them cease Therefore to Object unto us the beginning of our Religion from Wickliffe, Husse, Luther, calvin, and those worthy Reformers, who fetched truth out of the pit, wherein a long time she had been hidden,
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and thrusting them upon the Church, whereby the truth once given to the Saints, was so much obscured, that it could not bee knowne scarcely what the Fathers worshipped:
and thrusting them upon the Church, whereby the truth once given to the Saints, was so much obscured, that it could not be known scarcely what the Father's worshipped:
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and so Manasses of the posterity of the high Priest, marrying his daughter against the Law, built a stately Temple in this Mountaine, by the leave of Alexander the great,
and so Manasses of the posterity of the high Priest, marrying his daughter against the Law, built a stately Temple in this Mountain, by the leave of Alexander the great,
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because in the time of the reformation of that great abuse of joyning with Aliants, hee was either to part with his wife, or his Priest-hood in Ierusalem.
Because in the time of the Reformation of that great abuse of joining with Aliants, he was either to part with his wife, or his Priesthood in Ierusalem.
the one grounding upon Gods command, that Ierusalem was the place of the Service of God, the other patronizing this mountaine from the authority of Iaecobs worshipping;
the one grounding upon God's command, that Ierusalem was the place of the Service of God, the other patronizing this mountain from the Authority of Iaecobs worshipping;
which contention being after brought before Ptolomaeus Philometor, Sabaeus, and Theodosius, pleading for Samaria, and Andronious for Ierusalem, hee proving out of the Law of God the right his Temple had,
which contention being After brought before Ptolemy Philometor, Sabaeus, and Theodosius, pleading for Samaria, and Andronious for Ierusalem, he proving out of the Law of God the right his Temple had,
yet so did Schisme prevaile with the Samaritans, that still they held their argument, Our fathers worshipped in this Mountaeine, therefore we may worship there also.
yet so did Schism prevail with the Samaritans, that still they held their argument, Our Father's worshipped in this Mountaeine, Therefore we may worship there also.
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Iacob, a devout and holy man worshipped God in every place where hee came (because there was then no set place appointed for Divine Worship) and so in the Mountaine before Sichem;
Iacob, a devout and holy man worshipped God in every place where he Come (Because there was then no Set place appointed for Divine Worship) and so in the Mountain before Sichem;
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but the Samaritans absurdly allege his example for the continuance of their worship there, because God himselfe after that commanded, Deut. 12. 5. that they should seeke the place which the Lord should choose to put his Name in, thither should they bring their burntofferings;
but the Samaritans absurdly allege his Exampl for the Continuance of their worship there, Because God himself After that commanded, Deuteronomy 12. 5. that they should seek the place which the Lord should choose to put his Name in, thither should they bring their Burnt offerings;
which places being designed, it was unlawfull to sacrifice any where else, and therefore it was left as a blot to many the good Kings of Iudah, that though they did many things well,
which places being designed, it was unlawful to sacrifice any where Else, and Therefore it was left as a blot to many the good Kings of Iudah, that though they did many things well,
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This being the history, wee may from hence observe how dangerous and uncertaine a thing it is for a man to bee led in any Religious Action onely by the Example of others, without further weighing the lawfulnesse,
This being the history, we may from hence observe how dangerous and uncertain a thing it is for a man to be led in any Religious Actium only by the Exampl of Others, without further weighing the lawfulness,
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this womans forefathers, for some generations, did ill in worshipping upon Mount Gerazim, and shee doth ill in following them. 2. If a man have done well,
this woman's Forefathers, for Some generations, did ill in worshipping upon Mount Gerazim, and she does ill in following them. 2. If a man have done well,
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It was a doubtfull speech in it selfe which Ruth spake to Na•mi, Ruth 1. 16 though no doubt good, in respect of her experience she had of her, Whither thou goest, I w•ll goe;
It was a doubtful speech in it self which Ruth spoke to Na•mi, Ruth 1. 16 though no doubt good, in respect of her experience she had of her, Whither thou goest, I w•ll go;
Hee that will give unto any man this power of him, to be at his becke, may soone be drawn into a thousand inconveniences, into haeresies, into schisme, into prophanenesse,
He that will give unto any man this power of him, to be At his beck, may soon be drawn into a thousand inconveniences, into heresies, into Schism, into profaneness,
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thus commeth many a poore soule to be seduced, when as resigning up himselfe into the power of his Priest, hee will worship an Image because his Priest doth so;
thus comes many a poor soul to be seduced, when as resigning up himself into the power of his Priest, he will worship an Image Because his Priest does so;
thus when Ieho shaphat would be like Ahab, hee did what God was displeased with, 1 King. 22. 4. and wee see it by wofull experience daily in many, especially young Gentlemen, that they give themselves up to the fashions of roaring boyes,
thus when Jeho shaphat would be like Ahab, he did what God was displeased with, 1 King. 22. 4. and we see it by woeful experience daily in many, especially young Gentlemen, that they give themselves up to the fashions of roaring boys,
When the King of Israel sent two Captaines with their fifties, to bring the Prophet Elias unto him, hee commanded fire to come downe from heaven to destroy them;
When the King of Israel sent two Captains with their fifties, to bring the Prophet Elias unto him, he commanded fire to come down from heaven to destroy them;
but when Drunkards furnished themselves with lascivious and wanton Musicke, and patronaged it by the example of David, the Prophet denounceth a woe against them, Amos 6. 5. Wo to those that invent to themselves Instruments of Musicke, like David:
but when Drunkards furnished themselves with lascivious and wanton Music, and patronaged it by the Exampl of David, the Prophet Denounceth a woe against them, Amos 6. 5. Woe to those that invent to themselves Instruments of Music, like David:
hee were a strange Physician, and such they say, are many Empyricks, who seeing a man of rare skill giving a Potion to a sicke Patient, whose disease and state of body hee knowes full well, would give the same to another, who, peradventure, hath not the same disease;
he were a strange physician, and such they say, Are many Empirics, who seeing a man of rare skill giving a Potion to a sick Patient, whose disease and state of body he knows full well, would give the same to Another, who, Peradventure, hath not the same disease;
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and that hee had no part or portion in the Gospell, wee should therefore say the same to every sinner, we might soone breake the bruised reed, soone quench the smoking flax,
and that he had no part or portion in the Gospel, we should Therefore say the same to every sinner, we might soon break the Bruised reed, soon quench the smoking flax,
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and the reason is, Tempora mutantur, times are not now the same they were then. Saint Augustine in one of his Epistles sheweth this by a very pregnant example:
and the reason is, Tempora mutantur, times Are not now the same they were then. Saint Augustine in one of his Epistles shows this by a very pregnant Exampl:
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There was (saith he) in my time, one Vindicianus a Physician of great note, who applyed to his Patients griefe what hee thought fitting for him, and it cured him:
There was (Says he) in my time, one Vindicianus a physician of great note, who applied to his Patients grief what he Thought fitting for him, and it cured him:
The man thought he was some Conjurer, who could worke better by his words than by his art, till hee told him at length in earnest, Ego illi aetati hoc nunquam eram iussurus;
The man Thought he was Some Conjurer, who could work better by his words than by his art, till he told him At length in earnest, Ego illi Aetati hoc Never eram iussurus;
and sought that therein, without any desire of private revenge, yet Saint Paul biddeth us blesse our enemies, Blesse and curse not; because wee are not so extraordinary filled with true zeale,
and sought that therein, without any desire of private revenge, yet Saint Paul bids us bless our enemies, Bless and curse not; Because we Are not so extraordinary filled with true zeal,
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Pittifull therefore was the estate of this woman, and of her fellow Citizens, who had no better than this Lesbian rule to square their worship by, looking at their fathers who had passed so many yeares agoe;
Pitiful Therefore was the estate of this woman, and of her fellow Citizens, who had no better than this Lesbian Rule to square their worship by, looking At their Father's who had passed so many Years ago;
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but well was it with the Iewes who worshipped what they knew, being informed out of the Law of God, that Ierusalem was the place where men ought to worship;
but well was it with the Iewes who worshipped what they knew, being informed out of the Law of God, that Ierusalem was the place where men ought to worship;
it is the best counsell we can take, which is given unto us by the Prophet, Esay 8. 20. Say not a confederacy to them, to whom this people say a confederacy;
it is the best counsel we can take, which is given unto us by the Prophet, Isaiah 8. 20. Say not a confederacy to them, to whom this people say a confederacy;
Wee vilifie the glorious Gospell of Christ, when as wee dare preferre before the instructions thereof, either quid dicit Ecclesia, or quid fecerunt patres; The Traditions of the Church,
we vilify the glorious Gospel of christ, when as we Dare prefer before the instructions thereof, either quid dicit Ecclesia, or quid fecerunt patres; The Traditions of the Church,
